妙法蓮華經文句 5.59

5.59

從「為說怖畏」下，第二對治門三者：一、擬宜對治。誡怖令出，對治之相如《大品》中說，四念是摩訶衍，以不可得故，異於小乘也；既著戲處故說怖事，令得免五濁火燒。五陰舍宜應捨離，若久住著必斷善根，故云「無令為火之所燒害」。從「父雖憐愍」下，即是子不受誡也。「不驚不畏」者，不生聞思如上說，不識八苦、五濁能燒善根，如不知火；不識陰界入法是諸苦器，如不識舍；不知喪失法身之由，如不知何者為失。從「但東西走戲視父而已」，指此二句為放捨苦言也，皆背明向闇如「東西」，生死往還速疾如「馳走」，於中起見愛如「戲」也，雖用大擬不從大教，故言「視父而已」。從「長者即作是念，此舍已為大火所燒」下，即是第二用車譬，譬上「尋念過去佛所行方便力」十一行偈。上文有四，今譬亦四：一者、擬宜三車譬，譬上「尋念過去佛亦作三乘化」也；二者、父知先心所好譬，譬上「作是思惟時十方佛皆現」；三者、歎三車譬，譬上「正施三乘，思惟是事已即趣波羅柰」也；四者、適子所願譬，譬上「受行悟入是名轉法輪」也。大乘化功為父命，眾生大善為子命，大善若盡即子命斷，子命斷則化功亦廢即父命斷。前言「苦痛切已」猶是未死，今云「必為所焚」即有死義也。上文於所燒之門安隱得出，今云「若不時出必為所燒」，此義云何？前得出者，即是法身出；今言若不時出，即是應身同疾，眾生有善與應身時出，眾生善斷不與應身時出，即是俱為所焚也。今欲應身擬宜，令其時出也。從「我今當設方便」，欲設權也。

From "He spoke to them of terrifying matters" onward is the second, the counteractive approach, with three aspects: first, gauging suitability with the counteractive. Admonishing with terror to make them come out, the characteristics of counteraction are as explained in the *Pañcaviṃśati*: the four applications of mindfulness are Mahāyāna because of their unapprehendability, which differs from the Hīnayāna. Since they clung to play places, he spoke of terrifying matters to let them escape being burned by the fires of the five turbidities. The house of the five aggregates should properly be abandoned; if one stays attached for long, good roots will surely be severed, hence it says "Lest they be burned and harmed by the fire." From "Although the father had pity" onward is the sons not accepting the admonition. "Neither alarmed nor afraid": not producing [wisdom from] hearing and reflection, as explained above; not recognizing that the eight sufferings and five turbidities can burn good roots is like not knowing the fire; not recognizing that the dharmas of aggregates, realms, and sense fields are vessels of various sufferings is like not recognizing the house; not knowing the cause of losing the Dharmakāya is like not knowing what is lost. From "Merely running east and west in play, looking at their father and that is all": these two lines indicate letting go of stern words. Turning one's back on light toward darkness is like "east and west"; going and returning in birth and death with great speed is like "running"; giving rise to views and craving therein is like "play"; although gauged with the Great, they did not follow the great teaching, hence it says "looking at their father and that is all." From "The elder then thought: 'This house is already burning with a great fire'" onward is the second [section], the parable of using the carts, illustrating the earlier eleven lines of gāthās: "Immediately reflecting on the power of expedient means practiced by past Buddhas." The earlier text had four parts, and this parable also has four: first, the parable of gauging suitability with the three carts, illustrating the earlier "Immediately reflecting that past Buddhas also carried out conversion via the three vehicles"; second, the parable of the father knowing what they were previously fond of, illustrating the earlier "While reflecting thus, the Buddhas of the ten directions all appeared"; third, the parable of praising the three carts, illustrating the earlier "Properly bestowing the three vehicles, having reflected on this matter, I immediately proceeded to Vārāṇasī"; fourth, the parable of suiting the sons' wishes, illustrating the earlier "Accepting, practicing, awakening to, and entering: this is called turning the wheel of the Dharma." The meritorious work of Mahāyāna conversion is the father's life; the great goodness of sentient beings is the sons' life. If the great goodness is exhausted, then the sons' life is severed; when the sons' life is severed, the work of conversion is abandoned, which is the severance of the father's life. The earlier statement "suffering and acute pain" still meant not yet dead; now saying "they will surely be burned" has the meaning of death. The earlier text spoke of safely getting out through the gate that was burning, yet here it says "If they do not come out in time, they will surely be burned." What is the meaning of this? The previous emergence was the Dharmakāya's emergence; now saying that if they do not come out in time, this is the response body (*nirmāṇakāya*) sharing the affliction. When sentient beings possess goodness, they emerge in time with the response body; when sentient beings' goodness is severed, they do not emerge in time with the response body, which means burning together. Now, wishing to gauge suitability with the response body, he causes them to come out in time. From "I will now devise an expedient means," he wishes to devise expedients.