妙法蓮華經文句 5.62

5.62

從「爾時諸子聞父所說」下，第四，適子所願譬，譬上受行悟入。前偈本略，今譬事廣，廣明修因至果。依六句解釋：一、「適願」者，機教相稱，此即聞慧也。「勇銳」者即是思慧，思心動慮，思慧方便也。「互相推排」者，推四真理排伏見惑，邪正未決名為互相，此入修慧屬煖頂位也。「競」者，競取勝理也，此是忍法位競取勝理，初觀三十二諦競趣真道，後縮觀趣苦法忍也。「共」者，是世第一法位，同觀一諦，與苦法忍四觀不別也。「馳走」者，入見道十五心，速疾見理，譬上「便有涅槃音」，見道之中分得涅槃也。「爭出」者，思惟道也，爭出三界成無學果，斷思惟盡方出火宅，即譬上偈「及以阿羅漢法僧差別名」也。觀心解者，中道正觀直觀實相，心法相稱名適所願。境無邊故，觀亦無邊名勇。境研心利名銳。心境相研，名互相推排。心王心數緣境速疾，名競共馳走。遍歷一切陰界入等無非實相，名為出火宅也（云云）。

From "At that time the sons, hearing what their father said" onwards is, fourth, the parable of suiting the sons' desires, which corresponds to the above [teaching on] receiving the practice, awakening to it, and entering it. The previous gāthās were originally brief, but now the parable presents the matters extensively, explaining in detail the cultivation from cause to fruit. This is explained according to six phrases: First, "suiting their desires" means that the capacity and the teaching correspond to each other; this is wisdom gained from hearing. "Courageous and keen" is wisdom gained from contemplation; the contemplating mind sets its thoughts in motion, which is the expedient means of wisdom gained from contemplation. "Jostling one another" means investigating the four true principles to suppress and overcome the delusions of view; when the perverse and the correct are not yet decided, it is termed "one another"; this enters wisdom gained from cultivation and belongs to the stages of heat and summit. "Vying" means vying to grasp the supreme principle; this is the stage of the dharma of acceptance where they vie to grasp the supreme principle—initially contemplating the thirty-two truths and vying to proceed toward the true path, and subsequently condensing the contemplation to proceed toward acceptance of the dharma of suffering. "Together" refers to the stage of the highest worldly dharmas, where they identically contemplate a single truth, which is not distinct from the four contemplations of the acceptance of the dharma of suffering. "Galloping" refers to entering the fifteen moments of the path of seeing, swiftly seeing the principle, which corresponds to the above "there came the sound of nirvāṇa," partially obtaining nirvāṇa within the path of seeing. "Striving to get out" refers to the path of cultivation (bhāvanā-mārga), striving to get out of the three realms and attain the fruit of non-learning (aśaikṣa); only when the delusions of thought are completely severed do they finally get out of the burning house, which corresponds to the above gāthā, "as well as the differentiated names of arhats, Dharma, and Saṅgha." In terms of the contemplation of mind: the correct contemplation of the Middle Way directly contemplates the true reality; the mind and dharmas corresponding to each other is termed "suiting their desires." Because the object is boundless, the contemplation is also boundless, which is termed "courageous." The object is investigated and the mind becomes sharp, which is termed "keen." The mind and object mutually investigating each other is termed "jostling one another." The mental king and mental factors taking the object with great swiftness is termed "vying and galloping together." Universally traversing all the skandhas, dhātus, and āyatanas and finding none that are not the true reality is termed "getting out of the burning house" (and so forth).