妙法蓮華經文句 6.40

6.40

「時富長者」下，第二，父見子譬。亦有四：一、父見子處，二、見子便識，三、見子歡喜，四、見子適願。見子處者，即師子床也。如來法身，居第一義空無畏之境，明照機也。見子便識者，知是往日結緣眾生也。心大歡喜者，佛恒伺子機，今機來稱慈，是故歡喜，即是領法說而起大悲，火宅即大驚怖，彼明拔苦故言驚怖，此明與樂故言歡喜。「即作是念庫藏今有所付」者，是見子適願。昔見眾生退大取小，貧里求食資生艱難，常欲與財無機不得，今日機來稱大慈心，故言庫藏今有所付。「我常思念」者，明其非但貧無大財，又流轉生死眾苦所逼，為大悲所痛，故言常思念之。雖欲救拔無機叵濟，故云「無由見之」。今有可度機生，故云「而忽自來」。稱大悲心，故云「甚適我願」。「我雖年朽猶故貪惜」者，釋於適願之由。由一期化訖故言年朽，未見大機法無委付，將來之徒從誰得脫？為可度者故言貪惜。今機自來無此憂念，故我願得適也。

From “At that time the rich elder” downward is the second, the parable of the father seeing the son. It also has four parts: 1. the place where the father sees the son; 2. seeing the son and immediately recognizing him; 3. seeing the son and rejoicing; 4. seeing the son and having his wish fulfilled. The place where he sees the son is the lion throne. The Tathāgata's Dharmakāya resides in the fearless realm of supreme-truth emptiness, clearly illuminating the capacity. Seeing the son and immediately recognizing him: he knows that this is a sentient being who formed a connection in the past. Great joy in his heart: the Buddha constantly awaits the son's capacity; now that the capacity has arrived and accords with his compassion, he therefore rejoices. This expresses understanding of the exposition of the Dharma and the arising of great compassion; in the burning house it was great alarm and fright. That passage explained the eradication of suffering, hence it spoke of alarm and fright; this passage explains the bestowing of joy, hence it speaks of rejoicing. “Immediately had this thought: my storehouses now have someone to whom to entrust them”: this is seeing the son and having his wish fulfilled. In the past, seeing sentient beings retreat from the Great and take up the Small, seeking food in poor villages with hardship in their livelihood, he constantly wished to give them wealth, but lacking the capacity it was impossible; today the capacity has arrived and accords with his great compassionate heart, hence it says “my storehouses now have someone to whom to entrust them.” “I have constantly thought of him”: this explains that not only was he poor and lacking great wealth, but he was also transmigrating in birth and death, oppressed by many sufferings, and pained by great compassion; hence it says “constantly thought of him.” Although wishing to rescue him, lacking the capacity he could not be saved, hence it says “had no way of seeing him.” Now that a capacity capable of being delivered has arisen, it therefore says “he has suddenly come on his own.” According with his great compassionate heart, it therefore says “this greatly suits my wish.” “Although I am aged and decrepit, I still covet and begrudge [my wealth]”: this explains the reason for the fulfillment of his wish. Because one period of conversion is finished, it says “aged and decrepit.” Not yet having seen a Mahāyāna capacity, the Dharma has no one to whom to entrust it; from whom will future followers attain liberation? For the sake of those who can be delivered, it therefore says “covet and begrudge.” Now that the capacity has come on its own, there is no longer this worry and care; hence “my wish is fulfilled.”