妙法蓮華經文句 6.41

6.41

「即遣傍人急追將還」下，第三明追誘譬，近領火宅捨几用車，遠領法說寢大施小。此文為二：初、遣傍人追，次、遣二人誘。前追領上身手有力，而不用之，但〈方便品〉總誡勸為一，釋文為三；〈火宅〉開勸出誡，釋各為三，而放捨文略，長行合勸不合誡，而息化文廣，偈中但頌誡不頌勸，又不頌息化，皆有出沒。火宅長行，誡、勸、釋各有三，今則併領。「即遣傍人疾走往捉」，領上勸門之擬宜；「窮子驚愕」，領上勸門之無機；「強牽將還」，領上誡門之擬宜；「窮子自念無罪」至「悶絕躃地」，領上誡門之無機；從「父遙見」下，併領勸誡之息化，此探取佛意，佛雖勸門擬宜無機，意猶未息，更作誡門擬宜，事不獲已，然後息化也。「遣傍人」者，初勸門擬宜也，智是能遣、教是所遣，理義為正、教義為傍，從佛出大乘十二部擬宜眾生，無機不受，於其如乳，故言遣傍人也。又傍人者，傍臣佐等也，即是遣法身菩薩為說大乘，如《華嚴》中令四菩薩說四十地，即是遣傍人也。「疾走往捉」者，大乘明義顯露正直，用此赴機疾趣菩提，故大車中云其疾如風；若以菩薩為傍人者，菩薩自有神力，又被佛加亦能令彼疾入菩提。「窮子驚愕」，即勸門無機。既現無機，縱昔曾發，廢久不憶，卒聞大教，乖心故驚、不識故愕。「稱怨大喚」者，小乘以煩惱為怨、生死為苦，若勸煩惱即菩提，即大喚稱怨枉，若聞生死即涅槃，即大喚稱苦痛。無機不受，勸門也。「我不相犯」者，我不干求，何意用大化我？此領勸門二意未領息化。次，再喚不來，「執之逾急」者，領擬宜誡門也。前明勸善猶是容與，我當為說怖畏之事，即是急切。雖「強牽將還」者，誡以苦言令其遠惡。內既無機、外逼大化，即是強牽將還也。「自念無罪」者，領不受誡門也。罪者慈悲也，眾生罪故入生死獄，菩薩亦同罪入獄，二乘人無大悲，名為無罪。令入生死，即是而被囚執也，無大方便而入生死，必當永失三乘慧命，故言必死。思此等事，故言「轉更惶怖」也。強以大教，小智不解，故言「悶絕」。即起誹謗，必墮三途，故言「躃地」，亦是迷悶溺無明地。從「父遙見之」，即是第三，放捨勸誡息大乘化。就此為四：一、思惟息化，二、釋息化，三、正息化，四、息化得宜。初有兩意：一、知大志弱，二、知小志強。「父遙見」者，小去大遠故名為遙，是結緣子故言為見。「而語使言」者，約教為使者，智本說教，智知無機，智息故教息；約人為使者，語諸菩薩不須現汝尊妙之身令二乘見，《淨名》中「攝汝身香，無令彼諸眾生而起惑著」，普賢入此娑婆，促身令小，皆是其義也。「勿強將來」者，既無大機，恐傷其善根，故言勿強也。私謂「不須此人」者，思惟息勸門擬宜；「勿強將來」者，思惟息誡門擬宜也。「冷水灑面」者，第二，知有小志，宜以灰斷理水除見思之熱。「面」者，厭生死名背，向涅槃如面也。「醒悟」者，開小逗機得離煩悶悟四真諦也。「莫復與語」者，決定應息大乘教也。「所以者何」下，第二，釋息化之意，正厭苦欣空，親狎下劣無慈悲心，即畏難大法，且任其小志，抑佛本懷，所以息化也。審知二萬億佛所曾發道心非都無大機也，且息大化，佛意未已，更俟後期。「不語他人」者，於昔小乘教中，隨他意語方便覆護稱是聲聞，不說隨自意語云是菩薩也。「使者語之」下，第三，正明息化。「我今放汝」，即是知大機弱，隨意所趣，即是知小善強，以此二緣故息大化也。「窮子歡喜」下，第四，即是息化稱機。不為大教所逼，是故「歡喜」；無謗大罪得免三途，故言「從地」；有小善生，故言「而起」。又前擬宜大法，迷悶不解臥無明地，今逗以小可得醒悟，故言「從地而起」。於四諦中欲求道法，故言「往至貧里以求衣食」；或於四見之中求道，故言「貧里」。「將欲誘引」下，是密遣二人誘引，此為二：一、齊教，近領三車救子，遠領波羅柰施權；次、從「又以他日」下，取意，領法身地久照方便，非道樹始知用小，早鑒眾生，致難尊特親狎垢衣，故追領往前以成今解。

From “immediately sent an attendant to run swiftly and pursue him, to bring him back” onward is third, explaining the metaphor of pursuing and enticing. Directly, this corresponds to [the parable of] the burning house setting aside the table and using the carts; distantly, it corresponds to the Dharma exposition laying aside the great and bestowing the small. This text has two parts: first, sending an attendant to pursue; next, sending two men to entice. The preceding pursuit corresponds to the [father's] body and hands having power above, yet not utilizing it. However, the “Expedient Means Chapter” combined admonition and encouragement into one, with its textual explanation having three parts; the [parable of the] burning house brought out admonition distinct from encouragement, each explanation having three parts, yet the passage on setting aside was brief, its prose combining encouragement but not admonition, while the cessation of teaching was extensive; and in the gāthās it only versified admonition and not encouragement, nor did it versify the cessation of teaching—all of which have appearances and omissions. In the prose of the burning house, admonition, encouragement, and explanation each have three parts; here they are comprehended together. “Immediately sent an attendant to run swiftly and take hold of him” corresponds above to the trial adaptation of the approach of encouragement. “The poor son was astonished and terrified” corresponds above to the absence of receptive capacity for the approach of encouragement. “Forcibly dragged him back” corresponds above to the trial adaptation of the approach of admonition. “The poor son thought to himself that he was without fault” up to “he fainted and fell to the ground” corresponds above to the absence of receptive capacity for the approach of admonition. From “the father saw him from afar” onward, it comprehensively corresponds to the cessation of teaching through both encouragement and admonition. This probes and takes the Buddha's intention: although the trial adaptation through the approach of encouragement met with no capacity, the Buddha's intent had still not ceased, so he further made a trial adaptation through the approach of admonition; only when there was no other choice did he then cease the teaching. Regarding “sent an attendant”: this is first the trial adaptation through the approach of encouragement. Wisdom is that which sends; teaching is that which is sent. Principle and meaning are the principal; teaching and its meaning are secondary. Emanating from the Buddha, the Mahāyāna twelve divisions [of scriptures] were presented to adapt to sentient beings, but lacking capacity they did not accept them—to them, it was like milk; hence it says “sent an attendant.” Furthermore, “attendant” means an assistant minister or subordinate, which refers to sending dharmakāya bodhisattvas to preach the Mahāyāna for them, just as in the Avataṃsaka [Sūtra] where the four bodhisattvas were commanded to preach the forty stages; this is sending an attendant. Regarding “run swiftly and take hold of him”: the Mahāyāna clarifies the meaning clearly and straightforwardly; using this to respond to capacity leads swiftly toward bodhi, which is why in the great cart it says “its speed is like the wind.” If one takes bodhisattvas as the attendants, bodhisattvas possess their own spiritual powers and, furthermore, being empowered by the Buddha, are also able to cause them to enter bodhi swiftly. “The poor son was astonished and terrified” is the absence of capacity for the approach of encouragement. Since they presently lack capacity, even if they had generated [the resolve] in the past, having abandoned it for so long they do not recall it; suddenly hearing the great teaching, it contradicts their minds, so they are astonished; they do not recognize it, so they are terrified. Regarding “crying out grievance and shouting loudly”: the Hīnayāna takes defilements as grievances and saṃsāra as suffering. If one encourages that defilements are themselves bodhi, they shout loudly and call it an injustice; if they hear that saṃsāra is itself nirvāṇa, they shout loudly and call it painful. Lacking capacity, they do not accept: this is the approach of encouragement. Regarding “I have not transgressed against you”: “I have sought nothing; why do you intend to convert me with the great?” This corresponds to the two intentions of the approach of encouragement, not yet corresponding to the cessation of teaching. Next, when called again he did not come, so “they seized him ever more urgently”: this corresponds to the trial adaptation through the approach of admonition. Previously, explaining the encouragement of goodness was still gentle and relaxed; now, “I will preach dreadful matters for them,” which is urgent and pressing. Though it says “forcibly dragged him back,” this is admonishing with bitter words to make him keep away from evil. Internally lacking capacity, while externally pressed by the great teaching, is “forcibly dragged him back.” Regarding “thought to himself that he was without fault”: this corresponds to not accepting the approach of admonition. “Fault” means compassion: because of sentient beings' faults [bodhisattvas] enter the prison of saṃsāra; bodhisattvas share the fault and enter the prison. Persons of the two vehicles lack great compassion, which is termed “without fault.” Ordering them to enter saṃsāra is “being imprisoned.” Entering saṃsāra without great expedient means, they would surely lose their wisdom life of the three vehicles forever; hence it says “surely die.” Pondering such matters, it says “he was increasingly frightened and terrified.” Forcibly applying the great teaching, small wisdom cannot understand; hence it says “fainted.” If they then give rise to slander, they will surely fall into the three miserable destinies; hence it says “fell to the ground,” which also means being bewildered and sinking into the ground of ignorance. From “the father saw him from afar,” this is third, setting aside encouragement and admonition, ceasing the Mahāyāna teaching. In this there are four points: first, considering the cessation of teaching; second, explaining the cessation of teaching; third, properly ceasing the teaching; fourth, the cessation of teaching being appropriate. The first has two intentions: first, knowing that the great aspiration is weak; second, knowing that the small aspiration is strong. Regarding “the father saw him from afar”: the small is far removed from the great, hence called “from afar”; because he is a son with whom affinity was formed, it says “saw him.” Regarding “and spoke to the messenger, saying”: interpreting “messenger” in terms of teaching, wisdom originally preaches the teaching; when wisdom knows there is no capacity, wisdom ceases and so the teaching ceases. Interpreting “messenger” in terms of persons, he spoke to the bodhisattvas that there was no need to manifest their august and wonderful bodies to be seen by the two vehicles, just as in the Vimalakīrti [Sūtra]: “Restrain the fragrance of your bodies, and do not cause those sentient beings to give rise to delusion and attachment,” and when Samantabhadra entered this Sahā world, he contracted his body to make it small—all have this meaning. Regarding “do not force him to come”: since there is no great capacity, fearing injury to his roots of goodness, it says “do not force.” Personally I say, “there is no need for this man” is considering the cessation of the trial adaptation through the approach of encouragement; “do not force him to come” is considering the cessation of the trial adaptation through the approach of admonition. Regarding “sprinkled cold water on his face”: second, knowing that there is a small aspiration, it is appropriate to use the water of the principle of reduction to ashes and extinction of consciousness to eliminate the heat of view and thought [afflictions]. “Face”: turning away from saṃsāra is called turning one's back; facing toward nirvāṇa is like the face. Regarding “awoke”: presenting the small to adapt to capacity, he was able to leave behind distress and awaken to the four noble truths. Regarding “speak with him no further”: decidedly one should cease the Mahāyāna teaching. From “what is the reason?” onward is second, explaining the intention of ceasing the teaching: precisely because he loathes suffering and delights in emptiness, is familiar with the base, and lacks a compassionate mind, he dreads the great Dharma. For the time being accommodating his small aspiration and suppressing the Buddha's fundamental intention—this is why the teaching was ceased. Knowing clearly that he had once generated the aspiration for enlightenment under twenty billion buddhas, it was not that he entirely lacked great capacity; but temporarily ceasing the great conversion, the Buddha's intention had not ended, and he awaited a later time. Regarding “did not tell others”: in the previous Hīnayāna teachings, speaking in accordance with the minds of others, he expediently concealed and protected them, calling them śrāvakas, and did not speak in accordance with his own mind, saying they were bodhisattvas. From “the messenger spoke to him” onward is third, properly clarifying the cessation of teaching. “I now release you” is knowing that the great capacity is weak; “go wherever you wish” is knowing that the small goodness is strong. Because of these two conditions, he ceased the great teaching. From “the poor son was delighted” onward is fourth, the cessation of teaching matching capacity. Not being pressed by the great teaching, he was therefore “delighted”; without the sin of slandering the great, he avoided the three destinies, hence it says “from the ground”; with small goodness arising, it says “got up.” Furthermore, previously when the great Dharma was presented for trial, bewildered and uncomprehending, he lay on the ground of ignorance; now, adapted to with the small, he was able to awaken, hence it says “got up from the ground.” Wishing to seek the Dharma of the path within the four truths, it says “went to a poor village to seek food and clothing”; or seeking the path within the four views, it says “poor village.” From “intending to entice him” onward, this is secretly sending two men to entice him. This has two parts: first, matching the teaching, directly corresponding to the three carts saving the children, and distantly corresponding to bestowing the expedient at Vārāṇasī; next, from “again on another day” onward, taking the import, it corresponds to the dharmakāya ground having long illuminated expedient means, not only beginning to know the use of the small beneath the Bodhi tree; having early discerned sentient beings, bringing about the difficulty of the august and distinct [body] and becoming familiar with soiled garments; hence retrospectively comprehending the past to achieve present understanding.