妙法蓮華經文句 6.47

6.47

「過是已後」下，是第四領付家業譬，近領火宅等賜大車，遠領法說中無上道。就此為二：初領，後付。又各為二，共領火宅等賜車中四意，亦是〈方便品〉顯實四意。初章二者：一、心相體信，即領上免難；二、委以家業，漸以通泰成就大志，即領上索車。後章二者：一、付家業，即領等賜大車；二、得付欣悅，即領上得車歡喜也。由心相體信故得委以家業，家業既諳悉備知見則成就大志，由意志通泰故得付與家業，與家業故是則歡喜，由有遠近，若不先教傭作與一日之價，豈得相體委業付財。內合由三藏斷結，堪並聞《大集》、受折《淨名》、轉教《般若》，而致付財耳。當知傭作取價即是遠由，體信委業即是近由。又前誘引譬中，有齊教領，始自道樹終訖出宅；又有探領，始自法身終訖思盡。今領亦二，始探領慈悲四位調熟，終領付財究竟一味，遠近始終合論五味。何者，即遣傍人，傍人所說乃譬《華嚴》圓頓，此教最初，傍人譬牛，所說譬乳，內合從佛出十二部經，即初味也，以此擬二乘人，無機不受迷悶躃地，於其全生如乳味也。次明密遣二人說除糞法，此譬息大之後鹿苑說三，於小即信革凡成聖，如轉乳為酪，內合從十二部出修多羅，即第二味也。次明心相體信入出無難，譬三藏之後說方等淨名揚大折小，二乘聞大不謗、折小不退，良以三藏斷結取一日價故，得恣其褒貶，若未斷結不堪聞揚大，如前不受勸門，亦不堪聞折小，如前不受誡門，而今不謗不退者，心相體信故也。親既證小則信大不虛，得涅槃價故體折不瞋，雖非己事而不疑謗，此心淳熟如從酪出生蘇，內合從修多羅出方等經，第三味也。次明「長者自知將死不久」下，譬方等心相體信入出無難已後委以家業，使其領教為大菩薩說摩訶般若，既領知眾物貫統法門，心明口辯彌益慕樂，但恨住小非是己分，脫更開許豈不樂哉，於是心漸通泰成就大志，如似生蘇出於熟蘇，是從方等出摩訶般若，第四味也。次「臨欲終時而命其子」者，此譬般若之後判天性定父子，會三歸一付財與記說《法華》之教，開佛知見示真實相，菩薩疑除、聲聞作佛，悉以如來滅度而滅度之，如從熟蘇出於醍醐，是從摩訶般若出大涅槃，即第五味也。四大弟子深得佛意，探領一化五味之教，始終次第其文出此也。

From 'After this time' downward is the fourth, receiving the parable of entrusting the family estate: nearby, it receives the burning house's equal bestowal of great carts; remotely, it receives the unsurpassable Path in the doctrinal exposition. In this there are two: first, receiving; later, entrusting. Each again has two, together receiving the four meanings within the equal bestowal of carts in the burning house, which are also the four meanings of revealing the real in the 'Expedient Means Chapter'. The two in the first section are: first, mutual trust of mind, which receives the aforementioned escape from disaster; second, entrusting the family estate, gradually becoming open and at ease and fulfilling the great aspiration, which receives the aforementioned seeking of the carts. The two in the latter section are: first, entrusting the family estate, which receives the equal bestowal of the great carts; second, rejoicing upon receiving the entrustment, which receives the aforementioned joy upon obtaining the carts. Because of mutual trust of mind, he can be entrusted with the family estate; once he is thoroughly familiar with the family estate and fully possesses knowledge and vision, he fulfills the great aspiration; because his mind and will are open and at ease, he can be entrusted with the family estate; because he is given the family estate, he rejoices. Due to there being near and remote [causes], if he had not first been taught to be a hired laborer and given the wage of a single day, how could they have come to trust each other, be entrusted with the estate, and be given the wealth? Internally, this corresponds to cutting off fetters through the Tripiṭaka, thereby becoming capable of hearing the Mahāsaṃnipāta together, receiving the reproofs of Vimalakīrti, and transmitting the Prajñā, which leads to the bestowal of wealth. One should know that working as a hired laborer for wages is the remote cause, while mutual trust and entrustment with the estate are the near cause. Furthermore, in the earlier parable of inducement, there was the receiving that aligns with the teaching, beginning from the bodhi tree and ending with escaping the burning house; there was also the anticipatory receiving, beginning from the Dharma body and ending with the exhaustion of thought. Here the receiving also has two: beginning with anticipatory receiving of the four stages of compassion's seasoning and maturation, and ending with receiving the bestowal of wealth of the ultimate single flavor; remote and near, beginning and end, together discuss the five flavors. What are they? The dispatching of the bystander: what the bystander spoke parables the perfect and sudden Avataṃsaka; this teaching was the very first; the bystander parables the cow, and what was spoken parables milk; internally this corresponds to the twelve divisions of scriptures issuing from the Buddha, which is the first flavor; when this was proposed to the people of the two vehicles, lacking the capacity they could not receive it, and collapsed senseless to the ground; for them it was completely raw, like the flavor of milk. Next, explaining the secret dispatch of two persons to preach the method of removing excrement: this parables the cessation of the great and preaching the three [vehicles] in the Deer Park; with the small, they immediately believed, transforming the ordinary into the noble, like turning milk into curd; internally this corresponds to the sūtras issuing from the twelve divisions, which is the second flavor. Next, explaining that their minds came to trust each other and he went in and out without difficulty: this parables, after the Tripiṭaka, preaching the vaipulya and Vimalakīrti to extol the great and reprove the small; the two vehicles heard the great without slandering, and were reproved for the small without retreating. Truly, because they had cut off fetters through the Tripiṭaka and taken the wage of a single day, [the Buddha] could freely praise and blame; had they not cut off fetters, they would not have been capable of hearing the extolling of the great, just as earlier they could not receive the approach of encouragement, nor could they have been capable of hearing the reproving of the small, just as earlier they could not receive the approach of admonition. That they now do not slander and do not retreat is because their minds have come to trust each other. Since they had personally realized the small, they trusted that the great was not empty; having attained the wage of nirvāṇa, they understood the reproof without anger; though it was not their own affair, they did not doubt or slander; this mind was thoroughly seasoned, like producing fresh butter from curd; internally this corresponds to the vaipulya sūtras issuing from the sūtras, the third flavor. Next, explaining 'The elder knew of himself that his death was near' downward parables: after the vaipulya's mutual trust of mind and going in and out without difficulty, he was entrusted with the family estate, made to manage the teaching and preach the Mahāprajñā for the great bodhisattvas; having managed and known all the goods and mastered the doctrinal approaches, with a clear mind and eloquent speech he admired and delighted in it all the more, merely regretting that dwelling in the small was not his own lot; if it were opened and permitted further, how could he not rejoice? Thereupon his mind gradually became open and at ease, fulfilling the great aspiration, just like producing clarified butter from fresh butter; this is Mahāprajñā issuing from vaipulya, the fourth flavor. Next, 'When his end drew near, he summoned his son' parables: after the Prajñā, determining natural kinship, settling father and son, converging the three into the one, entrusting the wealth and conferring prophecies, and preaching the teaching of the Lotus Sūtra; opening buddha knowledge and vision, demonstrating the true mark; bodhisattvas' doubts are removed, śrāvakas become buddhas, all brought to extinction through the Tathāgata's extinction; like producing ghee from clarified butter, this is the Mahāparinirvāṇa issuing from Mahāprajñā, which is the fifth flavor. The four great disciples deeply grasped the Buddha's intent, anticipatorily receiving the teachings of the five flavors across his lifetime, whose beginning, end, and sequence issue from this text.