妙法蓮華經文句 6.48

6.48

領家業文為二：一、相體信，二、命領業。就體信復二：先明體信，二猶居本位。今初相者是互相信也，謂於三藏中得涅槃價此既不虛，今為菩薩說此大乘亦復非虛，此即子信父也。佛知此等見思已斷聞必不謗，無漏根利聞微生信，此即父信子也。由此見尊特身，聞大乘教，名此為入；復被訶折，猶見丈六說小乘法，名此為出，大小出入而無疑難也。第二，「然其所止猶在本處」者，雖復入出無難得聞大乘，而謂是菩薩之事非己智分，不肯迴小向大，猶居羅漢不言未來當得作佛，此領大集淨名生蘇之教也，從世尊爾時長者有疾下，第二委以家業，此領《大品》佛命轉教《般若》熟蘇之教也。就此為二：一、命知家事，二、受命領知。二章各為四。初四者，一、明時節，二、正命知家事，三、誡令體我心，四、勅無令漏失。初，「將死不久」者，有機則應為生，機盡應謝為死，今化機將畢，應謝非久也。「語窮子言我今多有」下，第二，命知家事。「金」即別教理，「銀」即通教理，《大品》所明真諦不出此二，而云「多有」者，理則非多，約種種門亦得言多，例如空非十八，約破十八法名十八空也。勸學中明一切法門皆是珍寶也。「倉」是定門，即百八三昧；「庫」是慧門，十八空境也。通別兩種定慧倉庫，包藏一切禪定智慧無所闕少，內充外溢故云「盈溢」。「其中多少」者，說於般若，則有廣、略二門。菩薩行般若，應知略、廣相，略則為少、廣則為多，自行為取、化他為與。《大品》中云「汝當為菩薩說」，故云「汝悉知之」。「我心如是」下，第三，誡體。「我心」者，佛以般若為心，汝今傳燈當隨佛意說也。又二乘人本解是析法空，命當體此意者，命轉教用誡令同我體法空也。昔時被命謂傳燈與他，今乃知佛令我識體之門，故言「當體此意」。「今我與汝便為不異」者，釋此有三：一、被加令說與佛不異；二、就理以諸法皆如故得不異，善吉如、如來如，一如無二如，故言便為不異；三、就今時，始悟父子天性本來不異，而二乘人自謂被加異耳。「宜加用心」下，第四，勅無令漏失也。汝為菩薩說般若教無令漏失，二者就理此即汝法後時當用，是故無令漏失也。「即受教勅」下，第二，受命。又為四：一、正受命領知。二、無悕取，善吉雖說般若，自謂我無其分也。三、未捨劣心猶居本處者，住羅漢位，雖復慕大亦未定言欲作菩薩也；未捨下劣心者，雖復恥小，亦未定言捨於小證也。四「復經少時父知子意」下，即是領上索車譬，鄙棄先心欲求大道大機發也。

The passage expressing appreciation for the inheritance of the family estate has two parts: first, mutual confidence, and second, the charge to take charge of the estate. Regarding the mutual confidence, there are again two parts: first, clarifying the mutual confidence, and second, remaining in their original position. First, 'mutual' means trusting each other. That is, within the Tripiṭaka, having obtained the wage of nirvāṇa was not false, so now when he preaches this Mahāyāna for the bodhisattvas, that too is not false: this is the son trusting the father. The Buddha knows that since their [delusions of] view and thought have already been cut off, upon hearing it they will certainly not disparage it; their undefiled faculties are keen, so hearing the subtle they generate faith: this is the father trusting the son. Because of this, seeing the body of eminent marks and hearing the Mahāyāna teaching is called 'entering'; being rebuked and refuted again, while still seeing the sixteen-foot body preaching the Hīnayāna Dharma, is called 'exiting'; thus entering and exiting the great and small without suspicion or difficulty. Second, 'Yet his dwelling place was still in the original location': although there was no difficulty in entering and exiting and he was able to hear the Mahāyāna, he still thought that it was the affair of bodhisattvas and not his own lot of wisdom; he was unwilling to turn from the small toward the great, still dwelling as an arhat without declaring that he would achieve buddhahood in the future. This expresses appreciation for the curd (kṣīra-maṇḍa) teaching of the Mahāsaṃnipāta and Vimalakīrtinirdeśa. From 'World-Honoured One, at that time the elder became ill' onward is the second part, entrusting the family estate; this expresses appreciation for the matured curd teaching of the Pañcaviṃśatisāhasrikā-prajñāpāramitā, where the Buddha commanded the transmission and teaching of the Prajñā. Concerning this, there are two parts: first, ordering knowledge of the household affairs, and second, receiving the command and managing it. Each of the two sections has four points. The first four are: 1. clarifying the time, 2. formally ordering knowledge of the household affairs, 3. admonishing him to comprehend my intent, and 4. commanding him not to allow any loss. First, 'knowing that he would die before long': where there is capacity, response arises as birth; when capacity is exhausted, the response ceases as death; now, the capacity for transformation was about to end, so the cessation of the response would not be long. From 'He said to the poor son: "I now possess much..."' onward is the second: ordering knowledge of the household affairs. 'Gold' is the principle of the distinctive teaching; 'silver' is the principle of the shared teaching. The ultimate truth explained in the Pañcaviṃśatisāhasrikā does not go beyond these two. As for saying 'possessing much', the principle is not manifold, but in terms of various approaches it can also be said to be much, just as emptiness is not eighteenfold, yet in terms of breaking through eighteen phenomena it is called the eighteen kinds of emptiness. In the section on encouraging learning, it clarifies that all dharma-gates are precious treasures. 'Granaries' are the concentration gates, namely the one hundred and eight samādhis; 'treasuries' are the wisdom gates, the realm of the eighteen kinds of emptiness. The two kinds of granaries and treasuries of concentration and wisdom, shared and distinctive, encompass and store all dhyāna concentrations and wisdom without any lack; filled within and overflowing without, they are therefore said to be 'overflowing'. 'The amount thereof': in preaching prajñā, there are the two gates of broad and summary. Bodhisattvas practicing prajñā should know the summary and broad marks: summary is 'few' and broad is 'many'; practicing for oneself is 'taking' and converting others is 'giving'. In the Pañcaviṃśatisāhasrikā it says, 'You should preach it for the bodhisattvas'; therefore it says, 'You know all of this.' From 'Such is my intent' onward is the third: admonishing him to comprehend. 'My intent': the Buddha takes prajñā as his intent; now as you pass on the lamp, you should preach in accord with the Buddha's intent. Moreover, the original understanding of the persons of the two vehicles was the emptiness of analyzed phenomena; commanding that he should comprehend this intent means commanding that in transmitting the teaching he should be admonished to align with my [comprehension of] the emptiness of phenomena. Formerly, when given the command, he thought it was transmitting the lamp to others; only now does he know that the Buddha caused me to recognize the gate of comprehending it. Therefore it says, 'You should comprehend this intent.' 'Now I and you are no different': there are three explanations for this: 1. being empowered to preach, he is not different from the Buddha; 2. in terms of principle, because all phenomena are suchness, they are not different—Subhūti's suchness and the Tathāgata's suchness are one suchness without two suchnesses, hence saying 'they are no different'; 3. in terms of the present time, he has just awakened to the fact that the inherent nature of father and son has originally never been different, whereas the people of the two vehicles previously thought of themselves as different despite being empowered. From 'You should apply your mind' onward is the fourth: commanding him not to allow any loss. Preach the Prajñā teaching for the bodhisattvas without allowing any loss; second, in terms of principle, this is your own dharma to be used in the future, and for this reason you must not allow any loss. From 'He forthwith received the instructions' onward is the second: receiving the command. This again has four points: 1. formally receiving the command and managing; 2. having no desire to take it: although Subhūti preached Prajñā, he considered himself to have no share in it; 3. not having relinquished his inferior mind and still dwelling in the original location: dwelling in the position of an arhat, although he admired the Great, he had not yet definitively declared a desire to become a bodhisattva; not having relinquished his inferior mind means that although he felt ashamed of the small, he had not yet definitively declared the relinquishing of the small realization; 4. from 'After the lapse of a short time, the father knew his son's mind' onward: this expresses appreciation for the previous parable of demanding the carts; despising and abandoning his former mind, he wished to seek the great path, and his capacity for the Great was aroused.