妙法蓮華經文句 6.56

6.56

「今我所有」下，第四，正付家業。一切大乘萬行萬德，故云一切所有也。「先所出內是子所知」者，追指昔日《大品》領教所委有廣略般若共不共法，是汝所知即是汝有，故《法華》但明佛之知見，不更廣說一切行相也。「窮子聞父此言」下，第二，即是得付歡喜，領上各乘大車得未曾有，自顧無心希望佛道，而今忽聞得記作佛，故云不求自得也。三藏中本心不求，方等中恥小望絕故不求，般若中雖領非己分故不求，如此不求而今自得也。「世尊大富長者」下，第二，合譬。光宅合之或前或後，釋之甚略。今但依文點意不復子派。合譬略者，貴在得意不俟費辭。「大富長者」，合父子相失譬。譬文有四，但合父子總得餘意，如來合父，似則合子。似有二義：一、取大機為子，昔未逃逝既非真位，猶居外凡故云似也；取小機為子者，小機似像大乘根性耳。子既逃父，貶之言似（云云）。

From 'Now all that is mine' onward is the fourth: formally bequeathing the family estate. All the Mahāyāna myriad practices and myriad virtues are meant by 'all that is mine'. 'What was previously paid out and taken in is known to the son': looking back to former days when he managed the teaching in the Pañcaviṃśatisāhasrikā, where broad and summary prajñā, shared and unshared dharmas were entrusted; what was known to you is now yours; therefore the Lotus Sūtra only clarifies the buddha knowledge and vision, without extensively explaining all marks of practice again. From 'When the poor son heard these words of his father' onward is the second: rejoicing at receiving the bequest, expressing appreciation for each riding the great cart and obtaining what was unprecedented. Looking back at himself, he had no mind to hope for the Buddha path, yet now he suddenly hears the conferral of the prediction of buddhahood; hence it says, 'without seeking, it was attained of itself.' In the Tripiṭaka, his original mind did not seek; in the Correct and Equal, feeling ashamed of the small, his hope was severed, so he did not seek; in the Prajñā, although he managed it, it was not his own lot, so he did not seek; thus not seeking, now he has attained it of itself. From 'The World-Honoured One, the great wealthy elder' onward is the second: matching the parable. Guangzhai matched it partly before and partly after, explaining it very sketchily. Now we merely follow the text to point out the meaning, no longer dividing into sub-branches. Where the matching of the parable is brief, what is valued is grasping the meaning without waiting to waste words. 'The great wealthy elder' matches the parable of the father and son losing each other. The parable text has four parts, but merely matching father and son comprehensively captures the remaining meaning. The Tathāgata matches the father; the semblance matches the son. 'Semblance' has two meanings: 1. taking the capacity for the Great as the son: formerly, before having fled, since it was not a true stage, he still dwelled among external worldlings, hence called 'semblance'; 2. taking the capacity for the small as the son: the capacity for the small merely resembles the Mahāyāna faculties and nature. Since the son fled from his father, he is disparaged as 'semblance' (and so on).