妙法蓮華經文句 6.63

6.63

「長者是時」下一行，頌第二，父見子。上文有四：一、見處，二、見即識，三、見歡喜，四者適願。今但頌二：上半頌見子之處；「遙見」下第二，半行，頌見子即識也。「即勅使者追捉將來」下，第三，十行半，頌上追誘譬。今初，三行，頌傍追。上傍人追文有三：一、喚子不來，二、再喚不來，三、放捨。今初三句，頌初喚無機不來；次「迷悶」下，第二，一句，頌再喚不來；次「是人」下，第三，二行，頌無機，即是上釋放捨意也。「即以方便」下，第二，七行半，頌密遣二人誘引。上文有二，今頌亦二。初三行，頌雇作譬；次四行半，頌教作譬。上雇作文有四：一設方便，二求之即得，三陳雇作，四取價除糞。今但頌二：初二行，頌第一設方便；「窮子聞之」下一行，頌第四取價除糞也。今初設方便，「眇目」是偏空；「矬」者豎短，不窮實相之源；「陋」者橫狹，無摩訶衍眾善莊嚴也。非四無畏名「無威」，異常樂我淨名「無德」。次「窮子聞之」下，第二取價，淨六根房五陰舍也。「長者於牖」下，第二，四行半，頌上教作。上文有四，今頌亦四。初半行，頌牖中；「念子愚劣」下，第二，半行，頌羸瘦；「於是長者著」下，第三，一行，頌脫妙著麁；「方便附近」下，第四，二行半，頌正教作。上有七科法門，「語」者，即合四念處也；「令勤作」者，即四正勤也；「既益汝價」下一行，頌四如意足也；「油塗足」，能履深水如神通，又油能除風，定是無亂也；「飲食充足」，即上米麪也，「薦席厚暖」，即是觀練熏修定，能除散動也。「如是苦言汝當勤作」半行，總頌上第四安慰、第五無五過，根、力既成乃堪苦言；「又以軟語」半行，總頌第六作字、第七令常作，並是子位也。「長者有智」下，第四，十行，頌上第四領付家業。上文有二，今頌亦二。今初三行半，頌付業之由；次六行半，頌正付業。初由中有二，今頌亦二。初「長者有智」下半行，總頌心相體信，即入出也；「經二十年」下，第二，三行，頌委領家業。上委業有命、有受，今但頌受命；上受命有四，今但頌三。初一行半，頌受命；次「猶處門」下，第二，一行，頌猶居本位未捨劣心；次「父知子心」下，第三，半行，頌通泰大志大乘機動也。初、「二十年」者，不得同上，上除見思名二十，此明執作家事。或言轉大乘教教諸菩薩，斷大乘別惑見思，名二十年。或言說般若時長，凡二十年。或言住二乘位，轉大乘教，為二十年。《仁王般若》云「二十八年說摩訶般若」。從「欲與財物」下，第二，六行半，頌第二正付家業。上文有二，今頌亦二。初四行半，頌正付業；次二行，頌得付歡喜。上正付業有四，今但頌三，無時節。初「欲與」下一行，頌上第二集親族。「於此大眾」下，第二，有二行半，頌上第三定父子天性。「凡我所有」下，第三，一行，頌上第四正付與也。「子念昔貧」下，第二，二行，頌得付歡喜也。「佛亦如是」下，三，十偈半，頌合譬。「佛亦如是」合第一父子相失也，「知我樂小」一句，合父子相見譬也，「未曾說言」二句，頌合第三追喚譬。上合有二：一合再喚不來，二合放捨；今總頌其意耳。「而說我等」下一行，頌上合密遣二人誘引譬。上合齊教、探教二章，今此一行但總頌其意耳。「佛勅我等」下二十八行半，頌合第四領家業，上合有二：相信、委業，今初十八行半，但頌合委業；次十行，頌合正付。上受命中唯有二：一、受命，二、無希取；今初一行長頌命領知，上領所無也。「最上道」即是空般若，更無過其上也。次下十七行半，正領受命及無希取等，無不捨及通泰。「我承佛教」有五行，頌正受命。佛子聞法得記者，明轉教益他也。爾時謂轉教，教化菩薩不言為我。「如彼窮子」下十二行半，頌第二無希取，此文廣上也。於中又二：初一行，牒前譬帖合，次「我等雖說」下，第二，十一行半，正合無希取，又為三：初一行，正頌無希取。次「我等內滅」下九行半，具智斷故無希取，又為三：謂標、釋、結。初為二：初一行，標斷德具故無希取；次「我等若聞」下，第二，一行，標智德具故無希取。「所以者何」下六行，雙釋智、斷二章。次「我等雖為」下，第三，一行半，結釋自無希取。次「導師見」下，第三，一行，明佛見捨我，合無希取也。「如富長者」下十行，頌正付業。上合有二：一、正付業，二、得付歡喜。今頌亦二：初三行，頌正付；次七行，頌得歡喜。初三行中，上總合正付業，今亦總頌，但初一行半牒譬帖合，次一行半正頌合也。「我等今日」下七行，頌第二得付歡喜也。「得道」者，得實相道也。「得果」者，分得大乘習果也。此二句明開佛知也。「於無漏法得清淨眼」者，此二句明開佛見，見實相理也。昔日見無漏不落凡夫，今日見無漏不落二乘也。昔日慧眼見空，今淨眼見中。「持戒報」者，昔持戒梵行共顯無漏，灰身滅智無人受此果報者，今日梵行能得無漏，即了因取果義，持戒即緣因義，清淨眼所見理即正因義。「我等真是聲聞」者，即大乘真位也。十信以一音遍滿三千界，似道非真，入十住即是真也。真阿羅漢有三義，此中但舉應供一義也。若不生變易、殺通別惑，是不生、殺賊義，堪為十法界福田，即應供義，應供、殺賊互相顯也。下十三行，歎佛恩深難報，如文。私謂「世尊大恩」者，一、佛始建慈悲，拔六道苦與四聖樂，普十法界入四弘中，此如來室恩。二、如來行菩薩道示教利喜，曾教我大乘，雖復中忘，智願不失，蓋如來室清涼溫煖，大慈與樂恩。三、眾生遭苦，視父而已，佛伺其宜如犢逐母，備行六度以利眾生，蓋如來室遮寒障熱，大悲拔苦恩。四、佛成道已，應受無為寂滅之樂，而隱其神德，用貧所樂法五戒十善，冷水灑面令得醒悟，蓋是佛衣遮貪欲熱恩。五、示老比丘像，方便附近與一日價，蓋是佛衣除見寒愛熱恩。六、過是已後，心相體信彈訶貶斥，令恥小慕大，蓋佛衣遮醜陋恩。七、命領家業，金銀庫藏皆悉令知，蓋是佛衣與我莊嚴恩。八、會親族、定父子、付以家業，無上寶聚不求自得，蓋如來座恩。九、十，既坐座已，身意泰然快得安隱，以佛道聲令一切聞，一切天人普於其中應受供養，蓋如來座令我具足，自行化他恩。世尊大恩，兩肩荷負所不能報，此之謂也。

From “The elder at that time” downwards, there is one line of verse that versifies the second [aspect], the father seeing his son. In the prose text above, there were four parts: first, the place where he saw him; second, recognizing him as soon as he saw him; third, seeing him and rejoicing; and fourth, obtaining his wish. Here only two are versified: the upper half-line versifies the place where he saw the son; from “saw from afar” downwards, the second half-line versifies recognizing the son as soon as he saw him. / From “He immediately ordered a messenger to pursue and seize him” downwards, there are ten and a half lines of verse that versify the parable above of pursuing and coaxing. Here, first, three lines versify the flank pursuit. In the text of the flank pursuit above, there were three parts: first, calling the son and his not coming; second, calling him again and his not coming; and third, letting him go. Here the first three lines versify the initial call where, lacking capacity, he does not come; next, from “confused and overwhelmed” downwards, the second line of one phrase versifies calling him again and his not coming; next, from “this person” downwards, the third [part of] two lines versifies his lack of capacity, which is the meaning of explaining why he was let go above. / From “He immediately, by expedient means” downwards, the second [part of] seven and a half lines versifies secretly dispatching two men to lure him. The text above had two parts; here the verse also has two. The first three lines versify the parable of hiring him to work; the next four and a half lines versify the parable of instructing him to work. In the text above on hiring him to work, there were four parts: first, devising an expedient means; second, seeking and finding [the men]; third, explaining the hiring to work; and fourth, taking his wages to clear dung. Here only two are versified: the first two lines versify the first, devising an expedient means; from “The poor son heard this” downwards, one line versifies the fourth, taking his wages to clear dung. Now, as for the initial devising of an expedient means: “one-eyed” is one-sided emptiness; “short” is deficient in height, not plumbing the source of true reality; “ugly” is narrow in breadth, lacking the manifold good adornments of the Mahāyāna. Lacking the four fearlessnesses is called “lacking majesty”; differing from permanence, bliss, self, and purity is called “lacking virtue.” Next, from “The poor son heard this” downwards, the second is taking wages, which purifies the rooms of the six sense faculties and the dwelling of the five aggregates. / From “The elder through a window” downwards, the second [part of] four and a half lines versifies the instruction to work above. The text above had four parts, and the verse here also has four. The first half-line versifies being inside the window; from “Thinking of his son's foolishness and baseness” downwards, the second half-line versifies his emaciation; from “Thereupon the elder took off” downwards, the third line of one line versifies taking off the fine and putting on the coarse; from “Expediently approaching him” downwards, the fourth [part of] two and a half lines versifies the actual instruction to work. Above there were seven categories of dharmas: “spoke” corresponds to the four bases of mindfulness; “causing him to work diligently” is the four right exertions; the one line from “having increased your wages” downwards versifies the four bases of supernormal power; “anointing the feet with oil” means being able to tread deep waters, like supernormal powers, and moreover oil removes wind, meaning concentration is free of perturbation; “abundant food and drink” is the rice and flour above; “thick and warm mats” is the samādhi of contemplation, training, scenting, and cultivation, which can remove distraction and agitation. “With such harsh words: 'You must work diligently'”, this half-line collectively versifies the fourth above (comforting) and the fifth (being free of five faults)—once faculties and powers are established, he can then endure harsh words; “furthermore with gentle words”, this half-line collectively versifies the sixth (giving him a name) and the seventh (having him work constantly)—both pertain to the son's status. / From “The elder has wisdom” downwards, the fourth [section of] ten lines versifies the fourth above: taking charge of and entrusting the family estate. The text above had two parts; the verse here also has two. First, three and a half lines versify the cause for entrusting the estate; next, six and a half lines versify the actual entrusting of the estate. Within the first, the cause, there are two parts, and the verse here also has two. First, from “The elder has wisdom” downwards, the half-line collectively versifies the mutual trust of minds, that is, entering and exiting; from “After twenty years” downwards, the second [part of] three lines versifies consigning and taking charge of the family estate. Above, consigning the estate had commanding and receiving, but here it only versifies receiving the command; above, receiving the command had four parts, but here it only versifies three. The first line and a half versifies receiving the command; next, from “still staying at the gate” downwards, the second [part of] one line versifies still abiding in his original position and not yet relinquishing the inferior mind; next, from “The father knew the son's mind” downwards, the third [part of] a half-line versifies the broadening and great aspiration, the stirring of the Mahāyāna capacity. First, “twenty years” cannot be identical to the above: above, removing views and thoughts was called twenty, whereas here it explains managing and working on the family matters. Some say turning the Mahāyāna teaching to teach the bodhisattvas and severing the distinctive delusions of views and thoughts of the Mahāyāna is called twenty years. Others say the time of preaching Prajñā was long, altogether twenty years. Others say abiding in the stage of the two vehicles and turning the Mahāyāna teaching constitutes twenty years. The Renwang bore jing says, “For twenty-eight years he taught the Mahāprajñā.” / From “Wishing to give him wealth and goods” downwards, the second [part of] six and a half lines versifies the second, the actual entrusting of the family estate. The text above had two parts, and the verse here also has two. The first four and a half lines versify the actual entrusting of the estate; the next two lines versify rejoicing at obtaining the entrustment. Above, the actual entrusting of the estate had four parts, but here it only versifies three, lacking the time and season. First, the one line from “Wishing to give” downwards versifies the second above, gathering relatives. From “Before this great assembly” downwards, the second [part] has two and a half lines, versifying the third above, determining the father-son kinship by nature. From “All that I possess” downwards, the third [part of] one line versifies the fourth above, the actual handing over. From “The son thought of his former poverty” downwards, the second [part of] two lines versifies rejoicing at obtaining the entrustment. / From “The Buddha is also like this” downwards, the third [division of] thirty and a half gāthās versifies the application of the parable. “The Buddha is also like this” corresponds to the first, father and son losing each other; the single line “Knowing that we took pleasure in the small” corresponds to the parable of father and son seeing each other; the two lines “Never did he say” versify the correspondence to the third, the parable of pursuit and calling back. The application above had two parts: first, corresponding to calling again and his not coming; second, corresponding to letting him go. Here it only versifies that meaning in summary. / The one line from “Yet he spoke of us” downwards versifies the application above to the parable of secretly dispatching two men to lure him. Above, it applied to the two sections of the matching teaching and the probing teaching; now this single line merely versifies that meaning in summary. / The twenty-eight and a half lines from “The Buddha commanded us” downwards versify the application to the fourth, taking charge of the family estate. Above, the application had two parts: mutual trust and consigning the estate. Now, the first eighteen and a half lines merely versify the application to consigning the estate; the next ten lines versify the application to the actual entrustment. Above, within receiving the command, there were only two: first, receiving the command, and second, having no expectation of taking it; here, the first single line extensively versifies being commanded to manage and know it, which was not present in the taking charge above. “The supreme path” is emptiness and Prajñā, beyond which there is nothing superior. Next, the seventeen and a half lines below properly present receiving the command, having no expectation of taking it, and so forth, lacking the [aspects of] not relinquishing and broadening. “I received the Buddha's teaching,” consisting of five lines, versifies the actual receipt of the command. That the Buddha's sons heard the Dharma and received predictions explains turning the teaching to benefit others. At that time, it was considered turning the teaching to instruct and transform bodhisattvas, not said to be for oneself. / The twelve and a half lines from “Like that poor son” downwards versify the second, having no expectation of taking it; this passage expands on the above. Within it, there are also two parts: first, one line recapitulates the previous parable to match and apply it; next, the second [part of] eleven and a half lines from “Although we spoke” downwards properly applies [the parable to] having no expectation of taking it, which is further divided into three: the first line properly versifies having no expectation of taking it. Next, the nine and a half lines from “We within extinguished” downwards present having no expectation of taking it because of possessing wisdom and severance, which is again threefold: statement, explanation, and conclusion. The first has two: the first line states having no expectation of taking it because the virtue of severance is complete; next, the second line, one line from “If we heard” downwards, states having no expectation of taking it because the virtue of wisdom is complete. The six lines from “Why is this?” downwards explain both sections on wisdom and severance together. Next, the third [part of] one and a half lines from “Although we, for the sake of” downwards concludes the explanation of oneself having no expectation of taking it. Next, the third [part of] one line from “The Guide saw” downwards explains that the Buddha saw and relinquished us, which matches having no expectation of taking it. / The ten lines from “Like a rich elder” downwards versify the actual entrusting of the estate. The application above had two parts: first, the actual entrusting of the estate; second, rejoicing at obtaining the entrustment. The verse here also has two: the first three lines versify the actual entrustment; the next seven lines versify obtaining rejoicing. Within the first three lines, the prose above applied to the actual entrusting of the estate in summary, and here it is also versified in summary, but the first line and a half recapitulates the parable to match and apply it, and the next line and a half properly versifies the application. / The seven lines from “We today” downwards versify the second, rejoicing at obtaining the entrustment. “Obtaining the path” means obtaining the path of true reality. “Obtaining the fruit” means partially obtaining the habituated fruit of the Mahāyāna. These two lines explain the opening of buddha knowledge. “Regarding unconditioned dharmas, obtaining the pure eye”: these two lines explain the opening of buddha vision, seeing the principle of true reality. Formerly, seeing the unconditioned did not fall into [the ways of] ordinary worldlings; today, seeing the unconditioned does not fall into [the ways of] the two vehicles. Formerly, the wisdom eye saw emptiness; now, the pure eye sees the Middle. “The retribution of upholding the precepts”: formerly, upholding precepts and pure conduct together manifested the unconditioned, but by reducing the body to ashes and annihilating consciousness, no one received this fruition-retribution; today, pure conduct is able to obtain the unconditioned, which is the meaning of the revealing cause taking the fruit; upholding the precepts is the meaning of the conditional cause; the principle seen by the pure eye is the meaning of the direct cause. “We are true śrāvakas”: this is the true stage of the Mahāyāna. The ten faiths, pervading three thousand realms with a single voice, are a semblance path and not true; entering the ten abodes is then true. A true arhat has three meanings; here only the single meaning of “worthy of offerings” (arhat) is raised. If one is not subject to change and slays the pervasive and distinctive delusions, this is the meaning of non-arising and slayer of thieves; being worthy to be a field of merit for the ten dharma realms is the meaning of worthy of offerings; “worthy of offerings” and “slayer of thieves” mutually illumine each other. / The thirteen lines below praise the Buddha's profound grace, which is difficult to repay, as in the text. I personally suggest that the “World-Honoured One's great grace” entails: First, the Buddha initially established loving-kindness and compassion, eradicating the suffering of the six destinies and bestowing the bliss of the four sages, universally bringing the ten dharma realms into the four universal vows—this is the grace of the Tathāgata's room. Second, the Tathāgata practiced the bodhisattva path, instructing, benefiting, and delighting, and once taught us the Mahāyāna; although we forgot it midway, the aspiration of wisdom was not lost; this is the coolness and warmth of the Tathāgata's room, the grace of great loving-kindness bestowing bliss. Third, when sentient beings encounter suffering, they look only to their father; the Buddha watches for their suitability like a calf pursuing its mother, fully practicing the six pāramitās to benefit sentient beings; this is the Tathāgata's room sheltering from cold and blocking heat, the grace of great compassion eradicating suffering. Fourth, when the Buddha attained awakening, he ought to have enjoyed the bliss of unconditioned quiescence, yet he concealed his spiritual virtue and used the dharmas delighted in by the poor—the five precepts and ten wholesome deeds—sprinkling cold water on their faces to cause them to awaken; this is the grace of the Buddha's robe sheltering from the heat of craving and desire. Fifth, manifesting the form of an old monk, he expediently approached them and gave them a single day's wages; this is the grace of the Buddha's robe removing the cold of views and the heat of affection. Sixth, after this passed, when minds mutually trusted, he rebuked, reprimanded, and demeaned them, causing them to feel ashamed of the small and yearn for the great; this is the grace of the Buddha's robe concealing their ugliness. Seventh, he commanded them to take charge of the family estate, causing them to know all the gold, silver, and storehouses; this is the grace of the Buddha's robe granting us adornment. Eighth, gathering the relatives, determining father and son, and entrusting the family estate, so that the supreme cluster of jewels was obtained naturally without seeking; this is the grace of the Tathāgata's seat. Ninth and tenth: having sat on the seat, body and mind are broad and at ease, blissfully obtaining peace; causing all to hear with the voice of the Buddha path, so that all devas and humans universally ought to make offerings among them; this is the grace of the Tathāgata's seat enabling me to be complete, both in one's own practice and in converting others. The World-Honoured One's great grace cannot be repaid even by carrying him on both shoulders: this is what it means.