妙法蓮華經文句 8.11

8.11

「於後會遇」下，第二，親友發覺譬，領上以是本因緣今說《法華》等賜大車也。此為三：先、呵責，二、示珠，三、勸貿。呵責譬上動執生疑，示珠譬宿世因緣，勸貿譬得記作佛，三周皆有此三意。法說中我令脫苦縛，即是呵責；五佛章即是開示；身子得記即是勸貿。譬說中我先不言皆為菩提，即是呵責；三車一車即是示珠；中根得記即是勸貿。下根宿世因緣汝等善聽，即是呵責；覆講結緣還為說大，即是示珠；下根得記即是勸貿。繫珠中三意望三周者，始在佛樹以大擬，即是繫珠；無機息化即是醉臥；尋施方便即是起行。譬喻中二萬億佛所，即是繫珠；遣傍人追悶絕不受，即是醉臥；三車引得即是起行。因緣中大通智勝佛所，即是繫珠；中路懈退即是醉臥；接之以小即是起行。此等皆名領權也。「某年日月」者，指大通佛所也。「佛亦如是」下，第二，合譬。譬本有二，今各有三意：從「教化我等」下，合初一繫珠；「而尋廢忘」，合初二醉不覺知；「既得羅漢」下，合初三起已遊行。「一切智願」下，合後親友覺示譬。上有三，今亦三。從「智願不失」者，是合後一呵責；從「我久令汝」下，合後二示珠；從「我今乃知」下，合後三勸貿所須也。

From 'Later meeting again' onward is the second part, the parable of the close friend awakening him, which expresses their understanding of now preaching the Lotus Sūtra and giving the great cart based on that fundamental cause and condition. This has three parts: first, the reprimand; second, showing the jewel; third, urging him to trade it. The reprimand illustrates shaking attachments and giving rise to doubts above; showing the jewel illustrates the causes and conditions of past lifetimes; urging him to trade it illustrates receiving prophecy to become a buddha. All three cycles have these three meanings. In the exposition in terms of Dharma, 'I cause you to be liberated from the bonds of suffering' is the reprimand; the passage on the five buddhas is the demonstration; Śāriputra receiving prophecy is urging him to trade it. In the exposition by parable, 'Did I not say before that all is for bodhi?' is the reprimand; the three carts and the one cart are showing the jewel; the middle capacities receiving prophecy is urging them to trade it. For those of lower capacity, 'Causes and conditions of past lifetimes: listen well!' is the reprimand; re-expounding to establish affinity and preaching the Mahāyāna again is showing the jewel; the lower capacities receiving prophecy is urging them to trade it. As for how the three points in tying the jewel correspond to the three cycles: first, while under the Buddha tree, conceiving [them] in terms of the Mahāyāna is tying the jewel; lacking the capacity, so that teaching ceased, is lying intoxicated; soon afterwards providing expedients is setting out on the journey. In the parables, being at the place of twenty thousand koṭis of buddhas is tying the jewel; sending an attendant to pursue him so that he fainted and would not accept it is lying intoxicated; leading him with the three carts is setting out on the journey. In the causes and conditions, being at the place of the Buddha Mahābhijñājñānābhibhū is tying the jewel; slackening and retreating midway is lying intoxicated; accommodating them with the small is setting out on the journey. All of these are called expressing understanding of the expedients. 'A certain year, month, and day' refers to the place of the Buddha Mahābhijñājñānābhibhū. From 'The Buddha is also like this' onward is the second part, joining the parable. The parable originally had two parts, and now each has three points: from 'teaching and converting us' onward matches the first point, tying the jewel; 'and soon neglected and forgot it' matches the second point, being intoxicated and unaware; 'having already attained arhatship' onward matches the third point, having gotten up and traveled. From 'the aspiration for all-knowledge' onward matches the later parable of the close friend awakening and showing him. Above there were three, and now there are also three. 'The aspiration for wisdom is not lost' matches the first of the later points, the reprimand; from 'I long ago caused you' onward matches the second of the later points, showing the jewel; from 'I now know' onward matches the third of the later points, urging him to trade for what is needed.