妙法蓮華經文句 5.48

5.48

The parable of the elder has three parts: 1. Name and conduct; 2. Rank and title; 3. Virtuous deeds. Name is like the guest, conduct is like the host; conduct has intimacy and distance, name has proximity and remoteness; hence the locations are raised to reveal name and conduct. The border territory is the state, which is the most distant; the administrative seat is the city, which is in the middle; the village is the adjacent hamlet, which is the closest. The elder's name and conduct pervade these three places: up close, no pettiness or vulgarity is seen in him; from afar, people only admire his noble style. His mouth utters no selective words, his body performs no selective conduct, and his mind holds no selective dharmas; his name and conduct correspond, making him a true great man. Internally, this accords with the Tathāgata's three karmas acting in accordance with wisdom, dispensing teaching according to capacity, his fame universally heard and his virtue encompassing the dharma realm. Formerly, it was held that the space of the ten directions covered by compassion was called the state, the trichiliocosm was the city, and one four-continent world was the village; or that the great trichiliocosm was the state, the medium chiliocosm was the city, and the small chiliocosm was the village. None of these are used now. Fascicle sixty of the Mahāprajñāpāramitopadeśa states: "Conformant forbearance is the village; the sambodhi of the forbearance of non-arising is the city." Cause and effect together serve as the parable; the present sūtra directly employs the virtues of the fruit as the parable: the Land of Real Reward is the state, the Land with Remainder is the city, and the Land of Common Abode is the village. Manifesting traces from the origin, gathering the traces back to the origin, name and conduct correspond without distinction between guest and host, brilliantly overflowing and pervading the three lands.