妙法蓮華經文句 6.62

6.62

Of the eighty-six and a half verses, the first seventy-three and a half verses reiterate the above; the next thirteen verses praise the depth of the Buddha's grace. The first [part] also has two: the first two verses reiterate the presentation in terms of Dharma; the subsequent seventy-one and a half verses reiterate the presentation in terms of parable. Within the presentation in terms of Dharma, it does not reiterate not seeking, but only reiterates obtaining on one's own. Reiterating the presentation in terms of parable also has two: the first forty-one verses reiterate setting forth the parable; the next thirty and a half verses reiterate matching the parable. Above, setting forth had four: father and son losing each other, seeing each other, assigning the estate, and bestowing the wealth; now all are reiterated. The first thirteen verses reiterate father and son losing each other. Above, the parable of losing each other had four: first, the son turning his back on the father; second, the father seeking the son; third, the son gradually returning; fourth, the father longing for the son. Now the verses also have four, but not in sequential order. First, one and a half verses reiterate the first, the son turning his back on the father and departing; next, the second, seven verses, reiterate the second, the father seeking the son without finding [him]; next, the third, two verses, leap ahead to reiterate the fourth, the anxious longing growing ever deeper; next, the fourth, two and a half verses, trace back to reiterate the third, gradually returning near the father. The four passages above each had two [parts]. Now, first, the one and a half verses from “Just as” downward only reiterate the son turning his back on the father and departing, and do not reiterate returning toward the homeland. In the burning house [parable], clarifying the state, city, and hamlets where the elder ruled used broad terms; here, clarifying the poor son wandering through the three realms is termed “various lands,” and the six destinies are termed “fifty-odd years.” From “His father was anxious and pensive” downward is the second, seven verses, which reiterate the father seeking the son without finding [him]. Above there were also two, and here the verse also has two. The first half-verse reiterates searching for the son without finding [him]. The six and a half verses from “Having grown weary from seeking him” downward reiterate the matter of not abandoning the family estate because of losing one son. “Searching and seeking in the four directions” differs from above: above, the four directions were investigating principle in terms of the Four Truths; here, the four directions are searching for capacities that can be delivered by observing among the four modes of birth. “Building and establishing houses” refers to the remainder-nirvāṇa within the lands of remainder: raising the house of compassion, relying on the dwelling of empty nature. “Those who came and went were numerous” refers to bodhisattvas of various lands coming and going to hear the Dharma. From “And being decrepit with age” downward is the third, two verses, leaping ahead to reiterate the fourth, the anxious longing growing ever deeper. The text above had two [parts]; this only reiterates having previously lost the son and now grieving that there is nowhere to assign and entrust, and for this reason feeling anxiety. From “At that time the poor son sought clothing and food” downward is the fourth, two and a half verses, tracing back to reiterate the third above, gradually returning toward the father. The text above had two; now the verse also has two. The first two verses reiterate the reason for approaching the father, being due to seeking clothing and food. The half-verse from “Gradually passing through” downward reiterates directly approaching the father's city. Within the first, the reason for approaching the father: “From hamlet to hamlet”—sense faculties and dusts mutually interacting are like “hamlets,” and the eighteen realms are like “lands.” Cultivating wholesome deeds with outflows is like “having attainment”; cultivating the wholesome deeds of the Two Vehicles is like “having no attainment.” Not obtaining the Dharma-food of the Mahāyāna is “starving”; having no great power or function is “emaciated”; having no great merit is “haggard”; having view and thought [afflictions] arising atop the existence or non-existence of wholesome deeds is like “sores and ringworm.” The seven and a half verses from “Hiring out as a laborer” downward reiterate the second, father and son seeing each other. The text above had two; now the verse also has two. The first six and a half verses reiterate the son seeing the father; the next one verse reiterates the father seeing the son. Above, the text of the son seeing the father had four; now the verse reiterates three: the first half-verse reiterates the reason for seeing the father, being due to hiring out as a laborer and finally reaching the father's house. Next, from “At that time the elder” downward is the second, two and a half verses, which reiterate the third, the signs of seeing the father. Above, the place of seeing the father was clarified, the place being by the side of the gate; now saying “The elder within his gate” encompasses both the place [and the person]. “Spreading a great jeweled canopy,” and so forth, directly sees the father's appearance, sitting cross-legged upon a lion seat. The Dharma-body is the master and the king; the reward and response [bodies] are the elder. “Noting and recording bonds and registers” is precisely bestowing prediction, clarifying cultivation and practice. In private opinion, using the broad to reveal the concise is “noting”; bestowing determination is “recording”; the four universal vows are “bonds”; cultivation and practice are “registers.” The three and a half verses from “The poor son, seeing his father” downward reiterate the fourth, giving rise to a mind of fear and avoidance.