法華文句記 5.153

5.153

有人於此立來意，云大凡無譬應有譬成小。有云：佛法多門，門門有譬，此則可爾。云「先總」者，總釋兩字通冠四釋，若今若昔以因緣等皆有別故，品初雖兼第一周文，釋題且依第二周意，故云「中下之流未達」等也。初總為三：先字訓，次釋訓，三來意。次釋訓中「託此」下釋譬字，「寄淺」下釋喻字。《玉篇》云：「以類比況謂之譬，開曉令悟謂之喻。」既兩字雙題應有小別，具如釋訓，故以比況曉訓時眾，此謂界內人中車宅，彼謂界外佛事迷悟，淺深可知。彼但佛乘深義唯一，故迷之與悟唯小對圓，樹扇風月唯圓教理。「前廣」下明來意者，亦是結前生後。初句結前，「中下」下生後，故知機雖無已，還待不已悲智中機當生，更動樹舉扇使風月意彰，然法說實相，何隱何顯？如長風靡息、空月常懸，但中下之徒大機未啟、蔽情猶壅謂月隱風停，逗茲二途須舉扇動樹。因緣等四大旨咸然，故以二字總冠諸釋。

Someone here establishes the purpose of the chapter's occurrence, saying that generally speaking, if there is no parable it should be [the Great Vehicle], while having parables accomplishes the Lesser. Someone says that the Buddha-Dharma has many gates, and each gate has parables; this, then, is acceptable. As for the statement 'first generally': the general explanation of the two words covers all four explanations, because both present and past, in terms of causes and conditions and so forth, have their distinctions. Although the beginning of the chapter also encompasses the text of the first cycle, the explanation of the title tentatively relies on the intent of the second cycle; therefore it says, 'those of medium and lower capacities have not yet penetrated,' and so forth. The general section first has three parts: first, the gloss of the characters; second, explaining the gloss; third, the purpose of its occurrence. In explaining the gloss, from 'relying on this' down explains the character pì (parable); from 'lodging in the shallow' down explains the character yù (metaphor/analogy). The Yupian says: 'To compare by category is called pì; to open up and instruct so as to cause awakening is called yù.' Since the two characters appear together in the title, there should be a slight distinction, fully detailed as in the explanation of the gloss. Hence, comparing and illustrating instructs the assembly at the time: this refers to the carts and mansion among humans within the realms; that refers to delusion and awakening in the Buddha's work beyond the realms—shallow and deep can be known. That possesses only the single deep meaning of the Buddha-vehicle; hence, delusion and awakening are solely the Lesser contrasted with the Perfect, and stirring the trees and raising the fan to show wind and moon are solely the principle of the Perfect Teaching. From 'previously broad' down, clarifying the purpose of its occurrence is also concluding what preceded to introduce what follows. The first phrase concludes what preceded; from 'medium and lower' down introduces what follows. Thus we know that although their capacities are endless, they still await the emergence of capacities within unceasing compassion and wisdom; again stirring the trees and raising the fan makes the meaning of wind and moon apparent. Yet when the Dharma explains the true character, what is hidden and what is revealed? Like a long wind that never ceases, or the moon in the sky that hangs constantly; it is only that for the assembly of medium and lower faculties, their great capacity has not yet opened, and their obscured sentiments are still obstructed, thinking the moon is hidden and the wind has stopped. Adapting to these two situations, one must raise the fan and stir the trees. The great purports of the four [explanations], such as causes and conditions, are all like this; hence, these two characters generally head all the explanations.