法華文句記 5.154

5.154

次別釋者，初因緣中並以世四法喻一實四法。初世界中直云世法者，以世冠三故也。聞譬生喜名世界也。「所以」下三皆云世法，但生等別得下三名。「是故」下三皆由聞譬而生喜等，因於曾有世間父子，今聞譬說我佛真子，聲聞與佛天性不殊，唯在今經故未曾有，所以密遣之日尚無傭作之心，領財之時豈生己物之念？特由天性相關，遂荷領知之澤，爾前憂悔至此方除，譬說之時乃名真子，今始得悟踊躍彌加，此指聞譬生於實喜，即信解初歡喜之文，故大小兩乘皆名歡喜。次為人中云「世生法」者，即資具也，故云珍玩。出世生法即三乘法，生善中最豈過於此，故昔三車妙珍玩攝，汝等所行是菩薩道。世滅法者，宅內眾災可免離也。出世滅法者，謂惑斷也。無漏述昔、除憂指今，拔苦本在等與大車，除惡之極莫若於此。昔破見思，通論於今莫非除惡。世不生滅者，即大車也。父之本有故不生，至處不壞故不滅。出世不生不滅者，性德本有故不生，修得果常故不滅。以信解中聞譬歡喜等，是故四悉俱譬父子，然前之三悉似寄施權，第一義悉方約開顯，當知三悉即第一義之弄引也。故引先心各好及以火宅免難，若開顯已無非大車。又四悉各一法一譬，法中或取法說身子領解之文，並且助成其語耳。若直銷兩字何足題品，故結云一音巧喻，此則遮那始終一音，一音唯實巧喻兼權，權引歸實故不同舊純用一音，故譬義含因緣等四，若不爾者，如何銷於小車大車火宅父舍？

Next, regarding the specific explanations: first, in causes and conditions, all four worldly phenomena are used to illustrate the four phenomena of the one reality. First, in the mundane [siddhānta], it directly speaks of worldly phenomena because 'world' heads the [other] three. Hearing the parable and giving rise to joy is called the mundane. In the three below 'therefore', all speak of worldly phenomena, but 'producing' and so forth are distinguished to obtain the names of the lower three. In the three below 'for this reason', all give rise to joy and so forth through hearing the parable. Relying on having formerly had a worldly father and son, now hearing the parable say that we are true children of the Buddha, the innate nature of the śrāvakas and the Buddha is not different; it is only in the present sūtra, hence it is unprecedented. Therefore, on the day he was secretly sent, he did not yet have the mind to do hired work; at the time of taking charge of the wealth, how could he give rise to the thought that it was his own property? It was purely due to the connection of their innate nature that he ultimately received the benefit of taking charge of it. The anxiety and regret prior to that were only eliminated at this point; at the time the parable was spoken, he was named a true child. Now having first attained awakening, his leaping with joy increased all the more. This refers to hearing the parable and giving rise to true joy, which is the text of rejoicing at the beginning of 'Belief and Understanding'; hence both the Great and Lesser Vehicles are called rejoicing. Next, in [the siddhānta] for individuals, that which is called 'worldly phenomena of production' refers to requisites; therefore it says 'rare playthings'. Supramundane phenomena of production are the teachings of the Three Vehicles; among producing good, how could anything surpass this? Therefore the formerly three carts are included among wondrous rare playthings: 'What you are practicing is the bodhisattva path.' Worldly phenomena of cessation are the various disasters in the mansion which can be escaped. Supramundane phenomena of cessation refer to the cutting off of afflictions. Outflow-free describes the past; eliminating anxiety points to the present. Uprooting the root of suffering essentially lies in being equally given the great cart; of eliminating evil to the utmost, nothing surpasses this. In the past, destroying views and thoughts—speaking generally regarding the present, none is not eliminating evil. Worldly non-production and non-cessation is the great cart. Because it is originally possessed by the father, it is unproduced; because it does not perish upon reaching the destination, it is unceasing. Supramundane non-production and non-cessation: because the virtue of the nature is originally possessed, it is unproduced; because the fruit attained through cultivation is eternal, it is unceasing. Because in 'Belief and Understanding' they heard the parable and rejoiced and so forth, therefore the four siddhāntas all illustrate father and son. However, the preceding three siddhāntas seem to lodge in bestowing the provisional, while the supreme truth siddhānta first relates to opening and revealing. One should know that the three siddhāntas are precisely the preliminary overture to the supreme truth. Therefore it cites their prior minds each having preferences, as well as escaping danger in the burning house; if opened and revealed, there is nothing that is not the great cart. Moreover, the four siddhāntas each have one dharma and one parable; in the dharma, it either takes the text of Śāriputra's understanding in the explanation of dharma, and moreover merely assists in completing its phrasing. If one merely explains the two words directly, how would it suffice for the chapter title? Therefore it concludes by saying, 'Skillful analogies of the one voice.' This means that from beginning to end Vairocana has only one voice; the one voice is solely the real, while the skillful analogies also encompass the provisional. Because the provisional leads back to the real, it is not like the old [interpretation] which purely used the one voice. Hence the meaning of parable contains the four, such as causes and conditions; if not so, how could one explain the small carts, the great cart, the burning house, and the father's mansion?