法華文句記 6.103

6.103

「今七寶」下釋三義也。先明財多，言「教行」者，機應相對，且從現文益者說也。次「各各」下明是子無偏。言「各各」者，由俱子故，「不差別」者，由無偏故，各賜等一秖是開權。次釋「各」義，故引身子等，本習不同故各皆同入實故等。「又方等般若」者，約法已開自在根力，其根鈍者於二味初，得方便教中之益者於彼得益，諸位諸法種種不同，故皆以實當位開之。「所以」者下釋子等中言「兩等」者，應但云「子」，「兩」者恐誤。文舉財等況於子等，且以處等而況子等，子本一家今周一國，何況子也。言「一國」者，寂光土也。遍益法界理亦不窮，況同居土結緣人耶？此舉廣處以況略人。「次釋」下正明子等，復以非子況之。言「非子」者，且貶正因不同緣了，故抑言「非」。等陰無偏況結緣子，故約無緣慈對本有理，無非吾子寄化儀說，且以昔世未結緣者而為非子，如來常給子自不歸，無緣通覆故云周給，人天善惡與法界同，故父果車是子理車，但開其情假名等賜。眾生無盡車亦不窮，不窮故不匱，不匱故無偏，望迷為開、悟本非閉。「無緣尚度」者，緣了之子是先結緣者而熟脫之，正因之子未結緣者為其下種，故云「尚度」。故以種者況先結緣釋不虛中初佛問者，本但許三而今與一，非虛妄不？欲令身子領實，故以虛妄問之。答初免難，不虛釋中。《經》云「若全身命」者，具舉身命況而拔濟之。意云全於小乘五分法身入空慧命，則為已得昔來所玩，況於火宅方便濟苦本在大耶？

From "now, the seven jewels" onward, it explains the three meanings. First, it clarifies that the wealth is abundant; regarding "teaching and practice," this is relative to capacity and response, spoken provisionally according to those who benefit in the present text. Next, from "each and every" onward, it clarifies that they are children without bias. "Each and every" is because all are children; "without distinction" is because there is no bias. Giving to each equally the one is simply opening the provisional. Next, explaining the meaning of "each," it cites Śāriputra and the others: because their original practices differed, each [differed], yet because they all entered the real together, they are equal. Regarding "furthermore, the vaipulya and prajñā": in terms of the Dharma, the faculties and powers of mastery have already been opened; those with dull faculties, who at the beginning of the two flavors gained the benefit in the provisional teachings, attained the benefit there. Because the various stages and various dharmas are of various different kinds, all are opened by means of the real according to their stage. In the explanation of the equality of children, where it says "both are equal" under "the reason why," it should simply say "children"; "both" is likely an error. The text brings up the equality of wealth to illustrate the equality of children; provisionally using the equality of place to illustrate the equality of children: the children originally belong to one household, yet now [the riches] pervade a whole country, how much more so the children? "A whole country" refers to the Land of Eternally Quiescent Light. Universally benefiting the Dharma realm, its principle is also inexhaustible, how much more so the people who formed conditions in the Land of Common Abode? This brings up the broad place to illustrate the few people. Next, from "next, explaining" onward, it directly clarifies the equality of children, again illustrating it with non-children. "Non-children" provisionally devalues the direct cause as not being the same as the contributing and cognitive [causes], hence belittling it as "non-." The equality of the aggregates without bias illustrates the children who have formed conditions; thus, referring to the compassion without conditions relative to the originally existing principle, none are not my children. Lodged in the instructional ritual, it provisionally considers those who had not formed conditions in past lifetimes as non-children; the Tathāgata constantly supplies them, but the children do not return on their own. Because [compassion] without conditions universally covers them, it says "pervasively supplies." The good and evil of humans and devas are identical with the Dharma realm; therefore, the father's cart of the fruit is the children's cart of principle. Merely opening their deluded sentiments is conventionally named equal bestowal. Sentient beings are inexhaustible, and the carts are also inexhaustible; because they are inexhaustible, they are not deficient; because they are not deficient, they are without bias. Viewed from the standpoint of delusion, it is an opening; awakening to the origin, it was never closed. Regarding "even those without conditions are saved": the children of the contributing and cognitive [causes] are those who previously formed conditions, and he matures and liberates them; for the children of the direct cause who have not yet formed conditions, he plants seeds for them, hence it says "even saved." Thus, using those with seeds to illustrate those who previously formed conditions explains that it is not false. In the first question by the Buddha: originally he had only promised three, but now he gives one—is this false or not? Wishing to make Śāriputra understand the real, he asks him by means of falsity. In the answer, first is the escape from difficulty, within the explanation of non-falsity. The Sūtra says: "If they preserve their physical bodies and lives"—this fully brings up the physical body and life to illustrate rescue and salvation. The meaning is: if one preserves the Hinayana fivefold dharmakāya and the life of wisdom entering emptiness, that already counts as having obtained what was previously treasured; how much more so when the provisional salvation from suffering in the burning house was originally aimed at the great?