法華文句記 6.143

6.143

「初在門外」者，初子猶在內是故父立，今子既出是故安坐。又大機未會，是故云「立」，小化已周是故「安坐」，故知立者冥利、坐者顯益。《經》云「而自慶言」等者，得所化機是故慶快。二萬億佛所教其大緣，是故云「生」。中間小熟是故云「育」。經此多時數數成熟，將養不易故云「甚難」。大微故愚小，起濁由無知，由因招果故云「入宅」。《經》「多諸」下二句，述其所起見思之火。《經》「大火」下，述其被燒火勢。《經》「而此」下，合其見思。《經》「我已」下，明歡喜之由。《經》「是故」下，結歡喜意。「知父」下三行索車者，初二句明索車時，驗知上文是父坐也。次二行正索，次二句結索。於正索中，初一行正索，次一行述許。等賜中云「上文」至「合有五文」者，無合釋等心，頌中合復無廣等心，既有等車必知心等。「行具一切法名藏」者，但約含藏為義。「六根具一切法名庫」者，藏寬庫狹，亦可互論云云。但約盛貯諸庫不同，如根各異雖異各具，故於諸根具一切行，以行歷根，即是根行皆具諸法，即藏深庫近。如行遠根淺，雖有遠近皆具諸法，約根論行無復差別。自非一家依經述釋章疏之例，豈可聞此以根以行為藏為庫，各備諸法。《經》「大車中意」者，因果所有總名眾寶，約教修得義之如造，性修不同權宜名造，行多子多故車非一，是故所造諸而復大。又須示方知子修名造，以性泯修造還本有即車體也。「莊校」下即具度也。初一行如前釋。《經》云「真珠」等者，出幰蓋相。慈門非一，猶如網孔，一一孔中皆一真珠，如眾慈門並稱於實。前文但云「垂諸華纓」，秖是直令見者欣悅，今云「處處垂下」，乃明眾機遍悅。《經》云「眾彩」等者，上句明垂化之處，設應不同；下句明攝物之宜，無所闕少。《經》云「柔軟」者，前直云「重敷」，今加歎「柔軟」，又以貴㲲而覆其上，諸禪自在故云柔軟，以妙冠麁如細覆上。「茵」者，《說文》云：「車中重席。」具足事禪有異凡小，故云「鮮白淨潔」。得車歡喜中云「橫遊」等者，諸法在於一行一法權實具足，故雖合一四相宛然。

Regarding 'first outside the gate': at first, the children were still inside, therefore the father stood; now that the children have come out, he sits comfortably. Furthermore, because the great capacity had not yet met [with teaching], it says 'stood'; because the transformation through the small was already complete, he 'sits comfortably'. Thus we know that standing represents unseen benefit, while sitting represents manifest benefit. When the Sūtra says 'and rejoiced to himself' and so forth, he rejoices because he has obtained the capacities to be transformed. Having taught them the great affinity at the place of two myriad kotis of buddhas, it therefore says 'born'. Nurturing the small in between, it therefore says 'reared'. Having passed through so much time, repeatedly maturing them, caring for them was not easy; hence it says 'extremely difficult'. Because the great was faint, they were foolish and small; the arising of defilement was due to unknowing; because causes invite results, it says 'entered the house'. The two phrases under 'many' in the Sūtra relate the fire of views and thoughts that they generated. From 'great fire' downward in the Sūtra relates the force of the fire by which they were burned. From 'and this' downward in the Sūtra correlates their views and thoughts. From 'I have already' downward in the Sūtra explains the reason for rejoicing. From 'Therefore' downward in the Sūtra concludes the meaning of rejoicing. In the three verses on demanding the carriages from 'knowing the father' downward, the first two phrases explain the time of demanding the carriages, verifying that the text above refers to the father sitting. The next two verses are the direct demand. The next two phrases conclude the demand. Within the direct demand, the first one verse is the direct demand, and the next one verse recounts the promise. In the equal bestowal, from 'the text above' to 'there are five passages in all': there is no correlation explaining the equal mind, and in the verses there is also no correlation of the extensive equal mind; since there are equal carriages, one must know that the mind is equal. 'Practices endowed with all dharmas are called treasuries' is explained merely in terms of containing and storing. 'The six sense faculties endowed with all dharmas are called storehouses': a treasury is broad and a storehouse is narrow, or they may be discussed interchangeably, and so forth. It is merely explained in terms of storing up in various storehouses being different; just as the sense faculties differ, although they differ, each is fully endowed. Therefore, all practices are endowed within the various faculties; traversing the faculties by means of practices, both faculties and practices are endowed with all dharmas; that is, the treasury is profound and the storehouse is proximate. Just as practice is far and faculties are shallow, although there are far and shallow, all are endowed with all dharmas; discussing practice in terms of faculties, there is no further distinction. Were it not for this school's precedent of interpreting and commenting in reliance on the sūtras, how could one hear this and take faculties and practices as treasuries and storehouses, each equipped with all dharmas? The intent of 'great carriages' in the Sūtra: all that pertains to cause and effect is collectively called 'multitudinous treasures'. Cultivation and attainment according to the teaching are in meaning like 'making'; because nature and cultivation differ, it is expediently called 'making'. Because practices are many and children are many, the carriages are not one; therefore those made are manifold and also great. Furthermore, one must demonstrate it so that one knows the children's cultivation is called 'making'; by dissolving cultivation into nature, making reverts to original existence, which is the carriage essence itself. From 'adorned' downward means being fully equipped with the pāramitās. The first one verse is as explained before. When the Sūtra says 'real pearls' and so forth, it sets forth the characteristics of the canopy. The doors of compassion are not one, just like the meshes of a net; within each and every mesh there is a real pearl, just as the manifold doors of compassion all tally with the real. The previous text merely said 'hanging down various floral tassels', which was simply to make those who see rejoice; now it says 'hanging down everywhere', which reveals that all capacities are universally delighted. When the Sūtra says 'manifold colors' and so forth: the upper phrase explains the places where transformation is displayed, establishing diverse responses; the lower phrase explains the fitness of gathering beings, with nothing lacking. When the Sūtra says 'soft', previously it merely said 'multiply spread', but now it adds the praise of 'soft', and furthermore covers it with precious cotton fabric. Sovereignty in various dhyānas is therefore called soft; crowning the coarse with the wondrous is like covering the upper surface with fine fabric. 'Cushion' (yin): the Shuowen says, 'Layered mats in a carriage.' Being fully equipped with phenomenal dhyāna differs from ordinary persons and the Hinayāna; hence it says 'fresh, white, and clean'. In rejoicing at obtaining the carriages, where it says 'roaming horizontally' and so forth: all dharmas abide within a single practice and a single dharma, fully equipped with the provisional and real; therefore, although united as one, the four characteristics are distinct.