法華文句記 7.90

7.90

「第四領付譬」者，是第四五合為一段，則使鹿苑文後不入方等之文。大章雖爾，細開仍有免難等文，以應一代五時之說，今猶存開標領及付。領謂領業，指方等般若中，付即付財在法華中。譬文開為等賜四章，即今文中初二後二者是，即免難索車等賜歡喜。以方等般若為索車者，彼二周文免難之後，即云索車。但索車文促，既不對二味，故以口索對之。今以二味為索，亦秖且對機情，索名雖同不無少別，況前索文義非局口。今言索者，不局機情。「亦是方便品顯實四意」者，上方便偈頌釋迦章顯實文中長行，但云「如是皆為得一佛乘一切種智故」，頌譬本中開則為四意，初從「舍利弗當知我見佛子等」下二行明大機動，為今索車譬本；二從「我即作是念」下二行一句明佛歡喜，為今免難譬本；三「於諸菩薩中正直捨方便」下三句，正是顯實，為今等賜譬本；四從「菩薩聞是法」下一行，明受行悟入，為今得車歡喜譬本，「由心相體信」下生起四譬。次「內合」下預合向來生起四譬文也。即是始從方等終至法華，譬中秖是一等賜耳。若開十譬不應信解，良由此也。「又前誘引譬」至「思盡」中，言「誘引」者，密遣二人也。言「出宅」等者，出宅與思盡兩終義同，法身與道樹遠近不等。「今領亦二」者，今至領等賜中總合前文兩箇始終為一始終，故云「遠近始終」。是則齊教為近始，探領為遠始，二終但共為一，望誘引等中終則極於等賜，故云始四味終付財；既以四味為始，驗知探領至寂場前。次「何者」下釋也。釋出共為一始終相，即五味也。「旁人譬牛」者，

Regarding the "fourth simile of acknowledging and bequeathing": this is where the fourth and fifth are combined into a single section, thereby preventing the text following the Deer Park from entering the Vaipulya text. Although the major sections are thus, when broken down in detail there are still texts on escaping hardship and so forth, so as to correspond to the preaching of the five periods of a single lifetime; now, the opening is still retained to mark acknowledging and bequeathing. Acknowledging refers to acknowledging the estate, pointing to the Vaipulya and Prajñā; bequeathing refers to bequeathing the wealth, which is in the *Lotus Sūtra*. The text of the simile is expanded into four sections on equal bestowal, namely the first two and latter two in the present text: escaping hardship, seeking the carts, equal bestowal, and rejoicing. Taking the Vaipulya and Prajñā as seeking the carts: in those two cycles of text, immediately after escaping hardship, it speaks of seeking the carts. But the text on seeking the carts is brief, and since it did not correspond to the two flavors, it was paired with seeking by speech. Now, taking the two flavors as seeking is also merely paired with the dispositions of the capacities; though the name "seeking" is the same, there is some slight difference, and what is more, the meaning of the previous text on seeking is not confined to speech. The seeking spoken of now is not confined to the dispositions of the capacities. Regarding "these are also the four intents of revealing the real in the Chapter on Skillful Means": in the prose of the passage on revealing the real in the Śākya section of the verses on Skillful Means above, it only says, "In this way, all is for the sake of obtaining the One Buddha Vehicle and the knowledge of all modes." When expanded in the original verses and similes, there are four intents: first, from "Śāriputra, you should know that when I saw the Buddha's sons..." down for two lines, clarifies the stirring of the great capacity, which is the original basis for the present simile of seeking the carts; second, from "I then had this thought..." down for two lines and one phrase, clarifies the Buddha's rejoicing, which is the original basis for the present simile of escaping hardship; third, the three phrases down from "Among the bodhisattvas, I honestly discard skillful means," are precisely the revealing of the real, which is the original basis for the present simile of equal bestowal; fourth, from "When the bodhisattvas hear this Dharma..." down for one line, clarifies receiving, practicing, awakening, and entering, which is the original basis for the present simile of rejoicing upon obtaining the cart; from "because their minds gradually trusted each other" down gives rise to the four similes. Next, from "inwardly matches" down matches beforehand the four similes given rise to just above. That is, from the beginning in the Vaipulya down to the end in the *Lotus Sūtra*, in the simile it is merely one equal bestowal. If ten similes were opened up, they would not be believed and understood; it is truly due to this. In "Again, in the previous simile of inducement" to "exhaustion of thoughts": "inducement" refers to secretly dispatching the two men. Regarding "leaving the burning house" and so forth: leaving the house and the exhaustion of thoughts share the same meaning at both ends, while the dharmakāya and the bodhi tree differ in distance. Regarding "the present acknowledgment is also twofold": now, arriving at the acknowledgment of equal bestowal, the two beginnings and ends of the previous text are combined into one beginning and end; hence it says "distant and near beginnings and ends." Thus, matching the teachings is the near beginning, and the probing acknowledgment is the distant beginning; the two ends merely unite as one, and looking toward the inducement and the like, the end culminates in equal bestowal; hence it says beginning with the four flavors and ending with bequeathing wealth. Since it takes the four flavors as the beginning, one knows by proof that probing and acknowledging reaches prior to the site of enlightenment. Next, from "what are they?" down is the explanation. It explains the characteristics of uniting into one beginning and end, which are the five flavors. Regarding "the bystander is a simile for the cow":