法華文句記 8.65

8.65

「譬說有二」至「顯實」者，皆云領法譬者，故前開譬本中直作開權顯實，則應三周及信解五百領解文也，三節開文意在於此。言「譬如有人即二乘人」者，二乘機耳。小機當起爾時猶大。醉有二義，與前墮落中二義意同，初是幼稚譬著五欲，但如法師常不輕等，或一句結緣，次是善弱或五品初未入相似，故云弱耳。以由結緣厚薄不同，遂名無明以為輕重，故云「醉有二種」，當知貧人本來先醉，如蒙肴膳受已而臥，三教助道猶如肴膳，更以異方便助顯第一義也。肴膳食已便消，如方便教非究竟益，往在大通佛所，未結大緣已前歷諸味中並聞三教，及至法華雖聞圓頓，但成結緣如繫珠也。「無價」至「真如智寶也」者，此是約教，乃以了因而為繫珠。教中詮理故云「真如」，教是智用故云「智寶」。約受化者，教能生智亦名為智，寶有二義，俱是智家之寶。「繫其衣裏」者，初結緣時具足二衣，具慚愧故、有信樂故，方能結緣；退大墮惡則無外衣，若約現無信樂乃似內衣亦無，且據當時所繫內種仍存與本信俱，義如內衣猶在，但是衣弊非全無衣，故親友示還示衣裏，即是示本慚信時也。據此而言，無衣繫身理亦無失。

Regarding from "There are two aspects to the parables..." to "...revealing the real": when it says that both express understanding of Dharma and parable, previously in the section explaining the parable the text directly performed the opening of the provisional and revealing of the real; this corresponds to the passages expressing understanding across the three cycles, as well as the five hundred in "Belief and Understanding." The intention in opening the text into three sections lies in this. Regarding "'Suppose there was a person': that is, a person of the two vehicles": this refers to the capacity for the two vehicles. When the small capacity was about to arise, at that time it was still the great. There are two meanings of "intoxication," which share the same intent as the two meanings in "falling away" earlier: the first is infancy, allegorising attachment to the five desires, merely establishing affinity through a single line like the Dharma Master Ever Not Disparaging and others; the second is weak goodness, or the beginning of the five grades, not yet having entered resemblance—hence it is called weak. Because the thickness or thinness of the established affinity is different, ignorance is consequently termed light or heavy; hence it says, "There are two kinds of intoxication." One should know that the poor man was originally intoxicated beforehand, as if he had received rich food and delicacies, and having consumed them, fell asleep. The auxiliary practices of the three teachings are like the delicacies, using other skillful means to assist in revealing the supreme truth. When the delicacies are eaten, they are digested, just as the provisional teachings are not the ultimate benefit. Long ago, in the presence of the Buddha Mahābhijñājñānābhibhū, before establishing a great affinity, throughout the various flavors they heard the three teachings; yet when coming to the *Lotus Sūtra*, although they heard the perfect and sudden, it merely became an established affinity, like sewing the jewel [into the garment]. Regarding "Priceless..." to "...the jewel of the wisdom of true suchness": this is explained in terms of the teaching, taking the revealing cause as the sewn jewel. Because the teaching elucidates the principle, it is called "true suchness"; because the teaching is the function of wisdom, it is called the "jewel of wisdom." In terms of the recipient of conversion, the teaching can generate wisdom, so it is also named "wisdom"; the jewel has two meanings, both being jewels of wisdom's household. Regarding "Sewing it inside his garment": when initially establishing the affinity, both garments were fully present; only because one possesses shame and conscience, and has faith and joy, can one establish the affinity. When retreating from the great and falling into evil, one lacks the outer garment; if one considers the present lack of faith and joy, it seems the inner garment is also lacking. For the time being, considering that the inner seed sewn at that time still remains together with original faith, the meaning is that the inner garment still exists—it is merely tattered, not entirely absent. Therefore, when the close friend points it out, he shows him the inside of the garment, which is to point back to the time of his original shame and faith. Stated according to this, sewing it to the body without an outer garment is also not deficient in principle.