法華玄論 7.13

7.13

評曰：是事不然。若依前次第，但有前次第、失後次第。若都不依，前不名領解。以文義而詳，具二意也：一者就今譬自有次第者，子自序始終但有三時：一幼稚時、二失父時、三還歸鄉時，此三攝譬盡矣，初學大乘謂幼稚時，背化起惑名失父時，變迷從悟為歸鄉時也。就第三歸鄉時中復有三時：一者去家遠時，如向國；二者去家近時，如至城；三者至父舍時。初喻悟理猶奢，次悟稍近，三與理交接也。於第三時中復三時：一初見父不識時、二不受父教時、三堪漸誘引時。第一喻後得悟理，如見父；初無大機，如不識父。次喻以無大機，不受大化。三喻既有小機，堪受小化。第三時中復有三時：一受雇除糞時、二領受財物時、三知是父子時。初喻稟二乘教時，次喻聞大乘教時，三喻聞法華時。《攝大乘論》云「乘有三種：一者二乘、二者大乘、三者一乘。」與此三符會也。若別開此三時則成十譬：一幼稚譬、二失父譬、三遊行還歸鄉譬、四至城譬、五至舍譬、六不識父譬、七不受父教譬、八傭作譬、九領受財物譬、十知是父子譬。次就父序譬意，凡有九種：一生子幼稚譬、二失子譬、三覓子不得譬、四不廢家業譬、五見子便識譬、六喚子不得譬、七雇子除糞譬、八者付財譬、九會天性譬。此九即是次第。宿世始為說大乘，為生子幼稚也。背化起惑，名父失子。遍求大乘，善根未成，謂覓子不得子。雖善根未成，而諸菩薩道緣已熟不可背化，名不廢家業。見其大機當發，識其曾受大化，名見子便識。初未堪實化，名喚子不得。但堪權誘，如雇除糞。大機遠動，故命說大法，如付財。道緣已成，須會天性也。

Critical assessment: This is not so. If one relies on the prior sequence, there is only the prior sequence while losing the subsequent sequence. If one does not rely on it at all, it cannot be called grasping the understanding of the preceding. Examining it through the text and meaning, there are fully two intentions: First, in terms of the present parable having its own sequence, the son's own account of the beginning and end has only three periods: first, the period of childhood; second, the period of losing his father; third, the period of returning to his homeland. These three completely encompass the parables. Initially studying the Mahāyāna is called the period of childhood; turning one's back on transformation and giving rise to delusion is called the period of losing the father; transforming delusion to follow awakening is the period of returning to the homeland. Within the third period of returning to the homeland, there are again three periods: first, the period of being far from home, as in heading toward the country; second, the period of being near to home, as in arriving at the city; third, the period of arriving at the father's residence. The first illustrates that awakening to the principle is still distant; the next, that awakening is slightly nearer; the third, coming into direct contact with the principle. Within the third period, there are again three periods: first, the period of initially seeing the father and not recognizing him; second, the period of not accepting the father's instruction; third, the period of being capable of gradual inducement. The first illustrates later attaining awakening to the principle, as in seeing the father; initially lacking the great capacity, as in not recognizing the father. The second illustrates that because he lacks the great capacity, he does not accept the great transformation. The third illustrates that having the small capacity, he is capable of receiving the small transformation. Within the third period, there are again three periods: first, the period of being hired to remove dung; second, the period of taking charge of the wealth and goods; third, the period of knowing they are father and son. The first illustrates the period of receiving the teaching of the two vehicles; the next illustrates the period of hearing the teaching of the Mahāyāna; the third illustrates the period of hearing the Lotus Sūtra. The Mahāyānasaṃgraha states: "There are three kinds of vehicles: first, the two vehicles; second, the Mahāyāna; third, the one vehicle." This corresponds and accords with these three. If these three periods are separately opened, they form ten parables: 1. the parable of childhood; 2. the parable of losing the father; 3. the parable of roaming and returning to the homeland; 4. the parable of arriving at the city; 5. the parable of arriving at the residence; 6. the parable of not recognizing the father; 7. the parable of not accepting the father's instruction; 8. the parable of working as a hired laborer; 9. the parable of taking charge of the wealth and goods; 10. the parable of knowing they are father and son. Next, in terms of the meaning of the parable from the father's account, there are altogether nine kinds: 1. the parable of begetting a son in his childhood; 2. the parable of losing the son; 3. the parable of seeking the son without finding him; 4. the parable of not neglecting the family estate; 5. the parable of seeing the son and immediately recognizing him; 6. the parable of calling the son without reaching him; 7. the parable of hiring the son to remove dung; 8. the parable of entrusting the wealth; 9. the parable of reuniting by innate nature. These nine are precisely the sequence. Initially expounding the Mahāyāna for him in past lifetimes is begetting a son in his childhood. Turning one's back on transformation and giving rise to delusion is called the father losing the son. Everywhere seeking the Mahāyāna when the wholesome roots are not yet mature is called seeking the son without finding the son. Although his wholesome roots are not yet mature, the conditions of the Way for the bodhisattvas have already matured and cannot turn back from transformation—this is called not neglecting the family estate. Seeing that his great capacity is about to be stimulated, and recognizing that he had once received the great transformation, is called seeing the son and immediately recognizing him. Initially not being capable of the real transformation is called calling the son without reaching him. Being capable only of provisional inducement is like hiring him to remove dung. Because the great capacity was distantly stimulated, he was commanded to preach the Great Dharma, like entrusting the wealth. Once the conditions for the Way have matured, they must be reunited by innate nature.