法華玄論 7.4

7.4

第一定譬多少。若就義意始終論之，便有十恩，即成十數，如前釋也。二者就文及教意，凡有八譬：一者父子相失、二者父子相見、三喚子不得、四冷水灑面、五喚子得、六付財密化、七陶練小心、八委家業也，然此八譬總攝一化始終略盡也。父子相失譬者，昔曾稟大教而背化流浪五趣，子失父也。從背化已後求其大乘善機不得，父失子也。父子相見譬者，從背化已後大機應發當悟一乘，子見父也。見子機發堪受大化，父見子也。喚子不得譬者，初成道時大機未動，不堪受一乘化也。冷水灑面譬者，初成道時但堪受人天教，為瞽龍及提謂等說三歸五戒也。喚子得譬者，趣鹿苑為說出世二乘教也。付財密化譬者，大機遠動，命說《波若》辨菩薩行，密排其小執、潛開其大心也。陶練小心譬者，文云「復經少時」，即是從《波若》已後諸方等經廣說菩薩行門、具現大士神變，令稍鄙小情、欣慕大道，如《淨名》等經迦葉自歎也。第八委家業譬者，心漸通泰小心遂移，為說一乘入佛知見也。故始終委具此八。但冷水灑面，喚子不得譬中通明之也；陶練小心，經文既少，屬家業攝，故但六譬也。今以文義詳之，進宜應八譬、退有六譬，不應開為九也。

First, determining the number of parables. If discussed in terms of the beginning and end of the doctrinal meaning, there are then ten kinds of grace, thus constituting the number ten, as explained previously. Second, in terms of the text and the intention of the teaching, there are altogether eight parables: first, father and son losing each other; second, father and son seeing each other; third, calling the son without reaching him; fourth, sprinkling cold water on the face; fifth, calling the son and reaching him; sixth, entrusting the wealth to secretly transform him; seventh, tempering and training the lesser mind; eighth, bequeathing the family estate. Indeed, these eight parables comprehensively subsume the beginning and end of a single period of teaching in an almost exhaustive manner. As for the parable of father and son losing each other, in the past they had received the Great Teaching, yet turning their backs on that transformation, they wandered through the five destinies—this is the son losing the father. After they turned their backs on the transformation, seeking their wholesome spiritual capacity for the Mahāyāna to no avail—this is the father losing the son. As for the parable of father and son seeing each other, after turning their backs on the transformation, the great capacity ought to be stimulated and one should awaken to the one vehicle—this is the son seeing the father. Seeing that the son's capacity has been stimulated so that he can receive the great transformation—this is the father seeing the son. As for the parable of calling the son without reaching him, when [the Buddha] first attained the Way, the great capacity had not yet stirred, being incapable of receiving the transformation of the one vehicle. As for the parable of sprinkling cold water on the face, when [the Buddha] first attained the Way, [sentient beings] were only capable of receiving the teaching of humans and gods, expounding for the blind dragon, Trapuṣa, and others the three refuges and the five precepts. As for the parable of calling the son and reaching him, heading to the Deer Park to expound for them the world-transcending teaching of the two vehicles. As for the parable of entrusting the wealth to secretly transform him, the great capacity was distantly stimulated, so he was commanded to preach the Prajñā[-pāramitā] to elucidate the bodhisattva practices, secretly dispelling his small attachments and covertly opening his great mind. As for the parable of tempering and training the lesser mind, the text states, "after another short while," which refers to the period following the Prajñā when various Vaipulya sūtras extensively expounded the gates of bodhisattva practice and fully displayed the supernatural transformations of the great beings, causing him gradually to disdain the lesser sentiments and joyfully aspire to the Great Way, as in the Vimalakīrtinirdeśa and other sūtras where Kāśyapa lamented himself. As for the eighth parable of bequeathing the family estate, as his mind gradually became open and untroubled, his lesser mind was finally displaced, and [the Buddha] expounded the one vehicle for him to enter the Buddha's knowledge and vision. Hence, the beginning and end are fully detailed in these eight. However, sprinkling cold water on the face is commonly clarified within the parable of calling the son without reaching him; and tempering and training the lesser mind, since its scriptural text is brief, is subsumed under the family estate; therefore, there are only six parables. Now, examining the text and its meaning, advancing there should suitably be eight parables, and receding there are six parables; it should not be divided into nine.