法華玄論 7.4

7.4

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.