法華義疏 10.183

10.183

「諸子飲毒或失本心或不失者」，第六、眾生感見譬。過去習觀若久，雖起顛倒不失本解，名不失心；習觀未久，顛倒強盛失於本解，名為失心。又從《華嚴》至《法華》聞教得悟者名不失心，聞教不悟待唱滅方解謂失心也。此猶是起惑重輕、善有強弱故分為二也。「遙見其父」者，正感釋迦出世，但見丈六身成道、未見法身，去理尚遠故稱為遙。「皆大歡喜拜跪問訊善安穩歸」者，利鈍雖異，見佛出世皆同歡喜，謂意業也。恭敬拜跪，即身業也。口業稱歎，謂問訊也。歎佛謂如來者，《智度論》云「佛從安穩道來，故名如來」，今稱安穩歸，歸即來也。「我等愚癡誤服毒藥」者，上明利鈍眾生同有感見佛形機，今明利鈍眾生同有感教機，解機將發同述昔過，故云愚癡。起顛倒煩惱非其本意名為誤服。「願見救療更賜壽命」者，請佛說教滅惑名見救療。教能生解目之壽命，昔曾稟教已得生解，但中途背化起惑失於本解，今重請說教令得本解，故稱更賜也。

"The sons who drank the poison, some having lost their original minds and some not": sixth, the parable of sentient beings' responsive perception. If their past practice of contemplation was prolonged, even though inverted views arise, they do not lose their original understanding—this is called not losing their minds. If their practice of contemplation was not for long, inverted views are strong and overcome, and they lose their original understanding—this is called losing their minds. Furthermore, those who from the Avataṃsaka to the Lotus Sūtra hear the teaching and attain awakening are called those who have not lost their minds; those who hear the teaching and do not awaken, waiting until the proclamation of extinction before understanding, are called those who have lost their minds. This is simply because the arising of delusions has degrees of gravity and lightness, and wholesome roots have strength and weakness, hence they are divided into two. "Seeing their father from afar": this directly refers to evoking Śākyamuni's appearance in the world; seeing only the sixteen-foot body attaining enlightenment and not yet seeing the dharmakāya, being still far from the Principle, it is therefore called "from afar." "They were all overjoyed, prostrated themselves, and inquired whether he had returned safe and well": although the sharp and the dull differ, upon seeing the Buddha appear in the world they are all alike overjoyed—this refers to mental action. Reverently prostrating themselves is physical action. Praising with verbal action is inquiring. Praising the Buddha as Tathāgata: the Mahāprajñāpāramitopadeśa says, "The Buddha comes from the path of safety and peace, therefore he is called Tathāgata (One Thus Come)"; here saying "returned safe and well," returning is precisely coming. "In our foolishness we mistakenly took poisonous medicine": the preceding explained that both sharp and dull sentient beings alike possess the capacity for responsive perception of the Buddha's physical form; this now explains that both sharp and dull sentient beings alike possess the capacity for responsive receipt of the teaching. As their capacity for understanding is about to emerge, they alike recount their past errors, hence saying "foolishness." Giving rise to the afflictions of inverted views not being their original intent is called "mistakenly taking." "We pray you will treat and heal us and grant us life again": entreating the Buddha to preach the teaching to eliminate delusions is called "treat and heal us." The teaching can generate understanding, which is designated as "life"; having in the past received the teaching, they had already generated understanding, but midway they turned away from transformation, gave rise to delusions, and lost their original understanding; now entreating once again for the preaching of the teaching so that they may attain their original understanding, it is therefore called "grant again."