法華義疏 12.207

12.207

品開為二：初、明緣由；二、正述本事。初文有五：一、過去時節；二、化主；三、國土；四、列劫名；五、述父子，文處易知。「爾時彼佛」下，第二、正述本事。為二：初、子化父令迴邪入正生信心，二、子化父令見佛聞法得正解。善知識力唯有此二，此二因二輪生：初、明子以神通輪化父令生信；後、佛以說法輪化王令得解。又化父得信是菩薩為眾生善知識，化王得解明佛是眾生真善知識。二章各十句。初章十者：一、佛說經；二者、二子勸母往見佛；三、母令化父；四、子自悲傷；五、母令愍念父；六、子正化父；七、父受化；八、許到佛所；九、子求出家；十、母聽出家。文處易知。「於是二子」下，第二、化父令得正解。亦開為十：一、勸父母往到佛所。「於是妙莊嚴王」下，第二、父母受勸至佛所。「爾時彼佛」下，第三、明佛為說法。「爾時妙莊嚴王」下，第四、明聞法悟解。「時雲雷音」下，第五、明佛受記。「其王即時」下，第六、明王及眷屬出家得益稱嘆二子。「爾時雲雷音」下，第七、佛述其所歎。「妙莊嚴王」下，第八、辨王辭退。又開四句：一、歎佛；「爾時」下，次、嘆法；「我從今日」下，第三、發誓；「說是語」下，第四、辭退。「佛告大眾」下，第九、結會古今。「佛說」下，第十、明時眾得道。法眼淨有二：一者、小乘是初果；二者、大乘是初地，此難知也。但眾經多明法眼是小乘，而聞大乘悟小果者，有人鈍根雖聞大法，無巧方便故證小果。但證小果凡有二種：一者、本是大乘人，聞說大乘退證小果，如《大品》六十菩薩。二者、本學小乘，聞說大乘證於小果也。

The chapter is divided into two: first, clarifying the origins; second, recounting the past deeds proper. The first section has five parts: first, the past time; second, the lord of transformation; third, the land; fourth, listing the name of the kalpa; fifth, recounting father and sons; the text is easy to know. From "At that time that Buddha" downward, the second part recounts the past deeds proper. It has two parts: first, the sons transform the father, causing him to turn from the wrong and enter the right and produce faithful mind; second, the sons transform the father, causing him to see the Buddha, hear the Dharma, and attain correct understanding. The power of a good friend consists solely in these two. These two arise due to two wheels: first, clarifying that the sons use the wheel of supernatural powers to transform the father and cause him to produce faith; afterward, the Buddha uses the wheel of teaching the Dharma to transform the king and cause him to attain understanding. Furthermore, transforming the father so that he attains faith shows that bodhisattvas are good friends to sentient beings; transforming the king so that he attains understanding clarifies that the Buddha is the true good friend to sentient beings. The two sections each have ten lines. The ten of the first section are: first, the Buddha preaches the sūtra; second, the two sons urge the mother to go see the Buddha; third, the mother bids them to transform the father; fourth, the sons grieve for themselves; fifth, the mother bids them have pity on the father; sixth, the sons transform the father proper; seventh, the father receives transformation; eighth, he permits going to the Buddha's place; ninth, the sons seek to leave household life; tenth, the mother allows them to leave household life. The text is easy to know. From "Thereupon the two sons" downward, the second part transforms the father causing him to attain correct understanding. It is also divided into ten: first, urging the parents to go to the Buddha's place. From "Thereupon King Śubhavyūha" downward, the second, the parents accept the urging and go to the Buddha's place. From "At that time that Buddha" downward, the third clarifies that the Buddha preaches the Dharma for them. From "At that time King Śubhavyūha" downward, the fourth clarifies that hearing the Dharma he awakens to understanding. From "Then Jaladharagarjitaghoṣasusvaranakṣatrarāhasaṃkusumitābhijña" downward, the fifth clarifies that the Buddha confers prophecy. From "That king immediately" downward, the sixth clarifies that the king and his retinue leave household life, gain benefit, and praise the two sons. From "At that time Jaladharagarjitaghoṣasusvaranakṣatrarāhasaṃkusumitābhijña" downward, the seventh, the Buddha recounts what was praised. From "King Śubhavyūha" downward, the eighth distinguishes the king taking his leave. This again is divided into four lines: first, praising the Buddha; from "At that time" downward, next, praising the Dharma; from "I from this day forth" downward, third, making vows; from "Having spoken these words" downward, fourth, taking leave. From "The Buddha told the great assembly" downward, the ninth joins together past and present. From "When the Buddha spoke" downward, the tenth clarifies that the assembly at that time attained the path. The purification of the Dharma-eye has two kinds: first, in the Hīnayāna, it is the first fruit; second, in the Mahāyāna, it is the first stage; this is difficult to know. However, the various sūtras mostly explain that the Dharma-eye belongs to the Hīnayāna; as for those who hear the Mahāyāna and awaken to the lesser fruit, some persons of dull faculties, though hearing the great Dharma, lack clever upāya and therefore realize the lesser fruit. But realizing the lesser fruit has two kinds altogether: first, originally a person of the Mahāyāna who, upon hearing the Mahāyāna spoken, regresses and realizes the lesser fruit, like the sixty bodhisattvas in the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra; second, originally studying the Hīnayāna who, upon hearing the Mahāyāna spoken, realizes the lesser fruit.