法華義疏 5.212

5.212

「舍利弗！若國邑」下，第二、正說。復開為二：一者長行；二者偈頌。長行為二：第一、受請正說；第二、最後以是因緣結詶身子之請。就正說又二：一、開譬；二、合譬。就開譬中，光宅法雲法師為十譬，於文義多違。今依古舊開為六譬：一、總譬，二、見火譬，三、救子不得譬，四、三車救子得譬，五、等賜大車譬，六、不虛譬。所以有此六譬者，總譬雖有六義而以化主為正，歎如來德無不圜、累無不盡。德無不圜故解救患之方，累無不盡故能濟物之累，此為化物之本故先明之。父既德圓累盡，見子有累無德起大悲心，故有第二見火譬。雖大悲內充復須方便外救，故初成道時即欲拔其有累、濟其無德；但父雖能授、子未堪受，故有一乘化不得譬。雖大志未成，小機已動，故於一說三；應時即悟，故有三乘化子得譬。雖復說三終為歸一，是以還說實化之，故有等賜大車譬。許三與一似若妄談，但賜過所求，又本意與一，故非虛也，故有第六不虛譬。就此六譬合成五雙：初一為總，後五為別，謂總別一雙。聖人說法，前多總說、後則別說，故前總後別。就別中又開為二：初、見火譬明內起悲心，即是懸知機，後之四譬應緣說教，謂機教一雙。就後教中復開為二：初之一譬頓化不得，後之三譬明漸化得子，謂頓漸一雙。就後漸中又開為二：初之一譬為說三乘教，後之兩譬明一乘教，謂三一一雙。就一乘中又開為二，初之一譬正明說教，後不虛譬名為會教，謂教及會教一雙。

From "Śāriputra! Suppose in a country, city, or village..." onward is the second [major section], the main exposition. It is again divided into two: first, the prose; second, the verses. The prose consists of two parts: first, accepting the request and giving the main exposition; second, at the very end, concluding by responding to Śāriputra's request on the basis of these causes and conditions. Within the main exposition, there are again two parts: 1. opening the parable; 2. matching the parable. Within opening the parable, Dharma Master Fayun of Guangzhai made ten parables, which largely conflicts with the text and meaning. Now, relying on the ancient tradition, it is divided into six parables: 1. the general parable; 2. the parable of seeing the fire; 3. the parable of being unable to save the children; 4. the parable of succeeding in saving the children with three carriages; 5. the parable of equally bestowing the great carriages; 6. the parable of not being false. The reason there are these six parables is that although the general parable has six meanings, the transforming master is primary, praising the Tathāgata whose virtue is completely consummate and whose burdens are completely exhausted. Because his virtue is completely consummate, he understands the means to rescue from afflictions; because his burdens are completely exhausted, he can relieve beings of their burdens. As this is the root of transforming beings, it is explained first. Once the father's virtue is consummate and his burdens are exhausted, seeing the children have burdens and no virtue, he arouses great compassion; hence there is the second, the parable of seeing the fire. Although great compassion fills him within, he must also employ expedient means for external rescue; hence when he first attained the Way, he immediately wished to extricate them from their burdens and rescue their lack of virtue. But although the father was able to bestow, the children were not yet able to receive; hence there is the parable of being unable to transform them with the ekayāna. Although the great intent was not accomplished, the lesser capacities were already stirred; hence within the one, he spoke of three. Corresponding to the time, they immediately awakened; hence there is the parable of succeeding in transforming the children with the triyāna. Although he also spoke of three, ultimately they were to return to the one; therefore he returned to speak the real to transform them; hence there is the parable of equally bestowing the great carriages. Promising three and giving one seems like false speech; yet because what was bestowed exceeded what was sought, and moreover his original intention was to give the one, it is not false; hence there is the sixth, the parable of not being false. These six parables combine into five pairs: the first one is general and the latter five are particular—this is called the pair of the general and the particular. When sages preach the Dharma, they mostly speak generally first and particularly later; therefore the general precedes and the particular follows. Within the particular, it is again divided into two: first, the parable of seeing the fire clarifies the internal arousal of the compassionate mind, which is knowing the capacity in advance; the latter four parables are preaching the doctrine in response to conditions—this is called the pair of capacity and teaching. Within the latter teaching, it is again divided into two: the first one parable is being unable to transform abruptly; the latter three parables clarify gradually transforming and gaining the children—this is called the pair of sudden and gradual. Within the latter gradual, it is again divided into two: the first one parable speaks the teaching of the triyāna; the latter two parables clarify the teaching of the ekayāna—this is called the pair of the three and the one. Within the ekayāna, it is again divided into two: the first one parable directly clarifies expounding the teaching; the latter parable of not being false is called harmonizing the teaching—this is called the pair of teaching and harmonizing the teaching.