法華義疏 5.234

5.234

「及諸僮僕」下，第五、明長者眷屬。舊云喻所化眾生也。學功微淺為僮，德行未高如僕。今謂下明五百人是通論所化，三十子是別論所化，則所化事盡，今不復喻之，但取譬神通以為僮僕，如後老弊使人也。世富長者凡有三種：一、內多珍寶，二、外多田宅，三、多諸僮僕，備此三種乃稱大富。佛亦如是，一、內備自德如多珍寶；二、外能生物之善及慈悲覆陰，譬多田宅；三、有神通運用，譬僮僕屈曲順從。

"And many servants": from here on, the fifth [phrase] explains the elder's retinue. The ancient [masters] said it parables the sentient beings who are transformed. Those whose study and cultivation are shallow and slight are "boys" (tong); those whose virtuous conduct is not yet exalted are like "servants" (pu). Now I say that below it explains the five hundred persons as generally discussing those who are transformed, and the thirty sons as specifically discussing those who are transformed; thus the matter of those who are transformed is exhausted, so it is no longer parabled here. It merely takes supernatural powers as a parable for "servants," like the "infirm old servants" mentioned later. A worldly wealthy elder has three things: first, internally many precious treasures; second, externally many fields and houses; third, many servants; being endowed with these three, he is then called immensely wealthy. The Buddha is also like this: first, internally he is endowed with his own virtues, like having many precious treasures; second, externally he can generate the goodness of beings and covers and shades them with benevolence and compassion, parabling many fields and houses; third, he has the function of supernatural powers, parabling servants who yield flexibly and obey.