法華義疏 5.328

5.328

「是時長者」下，第四、父見子免難歡喜譬也。「安穩得出」者，見諸子修行之時無有退轉，得出三界分段生死。「皆於四衢道中」者，《增一阿含》云「四諦譬四衢，斷四諦下惑盡通達四諦，如路之四達為衢」。「露地」者，既斷四諦下正使盡亦無蓋纏，故稱露地也。「而坐」者，因中修行如馳走，得果究竟為安坐。又馳騁生死稱行，今得聖果為坐也。「無復障礙」者，三障斯亡無復累之能礙，故云無障礙也。又於四衢露地而坐，欲顯三界外無三車可登故也。又向在三界舍，今已出舍名為露地，下偈中空地亦爾。「其心泰然歡喜踊躍」者，上明見子免難，今辨父心歡喜，以初見在火宅故憂，今見出火宅故喜。如眾生病故菩薩病，眾生病𡀍菩薩病𡀍也。

From 'At that time, the elder' downward is the fourth [part]: the parable of the father's joy at seeing the children escape disaster. As for 'Safely came out,' seeing that the children had no regression during their cultivation and practice, and attained exit from the fragmented birth and death of the three realms. As for 'All in the crossroads,' the Ekottarika Āgama says: 'The Four Noble Truths are likened to the crossroads; severing delusions under the Four Noble Truths completely penetrates the Four Noble Truths, just as roads reaching in four directions form a crossroads.' As for 'the open ground,' since the primary afflictions under the Four Noble Truths have been exhausted and there are no covers or entanglements, it is therefore called 'the open ground.' As for 'and sat,' cultivation in the causal stage is like racing forward, while attaining the ultimate fruit is sitting peacefully. Furthermore, galloping through birth and death is called walking, while now attaining the holy fruit is sitting. As for 'without further hindrance,' the three obstacles have vanished and there are no longer burdens able to hinder them, so it says 'without hindrance.' Furthermore, sitting on the open ground at the crossroads is intended to reveal that outside the three realms there are no three carriages to board. Also, previously they were in the house of the three realms; now having left the house, it is called 'open ground'; in the verses below, 'vacant ground' is also like this. As for 'His heart was tranquil and leaped with great joy,' the above clarified seeing the children escape disaster, while this discerns the joy in the father's heart. Because he was distressed at first seeing them in the burning house, he is now joyful at seeing them come out of the burning house. Just as because sentient beings are ill, the bodhisattva is ill; when sentient beings' illness is cured, the bodhisattva's illness is cured.