法華義疏 6.170

6.170

「是時長者」下，頌第四，三車救子得譬。上有四：一、知子宿好；二、正說三車；三、諸子信受；四、父歡喜，今具頌之。初三行，頌第一。上文有三：一、不出為損；二、欲設出方；三、知子宿好。今轉勢為二：前兩行半，明無大機；次半行；明有小機。以無大機而有小機，是故息大而授小法也。「益我愁惱」者，初在法身地見眾生在生死受苦已起大悲，次以本垂迹用大乘化之不得，悲心轉深故云益也。「今此舍宅」者，別出可悲之事。戀著生死不受大化，蓋是捨樂取苦，將為煩惱燒滅善根，故可悲也。「即便思惟」下，第二、欲設小化，即顯有小機也。「告諸子等」下，頌第二、正設三車譬。上有四譬，今具頌之：一行，頌稱歎三車；次三句，頌示車處；次一句，頌勸速出取車；次一行，頌保與不虛。「造作此車」者，本無三乘，為物權設故言造作也。又由佛得三，故言佛造作也。「諸子聞說」下，頌第三、諸子信受出宅。此文有三：初半行，頌聞慧；六字，頌學地；「而出已」下十字，頌無學位。所以但頌三者：初、聞教；二、修行；三、出宅也。「長者見子」下，第四、頌上父見子免難歡喜。就文為三：初一行半，標歡喜；次二行半，舉憂愁釋喜；後一行，結歡喜。至此以來已三過列惡鬼毒虫及以大火。第一、總譬中別明三界有此過患；第二、救子不得譬中別明為子說生死過患而不信受；今此中別為明不出之憂得出之喜，故復列也。「生育甚難」者，令發菩提心為生，教修菩薩行為育也。此中述子三時：一、生育時，謂過去世本學大乘時。從「稚小」下，第二，失大乘行教入三界時。「我已救之」，第三、得小乘果時也。「爾時諸子」下十二行，頌第五等賜大車譬。上有三：一、索車；二、賜車；三、得車歡喜，今具頌之。索車有四：半行明索時。「知父安坐」者，此譬始終明父有三時：一者、門外立時，譬居法身地欲垂應迹；二、驚入火宅時，正應入生死，三、安坐時，則是施權救子。營為已息、意悅心安，謂安坐時也。「皆詣父所」下，第二，一行，正頌索車譬。此譬始終明子凡有五時：一、遊戲入宅時，此時背一乘化入三界時。二、明競共馳走出宅時，此是稟三乘教出三界時。三、子安坐時，謂得小果究竟時也。四、皆詣父所，謂背小向大即大機發時。後第五，乘是寶車直至道場時也。「如前所許」下，第三，一行，騰昔所許。為許故索，故騰許而索也。「今正是時」下，第四，半行，結成索意。

From "At that time the elder" downward, the fourth [passage] versifies the parable of saving the sons with three carriages. Above, there were four parts: first, knowing the sons' former preferences; second, directly speaking of the three carriages; third, the sons faithfully accepting [the offer]; fourth, the father rejoicing. Now it fully versifies them. The first three lines versify the first part. In the text above, there were three points: first, not coming out would be a loss; second, wishing to devise a means of escape; third, knowing the sons' former preferences. Here, changing the presentation, it forms two parts: the first two and a half lines clarify the absence of capacity for the great; the next half line clarifies the presence of capacity for the small. Because they lack capacity for the great but possess capacity for the small, he ceases the great and confers the small teaching. In "increases my grief and distress", first, when in the realm of the dharmakāya, upon seeing sentient beings undergoing suffering in saṃsāra, he already aroused great compassion; next, manifesting traces from the origin, he used the Mahāyāna to transform them without success, and his compassionate mind grew still deeper, hence it says "increases". "Now this house" individually brings out the cause for grief: longing for and clinging to saṃsāra without accepting the great transformation is indeed renouncing joy and grasping suffering; their roots of goodness are about to be burned and destroyed by afflictions, hence it is lamentable. From "He immediately thought" downward, the second part wishes to devise the small transformation, which directly reveals the presence of capacity for the small. From "He addressed the sons" downward, the second part versifies the parable of directly setting forth the three carriages. Above, there were four parables, and here they are fully versified: one line versifies the praise of the three carriages; the next three lines versify showing the location of the carriages; the next line versifies urging them to quickly come out and take the carriages; the next line versifies assuring that they are given without falsehood. In "I have fashioned these carriages", originally there were no three vehicles, but for the sake of beings they were provisionally established, hence it says "fashioned". Furthermore, because through the Buddha they attain the three, it says that the Buddha fashioned them. From "When the sons heard this spoken" downward, the third part versifies the sons faithfully accepting and leaving the house. This text has three parts: the first half line versifies the wisdom of listening; six characters versify the stage of training; the ten characters from "and having come out" downward versify the stage of non-training. Why does it versify only three? First, hearing the teaching; second, practicing; third, leaving the house. From "The elder saw his sons" downward, the fourth part versifies the father above seeing his sons escape danger and rejoicing. In terms of the text, there are three parts: the first line and a half indicates the rejoicing; the next two and a half lines cite the anxiety to explain the rejoicing; the final line concludes the rejoicing. Up to this point, evil demons, poisonous insects, and the great fire have already been listed three times: first, in the general parable, individually clarifying that the three realms possess these faults and perils; second, in the parable of failing to save the sons, individually clarifying that he spoke to the sons of the faults and perils of saṃsāra, yet they did not believe or accept it; now, in this passage, it is listed again specifically to clarify the anxiety over their not coming out and the joy over their attaining escape. In "giving birth and rearing them was very difficult", causing them to arouse the bodhicitta is "giving birth"; teaching them to cultivate bodhisattva practices is "rearing". Here, three periods of the sons are recounted: first, the period of birth and rearing, meaning the time in past lives when they originally studied the Mahāyāna; from "youthful" downward, the second, the time when they lost the Mahāyāna practice and teaching and entered the three realms; "I have already saved them", the third, the time when they attained the fruit of the Hīnayāna. From "At that time the sons" downward, twelve lines versify the fifth parable, that of equally bestowing the great carriages. Above, there were three points: first, requesting the carriages; second, bestowing the carriages; third, rejoicing upon obtaining the carriages. Now it fully versifies them. Requesting the carriages has four parts: half a line clarifies the time of the request. In "Knowing that their father was sitting comfortably", this parable from beginning to end clarifies that the father has three periods: first, the time of standing outside the gate, which parables dwelling in the stage of the dharmakāya and wishing to manifest response traces; second, the time of rushing alarmed into the burning house, which directly corresponds to entering saṃsāra; third, the time of sitting comfortably, which is applying expedient means to save the sons—activities have ceased, his mind is pleased, and his heart is at ease, which is called the time of sitting comfortably. From "They all went to their father's place" downward, the second part, one line, directly versifies the parable of requesting the carriages. This parable from beginning to end clarifies that the sons have five periods in all: first, the time of sporting and entering the house, which is the time of turning their backs on the transformation of the ekayāna and entering the three realms; second, the time of competing with one another to rush out of the house, which is the time of receiving the teaching of the triyāna and exiting the three realms; third, the time when the sons sit comfortably, meaning the time when they fully realize the small fruit; fourth, all going to their father's place, meaning turning their backs on the small and heading toward the great, which is when the capacity for the great unfolds; finally, fifth, riding these jeweled carriages straight to the place of enlightenment. From "As you previously promised" downward, the third part, one line, reiterates what was promised in the past: because he promised, they request, hence they reiterate the promise and request. From "Now is precisely the time" downward, the fourth part, half a line, concludes the intention of the request.