法華義疏 6.178

6.178

「告舍利弗」下，第二，十八行，頌合譬。長行具合六譬，偈頌合五，略不虛譬。上合總譬，正合化主兼餘五義。今轉勢明義開為四別：一行，頌化主；一行，頌所化；一行，頌化處；一行，頌化意也。「如來已離」下，第二、頌合見火譬。上長行合見火譬有二：初、合見眾生受苦；次、合見眾生不覺苦。今文轉勢開為二別：初偈歎佛得離，則是明能見；次偈序眾生，辨其所見。所以歎佛得離者，接上化意文生。化意既序眾生之過明有苦無樂，故今歎佛德明無苦有樂也。又良由無苦故能見物苦，良由有樂能見無樂也。上半歎佛無苦，下半歎佛有樂。無生死暄動，故稱寂然閑居，智德森繁喻之如林，蕭然放曠譬之如野，如來居之恬惔故言安處。「今此三界」下，第二，一行，頌所見。三界果報屬於眾生，而言我有者，正以眾生是子，子之所有莫非父有也。「其中眾生悉是吾子」者，上明國土世間屬佛，今明眾生世間是佛子也。

From "He said to Śāriputra" downward, the second [part], eighteen lines, versifies the application of the parable. The prose fully applies six parables, while the verse applies five, omitting the parable of not being false. Above, in applying the general parable, it directly applies the transforming master and also includes the remaining five meanings. Here, changing the presentation to explain the meaning, it opens into four divisions: one line versifies the transforming master; one line versifies those who are transformed; one line versifies the place of transformation; one line versifies the intention of transformation. From "The Tathāgata has already abandoned" downward, the second part versifies the application of the parable of seeing the fire. Above, the prose applying the parable of seeing the fire had two parts: first, applying the seeing of sentient beings undergoing suffering; next, applying the seeing of sentient beings not sensing suffering. Here, the text changes the presentation and opens into two divisions: the first verse praises the Buddha's attainment of abandonment, which clarifies that which can see; the next verse describes sentient beings, distinguishing that which is seen. Why does it praise the Buddha's attainment of abandonment? It arises following the text of the intention of transformation above. Since the intention of transformation recounted the faults of sentient beings and clarified that they have suffering and no joy, now it praises the Buddha's virtue and clarifies that he has no suffering and has joy. Moreover, precisely because he has no suffering, he is able to see the suffering of beings; precisely because he has joy, he is able to see the absence of joy. The first half praises the Buddha's absence of suffering; the second half praises the Buddha's presence of joy. Lacking the clamor and agitation of saṃsāra, it is called "quietly dwelling in leisure"; the lush abundance of wisdom and virtue is parabled to a forest; untrammeled expansiveness is parabled to an open field; the Tathāgata dwells in it with calm indifference, hence it says "dwelling securely". From "Now these three realms" downward, the second part, one line, versifies that which is seen. The retributions of the three realms belong to sentient beings, yet to say "I possess them" is precisely because sentient beings are sons, and whatever belongs to the son cannot but belong to the father. In "The sentient beings in them are all my children", above it clarified that the receptacle world belongs to the Buddha; here it clarifies that the world of sentient beings consists of the Buddha's children.