法華義疏 6.182

6.182

昔光宅學士和闍梨云：「凡夫識能更生識，所生之識則是己兒，故名為子，得無漏意識不復生識也。」成論師云：「眾生從無明識窟流來，為佛所愛念故名為子。」今明子有二義：一者、眾生與佛同源，謂眾生本性清淨，佛亦爾也。故《涅槃經》云「皆是一味，隨其流處有六種味」。二者、諸佛傷此眾生，無六道謂六道，以慈念之，故稱為子也。「而今此處」下，頌第三，合一乘化不得。上長行雙舉誡、勸二門合之。今轉勢但開為二：初一偈一句，明為說大；三句，頌無機不受。「能為救護」者，能用大化救而護之也。「雖復教詔」者，前句歎佛能救護，今正明救護也。「而不信受」下三句，明無機不受。下半釋不受之義，以其貪著小樂故不受大樂。「以是方便」下，頌合第四、三乘化得譬。上合譬有四：一、明起權意；二、說教；三、得益；四、父喜。今但頌二：初一行半，頌說三乘；次一行半，頌得益。「以是方便」者，接上言勢仍發下語，故言以是方便也。「令諸眾生知三界苦」者，一行，明說三乘之意。初半偈令知苦諦，次半行示於道諦，此明四諦之始終也。又說於三乘，示得失耳，非實有三也。「知三界苦」者，三界苦是實苦也。「出世間道」者，大乘因為道也。此意明說三，令知苦是實，令修大乘因耳，非為小果也。「是諸子等」下一行半，頌得益，具明三乘得益。「汝舍利弗」下，頌合第五、等賜大車譬。上長行雙牒二譬而雙合之。今轉勢開為三別：初兩偈，合等賜；次三偈，合大車；後二偈，合得車歡喜。「以此譬喻說一佛乘」者，總明五譬意，為欲說一佛乘，即是等賜義也。

Formerly, Master He, the scholar of Guangzhai, said: "The consciousness of an ordinary person is able to give rise to further consciousness, and the consciousness so produced is one's own child; therefore they are named 'children.' When the uncontaminated mental consciousness is attained, consciousness is no longer produced." The Chengshi masters said: "Sentient beings flow forth from the cavern of the consciousness of ignorance, and because they are cherished and cared for by the Buddha, they are called 'children.'" Now, it is clarified that "children" has two meanings: First, sentient beings and the Buddha share the same source; that is, the original nature of sentient beings is pure, and so too is that of the Buddha. Hence the Nirvāṇa Sūtra says: "All are of a single taste, which, following the places to which it flows, has six kinds of tastes." Second, the Buddhas grieve for these sentient beings who, having no six destinies, imagine the six destinies; because [the Buddhas] hold them in benevolent thought, they are termed "children." From "Yet now in this place" downward versifies the third [section], matching the inability to convert them through the ekayāna. Above, the prose doubly brought up the two approaches of admonition and exhortation to match them. Now, shifting the rhetorical momentum, it simply divides into two: the first one verse and one line clarifies preaching the Great [Vehicle] for their sake; the [next] three lines versify their lacking the capacity and failing to accept it. "Able to rescue and protect" means being able to use the Great Conversion to rescue and safeguard them. "Although further instructing them": the previous line praised the Buddha's ability to rescue and protect; this now directly clarifies rescuing and protecting. The three lines from "Yet they do not faithfully accept" downward clarify their lacking the capacity and failing to accept. The lower half explains the meaning of non-acceptance: because they crave and cling to small pleasures, they do not accept the great bliss. From "By this expedient means" downward versifies the matching of the fourth [section], the parable of being able to convert them through the triyāna. Above, the matching of the parable had four [parts]: 1. clarifying the intention to initiate the provisional; 2. preaching the doctrine; 3. obtaining the benefit; 4. the father's rejoicing. Now it only versifies two: the first verse and a half versifies preaching the triyāna; the next verse and a half versifies obtaining the benefit. "By this expedient means": picking up the momentum of the preceding words to launch the subsequent discourse, it therefore says "by this expedient means." "Causing all sentient beings to know the suffering of the three realms": this one verse clarifies the intention of preaching the triyāna. The first half-verse causes them to know the truth of suffering, and the next half-verse shows the truth of the path; this clarifies the beginning and end of the Four Truths. Furthermore, preaching the triyāna merely demonstrates gain and loss; it is not that there are truly three. "Knowing the suffering of the three realms": the suffering of the three realms is real suffering. "The supramundane path": the causes of the Mahāyāna serve as the path. This intention clarifies that preaching the three is merely to make them know that suffering is real and to make them cultivate the Mahāyāna causes, not for the sake of the lesser fruit. The verse and a half from "These children" downward versifies obtaining the benefit, fully clarifying that the triyāna obtains the benefit. From "You, Śāriputra" downward versifies the matching of the fifth [section], the parable of equally bestowing the great carriages. Above, the prose doubly reiterated the two parables and doubly matched them. Now, shifting the rhetorical momentum, it divides into three distinct parts: the first two verses match the equal bestowal; the next three verses match the great carriages; the final two verses match rejoicing at obtaining the carriages. "Using these parables to preach the one Buddha-vehicle" comprehensively clarifies the intent of the five parables, which is the desire to preach the one Buddha-vehicle; that is precisely the meaning of equal bestowal.