法華義疏 6.86

6.86

「如彼長者」下，合上第四、見子免難譬，但文轉勢與上不同，宜開二別：初、雙標二譬；次、雙合二譬。此二是小終大始，義相關故雙牒合之。出三界成無學為小終也，一乘機發賜大乘為大始也。「如來亦復如是」下，雙合兩譬：初合見子免難。「如來爾時」下，第五、合等賜大車。上有三章：一、索車；二、賜車；三、得車歡喜。今不合初後，但合等賜。以上見子免難則是見大機發，故今明等賜義。譬中明索車不辨機發，今明機發不辨索車，互現文。上等賜大車有二：初、開二章門；次、釋二章門。今合釋等賜及大車二義，則是譬開而法說合，蓋是轉勢不同，互現明義也。就文為二：初、就大涅槃合等賜與大車，次、就眾德合等賜與大車。就初，五句：第一句、明多有法寶，「是諸眾生」下，第二句、明皆是吾子。「等與大乘」下，第三句、正明等賜。「不令有人獨得滅度」下，第四句，明不應不等。「皆以如來滅度而滅度之」下，第五句、正明等賜。「皆以」之言即是合等賜，「如來滅度」合彼大車。所以前舉大涅槃合大車者，二乘正宗小滅故，今用大滅以代小滅故。又上見滅小苦故與其小滅，今滅大苦名如來滅度也。「是諸眾生」下，第二、舉眾德以合大車。「悉與」之言合等賜也。「諸佛禪定」合大車也。前即是果果合大車，今用果義合於大車，果果謂累無不盡，果謂德無不圓，斯二既圓，總收眾義，故略舉以合大車。又上是滅大苦，今是與大樂。「皆是一相一種」者，顯彰為相，種別為種，今明外無三乘異相故云一相，內無三乘異體故云一種。「如彼長者」下，合第六、不虛譬，初牒前譬，次合之。「但不盡能受」者，明佛非不能授，但眾生不盡能受。此據昔三乘眾生，唯菩薩能受大，二乘人不能受大，是故於一佛乘分別說三也。「以是因緣」下，此文有二義故來，一者、近接「不盡能受」文生，以不能盡受一乘，故於一佛乘分別說三。二者、遠詶上身子請，上請願說其因緣，今說六譬始終因緣已竟，故結詶之也。

From "Just as that elder" onward, this corresponds to the fourth above, the parable of seeing the children escape the disaster. However, the phrasing shifts and differs from above; it should properly be divided into two: first, both parables are jointly indicated; next, both parables are jointly matched. These two mark the end of the small and the beginning of the great; because their meanings are interrelated, they are cited and matched together. Escaping the three realms and becoming an adept [free of learning] is the end of the small; the stirring of capacity for the one vehicle and the bestowing of the Great Vehicle is the beginning of the great. From "The Tathāgata is also like this" onward, both parables are jointly matched: first, it matches seeing the children escape the disaster. From "The Tathāgata at that time" onward, it is fifth, matching the equal bestowing of the great carriages. Above there were three sections: first, requesting the carriages; second, bestowing the carriages; third, rejoicing upon obtaining the carriages. Here it does not match the first and last, but only matches the equal bestowing. Above, seeing the children escape disaster was seeing the great capacity stir; therefore, the meaning of equal bestowing is explained here. In the parable, requesting the carriages was explained without discerning the stirring of capacity; here, the stirring of capacity is explained without discerning the request for the carriages, the passages mutually presenting [the implicit meanings]. Above, the equal bestowing of the great carriages had two [parts]: first, opening the two chapter headings; next, explaining the two chapter headings. Here, it combines and explains the two meanings of equal bestowing and the great carriage; thus, what was divided in the parable is combined in the doctrinal explanation, simply being a difference in rhetorical shift, mutually presenting and clarifying the meaning. In terms of the text, there are two parts: first, matching equal bestowing and the great carriage in terms of great nirvāṇa; next, matching equal bestowing and the great carriage in terms of the manifold virtues. Regarding the first, there are five lines: the first line clarifies that [the Tathāgata] possesses many Dharma treasures; from "these sentient beings" onward, the second line clarifies that all are his children; from "equally give them the Great Vehicle" onward, the third line directly clarifies the equal bestowing; from "not allowing any person to attain extinction alone" onward, the fourth line clarifies that there ought not be inequality; from "all being saved through the Tathāgata's extinction" onward, the fifth line directly clarifies the equal bestowing. The words "all being" match the equal bestowing; "the Tathāgata's extinction" matches that great carriage. The reason why great nirvāṇa is cited first to match the great carriage is that the two vehicles take small extinction as their primary focus, so now great extinction is used to replace small extinction. Furthermore, above, seeing the extinction of small suffering, he gave them small extinction; now, extinguishing great suffering is called the Tathāgata's extinction. From "these sentient beings" onward, the second [part] cites the manifold virtues to match the great carriage. The words "give to all" match the equal bestowing. "The dhyāna concentrations of the Buddhas" matches the great carriage. The former matches the great carriage with the fruit of fruits, while the present matches the great carriage with the meaning of the fruit: the fruit of fruits means there are no encumbrances that are not exhausted; the fruit means there are no virtues that are not perfected. As both are perfected, they encompass all meanings; therefore, they are briefly cited to match the great carriage. Furthermore, the former was extinguishing great suffering, whereas the present is bestowing great bliss. As for "all being of one characteristic and one kind," being manifest and distinct is "characteristic," while diversity of categories is "kind"; here, it explains that externally there are no distinct characteristics of three vehicles, hence called "one characteristic," and internally there are no distinct substances of three vehicles, hence called "one kind." From "Just as that elder" onward, it matches the sixth, the parable of not being false: first it cites the preceding parable, and next matches it. As for "only they are not entirely able to receive it," this clarifies that it is not that the Buddha cannot bestow it, but only that sentient beings cannot entirely receive it. This is based on the sentient beings of the three vehicles of the past: only bodhisattvas could receive the great, while people of the two vehicles could not receive the great; for this reason, within the one Buddha vehicle, he analytically spoke of three. From "By this reason and condition" onward, this passage occurs due to two meanings: first, it immediately follows upon the text "not entirely able to receive it"—because they could not entirely receive the one vehicle, within the one Buddha vehicle he analytically spoke of three; second, it distantly answers the request of Śāriputra above. Above, he requested, "We pray that you explain its reasons and conditions"; now that the initial and final reasons and conditions of the six parables have been fully explained, it concludes by answering him.