法華義疏 7.159

7.159

「以方便故得近其子」者，釋隱本垂迹之意也。佛理玄遠，非此方便無由近之。「後復告言咄男子」第二、明加價也。「汝常此作」者，令其常在正教之中修行也。「勿復餘去」者，勿放逸入五欲心也。「當加汝價」者，上雖勸常在此作，誡令勿復餘去，恐不受誡勸，故以加價誘之。舊云：初成道已與人天乘竟，今復賜其出世二種涅槃，名為加價。今謂教權實中云「此有作處倍與汝價」，即是對人天乘說出世涅槃，名為倍價。今言加價者，於倍價上更復加之，謂涅槃果外諸餘功德為加價也。「諸有所須」者，涅槃果外餘功德智慧悉是資神所用也。「盆器米麪」下，別出所須物也。凡加四物：一、瓮器，有盛貯之用，如戒為定慧之本。經云「依因此戒則生諸禪定及滅苦智慧」也。米麪者，即所食之物，米麁喻定，麪細如慧。「鹽酢之屬」者，五門三觀等也。無常醎味，苦為酢味，不淨無我是此比例，故云之屬。《注經》解云「定麁如米，精進行細如麪，無礙如鹽，解脫如酢，鹽酢為眾味之主，雙道為二乘之根」。有人言：盆器如四禪，米麪謂禪地諸功德，有漏功德麁如米，無漏功德細如麪，鹽酢為眾味之主，止觀為諸行之要也。「莫自疑難」者，修之必得也。「亦有老弊使人須者相給」者，雖與諸物，復須人使，今故與老弊使人也。上賜其三學自德，今與其六通外化。菩薩神通運用廣遠猶如少壯，二乘神通力用狹劣喻老弊也。

'By means of expedient devices he was able to draw close to his son' explains the intention of concealing the fundamental and manifesting the trace. The Buddha's principle is profound and distant; without these expedient devices, there would be no way to draw close to him. 'Later, he addressed him again, saying: "Hey, my man!"' is the second, explaining the increase of wages. 'Always work here' causes him to practice constantly within the correct teaching. 'Do not go elsewhere again' means not being reckless and entering a mind of the five desires. 'I will increase your wages': above, although he encouraged him to work here constantly and admonished him not to go elsewhere, fearing that he might not accept the admonition and encouragement, he therefore entices him by increasing his wages. The older [commentaries] say: Having attained awakening, he first gave the human and heavenly vehicles, and now he additionally bestows on them the two kinds of world-transcending nirvāṇa, which is termed increasing wages. We say now: in [the section on] the expedient and real teaching, 'Here is a place to work, I will double your wages' means expounding world-transcending nirvāṇa in contrast to the human and heavenly vehicles, which is termed doubling wages. What is now called 'increasing wages' means adding further on top of the doubled wages, referring to the various other merits beyond the fruit of nirvāṇa as the increased wages. 'Whatever you require' means that the other merits and wisdom beyond the fruit of nirvāṇa are all things used to nourish the spirit. From 'Basins, vessels, rice, and flour' downward specifically brings out the needed items. In all, four items are added: first, earthenware vessels, which have the function of holding and storing, just as morality is the foundation of concentration and wisdom. The sūtra states: 'Relying on this morality, there arise the various dhyānas and the wisdom that extinguishes suffering.' Rice and flour are edible provisions: coarse rice parables concentration, and fine flour is like wisdom. 'Salt, vinegar, and the like' are the five gates, the three contemplations, and so forth. Impermanence is the salty flavor, suffering is the vinegar flavor, and impurity and non-self are of this category, hence it says 'and the like'. The Zhu jing explains: 'Concentration is coarse like rice; vigorous practice is fine like flour; non-obstruction is like salt; liberation is like vinegar. Salt and vinegar are the masters of all flavors; the twofold path is the root of the two vehicles.' Some say: the basin and vessel are like the four dhyānas; rice and flour refer to the various merits of the dhyāna stages, with contaminated merits being coarse like rice and uncontaminated merits being fine like flour; salt and vinegar are the masters of all flavors, and stopping and contemplation are the essentials of all practices. 'Do not be hesitant or troubled' means that by practicing it one will certainly attain it. 'There is also an old and decrepit servant; if you need one, I will provide him': although he gives him various items, he still needs a servant, so now he provides an old and decrepit servant. Above, he bestowed the self-virtues of the three trainings; now, he provides the six supernatural knowledges for transforming others. Bodhisattvas exercise supernatural powers widely and far-reachingly, like being young and robust; the function of the supernatural powers of the two vehicles is narrow and inferior, parabled by being old and decrepit.