法華義疏 7.229

7.229

「長者是時在師子座」下，第二、頌父見子。上有三句：一、見子處；二、見子便識；三、見子歡喜。今但頌二，不頌歡喜。初成道時未說是子，故云「默而識之」。「即勅使者」下，頌第五、喚子不得譬。上有二：初、喚子不得；二、息化。今但頌初。上喚子不得，不得中又二：初、正喚子不得；二、強牽將還。今但頌初。半行頌正喚子，一行半頌無機不受也。「何用衣食使我至此」者，何用人天樂以小善扣大聖也。「長者知子」下，頌第七、誘引還家譬也。上有二：初、領二教；次、領二身。今具頌之。二教中有四，今但頌二：初三行，頌說教；次一行，頌信受。初三行為二：初一行，明無大機；次二行，正說小教。「不信我言」者，不信實教也。「不信是父」者，不信實身也。「即以方便」者，第二、說小教也。前已遣傍人喚子不得，故云「更遣餘人」。「眇目矬陋無威德者」，目視不正為眇。又云一目少為眇。譬二乘所見空有悉皆不正。《涅槃》云「見菩薩八相成道，名二乘曲見」，謂有見不正也。又言「若以聲聞辟支佛心言無布施，是則名為破戒邪見」，謂空見不正也。但度三百由旬志不及遠名之為矬，不得中道正觀但是斷常行心名陋也。外無濟物之功如無威，內無救物之心稱為無德。《攝大乘論》明二乘無三德，一、無斷德，但除惑障不除智障；二、無智德，謂無一切智；三、無恩德，不能普救眾生也。「窮子聞之」下，第二、頌上信受也。「淨諸房舍」者，六根非一如諸房舍，除六根中煩惱如淨也。

From "The elder was at that time on the lion seat..." downward is the second [part], versifying the father seeing the son. Above there were three phrases: (1) the place where he saw the son; (2) recognizing the son immediately upon seeing him; (3) rejoicing upon seeing the son. Now only two are versified, omitting the rejoicing. When he first attained the Way, he had not yet declared that this was his son, hence it says "he silently recognized him." From "He immediately ordered a messenger..." downward versifies the fifth [parable], the parable of failing to summon the son. Above there were two parts: first, failing to summon the son; second, halting transformation. Now only the first is versified. In failing to summon the son above, within this failure there were also two: first, directly failing to summon the son; second, forcibly dragging him back. Now only the first is versified. Half a line versifies directly summoning the son, and a line and a half versifies lacking the capacity and not accepting it. "What need have I of food and clothing that would bring me to this point?": what need is there for the pleasures of humans and devas, using small goodness to knock upon the Great Sage? From "The elder knew that his son..." downward versifies the seventh [parable], the parable of enticing him to return home. Above there were two parts: first, understanding the two teachings; next, understanding the two bodies. Now these are fully versified. Within the two teachings there were four [points]; now only two are versified: the first three lines versify preaching the teaching; the next line versifies believing and accepting. The first three lines form two parts: the first line clarifies the absence of capacity for the Great; the next two lines directly explain preaching the Small teaching. "Not believing my words" means not believing the real teaching. "Not believing that I am his father" means not believing the real body. "Instantly using expedient means" is the second, preaching the Small teaching. Previously having sent a bystander to summon the son had failed, hence it says "sent other men again." "Squint-eyed, dwarfish, base, and lacking dignity": when the eyes do not gaze straight, this is squint-eyed. It also says that having one eye deficient is squint-eyed. This parables that what the two vehicles see of emptiness and existence are both not straight. The Nirvāṇa Sūtra says: "Seeing the bodhisattva's eight aspects of attaining the Way is called the crooked view of the two vehicles," referring to the view of existence not being straight. It also says: "If with the mind of a śrāvaka or pratyekabuddha one says there is no giving, this is called breaking the precepts and wrong view," referring to the view of emptiness not being straight. Merely crossing three hundred yojanas, their aspiration falling short of the distant, is called "dwarfish." Failing to attain the middle-path right contemplation and merely practicing the mind of annihilation or permanence is called "base." Externally lacking the function of aiding beings is "lacking dignity"; internally lacking the mind to rescue beings is called "lacking virtue." The Mahāyānasaṃgraha explains that the two vehicles lack the three virtues: first, they lack the virtue of abandonment, merely eliminating the affliction obstacle and not the knowledge obstacle; second, they lack the virtue of wisdom, meaning they lack all-knowledge; third, they lack the virtue of grace, being unable to rescue sentient beings universally. From "When the impoverished son heard this..." downward is the second [part], versifying the believing and accepting above. "Cleansing all the rooms": the six sense faculties are not one, just like all the rooms; eliminating the afflictions within the six sense faculties is like cleansing.