法華義疏 7.230

7.230

「長者於牖」下，第二、頌上二身。上有四：一、照機；二、隱本垂迹；三、說教；四、得益。今頌初三，不頌後一也。初行頌第一，次偈頌第二也。「方便附近」下，頌第三說教。上有四：一、誡勸；二、益價；三、安慰；四、稱嘆。今轉勢亦四：二同上；三、苦言；四、柔語也。「若如我子」者，古語呼汝為若也。「并塗足油」者，外國作使之人足多龜坼故以油塗之，譬得六通而足不履地也。「飲食充足薦席厚煖」者，作使之人必多飢寒，今賜其飽煖。無漏定慧如飲食，戒以安身如厚煖也。「長者有智」下，頌第八、付財密化譬。上文有二：一、父付；二、子受。今二行頌父付，一行頌子受也。「經二十年」者，得羅漢果後始命說《波若》，如除糞已後方乃付財，則知命說之時猶住二乘位，故稱經二十年也。「父知子心」下，頌第十、委囑家業譬。上父有三：一、知子大志譬；二、委囑家業譬；三、得家業歡喜譬。今具頌之。半行頌第一。「欲與財物」下，頌第二、委囑家業譬。上有四：一、明時節，謂付財緣由；二、召集證明；三、結會父子；四、委囑家業譬。今不頌初一，但頌後三。初一偈，頌召集證明。「於此大眾」下，頌第三、結會父子。上父有三：一、初為父子時；二、中途相失時；三、父得子時。今具頌之。半行頌第一，一行頌第二。上半明捨父之歲，下半辨見子之年。

From “The elder, through a window” onwards is, secondly, the verses [on the father's] two bodies above. Above there were four: first, illuminating capacity; second, concealing the original and manifesting traces; third, preaching the teaching; fourth, obtaining the benefit. Now the verses present the first three, not the last one. The first line versifies the first, and the subsequent gāthā versifies the second. From “approaching by expedient means” onwards versifies the third, preaching the teaching. Above there were four: first, admonishing and encouraging; second, increasing the wage; third, comforting; fourth, praising. Now, changing the framing, there are likewise four: two are the same as above; third, harsh words; fourth, gentle words. “If you [act] like my son” means that in ancient language “ruo” (若) was used to address “you” (汝). “Along with oil to rub on the feet” means that in foreign countries laborers' feet often become chapped and cracked, and so they rubbed them with oil; it serves as a parable for attaining the six supernatural penetrations so that one's feet do not tread upon the earth. “Abundant food and drink, and thick, warm mats” means that laborers must inevitably suffer much from hunger and cold, and now he bestows upon them satiety and warmth. Outflow-free concentration and wisdom are like food and drink; precepts that put the body at ease are like thick warmth. From “The elder, possessed of wisdom” onwards versifies the eighth parable, of entrusting wealth and secretly transforming. In the prose above there were two: first, the father entrusts; second, the son receives. Now two lines versify the father entrusting, and one line versifies the son receiving. “After twenty years” means that only after attaining the fruit of arhatship was [the son] commissioned to expound the Prajñā[pāramitā], just as wealth was entrusted only after removing the dung. Thus one knows that at the time he was commissioned to preach, he still abided in the station of the two vehicles, and so it is said: “after twenty years.” From “The father, knowing his son's mind” onwards versifies the tenth parable, of bequeathing the household estate. Above, regarding the father, there were three: first, knowing the son's great aspiration; second, bequeathing the household estate; third, rejoicing upon obtaining the household estate. Now they are fully versified. Half a line versifies the first. From “wishing to bestow wealth and goods” onwards versifies the second, the parable of bequeathing the household estate. Above there were four: first, clarifying the timing, namely the cause and conditions for entrusting the wealth; second, summoning them together as witnesses; third, concluding the meeting of father and son; fourth, the parable of bequeathing the household estate. Now the verses do not include the first one, but only the latter three. The first gāthā versifies summoning them together as witnesses. From “Before this great assembly” onwards versifies the third, concluding the meeting of father and son. Above, regarding the father, there were three: first, the time when they were originally father and son; second, the time when they were lost to each other midway; third, the time when the father found his son. Now they are fully versified. Half a line versifies the first, and one line versifies the second. The first half clarifies the year he abandoned the father; the second half distinguishes the year he saw the son.