法華義疏 7.250

7.250

「我等長夜」下，第二、聞佛果德不生欣樂。就文為二：初一行，正明不欣果德；次三行，釋執小故不欣大。三行復開三意：初半偈，謂小是究竟，與佛德齊，故不欣大；次一行半，所作已竟故不欣大；第三一行，明報恩已畢故不欣大。依教得果是法供養，前二明所作已辦，此序報恩已畢，故不進求也。「我等雖為諸佛子」等，第三、雙釋付財密化及陶練小心二譬意也。就文為二：初一行半，重牒付財譬，略不牒陶練小心；第二偈，明佛昔知未有大機，但得密說不顯言勸學大乘也。「如富長者」下，此頌合第十，委囑家業譬。上長行有二：一、委囑家業；二、得家業歡喜。今具頌之。頌初委囑家業又二：前，一行半，雙標二譬；第二，一行半，雙合二譬。所以雙牒合者，此二相開故舉始以成終也。「以方便力」者，若別取即是第七誘引還家，說二乘譬名為方便。故上文云「將欲誘引其子而設方便」。若通論方便者，從一乘頓化不得故，後以四教為方便，謂人天乘乃至陶練小心，如上釋也。又合此四教亦得為三方便：人天乘謂世間方便，次說二乘謂出世方便，後付財密化陶練小心謂大乘方便。此即是下中上品方便調柔其心，然後始得悟入一乘也。

From “Throughout the long night, we” onwards is, secondly, that hearing of the Buddha's fruit-virtues they did not give rise to joy and delight. The text has two parts: the first line directly clarifies not rejoicing in the fruit-virtues; the next three lines explain that clinging to the small, they did not rejoice in the great. The three lines further open into three points: the first half-gāthā means that the small is ultimate, on a par with the Buddha's virtues, and therefore they did not rejoice in the great; the next line and a half means that what was to be done had already been finished, and therefore they did not rejoice in the great; the third line clarifies that repaying the debt of gratitude had already been completed, and therefore they did not rejoice in the great. Attaining the fruit by relying on the teaching is Dharma-offering; the first two clarified that what was to be done had been done, and this relates that repaying gratitude had been completed, so they did not advance their seeking. From “Although we, for the sake of the Buddha's sons” and so on is, thirdly, a joint explanation of the intent of the two parables of entrusting wealth and secretly transforming, and of smelting and refining the small mind. The text has two parts: the first line and a half reiterates the parable of entrusting wealth, omitting the mention of smelting and refining the small mind; the second gāthā clarifies that the Buddha formerly knew they did not yet possess the capacity for the great, and could only preach secretly, not openly encouraging them to study the Mahāyāna. From “Like the wealthy elder” onwards versifies the matching of the tenth, the parable of bequeathing the household estate. In the prose above there were two: first, bequeathing the household estate; second, rejoicing upon obtaining the household estate. Now they are fully versified. Versifying the first, bequeathing the household estate, again has two: first, a line and a half marks both parables; second, a line and a half matches both parables. As for why both are reiterated and matched: because these two unfold from each other, he raises the beginning to complete the end. “By the power of expedient means”: if taken specifically, this is the seventh [parable], luring him back home, where preaching the two vehicles as an expedient means is so termed. Therefore the text above says: “Wishing to lure his son, he devised an expedient means.” If spoken of generally, because sudden conversion through the ekayāna was impossible, he subsequently used the four teachings as expedient means—namely, from the human and heavenly vehicle up to smelting and refining the small mind, as explained above. Furthermore, combining these four teachings also yields three expedient means: the human and heavenly vehicle is called the worldly expedient means; next, preaching the two vehicles is called the world-transcending expedient means; later, entrusting wealth, secretly transforming, and smelting and refining the small mind are called the Mahāyāna expedient means. These are precisely the lower, middle, and upper grades of expedient means that pacify and soften their minds, after which they can only then awaken and enter into the ekayāna.