法華義疏 9.64

9.64

「是時親友官事當行」者，菩薩化物自在如官事。又大士益物非己如官事。又此土感盡他方緣至，不得不去，如官事當行也。「以無價寶珠繫其衣裏」者，此正明繫珠譬也。《法華論》云「有散亂增上慢人心實無有定，過去雖有大乘善根而不覺知，不覺知故不求大乘，於狹劣心生虛妄解以為第一乘，如是倒取，為對治此故說繫寶珠譬，即是示其過去善根令憶念已，然後教令入三昧故也」。《論》又云「示現解無上，故說繫寶珠喻也」。大乘中道之解譬之寶珠，理中之極故稱無價。又由此不二之解感佛大果，以多有所堪故稱無價，解由佛授故稱為繫，解隱微惑心中如衣裏也。

Regarding "At that time the close friend had official business and was about to set out": the bodhisattva's transformation of beings is masterfully autonomous, just like official business. Moreover, the Great Being's benefiting of beings is not for his own sake, just like official business. Furthermore, when the spiritual capacity [for receiving teachings] in this land was exhausted and conditions in another realm arose, he could not but depart, just as "he had official business and was about to set out." Regarding "tied a priceless jewel inside his garment": this properly explains the parable of tying the jewel. The Fahua lun says: "There are people of distracted and overweening pride whose minds truly lack concentration. Although they had Mahāyāna good roots in the past, they are unaware of them. Being unaware, they do not seek the Mahāyāna; in their narrow and inferior minds, they produce false understandings, taking [their attainment] to be the foremost vehicle. To counter this inverted clinging, the parable of tying the jewel was spoken. That is to say, it shows them their past good roots, causes them to remember them, and then instructs them to enter samādhi." The Lun also says: "To manifest that understanding is unsurpassable, the parable of tying the jewel was spoken." The understanding of the Mahāyāna Middle Way is likened to the jewel; being the culmination within principle, it is called "priceless." Furthermore, through this non-dual understanding one evokes the great fruit of Buddhahood; because its capacity is immense, it is called "priceless." Because understanding is conferred by the Buddha, it is called "tied"; because the understanding is concealed deep within the mind of delusion, it is like being "inside the garment."