法華義疏 9.94

9.94

「其人醉臥都不覺知」者，第二、中途忘大取小譬。既滯教起惑，經歷生死不覺曾有大乘之解也。「起已遊行」者，前句明忘於大解如都不覺知，此句辨習行小乘故云起已遊行。又前句辨都不覺知忘失本解流浪五趣，此句辨起求二乘出世法也。小乘機發為起，修行小乘法為行。「到於他國」者，乃謂涅槃可證，所存非本故云他國；即大乘為本國，二乘教為他國也。信解譬中以大乘理為自國、生死為他國；今以大乘為自、小為他。「為衣食故懃力求索甚大艱難」者，二乘少樂義比衣食，伏惑不懈為懃力，空有涉慮為艱難。又非是順理故稱艱難。又菩薩如樂道、聲聞如苦道，故如艱難。「若少有所得便以為足」者，上辨行因、今明得果，保少為究竟故云自足也。「於後親友會遇見之」，第三、會遇示珠譬。

Regarding "the man, lying asleep drunk, was completely unaware": this is the second [part], the parable of forgetting the great and adopting the small along the way. Having clung to the teaching and produced delusions, he passed through birth and death without being aware that he had once possessed the understanding of the Mahāyāna. Regarding "having gotten up, he journeyed about": the preceding phrase clarified the forgetting of the great understanding, as in "completely unaware"; this phrase distinguishes practicing the Hīnayāna, hence it says "having gotten up, he journeyed about." Furthermore, the preceding phrase distinguishes being completely unaware, forgetting the original understanding, and drifting through the five destinies; this phrase distinguishes rising up to seek the supramundane Dharma of the two vehicles. The stirring of the Hīnayāna capacity is "getting up"; cultivating the Hīnayāna Dharma is "journeying." Regarding "he arrived in another country": he thought that nirvāṇa could be realized, yet what he held to was not his original [home], hence it says "another country." That is, the Mahāyāna is his native country, and the teaching of the two vehicles is "another country." In the parable of belief and understanding, the Mahāyāna principle is one's own country and birth-and-death is another country; here, the Mahāyāna is one's own and the Hīnayāna is the other. Regarding "for the sake of food and clothing, he sought diligently with great hardship": the minor bliss of the two vehicles is comparable in meaning to food and clothing; subduing afflictions without remiss is "diligent effort"; being beset by anxieties regarding emptiness and existence is "great hardship." Furthermore, because it does not accord with principle, it is called "hardship." Moreover, the bodhisattva is like the path of ease, while the śrāvaka is like the path of hardship, hence it is like "hardship." Regarding "if he gained even a little, he immediately took it to be sufficient": the above distinguished practicing the cause; here it clarifies attaining the fruit: clinging to the minor as ultimate, hence it says "taking it to be sufficient." Regarding "later the close friend encountered and saw him": this is the third [part], the parable of encountering him and showing him the jewel.