法華義疏 9.99

9.99

「於後」者，即說小教之後，大機潛發名為會遇，為佛智所照稱為見之也。「而作是言咄哉丈夫何為衣食乃至如是」者，向明見機、今辨說教，昔發大心行於大行，志力雄幹故稱丈夫，今遂棄大學小，此可傷歎也。「我昔欲令汝得安樂五欲自恣」者，昔欲令眾生得於佛樂也。「於某年日月以無價寶珠繫汝衣裏今故現在」者，大通智勝佛時為年日月，為說《法華》授一乘之解為繫珠，昔因不朽為猶故現在。「而汝不知」者，明不知有大解也。「懃苦憂惱以求自活」者，明其取小也。「甚為癡也」者，忘大取小蓋是無明煩惱，故稱癡也。「汝今可以此寶貿易所須」者，以菩提心寶貿易，必感佛道圓德也。以因感果即是貿易之義也。「佛亦如是」下，第三、合三譬。即三。「為菩薩時」者，合上親友也。「教化」者，合上設酒也。「令發一切智心」者，合上繫寶珠也。「而尋廢忘」下，第二、合棄大取小譬，即兼合上醉酒而臥也。廢忘正是合上都不覺知也。「既得羅漢」者，上合忘大、此合取小也。「一切智願猶在不失」者，合第三、親友示珠譬也。「今者世尊覺悟我等」下，合上咄哉丈夫乃至如是之言也。「我久令汝等」下，合上我昔欲令汝得安樂至繫珠文也。「而汝謂為」下，合上而汝不知甚為癡也。

Regarding "later": that is, after the expounding of the minor teaching, the great capacity imperceptibly stirred, which is named "encountering"; being illuminated by the Buddha's wisdom is called "seeing him." Regarding "and spoke these words: 'Alas, good fellow! Why, for the sake of food and clothing, [have you come] even to this?'": the preceding clarified seeing the capacity; now it distinguishes expounding the teaching. Formerly he gave rise to the great aspiration and practiced the great practice, with vigorous and heroic resolve and strength, hence he is called a "good fellow." Now he has ended up abandoning the great and learning the small, which is lamentable indeed. Regarding "I formerly wished to cause you to obtain peace and joy, to indulge freely in the five desires": formerly he wished to cause sentient beings to obtain the bliss of Buddhahood. Regarding "in such-and-such a year, month, and day, I tied a priceless jewel inside your garment, and it is still present even now": the time of the Buddha Mahābhijñājñānābhibhū was the year, month, and day; expounding the Lotus Sūtra for him and conferring the understanding of the ekayāna was tying the jewel; that the past cause did not perish is "it is still present even now." Regarding "yet you did not know": this clarifies that he did not know he possessed the great understanding. Regarding "toiling in sorrow and affliction to seek a livelihood": this clarifies his adopting the small. Regarding "you are exceedingly foolish": forgetting the great and adopting the small is due to the afflictions of ignorance, hence it is called "foolish." Regarding "you may now trade this jewel for what you require": trading with the jewel of the bodhicitta, one will certainly evoke the perfect virtues of the Buddha Path. Evoking the fruit by means of the cause is precisely the meaning of "trading." From "The Buddha is also like this" onward is the third [section], matching the three parables. That is, three [parts]. Regarding "when he was a bodhisattva": this matches the "close friend" above. Regarding "transformed and guided": this matches the "providing wine" above. Regarding "caused them to generate the mind of omniscient knowledge": this matches the "tying the precious jewel" above. From "yet they soon neglected and forgot it" downward is the second [part], matching the parable of abandoning the great and adopting the small, which also simultaneously matches "having drunk wine, he lay down asleep" above. "Neglected and forgot" properly matches "completely unaware" above. Regarding "having already attained arhatship": the above matched forgetting the great; this matches adopting the small. Regarding "the vow for omniscient knowledge still remains and is not lost": this matches the third [part], the parable of the close friend showing the jewel. From "Now the World-Honoured One awakens us" downward matches the words above, "Alas, good fellow! [Why] ... even to this?" From "I long ago caused you all" downward matches the text above from "I formerly wished to cause you to obtain peace and joy" up to "tying the jewel." From "yet you considered it to be" downward matches the above "yet you did not know ... you are exceedingly foolish."