妙法蓮華經玄贊 6.62

6.62

贊曰：下第三大段有十四頌，見設權方喻。長行有四，此中亦爾。初三頌見苦悲生喻，次五頌示大不悕喻，次三頌思方拔濟喻，後三頌正說三乘喻。初文有二：初二頌頌見苦，後一頌頌悲生。見苦中初二句喻佛出三界，次一頌半喻更聞眾生處難所悲之事。此初文也。「主」者，親也、上也、典也、領也、守也。門有二種：一教門，二行門。佛住果中出因門外，即是位居妙理，亦是理出教門一乘門也，故言門外。由長行言「我雖能於此所燒之門安隱得出」，今言在外立，有四義：一住待之狀，待子出宅故；二將行之貌，將行入救故名為立；三立者不行之相，待機熟而垂濟，故未即行；四立者起成之義，眾生在生死，未起未成佛如坐，佛已起而成，故立也。

The Commentary says: The third major section below comprises fourteen verses, the metaphor of observing and devising expedient means. The prose section has four [parts], and this is also the case here. The first three verses are the metaphor of seeing suffering and giving rise to compassion; the next five verses are the metaphor of showing greatness without aspiration; the next three verses are the metaphor of pondering means to deliver and rescue; the final three verses are the metaphor of directly expounding the three vehicles. The first text has two [parts]: the first two verses versify seeing suffering; the final verse versifies the arising of compassion. Within seeing suffering, the first two lines symbolize the Buddha emerging from the three realms; the next verse and a half symbolizes hearing further of the matters evoking compassion regarding sentient beings dwelling in disaster. This is the first text. "Master" means intimate, superior, presiding, governing, and guarding. There are two kinds of gates: first, the gate of teaching; second, the gate of practice. The Buddha abides in the fruit and emerges outside the gate of causes, which is to say his station resides in the wondrous principle, and also that the principle emerges beyond the gate of teaching, the gate of the Single Vehicle; hence it says "outside the gate." Because the prose says, "Although I was able to emerge safely and peacefully outside this burning gate," it now says "standing outside," which has four meanings: first, the posture of abiding and waiting, because he is waiting for the children to emerge from the mansion; second, the appearance of being about to walk, because being about to walk inside to rescue them is called standing; third, standing is the aspect of not moving, because he awaits the ripening of capacity to bestow deliverance, and thus does not immediately advance; fourth, standing has the meaning of rising and achieving: sentient beings are in life-and-death, not having risen and not having accomplished buddhahood, like sitting, whereas the Buddha has already risen and achieved [it], hence he stands.