妙法蓮華經玄贊 8.178

8.178

贊曰：領解。有二：初喻、後合。喻中有二：初領昔權；後領今實，「於後親友會遇見之」下是。初文有三：一領初將離險，二「其人醉臥」下領中途方退，三「起已遊行」下領為設化城；不領第四眾倦皆息。此初也。即十六王子等所最初相逢。「有人」者自喻己身。「親友家」者喻前王子真善友故。「友」同志也親也。《禮記》云「僚友稱其俤，執友稱其仁」，鄭玄「僚友，同官；執友，同志。」前以佛法為國、大乘為城、中道大乘為舍，今此家者即是彼舍，從生死中往佛法故。時猶凡夫，煩惱未斷無明所纏，惛醉迷心當寢生死，雖遇佛法猶名醉臥。是時王子此化緣息，餘處行化，名官事當行。亦如汎駃舟而東邁，矚凝沼而西流，其實不行；自行背真，遂謂佛去。《華嚴經》說有十種行：一聞法行，二說法行，三不隨貪瞋癡行，四欲界行，五色無色界三昧行，六義法行，七一切趣行，八一切佛剎行，九菩薩行，十成滿諸佛行。隨應當釋。此為十方法王佛法而往他化，故言官事當行。「以無價寶珠」謂大菩提心。寶珠有三：一水清，二如意，三吐金。吐金有三：一下品吐，一得千倍；二中品吐，一得萬倍；三上品吐，一得無量倍。喻於一乘能出三乘，從小至大如次配之。水清總喻佛法，清煩惱故。如意喻大菩提心，隨求皆滿故。今取此為喻。「衣」謂意識，「繫」謂熏習。教之發心已，他方行化，名與而去。

The Eulogy says: Understanding. There are two parts: first the parable, then the application. In the parable there are two parts: first understanding former expedients; later understanding the present reality—from “Later, the close friend happened to meet him” downward is this. The first passage has three parts: first, understanding that they were originally about to leave danger; second, from “the man was lying drunk” downward, understanding the retreat halfway along the road; third, from “having got up, he journeyed” downward, understanding the setting up of the conjured city; it does not understand the fourth, which is the rest when the assembly was weary. This is the first, namely the initial encounter with the sixteen princes and others. “A certain person” is an analogy for one’s own body. “The close friend’s house” is an analogy because the former princes were true good spiritual friends. “Friend” (you) means having the same purpose; it means closeness. The Liji says: “For a colleague and friend (liaoyou), one praises their brotherly affection; for an intimate friend (zhiyou), one praises their benevolence.” Zheng Xuan says: “Colleagues and friends are those of the same office; intimate friends are those of the same purpose.” Previously, the Buddha-Dharma was the country, the Mahāyāna was the city, and the Mahāyāna of the Middle Way was the house; now this house is that very house, because one goes from saṃsāra to the Buddha-Dharma. At that time, still being ordinary persons, with defilements not yet severed and wrapped in ignorance, their minds were muddled and drunk, properly slumbering in saṃsāra; even though they encountered the Buddha-Dharma, it is still called “lying drunk.” At that time, the prince’s conditions for converting here ceased and he went elsewhere to carry out conversion; this is called “having to depart on official business.” It is also like riding a swift boat sailing east and looking at a stagnant pool flowing west, when actually it does not flow; one’s own conduct turns its back on reality, and so one thinks the Buddha has departed. The Avataṃsaka-sūtra says there are ten kinds of conduct: first, conduct of hearing the Dharma; second, conduct of preaching the Dharma; third, conduct of not following greed, anger, and delusion; fourth, conduct in the desire realm; fifth, conduct of samādhi in the form and formless realms; sixth, conduct of the Dharma of meaning; seventh, conduct in all destinies; eighth, conduct in all buddha-lands; ninth, bodhisattva conduct; tenth, conduct of perfecting all buddhas. They should be explained in accordance with context. Here, he goes elsewhere to transform for the sake of the Dharma of the Dharma Kings of the ten directions; therefore it is said that he had to depart on official business. “A priceless jewel” refers to the mind of great bodhi. The jewel has three [functions]: first, clearing water; second, fulfilling wishes; third, producing gold. Producing gold has three grades: first, the lowest grade of production yields a thousandfold; second, the medium grade of production yields ten thousandfold; third, the highest grade of production yields immeasurablefold. This is an analogy for the Single Vehicle being able to produce the three vehicles, matching them respectively from lesser to greater. Clearing water generally illustrates the Buddha-Dharma, because it cleanses defilements. Fulfilling wishes illustrates the mind of great bodhi, because it fulfills whatever is sought. Here this is taken as the analogy. “Clothing” refers to the mental consciousness; “tied” refers to perfuming and habituation. Having taught him to generate the mind, [the friend] went to transform other regions; this is called “giving it to him and departing.”