妙法蓮華經玄贊 5.188

5.188

Commentary: This sets forth the circumstances of compassion. Although I have already escaped, the sons are pitiable. / Regarding 'the burned gate', this refers to the teaching and practice of the Single Vehicle, which is subject to much enmity, jealousy, slander, and disbelief, hindered and obstructed by defilements that destroy it; hence it is called 'the burned gate'. Thus the subsequent sūtra text says: 'This Lotus Sūtra encounters much enmity and jealousy.' In my past causal stage, relying on the teaching of the Single Vehicle, I contemplated the principle of the two emptinesses, practiced the conduct of the two benefits, realized the two true wisdoms, departed from delimited samsāra, and entered the stage of non-retrogression; this is called having safely escaped through the burned gate, having already ridden the precious vehicle to the site of awakening. / Yet sentient beings cling everywhere: they cling to the realms, they cling to the planes of existence, they cling to the portions, and they cling to the vehicles. Due to this greedy attachment, they indulge in frolicking and playing, never reflecting. Using inferential cognition to become aware, or perceptual cognition to know, they never marvel or wonder in surprise; nor do they dread or revile saṃsāra. The fire of the causes—the afflictions—harms their bodies, and the actual acute pain of the fruits of saṃsāra—the sufferings—is pressing upon them, yet they have utterly no wish to revile saṃsāra; they do not seek supramundane liberation and have no intention to realize cessation. Therefore, the previous chapter says: 'They do not seek the Buddha of great power, nor the Dharma that cuts off suffering.' Such sentient beings are truly pitiable. / Therefore the Avataṃsaka says: 'For example, if a person has an only son whom he loves and cares for exceedingly, and someone suddenly comes and severs his limbs, hands, and feet, the affectionate father, seeing this, grieves and feels deep sorrow. In the same way, when the buddhas and bodhisattvas see sentient beings creating conditions for evil karma and entering the three evil destinies to endure boundless suffering due to the bonds of affliction, seeing this, they immediately feel heartbreak and sorrowful compassion.' / Furthermore, the Vimalakīrtinirdeśa says: 'For example, if an elder has an only son and that son becomes ill, the parents also become ill. Now it is also like this.' / 'Frolic' (xi 嬉) is pronounced with the fanqie xu-yi [xī], meaning beautiful or roaming. Here it follows the sense of roaming; it is also pronounced with the fanqie xu-yi [xǐ], meaning delight. The Cangjie and Yupian say: 'playing and laughing.' The Shuowen gives it as 'delight and joy.' / Regarding 'pressing upon them' (qie yi 切已): qie means narrow and pressing; it also means cutting.