大方廣佛華嚴經隨疏演義鈔 79.110

79.110

疏「如貧得珠非今授與」者，即《法華》第四〈五百弟子授記品〉，說繫珠喻，領解得記。經云「譬如有人，至親友家醉酒而臥。是時親友官事當行，以無價寶珠繫其衣裏，與之而去。其人醉臥都不覺知，起已遊行到於他國，為衣食故勤力求索，甚大艱難。若少有所得，便以為足。於後親友會遇見之，而作是言：『咄哉丈夫！何為衣食乃至如是？我昔欲令汝得安樂五欲自恣，於某年月日以無價寶珠繫汝衣裏，今故現在。而汝不知，勤苦憂惱以求自活，甚為癡也。汝今可以此寶貿易所須，常可如意無所乏短。』」不合可知。然繫有二：一約結緣，則圓解為珠、為說為繫。煩惱昏醉少有微解，故曰繫珠。五道求樂，為勤力艱難。證小涅槃不求大果，云得少為足。後聞《法華》，為會遇親友。示以知見，如得衣珠，以因易果無樂不得。昔已繫之，故云非今授與。二約無性。然其昔繫亦非新與，未知令知，故云繫耳。則不全同喻。今疏取無性繫珠以成本有，故云「非今授與」。

Regarding the commentary's words, "Like the poor person obtaining the jewel, it was not newly given now": this refers to the fourth fascicle of the Lotus Sūtra, the "Chapter on the Bestowal of Prophecy on Five Hundred Disciples", where the analogy of the jewel tied in the clothes is spoken, and they express their understanding and receive prophecy. The sūtra says: "Suppose a person goes to the house of a close friend, gets drunk on wine, and falls asleep. At that time, the close friend has official business and must travel; he ties an invaluable jewel inside his garment, gives it to him, and departs. That person, lying drunk, is entirely unaware of it. Having arisen, he travels to another country, and in order to get food and clothing, he exerts his strength in seeking them with great hardship. If he obtains just a little, he is satisfied. Later, his close friend encounters him and says: 'Alas, good fellow! Why are you reduced to such a state for the sake of clothing and food? In the past, wishing to enable you to obtain peace and bliss and indulge at will in the five desires, on such-and-such a year, month, and day I tied an invaluable jewel inside your garment, and it is still there right now. Yet you did not know it, and have undergone distress and anxiety to seek a livelihood; how foolish! You may now exchange this treasure for what you need, and you can always have things as you wish without lack.'" That it fits does not need to be explained. However, the tying has two aspects: First, in terms of forming an affinity: then the perfect understanding is the jewel, and explaining it is the tying. Under the stupor of afflictions, there is a slight, subtle understanding; hence it is called 'tying the jewel.' Seeking pleasure in the five destinies is 'exerting strength in hardship.' Realizing lesser nirvāṇa without seeking the great fruit is said to be 'being satisfied with obtaining little.' Later hearing the Lotus Sūtra is 'encountering the close friend.' Revealing the knowledge and vision is like obtaining the jewel in the clothes; exchanging cause for fruit, there is no bliss that is not attained. Since it was already tied in the past, it says 'it was not newly given now.' Second, in terms of Asabhāva: however, its having been tied in the past was also not a new giving; not knowing it, he was made to know it, and hence it is called 'tying'—so it does not entirely match the analogy. Here the commentary takes Asabhāva's tying of the jewel to establish original existence; hence it says 'it was not newly given now.'