妙法蓮華經 信解品第四
有個孩子，年幼時捨了父親逃走，在外流浪了五十年，窮到四處討飯——早忘了自己本是誰家的兒子。
他討飯討到一座城，站在一戶富貴人家的門口。那正是他父親的家。父親一眼認出了他，可他望見門裡的威勢，只當是王侯之家，嚇得掉頭就跑。父親沒有喊破——他知道這孩子的心太怯，一聽『你是我兒、家業都是你的』，只會嚇得昏倒在地。於是這位富可敵國的父親，脫下綾羅、換上破衣，親自拿起除糞的家什，陪這走失的兒子做了二十年最低賤的活，一天一天把他的膽子養大。直到臨終，才當眾說破：這是我的親生兒子，我一切的財物，都是他的。
這孩子就是你我。我們是佛的兒子，卻退了大心、流落生死，只肯做點斷煩惱的小活，把小小的一份涅槃當成了全部身家，不敢認那筆本該屬於自己的無量家業。而佛，一直扮作那個陪你除糞的人，在你身邊，等你膽子夠大的那一天。
且入此品，聽這四位老聲聞，怎樣把自己走失又歸家的一生，說給你聽——那筆「不求自得」的大寶，其實一直記在你的名下。
There was once a child who abandoned his father and fled while still young. He wandered for fifty years and became so poor that he went everywhere begging for food—long since forgetting whose son he really was.
His begging brought him to a city, where he stood at the gate of a wealthy household. It was his father’s house. His father recognized him at once, but the son saw the power and splendor within, took it for the dwelling of a king or noble, and fled in terror. The father did not call out the truth. He knew that the child’s heart was too timid: if told, “You are my son; this whole estate is yours,” he would only faint in fear. And so this father, rich enough to rival a kingdom, removed his fine robes, put on soiled clothes, took up the implements for clearing away dung, and spent twenty years beside his lost son doing the lowest work, strengthening his heart day by day. Only when death drew near did the father disclose the truth before everyone: this is my own son, and everything I possess is his.
This child is you and me. We are sons of the Buddha, yet we turned back from the great resolve and wandered through birth and death. Willing to perform only the small task of severing afflictions, we took a little nirvāṇa for our entire inheritance and did not dare recognize the immeasurable estate that should be ours. The Buddha, all the while, has been the one beside us dressed as a laborer, waiting for the day when our hearts become large enough to receive it.
Enter this chapter and hear how four old śrāvakas tell the story of a lifetime spent lost and then brought home. The great treasure that comes “without being sought” has, in truth, always been recorded in your name.
後秦龜茲國三藏法師鳩摩羅什奉詔譯《妙法蓮華經》卷二〈信解品第四〉· 大正藏 T09n0262〔起 T09 0016b08〕。段/行首〔T09 …〕＝大正藏頁·欄·行錨。
〔T09 0016b08〕爾時慧命須菩提、摩訶迦旃延、摩訶迦葉、摩訶目犍連，從佛所聞未曾有法，世尊授舍利弗阿耨多羅三藐三菩提記，發希有心，歡喜踊躍，即從座起，整衣服偏袒右肩，右膝著地，一心合掌，曲躬恭敬，瞻仰尊顏而白佛言：「我等居僧之首，年竝朽邁，自謂已得涅槃，無所堪任，不復進求阿耨多羅三藐三菩提。世尊往昔說法既久，我時在座，身體疲懈，但念空、無相、無作，於菩薩法——遊戲神通、淨佛國土、成就眾生——心不喜樂。所以者何？世尊令我等出於三界，得涅槃證。又今我等年已朽邁，於佛教化菩薩阿耨多羅三藐三菩提，不生一念好樂之心。我等今於佛前，聞授聲聞阿耨多羅三藐三菩提記，心甚歡喜，得未曾有。不謂於今，忽然得聞希有之法，深自慶幸，獲大善利，無量珍寶、不求自得。
「世尊！我等今者樂說譬喻以明斯義。譬若有人，年既幼稚，捨父逃逝，久住他國，或十、二十，至五十歲，年既長大，加復窮困，馳騁四方以求衣食。漸漸遊行，遇向本國。其父先來，求子不得，中止一城。其家大富，財寶無量——金、銀、琉璃、珊瑚、虎珀、頗梨珠等，其諸倉庫，悉皆盈溢；多有僮僕、臣佐、吏民；象馬車乘，牛羊無數——出入息利，乃遍他國，商估賈客亦甚眾多。時貧窮子遊諸聚落，經歷國邑，遂到其父所止之城。父每念子，與子離別五十餘年，而未曾向人說如此事，但自思惟，心懷悔恨，自念老朽，多有財物，金銀珍寶，倉庫盈溢；無有子息，一旦終沒，財物散失，無所委付。是以慇懃每憶其子，復作是念：『我若得子，委付財物，坦然快樂，無復憂慮。』
「世尊！爾時窮子傭賃展轉遇到父舍，住立門側。遙見其父、踞師子床，寶机承足，諸婆羅門、剎利、居士皆恭敬圍繞，以真珠瓔珞，價直千萬，莊嚴其身；吏民、僮僕，手執白拂，侍立左右。覆以寶帳，垂諸華幡，香水灑地，散眾名華，羅列寶物，出內取與，有如是等種種嚴飾，威德特尊。窮子見父有大力勢，即懷恐怖，悔來至此。竊作是念：『此或是王，或是王等，非我傭力得物之處。不如往至貧里，肆力有地，衣食易得。若久住此，或見逼迫，強使我作。』作是念已，疾走而去。
「時富長者於師子座，見子便識，心大歡喜，即作是念：『我財物庫藏，今有所付。我常思念此子，無由見之，而忽自來，甚適我願。我雖年朽，猶故貪惜。』即遣傍人，急追將還。爾時使者，疾走往捉。窮子驚愕，稱怨大喚：『我不相犯，何為見捉？』使者執之愈急，強牽將還。于時窮子，自念無罪，而被囚執，此必定死；轉更惶怖，悶絕躄地。父遙見之，而語使言：『不須此人，勿強將來。以冷水灑面，令得醒悟，莫復與語。』所以者何？父知其子志意下劣，自知豪貴為子所難，審知是子而以方便，不語他人云是我子。使者語之：『我今放汝，隨意所趣。』窮子歡喜，得未曾有，從地而起，往至貧里、以求衣食。
〔T09 0017a07〕「爾時長者將欲誘引其子而設方便，密遣二人，形色憔悴無威德者：『汝可詣彼，徐語窮子：「此有作處，倍與汝直。」窮子若許，將來使作。若言：「欲何所作？」便可語之：「雇汝除糞。我等二人亦共汝作。」』時二使人即求窮子，既已得之，具陳上事。
「爾時窮子先取其價，尋與除糞。其父見子，愍而怪之。又以他日，於窓牖中遙見子身，羸瘦憔悴，糞土塵坌，污穢不淨。即脫瓔珞、細軟上服、嚴飾之具，更著麁弊垢膩之衣，塵土坌身，右手執持除糞之器，狀有所畏。語諸作人：『汝等勤作，勿得懈息。』以方便故，得近其子。後復告言：『咄，男子！汝常此作，勿復餘去，當加汝價。諸有所須瓫器米麵鹽醋之屬，莫自疑難，亦有老弊使人須者相給，好自安意。我如汝父，勿復憂慮。所以者何？我年老大，而汝少壯，汝常作時，無有欺怠瞋恨怨言，都不見汝有此諸惡，如餘作人。自今已後，如所生子。』即時長者、更與作字，名之為兒。爾時窮子雖欣此遇，猶故自謂客作賤人。由是之故，於二十年中常令除糞。過是已後，心相體信，入出無難，然其所止猶在本處。
「世尊，爾時長者有疾，自知將死不久。語窮子言：『我今多有金銀珍寶，倉庫盈溢，其中多少、所應取與，汝悉知之。我心如是，當體此意。所以者何？今我與汝，便為不異，宜加用心，無令漏失。』爾時窮子，即受教勅，領知眾物，金銀珍寶及諸庫藏，而無悕取一飡之意。然其所止故在本處，下劣之心亦未能捨。復經少時，父知子意漸已通泰，成就大志，自鄙先心。臨欲終時，而命其子并會親族、國王、大臣、剎利、居士，皆悉已集，即自宣言：『諸君當知！此是我子，我之所生。於某城中、捨吾逃走，伶俜辛苦五十餘年，其本字某。我名某甲，昔在本城懷憂推覓，忽於此間遇會得之。此實我子，我實其父。今我所有一切財物，皆是子有，先所出內，是子所知。』
「世尊！是時窮子聞父此言，即大歡喜，得未曾有，而作是念：『我本無心有所希求，今此寶藏自然而至。』
「世尊！大富長者則是如來，我等皆似佛子，如來常說我等為子。世尊！我等以三苦故，於生死中受諸熱惱，迷惑無知，樂著小法。今日世尊令我等思惟，蠲除諸法戲論之糞，我等於中勤加精進，得至涅槃一日之價。既得此已，心大歡喜，自以為足，而便自謂：『於佛法中勤精進故，所得弘多。』然世尊先知我等，心著弊欲，樂於小法，便見縱捨，不為分別：『汝等當有如來知見寶藏之分。』世尊以方便力，說如來智慧。我等從佛，得涅槃一日之價，以為大得；於此大乘，無有志求。我等又因如來智慧，為諸菩薩開示演說，而自於此無有志願。所以者何？佛知我等心樂小法，以方便力、隨我等說；而我等不知真是佛子。今我等方知世尊，於佛智慧無所悋惜。所以者何？我等昔來真是佛子，而但樂小法，若我等有樂大之心，佛則為我說大乘法。於此經中唯說一乘，而昔於菩薩前，毀呰聲聞樂小法者，然佛實以大乘教化。是故我等，說本無心有所悕求。今法王大寶自然而至，如佛子所應得者皆已得之。」爾時摩訶迦葉欲重宣此義，而說偈言：
「我等今日，聞佛音教，歡喜踊躍，
得未曾有。佛說聲聞，當得作佛，
無上寶聚，不求自得。譬如童子，
幼稚無識，捨父逃逝，遠到他土，
周流諸國，五十餘年。其父憂念，
四方推求，求之既疲，頓止一城，
造立舍宅，五欲自娛。其家巨富，
多諸金銀、車𤦲馬腦、真珠琉璃；
象馬牛羊、輦輿車乘；田業僮僕、
人民眾多。出入息利，乃遍他國，
商估賈人、無處不有。千萬億眾，
圍繞恭敬，常為王者，之所愛念，
群臣豪族，皆共宗重。以諸緣故，
往來者眾，豪富如是，有大力勢。
而年朽邁，益憂念子，夙夜惟念，
死時將至。癡子捨我，五十餘年，
庫藏諸物，當如之何？爾時窮子，
求索衣食，從邑至邑、從國至國。
或有所得，或無所得，飢餓羸瘦，
體生瘡癬。漸次經歷，到父住城，
傭賃展轉，遂至父舍。爾時長者，
於其門內，施大寶帳，處師子座；
眷屬圍遶，諸人侍衛，或有計算，
金銀寶物，出內財產，注記券䟽。
窮子見父，豪貴尊嚴，謂是國王，
若是王等。驚怖自怪，何故至此。
覆自念言：『我若久住，或見逼迫，
強驅使作。』思惟是已，馳走而去，
借問貧里，欲往傭作。長者是時，
在師子座，遙見其子，默而識之。
即勅使者，追捉將來。窮子驚喚，
迷悶躄地：『是人執我，必當見殺，
何用衣食，使我至此？』長者知子，
愚癡狹劣，不信我言，不信是父。
即以方便，更遣餘人，眇目矬陋，
無威德者：『汝可語之，云當相雇，
除諸糞穢，倍與汝價。』窮子聞之，
歡喜隨來，為除糞穢，淨諸房舍。
長者於牖，常見其子，念子愚劣，
樂為鄙事。於是長者，著弊垢衣，
執除糞器，往到子所，方便附近，
語令勤作：
『既益汝價，并塗足油，飲食充足，
薦席厚煖。』如是苦言：『汝當勤作。』
又以軟語：『若如我子。』長者有智，
漸令入出，經二十年，執作家事。
示其金銀、真珠頗梨；諸物出入，
皆使令知。猶處門外，止宿草庵，
自念貧事：『我無此物。』父知子心，
漸已廣大，欲與財物。即聚親族、
國王大臣、剎利居士。於此大眾，
說是我子，捨我他行，經五十歲。
自見子來，已二十年。昔於某城，
而失是子，周行求索，遂來至此。
凡我所有，舍宅人民，悉以付之，
恣其所用。子念昔貧，志意下劣，
今於父所，大獲珍寶，并及舍宅、
一切財物。甚大歡喜，得未曾有。
佛亦如是，知我樂小，未曾說言：
『汝等作佛。』而說我等，得諸無漏，
成就小乘，聲聞弟子。佛勅我等，
說最上道，修習此者，當得成佛。
我承佛教，為大菩薩，以諸因緣、
種種譬喻、若干言辭，說無上道。
諸佛子等、從我聞法，日夜思惟，
精勤修習。是時諸佛，即授其記：
『汝於來世，當得作佛。』一切諸佛，
祕藏之法，但為菩薩，演其實事，
而不為我，說斯真要。如彼窮子、
得近其父，雖知諸物，心不希取。
我等雖說，佛法寶藏，自無志願，
亦復如是。我等內滅，自謂為足，
唯了此事，更無餘事。我等若聞，
淨佛國土，教化眾生，都無欣樂。
所以者何？一切諸法，皆悉空寂，
無生無滅，無大無小，無漏無為。
如是思惟，不生喜樂。我等長夜，
於佛智慧，無貪無著，無復志願；
而自於法，謂是究竟。我等長夜，
修習空法，得脫三界，苦惱之患，
住最後身、有餘涅槃。佛所教化，
得道不虛，則為已得，報佛之恩。
我等雖為，諸佛子等，說菩薩法，
以求佛道；而於是法，永無願樂。
導師見捨，觀我心故，初不勸進，
說有實利。如富長者，知子志劣，
以方便力，柔伏其心，然後乃付，
一切財物。
佛亦如是，現希有事，知樂小者，
以方便力，調伏其心，乃教大智。
我等今日，得未曾有，非先所望，
而今自得，如彼窮子，得無量寶。
世尊我今，得道得果，於無漏法，
得清淨眼。我等長夜，持佛淨戒，
始於今日，得其果報，法王法中，
久修梵行，今得無漏，無上大果。
我等今者，真是聲聞，以佛道聲，
令一切聞。我等今者，真阿羅漢，
於諸世間，天人魔梵，普於其中，
應受供養。世尊大恩，以希有事，
憐愍教化，利益我等，無量億劫，
誰能報者。手足供給，頭頂禮敬，
一切供養，皆不能報。若以頂戴，
兩肩荷負，於恒沙劫，盡心恭敬；
又以美饍、無量寶衣，及諸臥具、
種種湯藥，牛頭栴檀，及諸珍寶，
以起塔廟，寶衣布地。如斯等事，
以用供養，於恒沙劫，亦不能報。
諸佛希有，無量無邊，不可思議，
大神通力，無漏無為，諸法之王。
能為下劣，忍于斯事，取相凡夫，
隨宜為說。諸佛於法，得最自在，
知諸眾生，種種欲樂，及其志力。
隨所堪任，以無量喻，而為說法。
隨諸眾生，宿世善根，又知成熟、
未成熟者，種種籌量，分別知已，
於一乘道、隨宜說三。」
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
四大聲聞領解·聞授記發希有心
那時候，慧命須菩提、摩訶迦旃延、摩訶迦葉、摩訶目犍連，從佛那裡聽到了從來不曾有過的法，又聽見世尊為舍利弗授記將證得阿耨多羅三藐三菩提（無上正等正覺，即圓滿的佛果），便生起了稀有難得的心，歡喜得踊躍起來，立刻從座位上起身，整理好衣服，偏袒著右肩，右膝跪著地，專一心地合起掌來，彎下身子恭恭敬敬，抬頭瞻仰著世尊尊貴的容顏，而對佛稟白說：「我們這些人身居僧眾的首位，年紀都已經衰老了，自認為已經證得了涅槃（煩惱寂滅的安穩），再也承擔不了什麼，不再進一步去追求阿耨多羅三藐三菩提。世尊從前說法已經很久了，我那時候也在座席上，身體疲乏懈怠，只顧著憶念空、無相、無作（三解脫門），對於菩薩所修的法——遊戲於神通、清淨佛的國土、成就眾生——心裡卻不感到歡喜愛樂。為什麼呢？因為世尊使我們出離三界，證得了涅槃的果證。又加上如今我們年紀都已經衰老了，對於佛教化菩薩證取阿耨多羅三藐三菩提這件事，連一絲一念愛好樂求的心都生不起來。我們如今在佛的面前，聽到佛為聲聞（聽佛說法而悟道的人）授記將證得阿耨多羅三藐三菩提，心裡非常歡喜，得到了從來不曾有過的體會。真沒想到如今，忽然間得以聽聞這稀有的法，深深地自己慶幸，獲得了廣大的善利，就像無量的珍寶，並沒有去求它、卻自然而然地得到了。
「世尊啊！我們如今樂意說一個譬喻，來闡明這個道理。譬如有一個人，年紀還很幼小的時候，就捨棄了父親逃走了，長久地住在別的國家，或者過了十年、二十年，乃至到五十歲。年紀既然長大了，加上又貧窮困苦，便奔波馳走於四方，來謀求衣食。漸漸地遊蕩行走，恰巧走向了本來的國家。他的父親先前來到這裡，尋找兒子找不著，就中途停留在一座城裡。他的家裡非常富有，財寶多得無法衡量——金、銀、琉璃、珊瑚、琥珀、玻璃珠子等等，他的那些倉庫，全都盈滿溢出；有許多的僮僕、輔佐的臣屬、辦事的吏員與百姓；象、馬、車輛，牛、羊多得數也數不清——放貸取利的生意，甚至遍布到別的國家，來往的商人與買賣客也非常眾多。這時候，那個貧窮的兒子遊蕩過許多村落，經過一個個的國家城邑，於是來到了他父親所停留的那座城。父親常常思念兒子，與兒子離別已經五十多年了，可是他不曾向別人說起這樣的事，只是自己心裡思量著，心裡懷著悔恨，自己想著已經年老衰朽，擁有許多的財物，金銀珍寶，倉庫都盈滿了；卻沒有兒子後嗣，一旦死去了，財物就要散失掉，沒有可以託付的人。因此殷勤懇切地每每憶念他的兒子，又生起這樣的念頭：『我如果能夠得到兒子，把財物託付給他，就坦然快樂，再也沒有憂慮了。』
窮子傭賃至父舍·見父驚怖疾走
「世尊啊！那時候，那個貧窮的兒子受雇做工，輾轉來到了父親的家，站立在門的旁邊。他遠遠地看見他的父親蹲坐在師子床上，用寶物做的几案承托著雙腳，種種的婆羅門、剎利（王族種姓）、居士都恭恭敬敬地圍繞著他，用真珠瓔珞，價值千萬，來莊嚴他的身體；辦事的吏員與百姓、僮僕，手裡拿著白色的拂塵，侍立在左右兩邊。上面覆蓋著寶物做的帷帳，垂掛著種種的花幡，用香水灑在地上，散布著許多名貴的花朵，羅列著種種寶物，一會兒拿出、一會兒收入、一會兒取、一會兒給，有像這樣種種的嚴飾裝點，威嚴德望特別尊貴。窮子看見父親有著這樣大的權勢威力，立刻心懷恐怖，後悔到這裡來了。暗地裡生起這樣的念頭：『這個人或許是國王，或許是跟國王同等的貴人，不是我出賣勞力賺取工錢的地方。不如前往貧窮的里巷，那裡容易出力謀生，衣食也容易得到。如果長久地留在這裡，或許會被逼迫，強行使喚我做工。』這樣想過以後，就快步跑開走了。
長者遣使追執·窮子悶絕·方便放捨
「這時候，那位富有的長者在師子座上，一看見兒子就認出來了，心裡非常歡喜，立刻生起這樣的念頭：『我的財物庫藏，如今有可以託付的人了。我常常思念這個兒子，卻沒有辦法見到他，如今忽然自己來了，太符合我的心願了。我雖然年老衰朽，卻仍然貪愛顧惜這些財物。』就派遣身旁的人，趕緊去追他、把他帶回來。那時候使者快步跑去捉他。窮子驚慌錯愕，喊冤大叫：『我並沒有冒犯你，為什麼被你捉住？』使者捉他捉得更急了，硬拉著要把他帶回去。這時候窮子，自己想著沒有罪，卻被囚禁捉住，這一定會被處死了；越發地惶恐畏懼，昏悶暈絕，倒臥在地上。父親遠遠地看見了，就對使者說：『不需要這個人了，不要硬把他帶來。用冷水灑在他的臉上，讓他甦醒過來，不要再跟他說話。』為什麼呢？父親知道他的兒子志向意念低劣卑下，自己知道豪貴的身分被兒子所畏難，明明知道這是自己的兒子，卻用方便善巧，不對別人說這是我的兒子。使者對窮子說：『我如今放了你，隨你要往哪裡去。』窮子非常歡喜，得到了從來不曾有過的（自由），從地上爬起來，前往貧窮的里巷、去謀求衣食。
密遣二人·雇子除糞
「那時候，長者將要誘導引接他的兒子，而設下方便善巧，暗中派遣兩個人，容貌形色憔悴、沒有威嚴德望的：『你們可以到他那裡去，慢慢地對窮子說：「這裡有做工的地方，會加倍給你工錢。」窮子如果答應了，就帶他過來使喚他做工。如果他說：「要我做什麼工作呢？」你們便可以對他說：「雇你來清除糞穢。我們兩個人也和你一起做。」』這時候，那兩個使者立刻去找窮子，找到他以後，把上面所說的事情全都告訴了他。
漸令親信·二十年除糞
「那時候，窮子先領取了他的工錢，隨即就跟著清除糞穢。他的父親看見兒子，一方面憐愍他，一方面又覺得奇怪。又過了一段日子，父親在窗戶當中，遠遠地看見兒子的身體，瘦弱憔悴，沾滿了糞土塵埃，骯髒污穢不乾淨。父親立刻脫下瓔珞、細軟的上等服飾、嚴飾裝點的用具，換上粗糙破舊、油膩污垢的衣服，把塵土沾在身上，右手拿著清除糞穢的器具，樣子顯得有所畏懼。對那些做工的人說：『你們要勤奮做工，不要偷懶歇息。』藉著這個方便善巧的緣故，得以親近他的兒子。後來又告訴窮子說：『喂，男子啊！你就常在這裡做工，不要再到別處去了，我會給你加工錢。凡是有所需要的盆子、器具、米、麵、鹽、醋這一類的東西，不要自己有什麼疑慮為難，也有年老破舊的傭人，需要的話就撥給你，你好好地自己安心。我就像你的父親一樣，不要再憂慮了。為什麼呢？因為我年紀老大，而你還年少力壯，你平常做工的時候，從來沒有欺瞞怠惰、瞋恨怨言，完全看不見你有這些種種的惡習，不像其餘的做工的人。從今以後，你就像是我親生的兒子一樣。』長者當下就給窮子另外取了個名字，稱他為兒子。那時候，窮子雖然為這樣的遭遇感到欣喜，卻仍然自認為是個受雇做工的卑賤的人。因為這個緣故，在二十年當中，就常常讓他清除糞穢。過了這段時間以後，父子彼此心裡體諒信任，窮子進進出出都沒有障礙，然而他所停留居住的地方，仍然是在原來的地方。
臨終付財·眾前宣說是我子
「世尊啊，那時候長者生了病，自己知道快要死了、活不久了。就對窮子說：『我如今有許多的金銀珍寶，倉庫都盈滿溢出，其中的多少、應該取用還是給予，你全都知道。我心裡就是這樣打算的，你應當體會我這個意思。為什麼呢？因為如今我和你，便沒有什麼差別了，你應當更加用心，不要讓財物有所漏失。』那時候窮子，立刻接受了教誡，統領管理眾多的財物，金銀珍寶以及種種的庫藏，卻沒有一絲想要取用哪怕一頓飯的意念。然而他所停留居住的地方仍然在原來的地方，那低劣卑下的心也還沒能捨去。又過了一段時間，父親知道兒子的心意漸漸已經通達開豁，成就了廣大的志向，自己鄙棄從前那卑劣的心。父親將要臨終的時候，就命令他的兒子，並會集了親族、國王、大臣、剎利、居士，全都已經聚集了，就親自宣布說：『諸位應當知道！這是我的兒子，是我親生的。他在某座城當中、捨棄了我逃走，孤苦伶仃、辛苦勞頓了五十多年，他本來的名字叫做某某。我的名字叫做某甲，從前在本城懷著憂愁四處推尋找覓，忽然在這裡遇見、會著、找到了他。這確確實實是我的兒子，我確確實實是他的父親。如今我所擁有的一切財物，全都歸兒子所有，先前一切的支出收入，都是這兒子所知道的。』
法合·大富長者則是如來
「世尊啊！這時候窮子聽到父親這番話，立刻非常歡喜，得到了從來不曾有過的體會，而生起這樣的念頭：『我本來沒有存心要有什麼希求，如今這寶藏卻自然而然地來到了。』
「世尊啊！那位大富的長者就是如來，我們這些人都好像是佛的兒子，如來也常常說我們是他的兒子。世尊啊！我們因為三種苦（苦苦、壞苦、行苦）的緣故，在生死當中遭受種種的熱惱煎迫，迷惑而沒有智慧，貪愛執著在小乘的法上。今天世尊使我們思惟，掃除清理種種於法戲論的糞穢，我們在這當中勤奮加緊地精進努力，得以達到涅槃，這就好比得到了一天的工錢。既然得到了這個以後，心裡非常歡喜，自己認為已經滿足了，便自認為說：『因為在佛法當中勤奮精進的緣故，所得到的很多很大。』然而世尊事先就知道我們，心裡執著在粗劣的欲望上、貪愛小乘的法，便任由捨置我們，不去為我們分別解說：『你們應當有分獲得如來知見的寶藏。』世尊用方便善巧的力量，宣說了如來的智慧。我們從佛那裡，得到了涅槃這一天的工錢，就以為是很大的收穫；對於這大乘的法，卻沒有立志去追求。我們又藉著如來的智慧，為種種菩薩開示演說，可是自己對於這大乘卻沒有立志願求。為什麼呢？因為佛知道我們心裡喜歡小乘的法，就用方便善巧的力量、隨順著我們來說法；而我們竟不知道自己真正是佛的兒子。如今我們才知道世尊，對於佛的智慧沒有絲毫的吝惜。為什麼呢？因為我們從過去以來真正是佛的兒子，卻只喜歡小乘的法，如果我們有喜好大乘的心，佛就會為我們宣說大乘的法了。在這部經當中只宣說一佛乘，而從前在菩薩面前，曾經毀責過那些喜愛小乘法的聲聞人，然而佛其實是用大乘來教化的。因此我們說本來沒有存心要有什麼希求。如今法王的大寶自然而然地來到了，就像佛的兒子所應當得到的，全都已經得到了。」那時候摩訶迦葉想要把這個意思再宣說一遍，就說了偈頌：
重頌·聞授記歡喜
「我們今天，聽到佛的音聲教誨，
歡喜得踊躍起來，
得到了從來不曾有過的體會。
佛說聲聞，將能夠作佛，
那無上的寶聚，
沒有去求、卻自然而然地得到了。
重頌·窮子喻·捨父逃逝
譬如有個小孩子，
年紀幼小、沒有見識，
捨棄了父親逃走了，
遠遠地到了別的國土，
到處周遊漂流於各國，
經過了五十多年。
他的父親憂愁掛念，
向四方推尋找覓，
尋找他已經找得疲累了，
就停留在一座城裡，
建造起房舍宅第，
用五種欲樂來自我娛樂。
他的家裡非常富有，
有許多的金銀、
硨磲、瑪瑙、真珠、琉璃；
象、馬、牛、羊、
人抬的輦輿與車輛；
田地產業、僮僕、
人民非常眾多。
放貸取利的生意，
甚至遍布到別的國家，
來往的商人與買賣客，
沒有一處沒有的。
有千萬億的人眾，
圍繞著他、恭敬著他，
他常常被國王所愛護憶念，
群臣豪門貴族，
全都一同尊崇敬重他。
因為種種的緣故，
來往的人非常多，
他豪富到這樣的地步，
有著這樣大的權勢威力。
重頌·長者憂念·窮子求索
可是他年紀已經衰老了，
越發地憂愁掛念兒子，
早晚都在思量著：
『我的死期快要到了。
那愚癡的兒子捨棄我，
已經五十多年了，
庫藏當中的種種財物，
將要怎麼辦才好呢？』
那時候那個窮子，
到處尋求衣食，
從一個城邑到另一個城邑，
從一個國家到另一個國家。
有時候有所收穫，
有時候什麼也得不到，
飢餓瘦弱，
身上長出了瘡癬。
漸漸地一路經歷過來，
到了父親所住的城，
受雇做工、輾轉流落，
終於來到了父親的家。
重頌·窮子見父·驚怖馳走
那時候那位長者，
在他的門內，
張設著巨大的寶帳，
安坐在師子座上；
眷屬圍繞著他，
種種的人侍立衛護著，
有的在計算，
金銀寶物，
支出收入的財產，
登記帳目、記錄券契文書。
窮子看見父親，
豪貴而尊嚴，
以為是國王，
或者是跟國王同等的貴人。
他驚駭恐怖，暗自奇怪，
自己為什麼會到這裡來。
又反覆地自己想著：
『我如果長久地留在這裡，
或許會被逼迫，
強行驅使我做工。』
這樣思量過以後，
便奔跑著離開了，
打聽貧窮的里巷，
想要前往那裡做傭工。
重頌·長者遣使·窮子迷悶
那位長者這時候，
在師子座上，
遠遠地看見他的兒子，
默默地認出了他。
立刻命令使者，
去追捉、把他帶來。
窮子驚駭喊叫，
迷悶昏絕、倒臥在地：
『這個人捉住我，
一定會把我殺掉，
何必為了衣食，
使我落到這個地步？』
長者知道兒子，
愚癡狹隘卑劣，
不肯相信我的話，
不相信這是他的父親。
重頌·密遣二人·雇子除糞
立刻用方便善巧，
另外派遣其餘的人，
瞎了一隻眼、身材矮小醜陋、
沒有威嚴德望的：
『你們可以對他說，
說要雇用他，
清除種種的糞穢，
會加倍給你工錢。』
窮子聽了這話，
歡喜地跟著來了，
為他清除糞穢，
清潔種種的房舍。
長者在窗戶邊，
常常看著他的兒子，
掛念著兒子愚昧卑劣，
喜歡做這種鄙陋的事。
於是長者，
穿上破舊污垢的衣服，
拿著清除糞穢的器具，
前往兒子所在的地方，
用方便善巧來親近，
告訴他要勤奮做工：
重頌·漸令親信·付以家事
『既然給你加了工錢，
又給你塗腳的油，
飲食給你充足，
草蓆坐墊給你厚實溫暖。』
像這樣懇切叮嚀的話：『你應當勤奮做工。』
又用柔軟的話語說：『你就像是我的兒子。』
長者有智慧，
漸漸地讓他進進出出，
經過了二十年，
讓他料理家中的事務。
把那些金銀、
真珠、玻璃拿給他看；
種種財物的支出收入，
全都讓他知道。
可是窮子仍然住在門外，
在草棚裡歇宿，
自己想著貧窮的處境：
『我沒有這些東西。』
父親知道兒子的心，
漸漸已經廣大開闊了，
想要把財物給他。
就會集了親族、
國王、大臣、
剎利、居士。
在這大眾當中，
宣說這是我的兒子，
捨棄了我到別處去，
經過了五十年。
自從看見兒子回來，
已經二十年了。
從前在某座城當中，
失去了這個兒子，
四處奔走尋求找覓，
於是來到了這裡。
重頌·付財·窮子大獲珍寶
凡是我所擁有的，
房舍宅第、人民，
全都交付給他，
任憑他隨意使用。
兒子想起從前的貧窮，
志向意念低劣卑下，
如今在父親這裡，
大大地獲得了珍寶，
連同房舍宅第、
一切的財物。
他非常非常歡喜，
得到了從來不曾有過的（喜悅）。
重頌·法合·佛知我樂小
佛也是這樣，
知道我們喜歡小乘，
不曾對我們說：
『你們將要作佛。』
卻說我們，
證得了種種的無漏（斷盡煩惱），
成就了小乘，
是聲聞的弟子。
佛命令我們，
宣說那最上等的道，
修習這個道的人，
將能夠成就佛道。
我承受著佛的教導，
為那些大菩薩，
用種種的因緣、
種種的譬喻、若干的言辭，
宣說那無上的道。
那些佛的兒子們、
從我這裡聽了法，
日日夜夜地思惟，
精進勤奮地修習。
這時候諸佛，
便為他們授記：
『你們在來世，
將能夠作佛。』
一切諸佛，
那祕密珍藏的法，
只為菩薩，
演說其中真實的事，
卻不為我，
宣說這真實的精要。
就像那個窮子、
得以親近他的父親，
雖然知道種種財物，
心裡卻不希求取用。
我們雖然宣說，
佛法的寶藏，
自己卻沒有立志願求，
也正是這樣。
重頌·內滅自足·長夜修空
我們內心息滅了煩惱，
自認為已經滿足了，
只明白了這一件事，
再也沒有其餘的事了。
我們如果聽到，
要清淨佛的國土，
教化眾生，
全然沒有一點欣喜愛樂。
為什麼呢？
因為一切諸法，
全都是空寂的，
沒有生、沒有滅，
沒有大、沒有小，
無漏（斷盡煩惱）、無為（不造作）。
這樣思惟著，
生不起歡喜愛樂。
我們在漫漫長夜當中，
對於佛的智慧，
沒有貪求、沒有執著，
再也沒有立志願求；
而自己對於這個法，
認為就是究竟圓滿的了。
我們在漫漫長夜當中，
修習空的法，
得以解脫三界，
那痛苦煩惱的禍患，
安住在最後一次受生的身、
得到了有餘涅槃（煩惱已滅、身心尚存的涅槃）。
佛所教化的，
得道並不是虛妄的，
那就算是已經，
報答了佛的恩德。
重頌·雖說菩薩法·自無願樂
我們雖然為，
那些佛的兒子們，
宣說菩薩的法，
來教他們追求佛道；
可是對於這個法，
自己卻永遠沒有願求愛樂。
導師任由我們捨置，
因為看清了我的心的緣故，
起初不勸勉我們進取，
不說有真實的利益。
就像那位富有的長者，
知道兒子志向卑劣，
用方便善巧的力量，
柔和地降伏他的心，
然後才交付給他，
一切的財物。
佛也是這樣，
顯現稀有的事，
知道那些喜歡小乘的人，
用方便善巧的力量，
調伏他們的心，
才教他們大乘的智慧。
重頌·今日得道·如窮子得寶
我們今天，
得到了從來不曾有過的，
不是先前所指望的，
而如今自然而然地得到了，
就像那個窮子，
得到了無量的珍寶。
世尊啊，我如今，
得了道、得了果，
對於那無漏（斷盡煩惱）的法，
得到了清淨的法眼。
我們在漫漫長夜當中，
守持著佛清淨的戒律，
直到今天，
才得到了它的果報，
在法王的法當中，
長久地修習清淨的行持，
如今得到了無漏、
無上的大果。
重頌·今真聲聞·真阿羅漢
我們如今，
真正是聲聞了，
用佛道的音聲，
使一切眾生都聽聞。
我們如今，
真正是阿羅漢（斷盡煩惱、應受供養的聖者）了，
在種種的世間，
天、人、魔、梵（大梵天）當中，
普遍地在他們裡面，
應當受人供養。
世尊的大恩，
用稀有的事，
憐愍教化，
利益我們，
縱使經歷無量億劫，
誰能夠報答呢。
重頌·供養難報佛恩
就算用手腳來供給服事，
用頭頂來禮拜恭敬，
用一切的供養，
也全都不能夠報答。
如果用頭頂承戴著佛，
用兩肩擔負著佛，
在恆河沙那麼多劫的時間裡，
盡心竭力地恭敬；
又用美味的飲食、
無量的寶衣，
以及種種的臥具、
種種的湯藥，
用牛頭栴檀（一種名貴的旃檀香），
以及種種的珍寶，
用來建起塔廟，
用寶衣鋪在地上（供佛行走）。
像這樣的種種事，
拿來作供養，
在恆河沙那麼多劫的時間裡，
也仍然不能夠報答。
重頌·諸佛希有·於一乘道隨宜說三
諸佛稀有，
無量無邊，
不可思議，
有廣大的神通力量，
無漏（斷盡煩惱）、無為（不造作），
是一切法中之王。
能夠為了卑劣的眾生，
忍耐承受這樣的事，
為那些執著相狀的凡夫，
隨著所適合的來說法。
諸佛對於一切法，
得到了最極的自在，
了知種種眾生，
種種的欲求愛樂，
以及他們的志向能力。
隨著他們所能承擔的，
用無量的譬喻，
來為他們說法。
隨著種種眾生，
前世的善根，
又了知那已經成熟的、
還沒有成熟的，
種種地思量斟酌，
分別了知了以後，
在這一佛乘的道上，
隨著所適合的分別宣說成三乘。」
Kumārajīva's Chinese root text (T09n0262) is retained as a visual anchor for bilingual readers; the English below renders it in plain, continuous prose.
The Four Great Śrāvakas Understand · Hearing the Prediction, They Arouse a Rare Heart
爾時慧命須菩提、摩訶迦旃延、摩訶迦葉、摩訶目犍連，從佛所聞未曾有法，世尊授舍利弗阿耨多羅三藐三菩提記，發希有心，歡喜踊躍，即從座起，整衣服偏袒右肩，右膝著地，一心合掌，曲躬恭敬，瞻仰尊顏而白佛言：「我等居僧之首，年竝朽邁，自謂已得涅槃，無所堪任，不復進求阿耨多羅三藐三菩提。世尊往昔說法既久，我時在座，身體疲懈，但念空、無相、無作，於菩薩法——遊戲神通、淨佛國土、成就眾生——心不喜樂。所以者何？世尊令我等出於三界，得涅槃證。又今我等年已朽邁，於佛教化菩薩阿耨多羅三藐三菩提，不生一念好樂之心。我等今於佛前，聞授聲聞阿耨多羅三藐三菩提記，心甚歡喜，得未曾有。不謂於今，忽然得聞希有之法，深自慶幸，獲大善利，無量珍寶、不求自得。 「世尊！我等今者樂說譬喻以明斯義。譬若有人，年既幼稚，捨父逃逝，久住他國，或十、二十，至五十歲，年既長大，加復窮困，馳騁四方以求衣食。漸漸遊行，遇向本國。其父先來，求子不得，中止一城。其家大富，財寶無量——金、銀、琉璃、珊瑚、虎珀、頗梨珠等，其諸倉庫，悉皆盈溢；多有僮僕、臣佐、吏民；象馬車乘，牛羊無數——出入息利，乃遍他國，商估賈客亦甚眾多。時貧窮子遊諸聚落，經歷國邑，遂到其父所止之城。父每念子，與子離別五十餘年，而未曾向人說如此事，但自思惟，心懷悔恨，自念老朽，多有財物，金銀珍寶，倉庫盈溢；無有子息，一旦終沒，財物散失，無所委付。是以慇懃每憶其子，復作是念：『我若得子，委付財物，坦然快樂，無復憂慮。』
At that time, the venerable Subhūti, Mahākātyāyana, Mahākāśyapa, and Mahāmaudgalyāyana heard from the Buddha a Dharma they had never known before. They also heard the World-Honored One bestow upon Śāriputra the prediction that he would attain unsurpassed, complete, perfect awakening—the complete fruit of buddhahood. A rare and wondrous heart arose in them. Overjoyed, they immediately rose from their seats, arranged their robes, bared their right shoulders, knelt with their right knees on the ground, joined their palms single-mindedly, and bowed in reverence. Looking up at the World-Honored One’s noble countenance, they addressed the Buddha:
“We stand at the head of the monastic assembly, but our years are now spent and we have grown old. We believed that we had already attained nirvāṇa—the peace in which the afflictions are stilled—that we were fit for no further task, and that we should no longer press on in pursuit of unsurpassed, complete, perfect awakening. In the past, the World-Honored One taught the Dharma for a long time. Although we were seated in the assembly, our bodies were weary and slack. We kept in mind only emptiness, marklessness, and wishlessness—the three gateways of liberation. We found no joy or delight in the bodhisattva practices of freely exercising supernormal powers, purifying buddha-lands, and bringing sentient beings to fulfillment. Why was this? The World-Honored One had led us out of the three realms and enabled us to realize nirvāṇa. Moreover, we were already old and worn. Toward the unsurpassed, complete, perfect awakening through which the Buddha teaches and transforms bodhisattvas, we did not give rise to even a single thought of fondness or aspiration.
“Now, before the Buddha, we have heard a śrāvaka—one who awakens by hearing the Buddha teach—receive the prediction of unsurpassed, complete, perfect awakening. Our hearts rejoice greatly, and we have gained an understanding we never had before. We never expected that today we would suddenly hear this rare Dharma. We deeply rejoice in our good fortune and have gained vast and wholesome benefit. It is as though immeasurable precious treasure has come to us of itself, without our seeking it.
“World-Honored One! We would now like to tell a parable to make this meaning clear. Suppose there was a man who, while still young and immature, abandoned his father and fled. He lived for a long time in other lands—ten years, twenty years, even fifty. As he grew older, he also became poor and distressed, so he roamed in every direction seeking food and clothing. Wandering on little by little, he happened to turn toward his native land. His father had arrived there earlier. Having searched for his son without finding him, the father had stopped midway in a certain city. His household was exceedingly wealthy, and his treasures were beyond measure: gold, silver, lapis lazuli, coral, amber, crystal beads, and more. His granaries and treasuries were all full to overflowing. He had many servants, assistant ministers, officials, and subjects. His elephants, horses, carriages, oxen, and sheep were beyond counting. His lending and commercial interests extended even into other countries, and merchants and traders came and went in great numbers.
“At that time, the poor son wandered through villages and passed from country to country and city to city, until at last he came to the city where his father had settled. The father constantly thought of his son. They had been separated for more than fifty years, yet he had never spoken of the matter to anyone. He only reflected inwardly, carrying regret in his heart: ‘I am old and worn. I possess abundant wealth—gold, silver, and precious things—and my granaries and treasuries are full to overflowing. Yet I have no son or heir. When I die, my wealth will scatter and be lost, and there will be no one to whom I can entrust it.’ Thus he earnestly remembered his son again and again. He also thought: ‘If I could find my son and entrust my wealth to him, I would be at ease and happy, without any further worry.’”
The Poor Son Hires Himself Out and Reaches His Father’s House · Seeing His Father, He Flees in Fear
「世尊！爾時窮子傭賃展轉遇到父舍，住立門側。遙見其父、踞師子床，寶机承足，諸婆羅門、剎利、居士皆恭敬圍繞，以真珠瓔珞，價直千萬，莊嚴其身；吏民、僮僕，手執白拂，侍立左右。覆以寶帳，垂諸華幡，香水灑地，散眾名華，羅列寶物，出內取與，有如是等種種嚴飾，威德特尊。窮子見父有大力勢，即懷恐怖，悔來至此。竊作是念：『此或是王，或是王等，非我傭力得物之處。不如往至貧里，肆力有地，衣食易得。若久住此，或見逼迫，強使我作。』作是念已，疾走而去。
“World-Honored One! At that time, the poor son hired himself out for wages and, passing from place to place, happened to reach his father’s house. He stood beside the gate. From a distance he saw his father seated on a lion throne, his feet resting on a jeweled footstool. Brahmins, kṣatriyas—the royal and warrior class—and householders respectfully surrounded him. Pearl necklaces worth tens of millions adorned his body. Officials, subjects, and servants stood on either side holding white fly whisks. Above him spread a jeweled canopy hung with flowered banners. Scented water had been sprinkled on the ground, many precious flowers had been scattered, and all kinds of treasures were arrayed before him. Some were being taken out, some put away; some received, some given. Amid all these magnificent adornments, his awe-inspiring dignity was especially exalted.
“When the poor son saw his father possessed of such great power and authority, he was immediately terrified and regretted having come there. Secretly he thought: ‘This man may be a king or someone equal to a king. This is not a place where I can sell my labor and earn wages. I would do better to go to a poor quarter, where there is room to exert myself and food and clothing are easy to obtain. If I stay here long, I may be oppressed and forced to work.’ Having thought this, he quickly ran away.
The Elder Sends a Messenger to Seize Him · The Poor Son Faints · Released through Skillful Means
「時富長者於師子座，見子便識，心大歡喜，即作是念：『我財物庫藏，今有所付。我常思念此子，無由見之，而忽自來，甚適我願。我雖年朽，猶故貪惜。』即遣傍人，急追將還。爾時使者，疾走往捉。窮子驚愕，稱怨大喚：『我不相犯，何為見捉？』使者執之愈急，強牽將還。于時窮子，自念無罪，而被囚執，此必定死；轉更惶怖，悶絕躄地。父遙見之，而語使言：『不須此人，勿強將來。以冷水灑面，令得醒悟，莫復與語。』所以者何？父知其子志意下劣，自知豪貴為子所難，審知是子而以方便，不語他人云是我子。使者語之：『我今放汝，隨意所趣。』窮子歡喜，得未曾有，從地而起，往至貧里、以求衣食。
“At that time, the wealthy elder was seated on the lion throne. The instant he saw his son, he recognized him, and his heart rejoiced greatly. He thought: ‘Now there is someone to whom I can entrust my wealth and treasuries. I have constantly thought of this son but had no way to see him. Now he has suddenly come of his own accord, perfectly fulfilling my wish. Although I am old and worn, I still cherish and guard my wealth.’ He immediately sent someone beside him to hurry after the son and bring him back.
“The messenger ran quickly and seized him. Startled and confused, the poor son cried out in protest: ‘I have done you no wrong! Why have you seized me?’ The messenger gripped him even more tightly and dragged him back by force. The poor son thought that, though guiltless, he had been taken prisoner and restrained: ‘I am certainly going to be put to death.’ He became still more terrified, lost consciousness, and collapsed on the ground.
“Seeing this from afar, the father told the messenger: ‘There is no need for this man. Do not bring him here by force. Sprinkle cold water on his face so that he awakens, and do not speak to him again.’ Why did he do this? The father knew that his son’s aims and inclinations were lowly. He knew that his own wealth and rank were difficult for the son to face. Although he knew perfectly well that this was his son, he used skillful means and did not tell anyone, ‘This is my son.’ The messenger said to the poor son: ‘I am releasing you now. Go wherever you wish.’ The poor son rejoiced at gaining a freedom he had never known before. He rose from the ground and went to a poor quarter to seek food and clothing.
Two Men Sent in Secret · The Son Hired to Clear Away Dung
「爾時長者將欲誘引其子而設方便，密遣二人，形色憔悴無威德者：『汝可詣彼，徐語窮子：「此有作處，倍與汝直。」窮子若許，將來使作。若言：「欲何所作？」便可語之：「雇汝除糞。我等二人亦共汝作。」』時二使人即求窮子，既已得之，具陳上事。
“At that time, wishing to draw in and guide his son, the elder devised a skillful means. In secret he sent two men whose appearance was haggard and who had no imposing dignity. He told them: ‘Go to that man and speak to the poor son gently: “There is work here, and we will pay you twice the usual wage.” If the poor son agrees, bring him back and set him to work. If he asks, “What work do you want me to do?” tell him: “We are hiring you to clear away dung. The two of us will work alongside you.”’ The two messengers immediately went in search of the poor son. Once they found him, they told him everything just described.
Gradually Brought to Trust · Twenty Years Clearing Away Dung
「爾時窮子先取其價，尋與除糞。其父見子，愍而怪之。又以他日，於窓牖中遙見子身，羸瘦憔悴，糞土塵坌，污穢不淨。即脫瓔珞、細軟上服、嚴飾之具，更著麁弊垢膩之衣，塵土坌身，右手執持除糞之器，狀有所畏。語諸作人：『汝等勤作，勿得懈息。』以方便故，得近其子。後復告言：『咄，男子！汝常此作，勿復餘去，當加汝價。諸有所須瓫器米麵鹽醋之屬，莫自疑難，亦有老弊使人須者相給，好自安意。我如汝父，勿復憂慮。所以者何？我年老大，而汝少壯，汝常作時，無有欺怠瞋恨怨言，都不見汝有此諸惡，如餘作人。自今已後，如所生子。』即時長者、更與作字，名之為兒。爾時窮子雖欣此遇，猶故自謂客作賤人。由是之故，於二十年中常令除糞。過是已後，心相體信，入出無難，然其所止猶在本處。
“At that time, the poor son first collected his wage and then joined them in clearing away dung. When his father saw him, he felt both pity and wonder. On another day, looking out through a window from afar, the father saw that his son was thin and haggard, covered with dung, dirt, and dust, filthy and unclean. He immediately removed his necklaces, fine soft upper garments, and ornaments. In their place he put on coarse, torn, greasy, and soiled clothes, smeared dust over his body, and took up a dung-clearing implement in his right hand, assuming a somewhat fearful appearance. He said to the workers: ‘Work diligently. Do not be lazy or stop to rest.’ Through this skillful means he was able to draw near to his son.
“Later he said to the poor son: ‘Now then, young man! Keep working here and do not go anywhere else. I will increase your wage. Whatever you need—bowls, utensils, rice, flour, salt, vinegar, and the like—do not hesitate or feel uncertain. I also have an old, worn servant whom I can assign to you if you need him. Set your mind at ease. I am like a father to you, so do not worry any further. Why do I say this? I am old, while you are young and strong. Whenever you work, you never deceive me, grow idle, become angry, or utter complaints. I never see in you any of these faults found in the other workers. From now on, you will be like my own son.’ The elder at once gave him another name and called him ‘son.’
“Although the poor son was happy at this treatment, he still regarded himself as a lowly hired laborer. For this reason, he was kept clearing away dung for twenty years. After that time had passed, father and son understood and trusted one another. The son came and went without hindrance, yet he still lodged in the same place as before.
At Death the Wealth Is Entrusted · Before the Assembly He Declares, “This Is My Son”
「世尊，爾時長者有疾，自知將死不久。語窮子言：『我今多有金銀珍寶，倉庫盈溢，其中多少、所應取與，汝悉知之。我心如是，當體此意。所以者何？今我與汝，便為不異，宜加用心，無令漏失。』爾時窮子，即受教勅，領知眾物，金銀珍寶及諸庫藏，而無悕取一飡之意。然其所止故在本處，下劣之心亦未能捨。復經少時，父知子意漸已通泰，成就大志，自鄙先心。臨欲終時，而命其子并會親族、國王、大臣、剎利、居士，皆悉已集，即自宣言：『諸君當知！此是我子，我之所生。於某城中、捨吾逃走，伶俜辛苦五十餘年，其本字某。我名某甲，昔在本城懷憂推覓，忽於此間遇會得之。此實我子，我實其父。今我所有一切財物，皆是子有，先所出內，是子所知。』
“World-Honored One, at that time the elder fell ill and knew that he would die before long. He said to the poor son: ‘I now possess abundant gold, silver, and precious things, and my granaries and treasuries are full to overflowing. You know exactly how much they hold and what should be taken out or given away. This is what is in my mind, and you should understand my intent. Why? From now on there is no difference between you and me. Apply yourself with still greater care and do not allow anything to be lost.’
“The poor son at once accepted these instructions and took charge of the many possessions: the gold, silver, precious things, and all the treasuries. Yet he did not have even the slightest thought of taking so much as a single meal for himself. He still lodged in the same place as before, and he had not yet been able to abandon his lowly state of mind.
“After some more time had passed, the father knew that his son’s mind had gradually opened and become at ease. The son had formed a great resolve and now looked with disdain upon his former lowly state of mind. As the father drew near death, he summoned his son and assembled his relatives, the king, ministers, kṣatriyas, and householders. Once all had gathered, he personally declared: ‘Good people, you should know that this is my son, born of me. In a certain city he abandoned me and fled. He lived alone and suffered hardship for more than fifty years. His original name was so-and-so, and my name is such-and-such. Long ago, in my native city, I anxiously searched everywhere for him. Then here, suddenly, I encountered him, met him, and found him. He is truly my son, and I am truly his father. All the wealth I now possess belongs entirely to my son, and he knows all that has previously been paid out or taken in.’”
Joining the Dharma to the Parable · The Immensely Wealthy Elder Is the Tathāgata
「世尊！是時窮子聞父此言，即大歡喜，得未曾有，而作是念：『我本無心有所希求，今此寶藏自然而至。』 「世尊！大富長者則是如來，我等皆似佛子，如來常說我等為子。世尊！我等以三苦故，於生死中受諸熱惱，迷惑無知，樂著小法。今日世尊令我等思惟，蠲除諸法戲論之糞，我等於中勤加精進，得至涅槃一日之價。既得此已，心大歡喜，自以為足，而便自謂：『於佛法中勤精進故，所得弘多。』然世尊先知我等，心著弊欲，樂於小法，便見縱捨，不為分別：『汝等當有如來知見寶藏之分。』世尊以方便力，說如來智慧。我等從佛，得涅槃一日之價，以為大得；於此大乘，無有志求。我等又因如來智慧，為諸菩薩開示演說，而自於此無有志願。所以者何？佛知我等心樂小法，以方便力、隨我等說；而我等不知真是佛子。今我等方知世尊，於佛智慧無所悋惜。所以者何？我等昔來真是佛子，而但樂小法，若我等有樂大之心，佛則為我說大乘法。於此經中唯說一乘，而昔於菩薩前，毀呰聲聞樂小法者，然佛實以大乘教化。是故我等，說本無心有所悕求。今法王大寶自然而至，如佛子所應得者皆已得之。」爾時摩訶迦葉欲重宣此義，而說偈言：
“World-Honored One! When the poor son heard this declaration from his father, he immediately rejoiced as never before and thought: ‘I never had any intention of seeking or hoping for this. Now this treasury has come to me of itself.’
“World-Honored One! The immensely wealthy elder is the Tathāgata, and we are all like sons of the Buddha. The Tathāgata has always said that we are his sons. World-Honored One! Because of the three kinds of suffering—the suffering of pain, the suffering of change, and the suffering inherent in conditioned existence—we have undergone every burning affliction in birth and death. Deluded and without wisdom, we delighted in and clung to the lesser Dharma. Today the World-Honored One has caused us to reflect and to sweep away the dung of conceptual proliferation concerning all dharmas. We applied ourselves diligently to this work and reached nirvāṇa, like receiving one day’s wage. Once we had obtained it, our hearts rejoiced greatly, and we considered ourselves satisfied. We told ourselves: ‘Because we have worked diligently within the Buddha-Dharma, what we have gained is abundant and great.’
“Yet the World-Honored One already knew that our minds were attached to inferior desires and delighted in the lesser Dharma. He therefore let us be and did not explain to us: ‘You shall have a share in the treasury of the Tathāgata’s knowing-and-seeing.’ Through the power of skillful means, the World-Honored One taught the Tathāgata’s wisdom. From the Buddha we received nirvāṇa as one day’s wage and regarded it as a great gain, but we had no resolve to seek this great vehicle. Through the Tathāgata’s wisdom, we also revealed and explained the Dharma to bodhisattvas, yet we ourselves had no resolve or aspiration toward this great vehicle. Why was this? The Buddha knew that our minds delighted in the lesser Dharma, so through the power of skillful means he taught according to what we could receive. Yet we did not know that we truly were sons of the Buddha.
“Only now do we know that the World-Honored One withholds nothing of the Buddha’s wisdom. Why? From the past onward, we truly have been sons of the Buddha, but we delighted only in the lesser Dharma. Had we possessed a heart that delighted in the great vehicle, the Buddha would have taught us the great-vehicle Dharma. In this sutra he teaches only the One Vehicle. In the past, before the bodhisattvas, he reproached those śrāvakas who delighted in the lesser Dharma; yet in truth the Buddha was teaching and transforming them through the great vehicle. This is why we say that we never intended to seek or hope for anything more. Now the Dharma-King’s great treasure has come to us of itself. Everything that sons of the Buddha ought to receive, we have received in full.”
At that time, Mahākāśyapa wished to proclaim this meaning again, and spoke in verse:
Verse Restatement · Joy on Hearing the Prediction
「我等今日，聞佛音教，歡喜踊躍，
得未曾有。佛說聲聞，當得作佛，
無上寶聚，不求自得。
“Today we hear the Buddha’s voice and teaching;
we leap for joy,
gaining an understanding never known before.
The Buddha says that śrāvakas shall become buddhas.
This unsurpassed treasury of jewels
has come to us of itself, without our seeking it.
Verse Restatement · The Parable of the Poor Son · Abandoning His Father and Fleeing
譬如童子，
幼稚無識，捨父逃逝，遠到他土，
周流諸國，五十餘年。其父憂念，
四方推求，求之既疲，頓止一城，
造立舍宅，五欲自娛。其家巨富，
多諸金銀、車𤦲馬腦、真珠琉璃；
象馬牛羊、輦輿車乘；田業僮僕、
人民眾多。出入息利，乃遍他國，
商估賈人、無處不有。千萬億眾，
圍繞恭敬，常為王者，之所愛念，
群臣豪族，皆共宗重。以諸緣故，
往來者眾，豪富如是，有大力勢。
It is like a young child,
immature and without understanding,
who abandoned his father and fled,
traveling far away to another land.
He wandered from country to country
for more than fifty years.
His father grieved and thought of him,
searching in all four directions.
Worn out from looking for him,
the father stopped in a certain city,
built a house and estate,
and delighted himself with the pleasures of the five senses.
His household was exceedingly wealthy,
with abundant gold and silver,
giant clamshell, agate, pearls, and lapis lazuli;
elephants, horses, oxen, and sheep;
palanquins and carriages;
fields, properties, and servants;
and a very great number of people.
His lending and commercial interests
extended even into other countries.
Merchants and traders
were found everywhere, without exception.
Hundreds of millions of people
surrounded and honored him.
He was constantly cherished by kings,
and ministers and powerful noble families
all revered and esteemed him together.
For all these reasons,
visitors came and went in great numbers.
Such was his great wealth;
such was his mighty power and authority.
Verse Restatement · The Elder’s Anxious Thoughts · The Poor Son Seeks a Living
而年朽邁，益憂念子，夙夜惟念，
死時將至。癡子捨我，五十餘年，
庫藏諸物，當如之何？爾時窮子，
求索衣食，從邑至邑、從國至國。
或有所得，或無所得，飢餓羸瘦，
體生瘡癬。漸次經歷，到父住城，
傭賃展轉，遂至父舍。
But he had grown old and worn,
and grieved still more as he thought of his son.
Morning and night he reflected:
‘The time of my death is drawing near.
That foolish son abandoned me
more than fifty years ago.
What is to become of all the things
stored in my treasuries?’
At that time, the poor son
went everywhere seeking food and clothing,
from one city to another,
from one country to another.
Sometimes he obtained something;
sometimes he obtained nothing.
Hungry, thin, and weak,
his body broke out in sores and rashes.
Passing on little by little,
he came to the city where his father lived.
Hiring himself out and drifting from place to place,
at last he reached his father’s house.
Verse Restatement · The Poor Son Sees His Father · Frightened, He Runs Away
爾時長者，
於其門內，施大寶帳，處師子座；
眷屬圍遶，諸人侍衛，或有計算，
金銀寶物，出內財產，注記券䟽。
窮子見父，豪貴尊嚴，謂是國王，
若是王等。驚怖自怪，何故至此。
覆自念言：『我若久住，或見逼迫，
強驅使作。』思惟是已，馳走而去，
借問貧里，欲往傭作。
At that time, the elder
had spread a great jeweled canopy
inside his gate
and sat upon a lion throne.
His retinue surrounded him,
and many people stood in attendance and kept watch.
Some were calculating
the gold, silver, and precious things;
they recorded in ledgers and deeds
the wealth being paid out and taken in.
The poor son saw his father,
wealthy, noble, majestic, and stern.
He took him for a king
or someone equal to a king.
Alarmed and afraid, he wondered
why he had come there.
Again he thought to himself:
‘If I remain here long,
I may be oppressed
and driven by force to work.’
Having reflected in this way,
he ran away,
asked where the poor quarter lay,
and sought to go there to hire himself out.
Verse Restatement · The Elder Sends a Messenger · The Poor Son Collapses
長者是時，
在師子座，遙見其子，默而識之。
即勅使者，追捉將來。窮子驚喚，
迷悶躄地：『是人執我，必當見殺，
何用衣食，使我至此？』長者知子，
愚癡狹劣，不信我言，不信是父。
The elder at that time,
seated upon the lion throne,
saw his son from afar
and silently recognized him.
He immediately ordered a messenger
to pursue, seize, and bring him back.
The poor son cried out in terror,
lost consciousness, and fell to the ground:
‘This man has seized me;
he will certainly have me killed.
What use are food and clothing
if they have brought me to this?’
The elder knew that his son
was foolish, narrow-minded, and lowly;
he would not believe the elder’s words,
nor believe that this was his father.
Verse Restatement · Two Men Sent in Secret · The Son Hired to Clear Away Dung
即以方便，更遣餘人，眇目矬陋，
無威德者：『汝可語之，云當相雇，
除諸糞穢，倍與汝價。』窮子聞之，
歡喜隨來，為除糞穢，淨諸房舍。
長者於牖，常見其子，念子愚劣，
樂為鄙事。於是長者，著弊垢衣，
執除糞器，往到子所，方便附近，
語令勤作：
At once, through skillful means,
he sent other men instead—
one-eyed, short, and ugly,
without any imposing dignity:
‘Tell him
that we wish to hire him
to clear away all the dung,
and will pay him twice the wage.’
Hearing this, the poor son
gladly followed them back.
He cleared away the dung
and cleaned the various rooms.
From beside the window,
the elder constantly watched his son.
He reflected that his son was foolish and lowly
and delighted in such menial work.
The elder then
put on torn and filthy clothes,
took up a dung-clearing implement,
and went to where his son was.
Drawing near through skillful means,
he told him to work diligently:
Verse Restatement · Gradually Brought to Trust · Entrusted with the Household Affairs
『既益汝價，并塗足油，飲食充足，
薦席厚煖。』如是苦言：『汝當勤作。』
又以軟語：『若如我子。』長者有智，
漸令入出，經二十年，執作家事。
示其金銀、真珠頗梨；諸物出入，
皆使令知。猶處門外，止宿草庵，
自念貧事：『我無此物。』父知子心，
漸已廣大，欲與財物。即聚親族、
國王大臣、剎利居士。於此大眾，
說是我子，捨我他行，經五十歲。
自見子來，已二十年。昔於某城，
而失是子，周行求索，遂來至此。
‘Now that I have increased your wage,
I will also give you oil for your feet,
ample food and drink,
and thick, warm mats to sit and sleep on.’
With such earnest words he admonished him:
‘You must work diligently.’
Then he said gently:
‘You are like my son.’
The elder was wise.
He gradually allowed the son to come and go,
and after twenty years
put him in charge of the household affairs.
He showed him the gold and silver,
the pearls and crystal;
all the possessions paid out and taken in
he caused the son to know.
Yet the poor son still stayed outside the gate
and slept in a grass hut.
He thought of his impoverished condition:
‘I possess none of these things.’
The father knew that his son’s mind
had gradually grown broad and open,
and he wished to give him the wealth.
He therefore assembled his relatives,
the king, ministers,
kṣatriyas, and householders.
Before this great assembly
he declared, ‘This is my son.
He abandoned me and went elsewhere
fifty years ago.
Since I saw my son return,
twenty years have passed.
Long ago, in a certain city,
I lost this son.
I traveled everywhere searching for him,
and at last came here.’
Verse Restatement · The Wealth Is Entrusted · The Poor Son Gains Great Treasure
凡我所有，舍宅人民，悉以付之，
恣其所用。子念昔貧，志意下劣，
今於父所，大獲珍寶，并及舍宅、
一切財物。甚大歡喜，得未曾有。
‘Everything I possess—
my house, estate, and people—
I entrust entirely to him,
to use as he wishes.’
The son remembered his former poverty
and his lowly aims and inclinations.
Now, here with his father,
he had gained great treasure,
together with the house and estate
and all the wealth.
He rejoiced exceedingly,
experiencing a joy never known before.
Verse Restatement · Joining the Dharma to the Parable · The Buddha Knows That We Delight in the Lesser
佛亦如是，知我樂小，未曾說言：
『汝等作佛。』而說我等，得諸無漏，
成就小乘，聲聞弟子。佛勅我等，
說最上道，修習此者，當得成佛。
我承佛教，為大菩薩，以諸因緣、
種種譬喻、若干言辭，說無上道。
諸佛子等、從我聞法，日夜思惟，
精勤修習。是時諸佛，即授其記：
『汝於來世，當得作佛。』一切諸佛，
祕藏之法，但為菩薩，演其實事，
而不為我，說斯真要。如彼窮子、
得近其父，雖知諸物，心不希取。
我等雖說，佛法寶藏，自無志願，
亦復如是。
The Buddha is also like this.
Knowing that we delighted in the lesser,
he never said to us:
‘You shall become buddhas.’
Instead he said that we
had attained freedom from all contaminating outflows (all afflictions exhausted),
accomplished the lesser vehicle,
and become śrāvaka disciples.
The Buddha ordered us
to teach the most excellent path:
those who cultivate this path
shall attain buddhahood.
Receiving the Buddha’s instruction,
we taught the great bodhisattvas
through many kinds of causes and conditions,
many kinds of parables, and many forms of expression,
proclaiming the unsurpassed path.
Those sons of the buddhas
heard the Dharma from us,
reflected on it day and night,
and cultivated it with diligent effort.
At that time, the buddhas
then bestowed predictions upon them:
‘In lives to come,
you shall become buddhas.’
The Dharma held in the secret treasury
of all the buddhas
was unfolded in its true reality
only for bodhisattvas;
it was not explained to us
as this true and essential meaning.
Just like that poor son,
who was able to draw near to his father—
although he knew all the possessions,
his heart did not seek to take any of them.
Although we proclaimed
the treasury of the Buddha-Dharma,
we ourselves had no resolve or aspiration.
We were just the same.
Verse Restatement · Content with Inner Cessation · Practicing Emptiness through the Long Night
我等內滅，自謂為足，
唯了此事，更無餘事。我等若聞，
淨佛國土，教化眾生，都無欣樂。
所以者何？一切諸法，皆悉空寂，
無生無滅，無大無小，無漏無為。
如是思惟，不生喜樂。我等長夜，
於佛智慧，無貪無著，無復志願；
而自於法，謂是究竟。我等長夜，
修習空法，得脫三界，苦惱之患，
住最後身、有餘涅槃。佛所教化，
得道不虛，則為已得，報佛之恩。
Within, we had extinguished the afflictions
and considered ourselves satisfied.
We understood only this one matter
and thought there was nothing further.
If we heard of
purifying buddha-lands
and teaching and transforming sentient beings,
we felt no joy or delight at all.
Why was this?
All dharmas, we thought,
were entirely empty and still:
without arising and without cessation,
without greatness and without smallness,
uncontaminated, with the afflictions exhausted,
and unconditioned, without fabrication.
Reflecting in this way,
we gave rise to no joy or delight.
Throughout the long night,
toward the Buddha’s wisdom,
we had neither craving nor attachment
and no further resolve or aspiration.
We regarded this Dharma itself
as final and complete.
Throughout the long night,
we cultivated the Dharma of emptiness
and escaped the three realms
and the calamity of their suffering and affliction.
We abided in our final body
and attained nirvāṇa with remaining basis—
nirvāṇa in which the afflictions are extinguished
while body and mind remain.
The path gained through the Buddha’s teaching
was not false;
we therefore considered that we had already
repaid the Buddha’s kindness.
Verse Restatement · Though Teaching the Bodhisattva Dharma · We Ourselves Had No Aspiration or Delight
我等雖為，諸佛子等，說菩薩法，
以求佛道；而於是法，永無願樂。
導師見捨，觀我心故，初不勸進，
說有實利。如富長者，知子志劣，
以方便力，柔伏其心，然後乃付，
一切財物。
佛亦如是，現希有事，知樂小者，
以方便力，調伏其心，乃教大智。
Although for the sons of the buddhas
we taught the bodhisattva Dharma
so that they might seek the path to buddhahood,
we ourselves forever had no aspiration for it
and took no delight in it.
The Guide allowed us to remain as we were
because he saw what was in our hearts.
At first he did not urge us onward
or tell us that there was real benefit.
Like the wealthy elder,
who knew that his son’s aims were lowly,
he used the power of skillful means
to soften and subdue the son’s heart,
and only then entrusted him
with all the wealth.
The Buddha is also like this.
He manifests a rare and wondrous deed.
Knowing those who delight in the lesser,
he uses the power of skillful means
to tame their hearts,
and only then teaches them the wisdom of the great vehicle.
Verse Restatement · Attaining the Path Today · Like the Poor Son Gaining Treasure
我等今日，得未曾有，非先所望，
而今自得，如彼窮子，得無量寶。
世尊我今，得道得果，於無漏法，
得清淨眼。我等長夜，持佛淨戒，
始於今日，得其果報，法王法中，
久修梵行，今得無漏，無上大果。
Today we have gained
what we never knew before.
It was not what we had previously hoped for,
yet now it has come to us of itself,
just as that poor son
gained immeasurable treasure.
World-Honored One, today
we have attained the path and attained its fruit;
within the uncontaminated Dharma,
in which the afflictions are exhausted,
we have gained the pure Dharma-eye.
Throughout the long night,
we kept the Buddha’s pure precepts.
Only today
have we received their fruit and recompense.
Within the Dharma of the Dharma King,
we long cultivated pure conduct;
now we have attained the uncontaminated,
unsurpassed great fruit.
Verse Restatement · Now True Śrāvakas · True Arhats
我等今者，真是聲聞，以佛道聲，
令一切聞。我等今者，真阿羅漢，
於諸世間，天人魔梵，普於其中，
應受供養。世尊大恩，以希有事，
憐愍教化，利益我等，無量億劫，
誰能報者。
Now we
truly are śrāvakas:
with the voice of the Buddha’s path,
we cause all sentient beings to hear.
Now we
truly are arhats—
holy ones whose afflictions are exhausted
and who are worthy of offerings.
Throughout the many worlds,
among devas, humans, māras, and Brahmā gods (the Great Brahmā),
everywhere among them,
we should receive offerings.
The World-Honored One’s great kindness
uses a rare and wondrous deed
to pity, teach, and transform us
and bring us benefit.
Even through immeasurable millions of aeons,
who could ever repay it?
Verse Restatement · Offerings Cannot Repay the Buddha’s Kindness
手足供給，頭頂禮敬，一切供養，
皆不能報。若以頂戴，兩肩荷負，
於恒沙劫，盡心恭敬；又以美饍、
無量寶衣，及諸臥具、種種湯藥，
牛頭栴檀，及諸珍寶，以起塔廟，
寶衣布地。如斯等事，以用供養，
於恒沙劫，亦不能報。
Even if we served with our hands and feet,
bowed our heads in reverence,
and made every kind of offering,
none of it could repay the Buddha’s kindness.
Even if we bore the Buddha upon our heads
and carried him upon both shoulders,
revering him with all our hearts
through aeons as numerous as the sands of the Ganges;
even if we offered delicious food,
immeasurable jeweled robes,
many kinds of bedding,
many kinds of medicine,
precious ox-head sandalwood,
and many kinds of jewels;
even if we raised stupas and shrines
and spread jeweled robes upon the ground for the Buddha to walk on—
even if such things were used as offerings
through aeons as numerous as the sands of the Ganges,
still they could not repay his kindness.
Verse Restatement · The Buddhas Are Rare · On the Path of the One Vehicle, They Teach Three as Appropriate
諸佛希有，無量無邊，不可思議，
大神通力，無漏無為，諸法之王。
能為下劣，忍于斯事，取相凡夫，
隨宜為說。諸佛於法，得最自在，
知諸眾生，種種欲樂，及其志力。
隨所堪任，以無量喻，而為說法。
隨諸眾生，宿世善根，又知成熟、
未成熟者，種種籌量，分別知已，
於一乘道、隨宜說三。」
The buddhas are rare,
immeasurable and boundless,
inconceivable,
possessed of vast supernormal powers.
Uncontaminated, with all afflictions exhausted,
and unconditioned, without fabrication,
they are kings of all dharmas.
For the sake of lowly sentient beings,
they can patiently endure such things.
To ordinary beings who grasp at marks,
they teach in whatever way is appropriate.
The buddhas have attained the greatest mastery
over all dharmas.
They know the many desires and delights
of all sentient beings,
as well as the strength of their aspirations.
According to what each can bear,
they teach the Dharma
with immeasurable parables.
They know the wholesome roots
that sentient beings planted in past lives.
They also know which have matured
and which have not yet matured.
After weighing them in many ways
and discerning them fully,
on the path of the One Vehicle
they teach three vehicles as appropriate.”
火宅喻是佛講的，從父親那一頭說開權顯實。到這一品，換四位老聲聞——須菩提、迦旃延、大迦葉、大目犍連——自己開口。他們聽了舍利弗受記，忽然明白了自己這半生的來歷，便說：「我等今者樂說譬喻以明斯義。」於是講出法華七喻的第二喻——窮子喻。這一回，故事是從走失的孩子那一頭說的：一個人如何從父家逃走、窮困半生、又如何被父親一步一步、不動聲色地領回來，終於認回那筆本該屬於他的家業。以下順經文次第，把這一品每一義講明；末後再以唯識一系的讀法，補一點旁照。
老聲聞的一場遲來的歡喜
這一品一開場，是四位上座弟子的自陳。他們聞佛授舍利弗成佛之記，「發希有心，歡喜踊躍」，卻先說了一段近乎懺悔的話：我等居僧之首，年紀都老了，一向自以為已得涅槃、再無堪任，便「不復進求」無上菩提；世尊往昔說法時，我們在座卻身體疲懈，只念空、無相、無作，對菩薩的遊戲神通、淨佛國土、成就眾生，「心不喜樂」。為什麼？因為我們只想著世尊已令我們出了三界、得了涅槃，便以為到了頭。
如今忽然聽見佛給聲聞授成佛之記，才驚覺自己錯過了什麼。他們用了一個極動人的比方形容此刻的心情：「無量珍寶，不求自得」——我本沒指望、也不敢指望的大寶，竟自己來到了手裡。這一段自省，是全品的鑰匙：一群自以為只配得個小果的老修行，忽然被告知，他們本是佛的兒子，家業一直在等他們認領。
一個走失了五十年的孩子
領解既發，四人便說起那個故事。有一個人，年幼時就捨了父親逃走，久住他國，一晃五十年；年紀漸長，卻愈發窮困，四處奔走只為討口飯吃。而他的父親，自從與子離別，遍尋不著，中途在一座城裡住下，家業卻越做越大——金銀琉璃、珊瑚琥珀，倉庫盈溢，僮僕、象馬、田宅無數，商賈往來遍及他國。可這位巨富的父親，「每念其子」，只是從不向人說；他心裡悔恨：我這麼老了，財物這麼多，卻沒有兒子可以託付，一旦死了，家業就散了。
這父子相失的一幕，就是眾生與佛的寫照：眾生本是佛子，卻退失大心、流轉生死，如那離家五十年的窮子；佛則如那日夜念子的父親，家業（一佛乘的功德）滿倉，只等這走失的孩子回來承接。
站在門口，卻嚇得掉頭就跑
窮子傭工輾轉，竟走到了父親所住的城，站在門邊。他遙遙望見父親——踞在師子座上，寶几承足，婆羅門、剎利、居士恭敬圍繞，珠瓔莊嚴、威德特尊。窮子一見這大力大勢，「即懷恐怖，悔來至此」，心想：這若不是國王，就是與國王同等的人，不是我這種傭工討得著飯的地方；久待恐被逼迫、強拉去做工，不如快到窮人聚居處去討生活。想罷，「疾走而去」。
這是全喻最關鍵、也最堪玩味的一幕：兒子明明站在父親門口，父親也一眼認出了他，可兒子卻因自己志意下劣、擔不起這份富貴，反倒嚇得掉頭就跑。父親當即遣人去追、去捉，窮子更嚇得「自念無罪，而被囚執，此必定死」，當場悶絕昏倒在地。父親遠遠看見，只得改口：不必這人了，放他走吧——用冷水灑他的臉，讓他醒來，別再跟他說話。父親分明認得是自己的兒子，卻因「子志意下劣，自知豪貴為子所難」，只好先不點破，放他離去。這一放，說盡了佛度眾生的第一層苦心：真話眾生擔不起，逼他反把他嚇跑；只能先退一步，順著他。
父親脫下瓔珞，穿上破衣，陪他除糞
放走之後，父親設下一個長遠的方便。他不再以富長者的身分出現，而是密遣兩個「形色憔悴、無威德」的人，去對窮子說：這裡有活兒，工錢加倍，來除糞吧，我們兩個也一起做。窮子這才肯來。更動人的在後頭：父親竟親自脫下瓔珞細軟、換上粗弊垢膩的衣服，塵土坌身，右手拿著除糞的器具，走到兒子身邊，一同勞作；一面喚他勤作、給他加工錢、供他油鹽米麵，一面軟語道：『我把你當親兒子看待，別再憂慮。』還替他取了個名字，叫他作「兒」。就這樣，二十年間，窮子一直在除糞；縱然漸漸出入無礙、與長者相熟，心裡卻仍自認是個「客作賤人」，住處也還在門外的草棚。
這一幕是窮子喻的心臟：一位富可敵國的父親，為了接近一個被自己嚇壞了的孩子，甘願脫去尊貴、扮成一個除糞的工人，陪他做二十年最低賤的活。何以要繞這麼大一個圈？前面那一幕已經答了：直說是父、直付家業，兒子只會驚怖疾走；若再強拉到跟前，更要嚇得悶絕在地。他的心太劣、太怯，一時承不起。所以父親不得不從最低處起手——先給他一份他敢接的賤工，再一日一日、一年一年地，把他的心養大、養熟，養到擔得起那筆家業為止。佛之於聲聞，也正是如此：眾生樂著小法、怯於大道，佛便「示同斷惑」，陪他們走那條除煩惱的小乘路，只為漸漸調熟他們的心。
臨終付財：此是我子
二十年過去，父親知道兒子的心「漸已通泰，成就大志，自鄙先心」。他先讓兒子領知家中一切金銀寶藏、出入帳目——可窮子雖已一一經手，卻「無悕取一飡之意」，仍住在門外。直到父親臨命終時，才會集國王、大臣、剎利、居士，當眾宣布：各位當知，這是我的親生兒子，在某城捨我逃走，辛苦漂泊五十餘年；我叫某甲，昔在本城憂愁尋覓，如今在此遇著了。這實在是我的兒子，我實在是他的父親；今我所有一切財物，都是這兒子的。
窮子聞父此言，「即大歡喜，得未曾有」，心裡道：「我本無心有所希求，今此寶藏自然而至。」——我本沒想要、也不敢想，這筆大家業，竟這樣自然地落到了我手上。五十年的逃亡、二十年的除糞，到這一句「此是我子」，全部有了著落。
法合：大富長者則是如來
喻說完了，四大聲聞親自把它合到自己身上：那大富長者就是如來，我們都像佛的兒子，佛也常說我們是子。我們因三苦在生死中受熱惱、迷惑無知、樂著小法；世尊教我們思惟、「蠲除諸法戲論之糞」，我們勤加精進，得到「涅槃一日之價」——就像窮子除糞得的那份日工錢——便自以為足夠了，對大乘「無有志求」。世尊明知我們樂小，便隨順我們而說，我們卻「不知真是佛子」。直到今天，才知道世尊對佛的智慧從不吝惜：我們本來就是佛子，只因樂著小法，佛才權且以小乘接引；若我們早有樂大之心，佛早就為我們說大乘了。他們還道出一層更曲折的用心：這部經裡佛「唯說一乘」，而昔日在菩薩面前，佛也曾「毀呰聲聞樂小法者」——當著大眾貶抑那些貪著小法的聲聞；可就是那被當眾貶抑的聲聞，佛其實「以大乘教化」，從未真把他們排在佛乘之外。貶抑，也是一種調教；那看似的呵斥，底下仍是要引他們回大乘的深心。所以我們說——「本無心有所悕求，今法王大寶自然而至，如佛子所應得者皆已得之」。這一品到此圓滿：那走失的孩子，終於認回了父親，也認回了自己本有的家業。
以唯識之眼：那走失的孩子，究竟是什麼「種姓」
上來是信解品自身的義。這一系譯註，另以唯識（慈恩窺基《法華玄贊》）為一面旁照的鏡子——鏡非經，只是換一副心識之學的眼，看那窮子的來歷、那除糞的價值、那寶藏的由來，多一層紋理。
先看那走失的窮子。窺基不把他讀成『本有佛性、一時迷失』的眾生，而讀作一個特定的種姓——不定種姓、下品發心的退轉聲聞。他曾發過大心，卻是下品，禁不住而「退流生死」;正因根性未定，才有這一場迴心的可能。到法華會上，是這不定種姓「根機成熟」，該捨分段之身、受變易之身，迴心向大了。這樣一讀，「捨父逃逝」便不是泛說的迷失，而是一個發心不堅者的退墮；「遇到父舍」也不是偶然，是大乘的種子近生遠熟、種姓之力把他推了回來。
再看那二十年的除糞，和那「涅槃一日之價」。慈恩讀得極細：除糞，是斷煩惱；可小乘所斷、所得的，只是一半。他這樣分判——聲聞所得，「唯得惑障解脫，不得智障解脫；唯得離分段生死解脫，非得離所知障及變易」。煩惱障斷了，所知障還在；分段生死了了，變易生死未離。這半分解脫，對著如來的無量家業，可不就只值「一日之價」?窮子把日工錢當成了全部身家，聲聞把有餘涅槃當成了究竟——同一種「自以為足」的怯與小。
那句「寶藏自然而至」，慈恩仍不讀作佛性本具，而讀作根熟任運：那退轉的心一朝養熟，「任運聞經當得作佛」，故說本無希求而佛果自得；究其實，是這阿賴耶本識，當來要轉成大圓鏡智——自然而至的寶藏，正是轉識成智的佛果。這一層讀法，與法華經文明說的「皆當作佛」、與天台判一乘為究竟了義，並不相同：天台智者以「五味」貫窮子喻五段，會三歸一；三論吉藏開為十譬，說委囑家業即法華一乘；慈恩則以不定種姓迴心、本識成鏡智承接。三家異讀異判，此處並錄，不加裁斷——經自說一乘普被、皆當作佛，慈恩自有其種姓轉依之讀，各還其位。這面唯識之鏡照見的，是窮子喻裡『種姓與心識』的紋理：佛之所以陪聲聞除糞二十年、不肯早付家業，正因照著他那下劣未熟的根性。
The parable of the burning house is told by the Buddha, unfolding the opening of the provisional to reveal the real from the father’s side. In this chapter, four elder śrāvakas—Subhūti, Mahākātyāyana, Mahākāśyapa, and Mahāmaudgalyāyana—speak for themselves. After hearing the prediction given to Śāriputra, they suddenly understand the course of their own lives and say that they would now gladly tell a parable to make this meaning clear. Thus begins the second of the Lotus Sutra’s seven parables: the parable of the poor son. This time the story is told from the side of the lost child: how someone fled his father’s home, lived in poverty for half a lifetime, and was then led back by his father step by silent step, until at last he recognized the inheritance that should always have been his. We will follow the sequence of the sutra and make each meaning in the chapter clear; only at the end will we add a further reflection from the Consciousness-Only tradition.
The Elder Śrāvakas’ Long-Delayed Joy
The chapter opens with the testimony of four senior disciples. When they hear the Buddha predict Śāriputra’s buddhahood, they give rise to a rare heart and leap for joy. Yet they begin with words that are almost a confession. They stand at the head of the monastic community and have all grown old. They have long believed that they had already attained nirvāṇa and were no longer capable of taking on anything further, so they stopped advancing toward unsurpassed awakening. When the World-Honored One taught in the past, they sat in the assembly physically weary and lax. They attended only to emptiness, marklessness, and wishlessness, and took no joy in the bodhisattva dharmas—in ranging freely through supernormal powers, purifying buddha-lands, and bringing sentient beings to fulfillment. Why? Because they thought that the World-Honored One had already led them out of the three realms and enabled them to realize nirvāṇa, and therefore believed that they had reached the end.
Only now, on suddenly hearing the Buddha give a śrāvaka the prediction of buddhahood, do they realize what they have missed. They describe the moment with an extraordinarily moving image: immeasurable jewels have come to them of themselves, though they never sought them. A great treasure that they neither expected nor dared expect has suddenly arrived in their hands. This self-recognition is the key to the whole chapter: a group of old practitioners who thought themselves fit only for a lesser fruit are suddenly told that they have always been sons of the Buddha, and that the inheritance has all along been waiting for them to claim it.
A Child Lost for Fifty Years
Once their understanding has arisen, the four tell their story. A man abandoned his father and fled while still young. He lived for a long time in another land—ten years, twenty years, until fifty years had passed. As he grew older, he became ever poorer, wandering in every direction merely to find food and clothing. His father, meanwhile, searched for him without success and eventually settled in a city. There his household became immensely wealthy: its storehouses overflowed with gold, silver, crystal, coral, amber, and jewels; its servants, officials, elephants, horses, fields, and estates were beyond number; its trade and lending reached even into other countries. Yet this immensely wealthy father constantly remembered his son. He never spoke of the matter to others, but regretted it within himself: he was now old, his wealth was vast, and he had no son to whom he could entrust it. If he died, the whole estate would be scattered.
This first scene, in which father and son have lost one another, is an image of sentient beings and the Buddha. Sentient beings are sons of the Buddha, yet they turn back from the great resolve and wander through birth and death like the poor son who has been away from home for fifty years. The Buddha is like the father who remembers his son day and night. His storehouses—the qualities of the One Buddha-Vehicle—are full, and he waits only for the lost child to return and inherit them.
Standing at the Gate, Yet Turning and Fleeing in Terror
Passing from one hired job to another, the poor son happens to reach the city where his father lives and stands beside the gate. From a distance he sees his father seated upon a lion throne, his feet resting on a jeweled footstool, surrounded reverently by brahmins, kṣatriyas, and householders, adorned with pearl necklaces and distinguished by majestic power. At once the poor son becomes afraid and regrets having come. He thinks that this man must be a king or someone equal to a king, not a person from whom a laborer like himself can earn food. If he stays, he may be seized and forced to work. He would do better to hurry to a poor quarter where he can easily sell his labor. With that, he quickly runs away.
This is the most crucial and revealing scene in the whole parable. The son is standing at his father’s very gate, and the father recognizes him at once; yet because the son’s resolve is lowly and he cannot bear such wealth, he turns and runs in terror. The father immediately sends someone to pursue and seize him, which frightens the poor son still more. Thinking himself innocent yet now held prisoner, he becomes certain that he will be killed and faints to the ground. Seeing this from afar, the father can only change course: there is no need for this man; let him go, sprinkle cold water on his face so that he wakes, and say no more to him. The father knows perfectly well that this is his son, but because the son’s resolve is lowly and the father’s wealth and rank are more than the son can bear, he does not yet reveal the truth. This release expresses the first layer of the Buddha’s painstaking care for sentient beings. When they cannot bear the truth, forcing it upon them only makes them flee. The Buddha must first step back and follow their capacity.
The Father Removes His Jewels, Puts On Soiled Clothes, and Clears Away Dung beside His Son
After letting the son go, the father establishes a long course of skillful means. No longer appearing as the wealthy elder, he secretly sends two men whose bodies are gaunt and whose appearance carries no authority. They are to tell the poor son that there is work here and that he will be paid double to clear away dung; they too will work beside him. Only then is the poor son willing to come. What follows is more moving still. The father himself takes off his necklaces and fine garments, puts on rough, torn, greasy clothes, covers himself with dust, takes a dung-clearing implement in his right hand, and goes to his son. He works beside him, urges him to labor diligently, raises his wages, supplies him with oil, salt, rice, and flour, and speaks gently: he will treat the man as his own son, so there is no need to worry. He even gives him another name and calls him “son.” For twenty years the poor son continues clearing away dung. Although he gradually comes and goes without difficulty and grows familiar with the elder, he still thinks of himself as a lowly hired laborer and continues to live outside the gate in a grass hut.
This scene is the heart of the parable: a father rich enough to rival a kingdom is willing, for the sake of reaching a child terrified by him, to lay aside all signs of rank, dress as a dung-worker, and spend twenty years beside his son doing the lowest work. Why take such a long detour? The preceding scene has already answered. If the father declares the truth and gives him the inheritance at once, the son will flee in terror; if he is dragged into the house, he will faint. His heart is too timid and lowly to bear it. The father must therefore begin at the lowest point. First he gives the son a menial job the son dares accept; then, day after day and year after year, he enlarges and ripens the son’s heart until it can bear the inheritance. The Buddha treats the śrāvakas in precisely this way. Because sentient beings delight in a lesser Dharma and fear the great path, the Buddha appears to practice the same severing of afflictions and accompanies them along the lesser-vehicle road of clearing away defilement, solely in order to mature their minds little by little.
At the Point of Death, the Father Entrusts the Wealth: “This Is My Son”
After twenty years, the father knows that the son’s mind has gradually opened, that he has formed a great resolve, and that he now despises his former lowliness. First the father has him take charge of all the gold, silver, treasures, storehouses, receipts, and disbursements. Yet although the son handles every item, he has no thought of taking even the value of a single meal and still lives outside the gate. Only when death is near does the father gather the king, ministers, kṣatriyas, householders, and relatives and announce before them all: this is my own son, born to me. In a certain city he abandoned me and fled, wandering alone in hardship for more than fifty years. I am such-and-such a man, and in my former city I searched for him in sorrow. Here at last I encountered and found him. He truly is my son, and I truly am his father. Everything I possess now belongs to him.
When the poor son hears these words, he rejoices as never before and thinks that he had never intended to seek anything, yet this treasury has come to him of itself. Fifty years of flight and twenty years of clearing away dung find their resolution in the father’s single declaration: “This is my son.”
Applying the Parable: The Immensely Wealthy Elder Is the Tathāgata
Having finished the story, the four great śrāvakas apply it directly to themselves. The immensely wealthy elder is the Tathāgata; they are like sons of the Buddha, and the Buddha has always called them sons. Because of the three kinds of suffering, they have endured burning torment within birth and death, confused and without understanding, attached to a lesser Dharma. The World-Honored One had them reflect and clear away the dung of conceptual proliferation concerning dharmas. By striving diligently, they gained nirvāṇa as one day’s wage. Once they had this, they rejoiced and considered themselves satisfied, with no resolve to seek the great vehicle. The World-Honored One knew that they delighted in what was coarse and lesser, and therefore taught in accord with them; but they did not know that they truly were sons of the Buddha.
Only today do they understand that the World-Honored One has never been miserly with the Buddha’s wisdom. They have always been sons of the Buddha. It was only because they delighted in a lesser Dharma that the Buddha provisionally drew them in through the lesser vehicle; had they possessed a heart that delighted in the great, he would long ago have taught them the great vehicle. They add a subtler point. In this sutra the Buddha teaches only the One Vehicle, yet in the past, before the bodhisattvas, he had also reproached śrāvakas who delighted in a lesser Dharma. Even those śrāvakas whom he seemed to rebuke publicly were in truth being taught through the great vehicle and were never excluded from the Buddha-Vehicle. The rebuke itself was a means of training them; beneath the apparent censure lay the intention to lead them back to the great vehicle. Thus they say that they had never intended to seek anything, but now the Dharma-King’s great treasure has come of itself, and everything that sons of the Buddha should receive has been received. The lost child has recognized his father at last and, with him, the inheritance that was always his.
Seen Through the Eyes of Consciousness-Only: What “Lineage” Is This Lost Child?
Everything above is the Chapter on Faith and Understanding in its own meaning. This translation and exposition adds one further mirror, drawn from Kuiji’s Consciousness-Only reading in the Profound Praise of the Lotus. The mirror is not the sutra. Consciousness-Only is not the source of the Lotus, only another set of eyes. Seen through those eyes, the poor son’s history, the worth of clearing away dung, and the source of the treasury reveal another layer of texture.
Kuiji does not read the lost son as a being who possesses an originally inherent buddha-nature but has temporarily lost sight of it. He reads him as someone of a particular lineage: a śrāvaka of indeterminate lineage whose initial resolve was inferior and who then turned back. The son once aroused the great resolve, but it was weak; unable to sustain it, he fell back into birth and death. Precisely because his lineage is not fixed, however, he can turn his mind toward the great vehicle. At the Lotus assembly his faculties have matured: he is ready to leave sectional birth-and-death, receive transformational birth-and-death, and turn toward the great. On this reading, abandoning the father and fleeing is not a general image of delusion but the fall of one whose resolve was unstable; arriving at the father’s house is not accidental, but the force of great-vehicle seeds, near in their arising and distant in their maturation, drawing him back.
Kuiji reads the twenty years of clearing away dung and the “one day’s wage of nirvāṇa” with equal precision. Clearing away dung is the severing of afflictions, but the lesser vehicle severs and attains only one part. The śrāvaka gains liberation from the afflictive obstruction but not liberation from the cognitive obstruction; gains liberation from sectional birth-and-death but not liberation from the cognitive obstruction and transformational birth-and-death. The afflictive obstruction has been removed, but the cognitive obstruction remains; sectional birth-and-death has ended, but transformational birth-and-death has not. Held against the Tathāgata’s immeasurable inheritance, such half-liberation is indeed only one day’s wage. The poor son mistakes a day’s pay for his entire estate, just as the śrāvaka mistakes nirvāṇa with remaining basis for the ultimate. In both lies the same timid satisfaction with what is small.
Kuiji likewise does not read the treasury that comes of itself as an originally inherent buddha-nature. He reads it as the spontaneous fruition of matured roots. Once the mind that had turned back has ripened, one hears the sutra spontaneously and will attain buddhahood; the treasury that comes without having been sought is the buddha-fruit in which the store consciousness will be transformed into great perfect mirror wisdom. This reading differs from the sutra’s own declaration that all shall become buddhas and from Tiantai’s judgment that the One Vehicle is the definitive meaning. Zhiyi reads the five movements of the parable through the five flavors and gathers the three into the one; Jizang opens the story into ten parables and identifies the entrustment of the estate with the One Vehicle of the Lotus; Cien carries the meaning forward through the turning of indeterminate lineage and the transformation of the root consciousness into mirror wisdom. These three ancient houses read and judge differently. Their readings are recorded side by side without adjudication. The sutra proclaims that the One Vehicle embraces all and that all shall become buddhas; Cien preserves its reading through lineage and transformation of the basis—each kept in its own place. What this Consciousness-Only mirror discloses is the texture of lineage and consciousness within the parable: the Buddha accompanies the śrāvaka in clearing away dung for twenty years, and does not entrust the estate earlier, precisely because he teaches according to a capacity still lowly and unripe.
考據Apparatus
本品四大聲聞（須菩提·迦旃延·迦葉·目犍連）聞舍利弗受記，發希有心，自說窮子喻以明領解——一子捨父逃逝、窮困五十年，父方便以除糞賤役漸引，終臨命付以家業。長者喻如來，窮子喻二乘，除糞喻小乘所得，付財喻授一乘。慈恩窺基《玄贊》以唯識讀之：窮子即不定種姓（下品發心）之退轉聲聞，「涅槃一日之價」即唯得惑障解脫、不得智障解脫，「寶藏自然而至」即大乘種子根熟任運、本識當成鏡智。此為七喻②。天台智顗開五譬、配五味，三論吉藏開十譬，判位各異，並錄不判。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 羅什 T262 二十八品 | 第四 信解品（卷二；〔T09 0016b07〕起）· 中根領解周（四大聲聞領解） |
| 窺基《玄贊》科文（主錨·慈恩） | 品題三門分別：一來意、二釋名、三解妨〔T34 0770b24〕；品內大文分三：初敘四人喜敬、次申四人領述、後陳四人荷恩〔T34 0771a16〕 |
| 天台《文句》（旁證） | 判中根領解周〔T34 0079c22〕：「此是領解段，近領火宅、遠領方便。」 |
窺基敘來意，引世親《法華論》七增上慢，窮子喻對治第二「求聲聞解脫人一向增上慢」〔T34 0770c01〕：
「此品為第二。求聲聞解脫人一向增上慢，云我乘與如來乘無別；以如是顛倒取對治專求聲聞解脫，為此說窮子喻。」〔T34n1723 0770c01–05〕
天台《文句》判此品為中根領解，近領火宅喻、遠領方便品法說〔T34n1718 0079c22〕（旁證·誌不判）。
二、異譯·三譯對勘
本品三漢譯：羅什 T262（底本）·〈信解品第四〉· 竺法護 T263〈信樂品第四〉〔T09n0263 0080a07〕· 闍那崛多共笈多 T264〈信解品第四〉（添品）。三譯實為二系：添品逐字同羅什（僅異體字），竺法護意譯自成一系（無「除糞」情節、無「涅槃一日之價」）。
句一 四大聲聞領解開場
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 我等居僧之首，年竝朽邁，自謂已得涅槃，無所堪任，不復進求阿耨多羅三藐三菩提。 | T09n0262 0016b13 |
| 添品 T264 | 〔逐字同羅什，唯「竝／並」異體〕 | T09n0264 0149a26 |
| 竺法護 T263 | 我等朽邁，年在老耄，於眾耆長僉老羸劣，歸命眾祐冀得滅度……進力尠少無所堪任。 | T09n0263 0080a13 |
異文所繫：竺法護「居僧之首」作「於眾耆長僉老羸劣」、「涅槃」作「滅度」（法護通例）。
句二 窮子喻起（★年數異）
| 版本 | 逐字 | 出處 |
|---|---|---|
| 羅什 T262 | 譬若有人，年既幼稚，捨父逃逝，久住他國，或十、二十，至五十歲。 | T09n0262 0016b25 |
| 添品 T264 | 〔逐字同羅什〕年既幼稚，捨父逃逝久住他國，或十二十至五十歲。 | T09n0264 0149b08 |
| 竺法護 T263 | 昔有一士，離父流宕，僑亭他土，二三十年，馳騁四至求救衣食。 | T09n0263 0080b01 |
異文所繫：離散年數，羅什／添品作「五十（餘）歲／年」；竺法護作「二三十年」（法護長行、法合、結頌三處自洽）。「捨父逃逝」竺作「離父流宕」，「久住他國」竺作「僑亭他土」。
句三 窮子見父驚怖疾走
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 遙見其父、踞師子床……窮子見父有大力勢，即懷恐怖，悔來至此……疾走而去。 | T09n0262 0016c12–21 |
| 添品 T264 | 〔逐字同羅什〕窮子見父有大力勢，即懷恐怖。 | T09n0264 0149b28 |
| 竺法護 T263 | 金銀雜廁為師子座，交露珠瓔為大寶帳，父坐其中分部言教……子覲長者色像威嚴，怖不自寧……孚便馳走。 | T09n0263 0080b15–17 |
異文所繫：竺法護文人潤色（「交露珠瓔為大寶帳」「諸解脫華遍布其地」，喻象漸融），「即懷恐怖」作「怖不自寧」、「疾走而去」作「孚便馳走」。
句四 密遣二人·雇除糞（★竺法護全無此段）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 密遣二人，形色憔悴無威德者……徐語窮子：「此有作處，倍與汝直。」……雇汝除糞，我等二人亦共汝作。 | T09n0262 0017a07–10 |
| 添品 T264 | 〔逐字同羅什〕密遣二人形色憔悴無威德者……雇汝除糞。 | T09n0264 0149c17–c20 |
| 竺法護 T263 | 〔無「除糞」段〕父知子緣，方便與語……調習車馬，繕治珍寶，轉復教化家內小大。 | T09n0263 0080b27–c02 |
異文所繫：此為全喻最大結構歧出。羅什／添品有「密遣憔悴二人·倍與汝直·雇汝除糞」之賤役漸引；竺法護無「除糞」情節，代以「調習車馬、繕治珍寶」，將「除糞→漸信→付財」三段漸引壓為一段。
句五 臨終付財·宣說是我子
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 此是我子，我之所生。於某城中、捨吾逃走，伶俜辛苦五十餘年……今我所有一切財物，皆是子有。 | T09n0262 0017b10–14 |
| 添品 T264 | 〔逐字同羅什〕此是我子我之所生。 | T09n0264 0150a18 |
| 竺法護 T263 | 斯是吾子則吾所生，名字為某，捨我流迸二三十年，今乃相得……所有財寶皆屬我子。 | T09n0263 0080c21–23 |
異文所繫：此為全喻三譯最相貼近之句（付財宣言結構一致），差異僅「五十餘年」／「二三十年」。
句六 法合（★竺法護無「涅槃一日之價」）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 大富長者則是如來，我等皆似佛子……令我等思惟，蠲除諸法戲論之糞，我等於中勤加精進，得至涅槃一日之價。 | T09n0262 0017b18–22 |
| 添品 T264 | 〔逐字同羅什〕大富長者則是如來……得至涅槃一日之價。 | T09n0264 0150a25–28 |
| 竺法護 T263 | 大富長者則譬如來，諸學士者則謂佛子……以五神通除五陰蓋……蠲除饑𩚛，授大妙印。 | T09n0263 0080c26–0081a05 |
異文所繫：竺法護法合大幅義理化——「蠲除諸法戲論之糞」作「以五神通除五陰蓋」（喻象「糞」全消，直取所喻）；「涅槃一日之價」竺法護全無對應（作「志于滅度謂為妙印」「授大妙印」）。此二語（除糞·涅槃一日之價）正是後世釋此喻最倚重之文據，唯什／笈多本有。
句七 結頌「於一乘道隨宜說三」
| 版本 | 逐字 | 出處 |
|---|---|---|
| 羅什 T262 | 分別知已，於一乘道、隨宜說三。 | T09n0262 0019a10 |
| 添品 T264 | 〔逐字同羅什〕於一乘道，隨宜說三。 | T09n0264 0151c17 |
| 竺法護 T263 | 〔信樂品結頌無此緊縮句〕以法示現，此尊佛道。 | T09n0263 0083a28 |
異文所繫：羅什「於一乘道隨宜說三」凝為定句；竺法護結頌無此標誌句。添品七義句皆逐字同羅什，僅異體字（虎珀／琥珀、鹽醋／鹽酢、通泰／以通泰），實為羅什本之校訂重刊。
三、唯識義之經據（眼）
本品窮子喻，慈恩窺基《玄贊》以唯識讀之。其唯識軸＝種姓論（不定種姓迴心）＋二障論（惑障／智障·分段／變易），非方便品之三性，亦非佛性本具（如來藏）。
(一) 窮子＝不定種姓（下品發心）之退轉聲聞——窺基判窮子最初發心為下品、退流生死〔T34n1723 0772b14〕「今說下品發心，是以退流生死」；非定性大乘〔0776c07〕「今說不定姓及下品發心」。引《佛地論》為不定種姓迴心之據〔0776c29〕：
「《佛地論》說：『法華會上不定種姓根機成熟，應捨分段受變易身，迴心向大。』」〔T34n1723 0776c29–0777a01〕
品末偈頌「脩習空法」處，定其住有餘依涅槃迴心〔0780b09〕：「驗此文意住有餘依涅槃迴心向大，非住無餘依涅槃界。」→ 論本：《成唯識論》五種姓（不定性）·《大乘莊嚴經論》種姓品。
(二) 漸引＝種姓所排·大乘種子近生遠熟·加行無間漸斷——「遇到父舍」，窺基讀作種姓所排、種子力逼〔T34n1723 0773b25〕：「種姓所排幸至大乘，名遇到父舍。以大乘種子近生遠熟，故幸初逢。」退流五道即阿賴耶名言種子〔0772b30〕「馳流五道，名言種子各十業道之所資故」；「除糞二十年」即加行、無間解脫道漸斷惑〔0776a02〕「加行、無間二位之中伏斷除惑……無間解脫道，斷種、麁重二位別故」。→ 論本：《成唯識論》種子（名言／業）、轉依斷惑二位。
(三) 除糞＝斷煩惱障；涅槃一日之價＝唯得惑障解脫、不得智障解脫——窺基以二障、二死精密配之，此為全品唯識義最密之處〔T34n1723 0775a10〕「答言除糞，斷煩惱也……學小乘者猶如除糞」；「涅槃一日之價」處〔0777b20〕：
「今乃唯得解脫，不得大慧法身；解脫之中唯得惑障解脫，不得智障解脫；唯得離分段生死解脫，非得離所知障及變易解脫，豈非涅槃一日之價。」〔T34n1723 0777b19–23〕
→ 論本：《成唯識論》二障（煩惱／所知）、二種生死（分段／變易）。（按：窺基此品以「惑障＝煩惱障」表之，未於此品以「我執」字面立配；據實錄，不臆補。）
(四) 密遣二人·著弊垢衣＝佛示同斷惑、說二乘權教——「密遣二人」，窺基讀作實無二體、設有二乘之教〔T34n1723 0774c26〕：「實無二體，設有二乘之教，故言密遣……智慧狹劣，名色憔悴。神通不大，名無威德。」「著弊垢衣執除糞器」即佛自隱化身勝相、示同斷惑行說權教〔0775b17〕「佛自示同斷煩惱行，說權教故」。
(五) 寶藏自然而至＝根熟任運·本識當成鏡智（轉依）——領解「本無心有所希求」，窺基不讀作佛性本有，而讀作大乘種子根熟、任運聞經當作佛〔T34n1723 0777a07〕：
「識自先來無心規佛，何期根熟，任運聞經當得作佛，名本無心有所悕求，佛果實藏自然而得。」〔T34n1723 0777a07–10〕
偈頌「寶藏」進配本識成鏡智〔0779c18〕「又識達本識當成鏡智」。→ 論本：《成唯識論》轉依（轉八識成四智·大圓鏡智）。窺基釋一乘義，以「不定種姓迴心＋本識成鏡智」承接，非如來藏本具。
四、諸家異釋（古德·標宗·誌錄不判）
同一窺子喻，慈恩·天台·三論各有逐文全疏，科判粒度、判位不同。本編義疏鏡＝慈恩窺基《玄贊》；天台智顗、三論吉藏並錄之，誌其異而不判。
慈恩·窺基《玄贊》T34n1723（鏡骨幹）
窮子＝不定種姓退轉聲聞、涅槃一日之價＝惑障解脫不得智障解脫、寶藏自至＝本識成鏡智（詳目三）。慈恩承衍：慧沼《法華玄贊義決》T34n1724。
天台·智顗（旁證）
《文句》判此品為中根領解〔T34n1718 0079c16〕，開窮子喻為五譬〔0080b01〕：『一父子相失譬、二父子相見譬、三追誘譬、四委知家業譬、五付家業譬。』以半字滿字配長者窮子〔0080b16〕：「若釋窮子，取二乘人半字法銷文；若釋長者，取盧舍那佛滿字法門銷文。」除糞配斷見思〔0085a29〕：「但治見思有漏之法，不論諸地清淨智慧也」；二十年即見諦一解脫一無礙、思惟九無礙九解脫〔0086a14〕。付家業即會三歸一、聲聞作佛〔0086c06〕：「會三歸一，付財與記，說《法華》之教，開佛知見、示真實相，菩薩疑除、聲聞作佛。」
智顗更以五味貫窮子喻五段、配五時〔T34n1718 0086c10〕「四大弟子深得佛意，探領一化五味之教」——華嚴乳、鹿苑酪、方等生蘇、般若熟蘇、法華醍醐。《玄義》約五味明教之段，引信解品四聲聞領教證次第，逐段配五味〔T33n1716 0808b08〕。
三論·吉藏《法華義疏》T34n1721（旁證）
以六門釋信解〔T34n1721 0542b20〕：「一來意門、二釋名門、三出體門、四信解相門、五信解位門、六同異門」；判中根領解〔0542b22〕。開窮子喻為十譬（異於智顗之五）〔0545a03〕：「釋此喻不同，今宜開為十：一初為父子喻……十委囑家業喻。」除糞即教其修行斷結〔0549c05〕：「正教其修行斷結，顯示小乘教之正宗也。」付財密化即《大品》〔0551c03〕「因聞《法華》得悟《大品》，故領《大品》付財教也」；委囑家業即正說法華、如來智慧即一乘〔0554a14〕「如來智慧即是一乘」。
三家判位並錄（誌·不判）
同一窮子喻：窺基判窮子為不定種姓退轉聲聞，以二障二死配涅槃一日之價、以本識成鏡智釋寶藏自至；智顗開五譬、以五味貫五段配五時、除糞斷見思、付家業會三歸一；吉藏開十譬、除糞斷結、付財領《大品》、委囑家業即法華一乘。智顗開五譬、吉藏開十譬，科判粒度不同，並錄不判。（按：「除糞＝除諸法戲論之糞」乃本經法合之語〔T09n0262 0017b21〕；智顗、吉藏疏此皆配「斷見思／斷結」，非「斷戲論」，不相混。）
五、術語
| 漢 | 傳梵（羅馬字·發音輔助） | 古德所徵 | 義 |
|---|---|---|---|
| 信解 | adhimukti（勝解） | 竺法護譯作「信樂」〔T09n0263 信樂品第四〕；窺基「非信不解、非解不信，信而解故名為信解」〔T34n1723 0770c30〕 | 於大乘破疑生信、破迷生解；信之解 |
| 窮子 | — | 窺基判為不定種姓、下品發心之退轉聲聞〔T34n1723 0772b14〕 | 捨父逃逝、窮困他國之子，喻退大流轉之二乘 |
| 除糞 | — | 本經法合「蠲除諸法戲論之糞」〔本經 0017b21〕；窺基配斷煩惱障〔T34n1723 0775a10〕；智顗吉藏配斷見思〔T34n1718 0085a29·T34n1721 0549c05〕 | 傭作賤役，喻二乘斷惑之行、所得之小 |
| 涅槃一日之價 | — | 窺基「唯得惑障解脫，不得智障解脫；唯得離分段生死解脫，非得離所知障及變易解脫」〔T34n1723 0777b19〕 | 傭作一日之工價，喻小果所值之微（對大乘寶藏而言） |
| 寶藏 | — | 窺基「識達本識當成鏡智」〔T34n1723 0779c18〕 | 大富長者之家業，喻如來知見、一乘佛果 |
| 不定種姓 | aniyata-gotra | 窺基引《佛地論》「不定種姓根機成熟……迴心向大」〔T34n1723 0776c30〕 | 根性未定之二乘，法華會上迴心向大 |
六、譬喻·修辭
(一) 窮子喻（法華七喻②·本品主喻）——〔T09n0262 0016b–0017b 長行·0017c–0019a 迦葉重頌〕：
| 喻依（法） | 喻體（喻） | 所顯義 |
|---|---|---|
| 如來 | 大富長者（財寶無量·念子） | 佛為法父，常念退大之二乘子 |
| 二乘聲聞 | 窮子（捨父逃逝·志意下劣） | 眾生退大流轉、樂著小法，如窮子貧困 |
| 佛示同斷惑、說二乘教 | 密遣憔悴二人·著弊垢衣·雇除糞 | 佛隱勝相、設二乘權教，漸引二乘 |
| 二乘斷惑·小乘所得 | 除糞·涅槃一日之價 | 斷見思、得小果，值大乘之一日工價 |
| 授一乘·聲聞作佛 | 臨終付家業·宣說是我子 | 般若之後說法華，付一乘、記作佛 |
| 聲聞領解 | 寶藏自然而至·本無希求 | 二乘方知本是佛子，一乘寶藏任運而得 |
窺基以六喻攝窮子喻之昔不悕〔T34n1723 0772a30〕：最初發心、退流生死、中還見佛、不肯脩大、化以二乘、示大不悕。
(二) 半字滿字（天台配釋·旁證）——智顗以半字（二乘）配窮子、滿字（盧舍那）配長者〔T34n1718 0080b16〕，狀二乘所稟之偏、如來所具之圓。
七、互讀·承衍
(一) 本品所依論（窺基《玄贊》所引·穩定徵引·本藏諸論相涉）：
- 世親《法華論》（法華經論）——七增上慢，窮子喻對治第二「求聲聞解脫人一向增上慢」〔T34n1723 0770c01〕之論本。
- 《佛地論》——不定種姓迴心、捨分段受變易身〔0776c29〕。
- 《瑜伽師地論》——「唯為發趣求大乘者說諸法空」〔0777c12〕。
- 《成唯識論》——二障二死、名言種子、本識成鏡智（轉依）之論本。
(二) 法華內互讀：〈譬喻品第三〉火宅喻是佛之開權（佛說喻）；本品窮子喻則四大聲聞自陳領解（聲聞說喻），從二乘一側印證開權顯實——七喻②承七喻①而來。〈藥草喻品第五〉如來述成（藥草喻）復承此品。
(三) 承衍：慈恩後學慧沼《法華玄贊義決》T34n1724；天台後學湛然《法華文句記》T34n1719——各承其宗，誌不判。
八、校本定位
- 羅什 T262（底本）：〈信解品第四〉〔T09n0262 0016b07〕起（卷二）。領解開場 0016b13 · 窮子喻起 0016b25 · 見父驚怖 0016c12–21 · 密遣除糞 0017a07–10 · 除糞二十年 0017a27 · 臨終付財 0017b08–14 · 寶藏自至 0017b16 · 法合長者則是如來 0017b18 · 除戲論糞 0017b21 · 涅槃一日之價 0017b22 · 迦葉重頌 0017c–0019a · 於一乘道隨宜說三 0019a11。源檔：原典層（逐字校訖）。
- 竺法護 T263〈信樂品第四〉〔T09n0263 0080a07〕起：窮子喻起（二三十年）0080b01 · 見父（怖不自寧）0080b15 · 付象馬調車馬（無除糞）0080c02 · 付財（斯是吾子）0080c21 · 法合（則譬如來·以五神通除五陰蓋）0080c26 · 結頌（此尊佛道）0083a29。
- 添品 T264〈信解品第四〉〔T09n0264 0149a20〕起：窮子喻起 0149b08 · 雇汝除糞 0149c18 · 涅槃一日之價 0150b01 · 於一乘道隨宜說三 0151c17。〔七義句逐字同羅什，異體字：虎珀／琥珀、鹽醋／鹽酢、通泰／以通泰〕
- 窺基《玄贊》T34n1723（義疏鏡）：〈信解品〉〔0770b23〕—〔0781a02〕（卷六末–卷七本）。三門分別 0770b24 · 窮子對治第二慢 0770c01 · 品大文三段 0771a16 · 六喻攝昔不悕 0772a30 · 下品發心退流 0772b14 · 名言種子 0772b30 · 種姓所排種子近生遠熟 0773b23 · 密遣二人無二體 0774c26 · 除糞斷煩惱障 0775a10 · 著弊垢衣示斷惑 0775b13 · 除糞加行無間 0776a01 · 不定姓退流 0776c06 · 佛地論不定迴心 0776c29 · 本無心根熟任運 0777a07 · 涅槃一日之價二障 0777b19 · 瑜伽唯為大乘說空 0777c12 · 本識當成鏡智 0779c17 · 有餘依迴心 0780b09。
- 智顗《文句》T34n1718（旁證）：中根領解 0079c16 · 領解近遠 0079c21 · 窮子五譬 0080b01 · 半字滿字 0080b16 · 除糞見思 0085a29 · 二十年見思 0086a14 · 付家業會三歸一 0086c04 · 五味探領 0086c09。
- 智顗《玄義》T33n1716（旁證）：引信解四聲聞領教證次第 0808b08 · 除糞乳酪 0808b23。
- 吉藏《法華義疏》T34n1721（旁證）：六門判 0542b20 · 中根領解 0542b22 · 窮子十譬 0545a02 · 除糞斷結 0549c04 · 付財領大品 0551c03 · 委囑家業即如來智慧一乘 0554a14。
- 成立史誌：竺法護〈信樂品〉無「除糞」情節（代以調車馬繕珍寶）、無「涅槃一日之價」、無「於一乘道隨宜說三」，離散年數作「二三十年」（什／笈多作「五十」）；添品逐字同羅什，異體字別。
The four great śrāvakas in this chapter—Subhūti, Mahākātyāyana, Mahākāśyapa, and Mahāmaudgalyāyana—hear Śāriputra receive his prediction, give rise to a rare heart, and tell the parable of the poor son to make clear their reception and understanding: the one son abandons his father and flees, lives in poverty for fifty years, and is gradually led by his father through the menial work of clearing away dung, until at the point of death the father entrusts him with the family estate. The elder represents the Tathāgata; the poor son, the two vehicles; clearing away dung, the lesser-vehicle attainment; and entrusting the wealth, the bestowal of the One Vehicle. Kuiji’s 《玄贊》 Fahua Xuanzan (Profound Praise of the Lotus) reads the parable through Consciousness-Only: the poor son is a śrāvaka who has turned back, of indeterminate lineage and an inferior-grade initial resolve; 「涅槃一日之價」 tr. “one day’s wage of nirvāṇa” is liberation from the afflictive obstruction alone, without liberation from the cognitive obstruction; and 「寶藏自然而至」 tr. “the treasury came of itself” means that the great-vehicle seeds have matured spontaneously and the root consciousness will become great perfect mirror wisdom. This is the second of the seven parables. Zhiyi of Tiantai opens it into five parables and aligns them with the five flavors; Jizang of Sanlun opens it into ten parables. Their placements differ and are recorded side by side without adjudication.
I. Doctrinal-Outline Placement
| Outline system | Placement of this chapter |
|---|---|
| 羅什 T262 二十八品 | 第四 信解品 — Chapter 4, Faith and Understanding（卷二；〔T09 0016b07〕起）· the circuit in which those of middle capacity receive and understand—the reception and understanding of the four great śrāvakas |
| 窺基《玄贊》科文（主錨·慈恩） | At the chapter title, 三門分別 tr. “three gateways of analysis”: (1) the reason for its coming; (2) the explanation of its name; and (3) the resolution of difficulties 〔T34 0770b24〕. The chapter’s main text is divided into three: first, the account of the four men’s joy and reverence; next, the statement of the four men’s reception and narration; and last, the declaration of the four men’s gratitude for the Buddha’s kindness 〔T34 0771a16〕 |
| 天台《文句》（旁證） | Zhiyi places it in the circuit in which those of middle capacity receive and understand 〔T34 0079c22〕: 「此是領解段，近領火宅、遠領方便。」 tr. “This is the section of reception and understanding: immediately it receives the burning house; more remotely it receives the Chapter on Skillful Means.” |
In explaining the reason for the chapter’s coming, Kuiji cites Vasubandhu’s seven kinds of overweening pride in the 《法華論》 Treatise on the Lotus Sutra. The parable of the poor son counters the second, 「求聲聞解脫人一向增上慢」 tr. “the single-minded overweening pride of persons seeking śrāvaka liberation” 〔T34 0770c01〕:
「此品為第二。求聲聞解脫人一向增上慢，云我乘與如來乘無別；以如是顛倒取對治專求聲聞解脫，為此說窮子喻。」〔T34n1723 0770c01–05〕
tr. “This chapter concerns the second. Persons seeking śrāvaka liberation have single-minded overweening pride, saying that their vehicle is no different from the Tathāgata’s vehicle. In order to counteract such inverted grasping and their exclusive pursuit of śrāvaka liberation, the parable of the poor son is taught.”
Zhiyi’s 《文句》 Words and Phrases of the Lotus places this chapter in the reception-and-understanding circuit for those of middle capacity: immediately it receives the parable of the burning house, and more remotely it receives the Dharma-teaching of the Chapter on Skillful Means 〔T34n1718 0079c22〕. This is a parallel witness, recorded without adjudicating.
II. Alternate Translations · Collation of the Three Translations
This chapter has three Chinese translations: Kumārajīva’s T262, the base text, 〈信解品第四〉 “Chapter 4, Faith and Understanding”; Dharmarakṣa’s T263, 〈信樂品第四〉 “Chapter 4, Faith and Joy” 〔T09n0263 0080a07〕; and the supplemented edition T264 by Jñānagupta and Dharmagupta, 〈信解品第四〉 “Chapter 4, Faith and Understanding.” The three translations form two textual lines: the supplemented edition agrees word for word with Kumārajīva apart from graphic variants, while Dharmarakṣa’s freer rendering forms a line of its own. Dharmarakṣa has neither the episode of 「除糞」 tr. “clearing away dung” nor 「涅槃一日之價」 tr. “one day’s wage of nirvāṇa.”
Passage One · The Four Great Śrāvakas Open Their Reception and Understanding
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 我等居僧之首，年竝朽邁，自謂已得涅槃，無所堪任，不復進求阿耨多羅三藐三菩提。 tr. “We stand at the head of the monastic community and have all grown old. We believed that we had already attained nirvāṇa and were no longer capable of taking on anything further, and so we no longer advanced in seeking unsurpassed, complete, perfect awakening.” | T09n0262 0016b13 |
| 添品 T264 | 〔逐字同羅什，唯「竝／並」異體〕 tr. “[Identical word for word with Kumārajīva, apart from the graphic variants 竝／並.]” | T09n0264 0149a26 |
| 竺法護 T263 | 我等朽邁，年在老耄，於眾耆長僉老羸劣，歸命眾祐冀得滅度……進力尠少無所堪任。 tr. “We are aged and decrepit, advanced in years. Among the assembly, we elders are all old, frail, and weak. We took refuge in the Blessed One, hoping to attain extinction … Our strength to advance is scant, and we are capable of taking on nothing further.” | T09n0263 0080a13 |
What the variants bear upon: Dharmarakṣa renders 「居僧之首」 tr. “standing at the head of the monastic community” as 「於眾耆長僉老羸劣」 tr. “among the assembly, the elders are all old, frail, and weak,” and 「涅槃」 tr. “nirvāṇa” as 「滅度」 tr. “extinction,” in keeping with Dharmarakṣa’s customary usage.
Passage Two · The Parable of the Poor Son Begins (the Years Differ)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 譬若有人，年既幼稚，捨父逃逝，久住他國，或十、二十，至五十歲。 tr. “Suppose there were a man who, while still young, abandoned his father and fled. He lived for a long time in another country—for ten years, twenty years, as many as fifty.” | T09n0262 0016b25 |
| 添品 T264 | 〔逐字同羅什〕 tr. “[Identical word for word with Kumārajīva.]” 年既幼稚，捨父逃逝久住他國，或十二十至五十歲。 tr. “While still young, he abandoned his father and fled, living for a long time in another country—for ten years, twenty years, as many as fifty.” | T09n0264 0149b08 |
| 竺法護 T263 | 昔有一士，離父流宕，僑亭他土，二三十年，馳騁四至求救衣食。 tr. “Long ago there was a man who left his father and wandered away, dwelling as a sojourner in another land for twenty or thirty years, racing in all directions in search of the means for food and clothing.” | T09n0263 0080b01 |
What the variants bear upon: Kumārajīva and the supplemented edition give the period of separation as 「五十（餘）歲／年」 tr. “fifty years or more”; Dharmarakṣa gives 「二三十年」 tr. “twenty or thirty years,” consistently in the prose parable, its application, and the closing verse. Kumārajīva’s 「捨父逃逝」 tr. “abandoned his father and fled” becomes Dharmarakṣa’s 「離父流宕」 tr. “left his father and wandered away”; 「久住他國」 tr. “lived for a long time in another country” becomes 「僑亭他土」 tr. “dwelt as a sojourner in another land.”
Passage Three · Seeing His Father, the Poor Son Flees in Fear
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 遙見其父、踞師子床……窮子見父有大力勢，即懷恐怖，悔來至此……疾走而去。 tr. “From afar he saw his father seated upon a lion throne … Seeing that his father possessed great power and authority, the poor son at once became afraid and regretted having come there … He quickly ran away.” | T09n0262 0016c12–21 |
| 添品 T264 | 〔逐字同羅什〕 tr. “[Identical word for word with Kumārajīva.]” 窮子見父有大力勢，即懷恐怖。 tr. “Seeing that his father possessed great power and authority, the poor son at once became afraid.” | T09n0264 0149b28 |
| 竺法護 T263 | 金銀雜廁為師子座，交露珠瓔為大寶帳，父坐其中分部言教……子覲長者色像威嚴，怖不自寧……孚便馳走。 tr. “Gold and silver intermingled to form the lion throne; crossed pearl necklaces made a great jeweled canopy. The father sat within, distributing instructions … The son beheld the elder’s majestic appearance and could not calm himself for fear … he immediately ran away.” | T09n0263 0080b15–17 |
What the variants bear upon: Dharmarakṣa gives the passage literary embellishment—「交露珠瓔為大寶帳」 tr. “crossed pearl necklaces made a great jeweled canopy” and 「諸解脫華遍布其地」 tr. “flowers of liberation were spread everywhere upon the ground”—so that the image and what it signifies begin to merge. 「即懷恐怖」 tr. “at once became afraid” becomes 「怖不自寧」 tr. “could not calm himself for fear,” and 「疾走而去」 tr. “quickly ran away” becomes 「孚便馳走」 tr. “immediately ran away.”
Passage Four · Two Men Sent in Secret · Hired to Clear Away Dung (Entirely Absent from Dharmarakṣa)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 密遣二人，形色憔悴無威德者……徐語窮子：「此有作處，倍與汝直。」……雇汝除糞，我等二人亦共汝作。 tr. “He secretly sent two men, gaunt in form and appearance and without majestic bearing … ‘Speak slowly to the poor son: “There is work here, and we will give you double wages.” … We are hiring you to clear away dung; the two of us will work together with you.’” | T09n0262 0017a07–10 |
| 添品 T264 | 〔逐字同羅什〕 tr. “[Identical word for word with Kumārajīva.]” 密遣二人形色憔悴無威德者……雇汝除糞。 tr. “He secretly sent two men, gaunt in form and appearance and without majestic bearing … ‘We are hiring you to clear away dung.’” | T09n0264 0149c17–c20 |
| 竺法護 T263 | 〔無「除糞」段〕 tr. “[There is no episode of clearing away dung.]” 父知子緣，方便與語……調習車馬，繕治珍寶，轉復教化家內小大。 tr. “The father knew the son’s circumstances and spoke to him through skillful means … He trained him in managing carts and horses and in tending the precious goods, and in turn instructed him in the household’s greater and lesser affairs.” | T09n0263 0080b27–c02 |
What the variants bear upon: this is the largest structural divergence in the entire parable. Kumārajīva and the supplemented edition contain the gradual leading of 「密遣憔悴二人·倍與汝直·雇汝除糞」 tr. “secretly sending two gaunt men, paying double wages, and hiring the son to clear away dung.” Dharmarakṣa has no episode of 「除糞」 tr. “clearing away dung.” In its place he gives 「調習車馬、繕治珍寶」 tr. “training him in managing carts and horses and tending the precious goods,” compressing 「除糞→漸信→付財」 tr. “clearing away dung → gradually growing into trust → entrusting the wealth” into one stage of gradual instruction.
Passage Five · At the Point of Death, the Father Entrusts the Wealth and Declares, “This Is My Son”
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 此是我子，我之所生。於某城中、捨吾逃走，伶俜辛苦五十餘年……今我所有一切財物，皆是子有。 tr. “This is my son, born to me. In a certain city he abandoned me and fled, wandering alone in hardship for more than fifty years … Everything I possess now belongs to my son.” | T09n0262 0017b10–14 |
| 添品 T264 | 〔逐字同羅什〕 tr. “[Identical word for word with Kumārajīva.]” 此是我子我之所生。 tr. “This is my son, born to me.” | T09n0264 0150a18 |
| 竺法護 T263 | 斯是吾子則吾所生，名字為某，捨我流迸二三十年，今乃相得……所有財寶皆屬我子。 tr. “This is my son, born to me, whose name is such-and-such. He abandoned me and wandered away for twenty or thirty years; only now have we found one another … All the wealth and treasures belong to my son.” | T09n0263 0080c21–23 |
What the variants bear upon: this declaration of entrusting the wealth is the point at which the three translations most closely agree in structure. The chief difference is Kumārajīva and the supplemented edition’s 「五十餘年」 tr. “more than fifty years” against Dharmarakṣa’s 「二三十年」 tr. “twenty or thirty years.”
Passage Six · Applying the Parable (Dharmarakṣa Lacks 「涅槃一日之價」 tr. “One Day’s Wage of Nirvāṇa”)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 大富長者則是如來，我等皆似佛子……令我等思惟，蠲除諸法戲論之糞，我等於中勤加精進，得至涅槃一日之價。 tr. “The immensely wealthy elder is the Tathāgata, and we are all like sons of the Buddha … He caused us to reflect and clear away the dung of conceptual proliferation concerning dharmas. We strove diligently in this and attained nirvāṇa as one day’s wage.” | T09n0262 0017b18–22 |
| 添品 T264 | 〔逐字同羅什〕 tr. “[Identical word for word with Kumārajīva.]” 大富長者則是如來……得至涅槃一日之價。 tr. “The immensely wealthy elder is the Tathāgata … we attained nirvāṇa as one day’s wage.” | T09n0264 0150a25–28 |
| 竺法護 T263 | 大富長者則譬如來，諸學士者則謂佛子……以五神通除五陰蓋……蠲除饑𩚛，授大妙印。 tr. “The immensely wealthy elder represents the Tathāgata, and the trainees are called sons of the Buddha … Through the five supernormal powers they remove the coverings of the five aggregates … Hunger and want are removed, and the great wondrous seal is bestowed.” | T09n0263 0080c26–0081a05 |
What the variants bear upon: Dharmarakṣa’s application is considerably more doctrinalized. 「蠲除諸法戲論之糞」 tr. “clear away the dung of conceptual proliferation concerning dharmas” becomes 「以五神通除五陰蓋」 tr. “through the five supernormal powers remove the coverings of the five aggregates.” The image of 「糞」 tr. “dung” disappears entirely and the meaning represented is stated directly. Dharmarakṣa has no counterpart to 「涅槃一日之價」 tr. “one day’s wage of nirvāṇa”; instead he has 「志于滅度謂為妙印」 tr. “resolving upon extinction and calling it the wondrous seal” and 「授大妙印」 tr. “bestowing the great wondrous seal.” These two expressions—clearing away dung and one day’s wage of nirvāṇa—became the principal textual basis on which later masters explained the parable, and occur only in the Kumārajīva and supplemented lines.
Passage Seven · The Closing Verse, 「於一乘道隨宜說三」 tr. “Within the One-Vehicle Path, Three Are Taught According to What Is Fitting”
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 分別知已，於一乘道、隨宜說三。 tr. “Having distinguished and known them, within the path of the One Vehicle they teach three according to what is fitting.” | T09n0262 0019a10 |
| 添品 T264 | 〔逐字同羅什〕 tr. “[Identical word for word with Kumārajīva.]” 於一乘道，隨宜說三。 tr. “Within the path of the One Vehicle, they teach three according to what is fitting.” | T09n0264 0151c17 |
| 竺法護 T263 | 〔信樂品結頌無此緊縮句〕 tr. “[The closing verse of the Chapter on Faith and Joy has no corresponding compressed line.]” 以法示現，此尊佛道。 tr. “Through the Dharma they reveal this honored buddha-way.” | T09n0263 0083a28 |
What the variants bear upon: Kumārajīva compresses the teaching into the fixed expression 「於一乘道隨宜說三」 tr. “within the One-Vehicle path, teaching three according to what is fitting.” Dharmarakṣa’s closing verse has no such emblematic line. In all seven doctrinal passages the supplemented edition agrees word for word with Kumārajīva apart from graphic variants such as 虎珀／琥珀, 鹽醋／鹽酢, and 通泰／以通泰; it is in substance a corrected reissue of the Kumārajīva text.
III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye)
Kuiji’s 《玄贊》 Profound Praise of the Lotus reads the parable of the poor son through Consciousness-Only. Its Consciousness-Only axis is the doctrine of lineage—the turning of indeterminate lineage—and the doctrine of the two obstructions: afflictive and cognitive, with sectional and transformational birth-and-death. It is not the three-natures reading of the Chapter on Skillful Means, nor a doctrine of inherently present buddha-nature or tathāgatagarbha.
(1) The poor son = a śrāvaka of indeterminate lineage who has turned back from an inferior-grade initial resolve — Kuiji judges the poor son’s first arousal of resolve to have been inferior in grade, after which he fell back and flowed through birth and death 〔T34n1723 0772b14〕: 「今說下品發心，是以退流生死」 tr. “Here an inferior-grade arousal of resolve is taught, and therefore he turned back and flowed through birth and death.” He is not determinately of the great-vehicle lineage 〔0776c07〕: 「今說不定姓及下品發心」 tr. “Here indeterminate lineage and an inferior-grade arousal of resolve are taught.” Kuiji cites the 《佛地論》 Buddhabhūmi Treatise as the ground for the turning of indeterminate lineage toward the great vehicle 〔0776c29〕:
「《佛地論》說：『法華會上不定種姓根機成熟，應捨分段受變易身，迴心向大。』」〔T34n1723 0776c29–0777a01〕
tr. “The Buddhabhūmi Treatise says: ‘At the Lotus assembly, the faculties of those of indeterminate lineage have matured. They should relinquish the sectional body, receive the transformational body, and turn their minds toward the great vehicle.’”
At the closing verse on 「脩習空法」 tr. “cultivating the Dharma of emptiness,” Kuiji determines that they turn toward the great vehicle while abiding in nirvāṇa with remaining basis, not while abiding in nirvāṇa without remaining basis 〔0780b09〕: 「驗此文意住有餘依涅槃迴心向大，非住無餘依涅槃界。」 tr. “Examining the meaning of this passage, they turn their minds toward the great vehicle while abiding in nirvāṇa with remaining basis; they do not abide in the realm of nirvāṇa without remaining basis.”
→ 論本 / Treatise source: the five lineages in the 《成唯識論》 Cheng Weishi Lun (indeterminate lineage) · the Chapter on Lineage in the 《大乘莊嚴經論》 Treatise Adorning the Mahāyāna Scriptures.
(2) The gradual leading = driven by lineage · great-vehicle seeds arise near but mature far away · the stages of preparatory effort and the uninterrupted path gradually sever the obstructions — Kuiji reads 「遇到父舍」 tr. “happened to reach the father’s house” as driven by lineage and pressed by the power of seeds 〔T34n1723 0773b25〕: 「種姓所排幸至大乘，名遇到父舍。以大乘種子近生遠熟，故幸初逢。」 tr. “Driven by lineage, he happened to reach the great vehicle; this is called happening to reach the father’s house. Because the great-vehicle seeds arise near but mature far away, it is said that he happened upon it at first.” His retreat and wandering through the five destinations is the verbalizing seeds in the store consciousness 〔0772b30〕: 「馳流五道，名言種子各十業道之所資故」 tr. “He races and flows through the five paths because the verbalizing seeds are sustained by the ten courses of karma in each.” 「除糞二十年」 tr. “twenty years of clearing away dung” is the gradual subduing and severing of affliction in the stages of preparatory effort and the uninterrupted and liberation paths 〔0776a02〕: 「加行、無間二位之中伏斷除惑……無間解脫道，斷種、麁重二位別故」 tr. “Within the two stages of preparatory effort and the uninterrupted path, afflictions are subdued, severed, and removed … the uninterrupted path and the path of liberation differ as the two stages for severing seeds and coarse heaviness.”
→ 論本 / Treatise source: the 《成唯識論》 Cheng Weishi Lun on seeds—verbalizing and karmic—and the two stages by which obstructions are severed in the transformation of the basis.
(3) Clearing away dung = severing the afflictive obstruction; one day’s wage of nirvāṇa = attaining liberation from the afflictive obstruction but not from the cognitive obstruction — Kuiji aligns the image with the two obstructions and the two kinds of birth and death. This is the densest point of the chapter’s Consciousness-Only reading. At 〔T34n1723 0775a10〕 he says: 「答言除糞，斷煩惱也……學小乘者猶如除糞」 tr. “The answer, ‘clearing away dung,’ means severing affliction … one who trains in the lesser vehicle is like one clearing away dung.” At 「涅槃一日之價」 tr. “one day’s wage of nirvāṇa,” he says 〔0777b20〕:
「今乃唯得解脫，不得大慧法身；解脫之中唯得惑障解脫，不得智障解脫；唯得離分段生死解脫，非得離所知障及變易解脫，豈非涅槃一日之價。」〔T34n1723 0777b19–23〕
tr. “Now they have attained only liberation and have not attained the dharma-body of great wisdom. Within liberation, they have attained only liberation from the afflictive obstruction and have not attained liberation from the cognitive obstruction. They have attained only liberation from sectional birth-and-death; they have not attained liberation from the cognitive obstruction and transformational birth-and-death. How is this not one day’s wage of nirvāṇa?”
→ 論本 / Treatise source: the two obstructions in the 《成唯識論》 Cheng Weishi Lun—afflictive and cognitive—and the two kinds of birth and death—sectional and transformational. Kuiji expresses this here as 「惑障＝煩惱障」 tr. “the affliction obstruction = the afflictive obstruction”; he does not establish a literal alignment with the term 「我執」 tr. “self-grasping” in this chapter. This is recorded as attested, without adding what is not stated.
(4) Two men sent in secret · putting on soiled clothes = the Buddha appears to practice the same severing of affliction and teaches the provisional two-vehicle teaching — Kuiji reads 「密遣二人」 tr. “two men sent in secret” as two vehicle-teachings provisionally established although in reality they have no two separate substances 〔T34n1723 0774c26〕: 「實無二體，設有二乘之教，故言密遣……智慧狹劣，名色憔悴。神通不大，名無威德。」 tr. “In reality there are no two substances; the teachings of two vehicles are provisionally established, and therefore it says ‘sent in secret’ … Their wisdom is narrow and inferior, and so they are called gaunt in form; their supernormal powers are not great, and so they are called without majestic bearing.” 「著弊垢衣執除糞器」 tr. “putting on soiled clothes and taking up the dung-clearing implement” means that the Buddha conceals the excellent marks of his emanation body, appears to engage in the same practice of severing affliction, and teaches a provisional teaching 〔0775b17〕: 「佛自示同斷煩惱行，說權教故」 tr. “The Buddha himself appears to practice the same severing of afflictions because he teaches the provisional teaching.”
(5) The treasury came of itself = the roots matured spontaneously · the root consciousness will become mirror wisdom through the transformation of the basis — At the four śrāvakas’ understanding, 「本無心有所希求」 tr. “originally having no thought of seeking anything,” Kuiji does not read an inherently present buddha-nature. He reads the passage as great-vehicle seeds reaching maturity, so that upon hearing the sutra one will spontaneously attain buddhahood 〔T34n1723 0777a07〕:
「識自先來無心規佛，何期根熟，任運聞經當得作佛，名本無心有所悕求，佛果實藏自然而得。」〔T34n1723 0777a07–10〕
tr. “The consciousness had from the beginning no thought of seeking buddhahood. How could it have expected that, once the roots matured, it would spontaneously hear the sutra and come to attain buddhahood? This is named having originally no thought of seeking anything, yet naturally attaining the true treasury of the buddha-fruit.”
In the repeated verse, Kuiji further aligns 「寶藏」 tr. “the treasury” with the root consciousness becoming mirror wisdom 〔0779c18〕: 「又識達本識當成鏡智」 tr. “Again, consciousness realizes that the root consciousness will become mirror wisdom.”
→ 論本 / Treatise source: the transformation of the basis in the 《成唯識論》 Cheng Weishi Lun—transforming the eight consciousnesses into the four wisdoms, with the store consciousness becoming great perfect mirror wisdom. Kuiji carries forward the meaning of the One Vehicle through 「不定種姓迴心＋本識成鏡智」 tr. “the turning of indeterminate lineage toward the great plus the root consciousness becoming mirror wisdom,” not through an inherently present tathāgatagarbha.
IV. The Explanations of the Various Masters (the Ancients · Their Traditions Stated · Recorded without Adjudicating)
Cien, Tiantai, and Sanlun each preserve a full, line-by-line commentary on the same parable of the poor son. They differ in the granularity of their outlines and in their doctrinal placement. The expository mirror of this edition is Kuiji’s Cien 《玄贊》 Profound Praise of the Lotus; Zhiyi of Tiantai and Jizang of Sanlun are recorded alongside it, noting their differences without adjudicating.
Cien · Kuiji’s 《玄贊》 T34n1723 (the Principal Mirror)
Kuiji reads the poor son as a śrāvaka of indeterminate lineage who has turned back; one day’s wage of nirvāṇa as liberation from the afflictive obstruction without liberation from the cognitive obstruction; and the treasury that comes of itself as the root consciousness becoming mirror wisdom. These points are treated in Heading III. The Cien line is carried forward by Huizhao’s 《法華玄贊義決》 T34n1724.
Tiantai · Zhiyi (Parallel Witness)
Zhiyi’s 《文句》 Words and Phrases of the Lotus places this chapter in the reception-and-understanding circuit for those of middle capacity 〔T34n1718 0079c16〕 and opens the parable of the poor son into five parables 〔0080b01〕: 『一父子相失譬、二父子相見譬、三追誘譬、四委知家業譬、五付家業譬。』 tr. “First, the parable of father and son losing one another; second, the parable of father and son seeing one another; third, the parable of pursuit and enticement; fourth, the parable of entrusting knowledge of the family estate; fifth, the parable of entrusting the family estate.” He matches the half-word teaching with the poor son and the full-word teaching with the elder 〔0080b16〕: 「若釋窮子，取二乘人半字法銷文；若釋長者，取盧舍那佛滿字法門銷文。」 tr. “In explaining the poor son, interpret the text through the half-word Dharma of persons of the two vehicles; in explaining the elder, interpret the text through the full-word Dharma-gateway of Vairocana Buddha.” He aligns clearing away dung with severing the afflictions of views and thought 〔0085a29〕: 「但治見思有漏之法，不論諸地清淨智慧也」 tr. “It treats only the contaminated dharmas of views and thought and does not discuss the pure wisdom of the several grounds.” The twenty years are the one liberation and one uninterrupted path for seeing the truths, together with the nine uninterrupted and nine liberation paths for cultivation 〔0086a14〕. Entrusting the family estate is gathering the three into the one and the śrāvakas becoming buddhas 〔0086c06〕: 「會三歸一，付財與記，說《法華》之教，開佛知見、示真實相，菩薩疑除、聲聞作佛。」 tr. “Gathering the three into the one, entrusting the wealth and giving predictions, teaching the doctrine of the Lotus, opening the Buddha’s knowing-and-seeing and revealing the true mark: the bodhisattvas’ doubts are removed and the śrāvakas become buddhas.”
Zhiyi further runs the five flavors through the parable’s five stages and aligns them with the five periods 〔T34n1718 0086c10〕: 「四大弟子深得佛意，探領一化五味之教」 tr. “The four great disciples deeply grasped the Buddha’s intent and reached back to receive and understand the teaching of the five flavors throughout his single career of transformation”—the milk of the Avataṃsaka, the curds of the Deer Park, the raw cream of the Vaipulya teachings, the clarified cream of Prajñā, and the ghee of the Lotus. The 《玄義》 Profound Meaning of the Lotus similarly uses the four śrāvakas’ reception and understanding in this chapter as proof for the sequence of the five flavors 〔T33n1716 0808b08〕.
Sanlun · Jizang’s 《法華義疏》 T34n1721 (Parallel Witness)
Jizang explains faith and understanding through six gateways 〔T34n1721 0542b20〕: 「一來意門、二釋名門、三出體門、四信解相門、五信解位門、六同異門」 tr. “First, the gateway of the reason for its coming; second, the gateway of explaining the name; third, the gateway of bringing forth its substance; fourth, the gateway of the mark of faith and understanding; fifth, the gateway of the stage of faith and understanding; sixth, the gateway of sameness and difference.” He places it in the reception-and-understanding circuit for those of middle capacity 〔0542b22〕. He opens the parable of the poor son into ten parables, unlike Zhiyi’s five 〔0545a03〕: 「釋此喻不同，今宜開為十：一初為父子喻……十委囑家業喻。」 tr. “Explanations of this parable differ; it should now be opened into ten: first, the initial parable of father and son … tenth, the parable of entrusting the family estate.” Clearing away dung means teaching him to cultivate and sever the bonds 〔0549c05〕: 「正教其修行斷結，顯示小乘教之正宗也。」 tr. “It directly teaches him to cultivate and sever the bonds, revealing the principal teaching of the lesser vehicle.” The secret entrustment of wealth is the 《大品》 Mahāprajñāpāramitā teaching 〔0551c03〕: 「因聞《法華》得悟《大品》，故領《大品》付財教也」 tr. “Because hearing the Lotus enabled them to awaken to the Great Prajñā, they receive and understand the Great Prajñā teaching of entrusting the wealth.” Entrusting the family estate is the direct teaching of the Lotus, and the Tathāgata’s wisdom is the One Vehicle 〔0554a14〕: 「如來智慧即是一乘」 tr. “The Tathāgata’s wisdom is precisely the One Vehicle.”
The Placements of the Three Houses Recorded Together (Recorded without Adjudication)
On the same parable of the poor son: Kuiji reads the poor son as a śrāvaka of indeterminate lineage who has turned back, aligns one day’s wage of nirvāṇa with the two obstructions and two kinds of birth and death, and explains the treasury coming of itself as the root consciousness becoming mirror wisdom; Zhiyi opens the story into five parables, runs the five flavors through its five stages and aligns them with the five periods, explains clearing away dung as severing the afflictions of views and thought, and entrusting the family estate as gathering the three into the one; Jizang opens the story into ten parables, explains clearing away dung as severing the bonds, the entrustment of wealth as receiving the 《大品》 Great Prajñā teaching, and the entrustment of the family estate as the One Vehicle of the Lotus. Zhiyi’s fivefold and Jizang’s tenfold divisions differ in granularity. They are recorded side by side without adjudication. 「除糞＝除諸法戲論之糞」 tr. “clearing away dung = clearing away the dung of conceptual proliferation concerning dharmas” is the sutra’s own wording in its application 〔T09n0262 0017b21〕; Zhiyi and Jizang align it with 「斷見思／斷結」 tr. “severing views-and-thought / severing the bonds,” not with a separate category of 「斷戲論」 tr. “severing conceptual proliferation.” These are not conflated.
V. Terminology
| 漢 | Ancient-transmitted Sanskrit (romanization · pronunciation aid) | Attestation by the ancient masters | Meaning |
|---|---|---|---|
| 信解 | adhimukti (resolute understanding) | Dharmarakṣa renders the title as 「信樂」 tr. “faith and joy” 〔T09n0263 信樂品第四〕. Kuiji says: 「非信不解、非解不信，信而解故名為信解」 tr. “It is not faith without understanding, nor understanding without faith; because one has faith and thereby understands, it is named faith and understanding” 〔T34n1723 0770c30〕 | Doubt about the great vehicle is broken and faith arises; delusion is broken and understanding arises—understanding born of faith |
| 窮子 | — | Kuiji judges him to be a śrāvaka of indeterminate lineage who turned back from an inferior-grade initial resolve 〔T34n1723 0772b14〕 | The son who abandoned his father and fled, living in poverty in another country; he represents members of the two vehicles who turned back from the great and wandered in birth and death |
| 除糞 | — | The sutra’s application: 「蠲除諸法戲論之糞」 tr. “clear away the dung of conceptual proliferation concerning dharmas” 〔本經 0017b21〕. Kuiji aligns it with severing the afflictive obstruction 〔T34n1723 0775a10〕; Zhiyi and Jizang align it with severing views-and-thought or severing the bonds 〔T34n1718 0085a29·T34n1721 0549c05〕 | The menial work of clearing away dung; it represents the two vehicles’ practice of severing afflictions and the smallness of what they attain |
| 涅槃一日之價 | — | Kuiji: 「唯得惑障解脫，不得智障解脫；唯得離分段生死解脫，非得離所知障及變易解脫」 tr. “They attain only liberation from the afflictive obstruction, not liberation from the cognitive obstruction; only liberation from sectional birth-and-death, not liberation from the cognitive obstruction and transformational birth-and-death” 〔T34n1723 0777b19〕 | One day’s wage for hired labor; it represents the small worth of the lesser fruit when set against the treasury of the great vehicle |
| 寶藏 | — | Kuiji: 「識達本識當成鏡智」 tr. “Consciousness realizes that the root consciousness will become mirror wisdom” 〔T34n1723 0779c18〕 | The immensely wealthy elder’s treasury and family estate; it represents the Tathāgata’s knowing-and-seeing and the buddha-fruit of the One Vehicle |
| 不定種姓 | aniyata-gotra | Kuiji cites the 《佛地論》: 「不定種姓根機成熟……迴心向大」 tr. “the faculties of those of indeterminate lineage mature … and they turn their minds toward the great vehicle” 〔T34n1723 0776c30〕 | Members of the two vehicles whose lineage is not fixed and who turn their minds toward the great vehicle at the Lotus assembly |
In this chapter, adhimukti and aniyata-gotra are retained only as pronunciation aids tied to the ancient masters’ transmitted terms. Entries marked “—” lack an attestable ancient-master transliteration here and are not reconstructed from modern critical editions.
VI. Similes · Rhetoric
(1) The parable of the poor son—the second of the Lotus Sutra’s seven parables and the principal parable of this chapter — 〔T09n0262 0016b–0017b 長行·0017c–0019a 迦葉重頌〕 tr. “[T09n0262 0016b–0017b, prose · 0017c–0019a, Mahākāśyapa’s repeated verse]”:
| Dharma represented | Image in the parable | Meaning disclosed |
|---|---|---|
| The Tathāgata | The immensely wealthy elder, whose treasures are immeasurable and who constantly remembers his son | The Buddha is the Dharma-father who constantly remembers the sons of the two vehicles who turned back from the great |
| The two-vehicle śrāvakas | The poor son, who abandoned his father and fled and whose resolve is lowly | Sentient beings turn back from the great and wander in birth and death, delighting in a lesser Dharma like the son living in poverty |
| The Buddha appears to engage in the same severing of affliction and teaches the two-vehicle teaching | Two gaunt men are sent in secret; the father puts on soiled clothing; the son is hired to clear away dung | The Buddha conceals his excellent marks, provisionally establishes the two-vehicle teaching, and gradually leads those of the two vehicles |
| The two vehicles sever afflictions and attain the lesser vehicle | Clearing away dung · one day’s wage of nirvāṇa | They sever views-and-thought and attain the lesser fruit, which against the great-vehicle treasury is only one day’s wage |
| The One Vehicle is entrusted and the śrāvakas become buddhas | At the point of death, the father entrusts the estate and declares, “This is my son” | After the Prajñā teaching, the Lotus is taught: the One Vehicle is entrusted and the prediction of buddhahood is bestowed |
| The śrāvakas receive and understand | The treasury comes of itself although the son had no thought of seeking it | Those of the two vehicles now know that they truly are sons of the Buddha; the treasury of the One Vehicle is spontaneously attained |
Kuiji gathers the poor son’s former lack of aspiration into six images 〔T34n1723 0772a30〕: the initial arousal of resolve · falling back and flowing through birth and death · seeing the Buddha again midway · refusing to cultivate the great · being transformed through the two vehicles · being shown the great but having no aspiration for it.
(2) Half-word and full-word (Tiantai’s parallel alignment) — Zhiyi aligns the half-word teaching of the two vehicles with the poor son and the full-word Dharma-gateway of Vairocana with the elder 〔T34n1718 0080b16〕. The image displays the partial teaching received by the two vehicles against the completeness possessed by the Tathāgata.
VII. Cross-Reading · Carrying Forward
(1) Treatises upon which this chapter relies (cited by Kuiji’s 《玄贊》 · stable citations · treatises in this collection that bear upon one another):
- Vasubandhu’s 《法華論》 (法華經論) — the treatise-source for the seven kinds of overweening pride and for the poor-son parable’s counteraction of the second, 「求聲聞解脫人一向增上慢」 tr. “the single-minded overweening pride of persons seeking śrāvaka liberation” 〔T34n1723 0770c01〕.
- The 《佛地論》 Buddhabhūmi Treatise — the turning of indeterminate lineage toward the great vehicle and the relinquishment of the sectional body in order to receive the transformational body 〔0776c29〕.
- The 《瑜伽師地論》 Yogācārabhūmi — 「唯為發趣求大乘者說諸法空」 tr. “the emptiness of dharmas is taught only for those setting out in pursuit of the great vehicle” 〔0777c12〕.
- The 《成唯識論》 Cheng Weishi Lun — the treatise-source for the two obstructions and the two kinds of birth and death, verbalizing seeds, and the root consciousness becoming mirror wisdom in the transformation of the basis.
(2) Cross-Reading within the Lotus: the parable of the burning house in the preceding 〈譬喻品第三〉 “Chapter 3, The Parable” is the Buddha’s opening of the provisional, a parable spoken by the Buddha. The parable of the poor son in the present chapter is the four great śrāvakas’ own declaration of reception and understanding, a parable spoken by the śrāvakas. From the side of the two vehicles, it confirms the opening of the provisional to reveal the real. The second of the seven parables thus carries forward the first. In the following 〈藥草喻品第五〉 “Chapter 5, The Parable of the Medicinal Herbs,” the Tathāgata confirms their understanding through the parable of the herbs, carrying the present chapter forward in turn.
(3) Carrying Forward: Huizhao’s 《法華玄贊義決》 T34n1724 carries forward Kuiji’s Cien line; Zhanran’s 《法華文句記》 T34n1719 carries forward Zhiyi’s Tiantai line. Each carries forward its own tradition; the lines are recorded without adjudicating.
VIII. Placement of the Editions
- 羅什 T262 (base text): 〈信解品第四〉 begins at 〔T09n0262 0016b07〕（卷二）. Opening reception and understanding 0016b13 · beginning of the poor-son parable 0016b25 · seeing the father and becoming afraid 0016c12–21 · secret sending and clearing away dung 0017a07–10 · twenty years clearing away dung 0017a27 · entrusting the wealth at the point of death 0017b08–14 · the treasury comes of itself 0017b16 · application, “the elder is the Tathāgata” 0017b18 · clearing away the dung of conceptual proliferation 0017b21 · one day’s wage of nirvāṇa 0017b22 · Mahākāśyapa’s repeated verse 0017c–0019a · “within the path of the One Vehicle, teaching three according to what is fitting” 0019a11. Source file: the Source-Text layer, verified word for word.
- 竺法護 T263 〈信樂品第四〉 begins at 〔T09n0263 0080a07〕: beginning of the poor-son parable, with twenty or thirty years, 0080b01 · seeing the father and being unable to calm himself for fear 0080b15 · entrusting elephants and horses and training him in carts and horses, with no episode of clearing away dung, 0080c02 · entrusting the wealth, “this is my son,” 0080c21 · application, “represents the Tathāgata” and “through the five supernormal powers remove the coverings of the five aggregates,” 0080c26 · closing verse, “this honored buddha-way,” 0083a29.
- 添品 T264 〈信解品第四〉 begins at 〔T09n0264 0149a20〕: beginning of the poor-son parable 0149b08 · “hiring you to clear away dung” 0149c18 · one day’s wage of nirvāṇa 0150b01 · “within the path of the One Vehicle, teaching three according to what is fitting” 0151c17. 〔七義句逐字同羅什，異體字：虎珀／琥珀、鹽醋／鹽酢、通泰／以通泰〕 tr. “[All seven doctrinal passages agree word for word with Kumārajīva, apart from the graphic variants 虎珀／琥珀, 鹽醋／鹽酢, and 通泰／以通泰.]”
- 窺基《玄贊》 T34n1723 (the expository mirror): 〈信解品〉 spans 〔0770b23〕–〔0781a02〕（卷六末–卷七本）. Three gateways 0770b24 · the poor son counteracts the second kind of pride 0770c01 · the chapter’s main text in three parts 0771a16 · six images gathering the former lack of aspiration 0772a30 · inferior-grade arousal of resolve and falling back 0772b14 · verbalizing seeds 0772b30 · driven by lineage, seeds arising near and maturing far away 0773b23 · the two men sent in secret and no two substances 0774c26 · clearing away dung as severing the afflictive obstruction 0775a10 · soiled clothes as appearing to sever affliction 0775b13 · clearing away dung as the preparatory and uninterrupted stages 0776a01 · indeterminate lineage and falling back 0776c06 · the Buddhabhūmi Treatise on indeterminate lineage turning toward the great 0776c29 · no prior thought of seeking, roots maturing spontaneously 0777a07 · one day’s wage of nirvāṇa and the two obstructions 0777b19 · the Yogācārabhūmi on teaching emptiness only for the great vehicle 0777c12 · the root consciousness becoming mirror wisdom 0779c17 · turning toward the great from nirvāṇa with remaining basis 0780b09.
- 智顗《文句》 T34n1718 (parallel witness): middle-capacity reception and understanding 0079c16 · immediate and remote reception 0079c21 · the poor son in five parables 0080b01 · half-word and full-word 0080b16 · clearing away dung as severing views-and-thought 0085a29 · twenty years as the paths for views-and-thought 0086a14 · entrusting the family estate as gathering the three into the one 0086c04 · reaching back to receive the five flavors 0086c09.
- 智顗《玄義》 T33n1716 (parallel witness): the sequence of the teaching received by the four śrāvakas in the Chapter on Faith and Understanding 0808b08 · clearing away dung and the milk-and-curds flavors 0808b23.
- 吉藏《法華義疏》 T34n1721 (parallel witness): six gateways 0542b20 · middle-capacity reception and understanding 0542b22 · the poor son in ten parables 0545a02 · clearing away dung as severing the bonds 0549c04 · entrusting the wealth as receiving the Great Prajñā teaching 0551c03 · entrusting the family estate as the Tathāgata’s wisdom and the One Vehicle 0554a14.
- Record of formation: Dharmarakṣa’s 〈信樂品〉 “Chapter on Faith and Joy” has no episode of 「除糞」 tr. “clearing away dung,” no 「涅槃一日之價」 tr. “one day’s wage of nirvāṇa,” and no line 「於一乘道隨宜說三」 tr. “within the path of the One Vehicle, teaching three according to what is fitting.” It gives the period of separation as 「二三十年」 tr. “twenty or thirty years,” while Kumārajīva and the supplemented edition give 「五十」 tr. “fifty.” The supplemented edition agrees word for word with Kumārajīva apart from graphic variants.