Now the rich man became ill. He knew that he would die soon. He said to the poor son, ‘I have a great deal of gold, silver, and other treasures. My storehouses are filled with them. You know the amounts of them. You know what to take, and what to give. This is what I have in mind. Know this! You are not different from me in all this. Be careful lest the treasures be lost!’

They already knew that [the Buddha] had preached various sūtras of the Greater Vehicle, such as when, [for instance], he ordered Subhūti to preach the Prajña(-pāramitā Sūtras) so that all might be taught that it was their own property.

“Thereupon the poor son obeyed his order. He took custody of the storehouses of gold, silver, and other treasures, but did not wish to take anything worth even a meal from them. He still stayed in his old lodging. He could not yet give up the thought that he was base and mean [lowly and inferior].

Although he received what he was entrusted with, he did not yet realize that it was his own property. He felt, therefore, [lowly and inferior].

“After a while the father noticed that his son had become more at ease and peaceful, that he wanted to improve himself, and that he felt ashamed of the thought that he was base and mean. The time of the death of the father drew near. The father told his son to call in his relatives, the king, ministers, kṣatriyas, and householders.

This is the third paragraph. His mind became open, and the incipient, subtle triggering-mechanism for embracing the Greater [Vehicle] was manifested. Following this [the father] gathered his kinsmen, announcing to them that he was his son: this refers to the preaching of the Dharma Blossom Sūtra.

When they all assembled, he said to them, ‘Gentlemen, know this! This is my son, my real son. He ran away from me when I lived in a certain city,

This refers to the place where formerly two trillion [future] Buddhas received transformative teaching. The merits of the transformative teaching had not yet matured, and he forsook “me” and ran off to hide himself in the three spheres.

and wandered with hardships for more than fifty years

He drifted through the five forms of existence, ready to taste “loneliness” and “hardship.”

“World-Honored One! At that time the poor son was very glad to hear these words of his father. He had the greatest joy that he had ever had. He thought, ‘I never dreamed of having this store of treasures myself. It has come to me unexpectedly.’

The preceding three paragraphs explain how the unsurpassed treasures reached him of themselves. Here this meaning is clearly shown.

The poor son was glad to be treated kindly, but still thought that he was a humble employee. Therefore, the rich man had him clear dirt for twenty years.

Seeing the truth and meditating on it have taken him ten [years] each: so it is said, “twenty years.”

After that the father and son trusted each other. Now the son felt no hesitation in entering the house of his father [Came and went at his ease]

[The Buddha] had him hear about the Greater Vehicle, and so he came and went to this li at his ease without harboring any doubt.

but still lodged in his old place.

He heard the teaching of the Greater Vehicle preached and was led to know that it was what he had already had, and yet he did not comprehend it: he was “lodged in the same place as before.”

Some days later he saw his son in the distance from the window. The son was weak, thin, worn-out, and defiled with dirt and dust.

Spiritual penetration is deposited in the six feelings; thus, “through a window he [they] saw.” The body is not the outcome of meritorious virtues: it is “weak and emaciated.” The bonds and the instigators of depravities (kleśa or anuśaya) [caused them to] receive it [i.e., the body]: it is “unclean with dirt and dust.”

The father took off his necklace, his garment of thin and soft cloth, and other ornaments. He put on tattered and dirty clothing, smeared himself with dust,

[The Buddha] hid the Dharma-body [in himself] in a mysterious way: he “removed (his) ornaments.” This shows that a bodhisattva becoming a Buddha is not merely interested in external pomp: he “puts on a dirty, tar-stained garment.” Also he was reborn from the bonds and passion instigators: he was “smearing dust over his body.

carried a dirt-utensil in his right hand. He looked fearful.

He had not practiced [the path] free from depravities (anāsrava); this is what took a dung shovel means. It is convenient and easy; hence, “the right hand.” It looked as if he had warded off depravities: he was “frightful in appearance.”

He [came to the workers and] said, ‘Work hard! Do not be lazy!’

When [the Buddha] turned the Dharma wheel (cakra) at the Deer Park, he preached to that effect.

With this expedient the father came to his son.

The li of the Buddha was cut off from men, [so that] [the Buddha], by condescending to demonstrate, “contrived” to establish contact [with men].

He said to him, ‘Man! Stay here and work! Do not go anywhere else! I will pay you more.

By entering into the path free from depravities, he was destined not to return to birth and death: he “worked here always, and did not go anywhere else.” The pleasure he achieved surpassed that of the seven expedient positions [of the Lesser Vehicle] hence, “increase your wages.”

Do not hesitate to take trays, rice, flour, salt and vinegar as much as you need! You can have an old servant if you want to.

Nowhere are the meritorious virtues free from depravities lacking or few: they are [like] “salt, vinegar, or that sort of thing.” The spiritual penetration of the two vehicles originally is limited and weak: they are “other servants, aged and decrepit.”

When you work, you do not deceive [the other workers]. You are not lazy.

He felt at home in the Dharma of the Lesser Vehicle, which is meant in the statement, “I have never seen you guilty of these evils, as are the other workmen.” The other workmen refer to the seven expedient positions [of the Lesser Vehicle]. It follows that the seven expedient positions are with “these evils.”

The rich man gave him a name and called him son.

Those who have obtained [the path] free from depravities have been “called” as if they were the Buddha’s sons, but have not yet been spoken of as his real sons.