法華經義記 4.26

4.26

「舍利弗是長者作是思惟」此下竟「視父而已」，是第三明長者救子不得譬，即譬上〈方便品〉中第三「我始坐道場」下六行半偈，明如來用大乘化眾生不得。但上譬本之中有三段，第一言「我始坐道場觀樹亦經行」半行偈，明如來用大乘化眾生不得之處，今者不為作譬也。第二言「於三七日中思惟如此事」半行，明如來用大乘化眾生不得之時節，今者亦不為作譬也。唯為第三正用大乘化眾生不得作譬，然此意本非涉言教，正明如來之意作大乘化道方法。上第三正化不得中本有三段，第一用大乘擬宜，第二無大乘機，第三息大乘化。今者亦具足為此二段作譬，但譬意既委悉，宜開為兩段：第一作勸教，第二從「我當為說怖畏之事」下，作誡教也。如來在世雖復言滿三千、形遍六道，大而為論不出誡、勸兩途，是故出世之始，仍言諸惡莫作眾善奉行，眾善奉行即是大慈勸善，諸惡莫作即是大悲誡惡，是故慈欲與樂勸令行善，悲能拔苦誡令斷惡，故如昔說苦集兩諦，即是大悲誡惡，次明滅道二理，即是大慈勸善。今此譬意亦復如是。就此勸誡之中各有三段，皆擬上譬本中三段者，第一先以勸教擬宜，第二即明諸子無有堪受勸之機，第三息勸教也。今明勸教擬宜，即譬上〈方便品〉中言「我所得智慧微妙最第一」以大乘擬宜。上唯明智慧，今此譬中廣明智之與境，故就此擬宜譬中自有二：第一是「長者作是思惟我身手有力」者，先明長者以身手救濟，內合明如來思惟法身有應之功、智慧有濟拔之力；第二言「當以衣裓若以机案從舍出之」，此正明慈念彌至，欲以衣裓裹子，欲以机案擎之，內合如來正用大乘勸教擬宜，衣裓譬大乘因，机案譬大乘果，欲明如來既有智慧身手以大乘因與眾生，欲以大乘果與眾生令出也。「復更思惟」此是第二，明諸子無有堪受勸之機，即譬上〈方便品〉中第二階，眾生諸根鈍著樂癡所盲如斯之等類，云何而可度？此中有二：第一明大教於其人無用，第二正明無大機。今者第一「此舍唯有一門而復狹小」者，明大乘教之門于時不化得眾生出離三界，此教門於其無用，不能容受義稱狹小也。

From “Śāriputra, this elder then had this thought” down to “only looking at their father,” this is the third section, explaining the parable of the elder being unable to rescue the children; that is, it is the parable for the third part above in the “Skilful Means” chapter, the six and a half verses from “When I first sat at the place of awakening,” which explained that the Tathāgata could not transform sentient beings using the Great Vehicle. However, within the original exposition of the parable above there were three sections: first, the half-verse saying, “When I first sat at the place of awakening, contemplating the tree and walking around it,” which explained the place where the Tathāgata could not transform sentient beings using the Great Vehicle, for which no parable is made here; second, the half-verse saying, “For three weeks I pondered such matters,” which explained the time when the Tathāgata could not transform sentient beings using the Great Vehicle, for which no parable is made here either; it is only for the third section—properly [explaining that he] could not transform sentient beings using the Great Vehicle—that a parable is made. Yet this intent originally does not concern verbal teaching; it properly explains the Tathāgata's intent regarding methods for the path of transformation through the Great Vehicle. Originally, within that third section above, [explaining that he] could not properly transform [them], there were three sections: first, tentative adaptation using the Great Vehicle; second, lack of capacity for the Great Vehicle; third, cessation of teaching the Great Vehicle. Here, parables are also fully provided for these two sections; however, since the meaning of the parable is detailed, it should be divided into two sections: first, making the teaching of exhortation; second, from “I shall tell them of frightening things” onwards, making the teaching of admonition. Although when the Tathāgata was in the world his words filled the three thousand [realms] and his forms pervaded the six destinies, broadly speaking they do not go beyond the two ways of admonition and exhortation. Therefore, at the beginning of his appearance in the world, he still said: “Do not commit any evils; respectfully practise all goods.” “Respectfully practise all goods” is great benevolence exhorting good; “do not commit any evils” is great compassion admonishing evil. Therefore, benevolence wishes to give joy and exhorts to practise good; compassion can eradicate suffering and admonishes to cut off evil. Thus, just as he previously taught the two truths of suffering and accumulation, which was great compassion admonishing evil, and next explained the two principles of cessation and path, which was great benevolence exhorting good, the meaning of this parable is likewise. Within this exhortation and admonition there are each three sections, each corresponding to the three sections in the original parable above: first, first tentatively adapting with the teaching of exhortation; second, properly explaining that the children have no capacity capable of receiving exhortation; third, cessation of the teaching of exhortation. Now, explaining tentative adaptation with the teaching of exhortation is the parable for the statement in the “Skilful Means” chapter above, “The wisdom I have attained is subtle and most supreme,” [which was] tentative adaptation using the Great Vehicle. Above it only explained wisdom; here in this parable it broadly explains both wisdom and its object. Therefore, within this parable of tentative adaptation there are naturally two parts: first, “the elder had this thought: ‘I am physically strong and have hands,’” which first explains that the elder rescues [them] with his body and hands, internally applied to explain that the Tathāgata considers the efficacy of the Dharma-body in responding [to capacities] and the power of wisdom to rescue and liberate; second, the words, “I ought to take them out of the house using a garment-fold or using a bench,” which properly explain that his benevolent concern was extreme, wishing to wrap the children in a garment-fold and carry them on a bench, internally applied to the Tathāgata properly making tentative adaptation with the teaching of exhortation of the Great Vehicle—the garment-fold is a parable for the cause of the Great Vehicle, the bench is a parable for the fruition of the Great Vehicle, intending to explain that since the Tathāgata possessed the body and hands of wisdom, he wished to give sentient beings the cause of the Great Vehicle and the fruition of the Great Vehicle to make them escape. “He further considered” is the second part, explaining that the children have no capacity capable of receiving exhortation, which is the parable for the second stage in the “Skilful Means” chapter above: “Sentient beings’ faculties are dull, attached to pleasures and blinded by folly; such kinds as these, how could they be crossed over?” Within this there are two parts: first, explaining that the great teaching is of no use to those persons; second, properly explaining that they lack the capacity for the Great [Vehicle]. Here, the first part, “this house has only one gate, and it is moreover narrow and small,” explains that the gate of the teaching of the Great Vehicle at that time could not transform sentient beings so that they could leave the three realms; this teaching-gate was of no use to them, and since it could not accommodate them, it is called narrow and small.