法華經義記 5.64

5.64

「即遣傍人急追將還」以下是第三呼子不得譬，即領火宅中言「我身手有力」，明長者救子不得譬，遠領〈方便品〉中「我始坐道場」下，明以大乘化眾生不得也。上火宅譬中本有勸、誡兩段，各分為三別，今此中即併領之，既併領時開為三段。第一訖「何為見捉」名一喚不來，即領上勸擬宜與無機。第二從「使者執之逾急」下訖「悶絕躄地」，此名為再喚不來，即領上誡擬宜與無機。第三從「父遙見之」下，名為父置兒譬，即併領誡、勸兩家息化也。是則領開譬中不相應，領合譬中言相應也。又就此三段中各開為二。初段中二者，第一領上勸教擬宜，第二「窮子驚愕」以下明無機。就兩段中各自有二重，領勸教擬宜有二者，第一言「即遣傍人急追將還」，此領上思惟作勸教，即是「是長者作是思惟我身手有力」，所以言傍人者，此就經教為義也。理是正，大乘言教是傍，教乃詮於理，然教非即是理，故言傍人也。

"He immediately dispatched an attendant, hastily pursuing [him] to bring [him] back" and below is the third [section], the parable of failing to summon the son. This directly corresponds to the statement in the burning house [parable], "I have strength in my body and hands," explaining the parable of the elder being unable to rescue the sons; and it remotely corresponds to the "Expedient Means Chapter," from "When I first sat at the place of awakening" downwards, explaining being unable to transform sentient beings by means of the Great Vehicle. Above, in the parable of the burning house, there were originally two sections, exhortation and admonition, each divided into three distinct [parts]. Now, here, both are brought together in correspondence; and when thus brought together, they unfold into three sections. The first, ending at "Why am I seized?", is called the first calling without him coming, which directly corresponds to the above tentative adaptation of the exhortation and the lack of capacity. The second, from "The messenger seized him all the more urgently" downwards, ending at "fainting away and falling prostrate on the ground", is called the second calling without him coming, which directly corresponds to the above tentative adaptation of the admonition and the lack of capacity. The third, from "The father saw him from afar" downwards, is called the parable of the father letting the son go, which brings together both the admonition and exhortation with regard to the cessation of teaching. Thus, it corresponds to the non-correspondence in the unfolding of the parable, and corresponds to the statement of correspondence in the application of the parable. Furthermore, within these three sections, each unfolds into two. Of the two within the initial section, the first corresponds to the above tentative adaptation of the teaching of exhortation, and the second, from "The poor son was alarmed and bewildered" downwards, explains the lack of capacity. Within each of these two sections, there are two layers. Of the two regarding the correspondence to the tentative adaptation of the teaching of exhortation: the first is the statement, "He immediately dispatched an attendant, hastily pursuing [him] to bring [him] back"; this corresponds to the above contemplating making the teaching of exhortation, which is "This elder made this reflection: 'I have strength in my body and hands.'" The reason it says "attendant" is that this is construed in terms of scriptural teaching: principle is primary, while the verbal teaching of the Great Vehicle is secondary. The teaching indeed expresses the principle, but the teaching is not identical to the principle; hence it is called an attendant.