法華經義記 6.16

6.16

「世尊我等以三苦故，於生死中受諸熱惱，迷惑無知樂著小法」，此三句合上第三喚子不得譬。上譬中本有三，第一領勸擬宜與無機，第二領誡擬宜與無機，第三併領誡、勸兩家息化。今者唯合前兩段，不合第三領息化。但上領勸誡擬宜與無機中各有二也。領勸中有二者：一領勸教擬宜，其中有二合，皆不合也；二明無機其中亦有二，今者合之。領誡中有二：一者領誡擬宜，其中有二階，今不合也；二者領誡無機，其中有二，今亦合之。是故今者不合兩家擬宜，唯合兩家無機。領勸無機中有二者：一明有小，二明無大。領誡無機中有二者：一明無大，二明有小。今者併合兩家無大機，亦併合兩家有小機。而此合中有所長則為兩種，今言「我等以三苦故於生死中受諸熱惱」此是第一，先釋所以無大之意，正由五濁障，故無大機。三苦者是三界中苦，不道苦苦、壞苦、行苦也。第二正合，「迷惑無知」，此則合領誡勸兩家無大。上領勸無大機言「稱怨大喚我不相犯何為見捉」，領誡無大機言「于時窮子自念無罪而被囚執此必定死」，今言「迷惑無知」只是無大乘機也。「樂著小法」此一句合兩家有小機，勸中有小言「窮子驚愕」，誡中小言「轉更惶怖悶絕躄地」，此皆明有小機。今言「樂著小法」，只是有小機，故樂著小法也。

"World-Honoured One, because of the three sufferings, we underwent various torments in saṃsāra, being confused and ignorant, delighting in and clinging to small teachings"—these three lines match the third parable above, of failing to summon the son. In that parable above, there were originally three parts: first, understanding the tentative adaptation of exhortation and the lack of capacity; second, understanding the tentative adaptation of admonition and the lack of capacity; third, combining the understanding of the cessation of teaching by both admonition and exhortation. Now, it only matches the first two sections, not matching the third, understanding the cessation of teaching. But within the understanding of the tentative adaptation of exhortation and admonition and their lack of capacity above, there were two parts in each. In the understanding of exhortation there were two: first, understanding the tentative adaptation of the teaching of exhortation, within which there were two matches, neither of which is matched now; second, explaining the lack of capacity, within which there were also two, which are matched now. In the understanding of admonition there were two: first, understanding the tentative adaptation of admonition, within which there were two steps, which are not matched now; second, understanding the lack of capacity for admonition, within which there were two, which are also matched now. Therefore, now it does not match the tentative adaptations of the two, but only matches their lack of capacity. In understanding the lack of capacity for exhortation there were two: first, explaining the presence of the small; second, explaining the absence of the great. In understanding the lack of capacity for admonition there were two: first, explaining the absence of the great; second, explaining the presence of the small. Now, the absence of capacity for the Great [Vehicle] in both is combined and matched, and the presence of capacity for the small in both is also combined and matched. Moreover, in this application there is an extension, thus forming two kinds. Now, saying "because of the three sufferings, we underwent various torments in saṃsāra" is the first, initially explaining the meaning of why there was no [capacity for the] great: it was precisely due to the obstruction of the five turbidities that there was no capacity for the Great [Vehicle]. The "three sufferings" are the sufferings within the three realms; it does not speak of the suffering of suffering, the suffering of change, or the suffering of conditioned existence. Second is the actual match: "being confused and ignorant" matches the absence of the great in the understanding of both admonition and exhortation. Above, the understanding of the lack of capacity for the great in exhortation said, "crying out grievance and shouting loudly, 'I have not offended you, why am I seized?'"; the understanding of the lack of capacity for the great in admonition said, "at that time the poor son thought to himself, 'I am innocent yet arrested; this surely means death!'" Now saying "confused and ignorant" simply means lacking the capacity for the Great Vehicle. "Delighting in and clinging to small teachings"—this single line matches the presence of capacity for the small in both. In exhortation, the presence of the small was stated as "the poor son was alarmed"; in admonition, the presence of the small was stated as "becoming even more terrified, fainting and falling to the ground." These both explain that there was capacity for the small. Now saying "delighting in and clinging to small teachings" simply means having capacity for the small, and therefore delighting in and clinging to small teachings.