法華經義記 6.4

6.4

「使者執之」此下是第二，名為再呼不來段，上領誡宜與無機，就中亦有二：第一先領誡教擬宜，第二「于時窮子」以下領無機。又就此二段中各有二重。誡教擬宜中有二者，即是領譬說兩段，「使者執之逾急」此是第一，領上思惟作誡教，則是火宅中「我當為說怖畏之事」，大乘誡教疾，故言急也。第二「強牽將還」正領誡教擬宜，即火宅中「如所思惟具告諸子」，明于時小機與大教不相從，故言強牽也。第二「于時窮子自念無罪」下是領誡無機，就中亦有二，即是領譬說兩段，第一言「于時窮子自念無罪而被囚執此必定死」，此先領無大機，即是火宅中第二正明無大機「不肯信受不驚不畏了無出意」下是也。我既無有大機汝強用誡教逼我，或起誹謗斷善根慧命也。「轉更惶怖悶絕躄地」此是第二追領有小機，即是火宅中第一有人天小機，「父雖憐愍善言誘喻，而諸子等樂著嬉戲」也。小機不堪受大教，如躄地也。

From "The messenger seized him" downwards is the second [section], named the section of the second calling without him coming. Above, it corresponds to the adaptation of the admonition and the lack of capacity; within it, there are also two: first, the prior correspondence to the tentative adaptation of the teaching of admonition; second, from "Thereupon the poor son" downwards, corresponding to the lack of capacity. Furthermore, within these two sections, each has two layers. In the tentative adaptation of the teaching of admonition, there are two, which directly correspond to the two sections of the exposition of the parable: "The messenger seized him all the more urgently"—this is the first, corresponding to the above contemplating making the teaching of admonition, which is in the burning house, "I ought to tell them of terrifying matters." The Great Vehicle's teaching of admonition is swift, so it says "urgently." Second, "dragging him back by force" directly corresponds to the tentative adaptation of the teaching of admonition, which is in the burning house, "As he had contemplated, he told the sons in full." It explains that at that time the small capacity did not comply with the great teaching; hence it says "dragging him back by force." Second, from "Thereupon the poor son thought to himself that he was without guilt" downwards is the correspondence to the admonition's lack of capacity. Within it, there are also two, which directly correspond to the two sections of the exposition of the parable. First, the statement, "Thereupon the poor son thought to himself that he was without guilt and yet was captured and held; this [means] he must surely die"—this first corresponds to the lack of capacity for the Great [Vehicle], which is the second part in the burning house directly explaining the lack of capacity for the Great [Vehicle]: "they were unwilling to believe and accept it, were not startled and not frightened, and had no intention at all of coming out," and so forth. Since I have no capacity for the Great [Vehicle], if you forcefully press me with the teaching of admonition, I might give rise to slander and sever the roots of goodness and the life of wisdom. "Becoming still more terrified, fainting away and falling prostrate on the ground"—this is the second, retrospectively corresponding to having the small capacity, which is the first part in the burning house on having the human and celestial small capacity: "Although the father had pity and enticed them with good words, the sons were attached to playful amusement." The small capacity cannot bear receiving the great teaching, just like falling prostrate on the ground.