[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法華經義記](https://indike.org/pramana/in.bauddha.taisho.1715) › 6.7 # 法華經義記 6.7 法華經義記 6.7 - **Language:** Classical Chinese ### [6.7](https://indike.org/pramana/in.bauddha.taisho.1715.6.7) 從「既已得之」此下是第二明見子受喚也。內合眾生有二乘機、可受二乘之教，此則領火宅中第二「父知其子先心各有所好」也，亦即是〈方便品〉中「復作如是念，我出濁惡世，如諸佛所說，我亦隨順行」見三乘人機也。就此見子受喚中亦有四階者，今言「既已得之」，此是第一明眾生有堪聞之機，後亦為說必生外凡夫善根，即是「心各勇銳」義也。具陳上事者，此是第二階，明眾生有能堪受之機，後亦為說必生內凡善根，「互相推排」也。「爾時窮子先取其價尋與除糞」，此是第三階，見眾生有能行之機，後亦為說必生無相行已上見諦思惟治道斷結之能，即是「競共馳走」義也。所以言「先取其價」者，即是三界外盡、無生智，二乘人要先標心三界外有盡、無生智，然後只修行斷煩惱，即此是取其價義也。「其父見子愍而怪之」者，此是第四階，明長者起愍傷之念，內合如來見眾生只有修行得羅漢果之機，起慈愍之心，念其取小不取大意，此是即「諍出火宅」義，亦猶在法身地也。 > From "having already attained him" onward is the second \[section\], which explains seeing that the son accepts the summons. Inwardly applied, sentient beings possess the capacity for the two vehicles and can receive the teaching of the two vehicles; this assimilates the second \[phase\] in the burning house, where "the father knew that his sons' minds each had their predilections", and also in the "Skillful Means" chapter, "Again making this thought: 'I have appeared in an evil world of turbidities; as the Buddhas have spoken, I too shall act accordingly'", seeing the capacity of the people of the three vehicles. In this seeing that the son accepts the summons there are also four steps: now saying "having already attained him" is the first, explaining that sentient beings possess the capacity capable of hearing, and when later it is preached to them, it will surely give rise to the good roots of external worldlings, which is the meaning of "their minds each became ardent and keen". "Set forth the above matters in detail" is the second step, explaining that sentient beings possess the capacity capable of receiving, and when later it is preached to them, it will surely give rise to the good roots of internal worldlings, "pushing and jostling one another". "Then the poor son first took his wage and soon shoveled dung": this is the third step, seeing that sentient beings possess the capacity capable of practice, and when later it is preached to them, it will surely give rise to the ability, from signless practice onward, of the antidotal paths of seeing the truth and of contemplation to sever the fetters; this is the meaning of "racing competitively together". The reason it says "first took his wage" is that it is the knowledge of exhaustion and knowledge of non-arising beyond the three realms; the people of the two vehicles must first set their minds on the knowledge of exhaustion and of non-arising beyond the three realms, and only then cultivate the practice of severing afflictions—this is the meaning of taking the wage. "His father saw his son, pitied him, and wondered at it": this is the fourth step, explaining that the elder gave rise to a thought of pity and sorrow. Inwardly applied, the Tathāgata sees that sentient beings have only the capacity for cultivating practice to attain the fruition of an arhat, and gives rise to a mind of loving pity, mindful of his intent to grasp the small and not grasp the great; this is the meaning of "vying to emerge from the burning house", and is still on the ground of the Dharmakāya. > — English (machine translation) (machine translation) - [Previous: 6.6](https://indike.org/pramana/in.bauddha.taisho.1715.6.6) - [Next: 6.8](https://indike.org/pramana/in.bauddha.taisho.1715.6.8) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1715.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.6.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1715.6.7](https://indike.org/pramana/in.bauddha.taisho.1715.6.7) · Pramāṇa