法華經義記 4.28

4.28

From “the children are young and childish” onwards is the second part, properly explaining the lack of capacity. Within this there are two parts: first, “the children are young and childish” explains that sentient beings have the small capacity for heavenly and human rebirth through the five precepts and ten virtuous actions; “lacking understanding” is the second meaning, properly explaining that sentient beings lack the capacity for the Great Vehicle, hence it is said that they “lack understanding.” If one did not mention that they have the small, there would be no way to reveal that they lack the great. In the tentative adaptation above, the third part, from “At that time the Brahma kings” onwards, cited proof to attest to the lack of capacity for the Great [Vehicle]; here no parable is made for it. From “clinging to their play places” onwards is the third part, explaining that the elder ceases the teaching of exhortation; this is the parable for the third stage in the “Skilful Means” chapter above: “I then thought to myself: if I merely praise the Buddha-vehicle, sentient beings are submerged in suffering and cannot believe this Dharma; because they break the Dharma and do not believe, they will fall into the three evil destinies; I would rather not preach the Dharma and swiftly enter nirvāṇa.” “Or they may fall and be burned by the fire” explains that since sentient beings do not have the intention to seek the Great, if one forcibly transformed them with the Great Vehicle, they might turn to give rise to slander and fall into the three destinies; hence it is said that they are “burned by the fire.” “I ought to tell them of frightening things: ‘This house is already on fire, you should come out quickly at once, do not let yourselves be burned and harmed by the fire!’”—from here onwards is the second [section], making the Great Vehicle teaching of admonition. The meaning of admonition is to speak harsh words to press them. Within this there are three sections, which are also parables for the three sections in the exposition by dharma above: first, first tentatively adapting with the teaching of admonition; second, explaining that the children have no capacity capable of receiving admonition; third, explaining that the elder ceases the teaching of admonitory command. Here, “tentative adaptation” is again the parable for the first statement in the “Skilful Means” chapter above: “The wisdom I have attained is subtle and most supreme,” explaining that the Tathāgata tentatively adapts sentient beings using the Great Vehicle. Within this there are naturally two stages: first, first explaining that the elder considers making the teaching of admonitory command, which explains that the Tathāgata considers wishing to tell sentient beings that within the three realms there are the five turbidities, eight sufferings, and birth, old age, sickness, and death pressing them, to make them weary of it; second, properly explaining tentative adaptation.