法華經義記 5.4

5.4

“Śāriputra, after the Buddha saw this”: From here onward is the third, applying the third parable above of the elder being unable to save his sons, explaining that the use of the Great Vehicle cannot convert sentient beings. In the exposition by dharma above, there were three [points]: first, tentative adaptation; second, lack of capacity; third, cessation of teaching. However, in the unfolding of the parable above, there were two divisions: the first established a threefold structure based on the teaching of exhortation, and the second established a threefold structure based on the teaching of admonition. Now, here in the application of the parable, it again forms three sections, but the method is different: first, it combines and correlates the tentative adaptations of both the admonitory and exhortative aspects; second, it correlates the lack of capacity of both the admonitory and exhortative aspects; third, it combines the cessation of teaching of both the admonitory and exhortative aspects. Now, saying “after the Buddha saw this, he then thought: ‘I am the father of sentient beings; I should rescue them from their suffering and difficulties’”: in correlating tentative adaptation, there are two aspects, and this is the first; moreover, rescuing from suffering is the power of great compassion, which first applies the tentative adaptation of the second, the teaching of admonition, where it said above “I should tell them of fearful matters” down to “fully informed the sons.” Second, “giving them the joy of the Buddha's immeasurable, boundless wisdom so that they may disport therein”: this retroactively applies the tentative adaptation of the teaching of exhortation. Stating above “the body and hands have strength” explains that the teaching of exhortation was not seen, so it is not applied here. “Should use a flower-cloth or use benches and tables to bring them out of the house”: this explains the actual tentative adaptation, which is directly applied now. However, above, the flower-cloth illustrated the causes of the Great Vehicle, and the benches and tables illustrated the fruitions of the Great Vehicle; now, in this application, it directly applies the benches and tables and applies the flower-cloth, and also distantly matches “the wisdom I have attained is subtle, wonderful, and foremost” in the “Chapter on Skilful Means,” explaining that the Tathāgata comprehensively used the causes and fruitions of the Great Vehicle to tentatively adapt to sentient beings.