法華經義記 6.6

6.6

"At that time the elder, wishing to entice his son"—from here downwards is the fourth [section], the parable of summoning the son and succeeding. This is the fourth parable and fifth parable jointly corresponding to the fourth parable above. Now, this fourth parable corresponds to the former two sections within the fourth parable above: tentative adaptation and seeing the capacity of the three vehicles. Within this parable there are naturally two sections: first, explaining the father summoning the son; second, from "Having already obtained him" downwards, explaining seeing the son accept the summons. Speaking in terms of internal match: first it corresponds to the Buddha using the three vehicle teaching for tentative adaptation, and afterwards seeing that the persons of the three vehicles can receive it. Within each of these two sections there are four steps. In the father summoning the son there are four steps; speaking provisionally in terms of the outer parable: first, first searching for persons who can be sent; second, then obtaining persons who can be sent; third, speaking with the persons sent; fourth, the emissaries receiving the order and summoning him. Now, as for "The elder, wishing to entice his son, devised an expedient means": this is the first, searching for persons who can be sent, internally matching the explanation that the Tathāgata searches for the three vehicle teaching; this corresponds to "I must now devise an expedient means" in the burning house. "Secretly dispatching two men of emaciated appearance and lacking majestic virtue": this is the second, obtaining persons who can be sent, internally matching the explanation that the Tathāgata obtains the two vehicle teaching in the stage of the Dharma-body; at that time he had not yet spoken the two vehicle teaching, but it was merely a tentative adaptation in the stage of the Dharma-body, hence it says "secretly dispatching." "Emaciated appearance": naming the teaching based on principle, if one uses the Great Vehicle teaching to express the Great Vehicle principle, it is called a radiant and flourishing appearance; now, the two vehicle teaching cannot express the principle of the Great Vehicle cause and effect, hence it says "emaciated." "Lacking majestic virtue": the two vehicle teaching does not state that śrāvakas and pratyekabuddhas possess the thirty-two marks, eighty minor signs, four fearlessnesses, and other virtues; hence it says "lacking majestic virtue." Previously it was called the expedient means of the three vehicles; why does it now speak of the two vehicles? Commentators say: "Now it only speaks of the two persons, śrāvakas and pratyekabuddhas, receiving understanding, so it still speaks of the two vehicles." "You may go to that place" downwards is the third, speaking with the emissaries, internally matching the explanation of the Buddha's method of making the two vehicle teaching: the four noble truths are like this, and the twelve links of dependent origination are like that. The two vehicle teaching does not directly transform sentient beings, and its entry into the Great Vehicle understanding is gradual in meaning; hence it says "speak gently." "Giving you double wages": the two vehicle tentative adaptation speaks for their sake of the two vehicles' fruits of the knowledge of exhaustion and non-arising surpassing celestial and other fruits, hence double wages. "Bringing him here to work": if persons of the two vehicles receive the teaching, they should be made to cultivate practice, hence it says "bringing him here to work." "Hiring you to clear away dung": after the persons of the two vehicles receive the teaching, they anticipate cultivating the path to sever the ninety-eight propensities of defilement, which is like hiring you to clear away dung. "We two shall also work together with you": this means that this two vehicle teaching expresses principle for sentient beings and serves as an external condition for cultivating the path, which is the meaning of working together. "Then the two emissaries immediately sought out the poor son": this is the fourth step within the father summoning the son, directly explaining the emissaries obeying the order to summon the son, internally matching the Tathāgata directly using the two vehicle teaching for tentative adaptation. This corresponds to "enabling the sons to escape this harm" in the burning house, and also corresponds to "The Dharma I have now attained should also be preached as three vehicles" in the "Expedient Means Chapter."