法華文句記 6.110

6.110

「但譬中驚怖在前」等者，前云「即大驚怖而作是念」等。次云「戀著」即是重釋所見。今合不覺在前者，先云「眾生沒在其中」等，即是略後便明廣也。「拔苦等在後」者，次此文後方云「我為眾生之父應拔其苦難」等。「應拔其苦」至「慈之力」者，大悲且從拔濁、大慈與其大樂，故慈從化意、悲從用小。「上譬有勸誡」等者，釋譬及法有無之意，即是旁正相即，即是其體本同。況此二文既是二悉，當知勸善本令斷惡，斷惡本令勸善。

Regarding "However, in the parable, being terrified comes first," and so forth: Earlier it says, "He was at once greatly terrified and had this thought," and so forth. Next it says, "being attached to," which is a repeated explanation of what was seen. Now, as for matching unawareness first, saying first that "sentient beings are submerged within it" and so on means that [the text] briefly mentions what comes later and then explains it in detail. Regarding "pulling them out of suffering and so forth comes later": It is only after this text that it says, "I am the father of sentient beings; I should pull them out of their suffering and distress," and so forth. Regarding "I should pull them out of their suffering" to "the power of loving-kindness": Great compassion provisionally proceeds from pulling them out of defilement; great loving-kindness bestows great joy on them. Therefore, loving-kindness proceeds from the intent to transform, while compassion proceeds from employing the small. Regarding "In the parable above there are admonitions and warnings," and so forth: This explains the meaning of their presence and absence in the parable and in the dharma. That is to say, the secondary and the primary are mutually identical, meaning their substance is originally the same. Furthermore, since these two passages correspond to two of the siddhāntas, one should know that exhorting to good fundamentally causes the cessation of evil, and severing evil fundamentally causes the exhortation to good.