法華文句記 6.142

6.142

「諸子」下三句，不受即是無機，亦是稚小無知故也。文中略故但云「無知」。《經》云「猶故樂著」者，既無大志復不習小，已無大小復著三界。次「第三一句正息化」者，見思不已故息大化，若見思不已尚有大機，如來於時亦不悋大，但緣大小俱失唯有見思，故於二途且令出濁先施小耳。「前三行頌擬宜」者，初一行明擬宜意。次一行用小之由，由著見思故唯施小。次半行用小之意，若不用小則大小並亡，故云將為火害，害故喪身，喪身故失命。次半行正思用小。勸轉中《經》云「妙寶」者，仍屬方便，如滅止妙離，《阿含》云「妙中之妙」等，若妙寶是大，何故皆詣父所索車？示轉中《經》云「在門外」者，如示四諦令知出世，故重勸中云「汝等出來」，勸其行相，應須觀諦而得出宅。次證轉中，經文意者，吾善造車以給一切，驗知自必不乏於車，引自無謬證賜不虛，故知以己所用之車，勸其令得。舉己例彼，故云「在外」。《經》言「四衢」者，即四諦也。前不許作四濁解者，準此中意。

The three phrases from 'The children' downward mean that not receiving is having no capacity; it is also because they are childish, small, and unknowing. Because the text is abbreviated, it only says 'unknowing'. When the Sūtra says 'still pleasurably attached', having neither the great aspiration nor practicing the small, already lacking both great and small, they are furthermore attached to the three realms. Next, 'the third single phrase directly ceases transformation': because views and thoughts do not cease, he ceases the great transformation. If views and thoughts did not cease but there were still great capacity, the Tathāgata at that time would also not begrudge the great; but since both the great and the small are lost and there are only views and thoughts, between the two paths he tentatively enables them to exit defilement by first applying the small. 'The previous three verses praise deliberation': the first one verse explains the intention of deliberation. The next one verse explains the reason for employing the small: because they are attached to views and thoughts, he exclusively applies the small. The next half verse explains the intent of employing the small: if he does not employ the small, then both great and small will perish; hence it says they are about to be harmed by fire, harmed and therefore lose their bodies, losing their bodies and therefore forfeiting their lives. The next half verse directly considers employing the small. In the turning through exhortation, when the Sūtra says 'wondrous treasures', this still pertains to skillful means, like cessation, stopping, wondrous, and departure, or the Āgama's 'wondrous of the wondrous' and so forth; if the wondrous treasures were the great, why would they all go to the father to demand the carriages? In the turning through demonstration, when the Sūtra says 'outside the gate', this is like demonstrating the four truths to let them know how to transcend the world; hence in repeating the exhortation it says 'Come out, all of you!', exhorting their practice, that they must contemplate the truths to escape the burning house. Next, in the turning through verification, the intent of the sūtra text is: 'I am skilled at making carriages to supply everyone.' This verifies that he himself certainly does not lack carriages. Adducing his own lack of error verifies that his gift is not in vain. Hence we know that with the carriage he himself uses, he exhorts them to attain it. Citing himself as an example for them, it therefore says 'outside'. What the Sūtra calls the 'crossroads' is precisely the four truths. The earlier refusal to interpret it as the four defilements is in accordance with the intent here.