法華文句記 7.58

7.58

「釋各三」者，勸門中三：初云「長者作是思惟」等，擬宜也。「復更思惟是舍」等，即無機也。「或當墮落」等，即放捨也。誡門三者，初云「我當為說」等，即擬宜也。「父雖憐愍」等，即無機也。「東西馳走」等，即放捨也。「長行合勸不合誡」者，勸中有三：初云「如來復作是念，若我但以」等，即擬宜也。「所以者何？是諸眾生未免」等，即不受也。「如彼長者雖復」等，即息化也。言「息化文廣」者，先牒前後三譬，次方以三合正明息化。初如彼長者，牒初不得一譬，正帖息化。次「但以慇懃」下牒施小，「然後各與」下牒等賜，此兩旁合息化。次「如來亦復」下一十六字，始正合息化，故云廣也。「偈中但誡」者，亦具有三：初「方宜救濟」下四行半，頌擬宜。次「諸子無知」下三句，頌不受。「嬉戲」一句頌息化。已下屬用車文也。此頌譬文則具有三，但頌合中亦但合誡，有一行長頌仍進退二釋，初釋亦具有三，「雖復教詔」一句擬宜，「而不信受」一句無機，「於諸欲染」二句息化。又云「或可」下二句亦頌無機，依第二釋故云「不頌息化」。「即遣旁人」下出併領也。然義則有六，文但有五：先勸誡各二，謂擬宜、無機；次勸誡合一，即二門息化。

Regarding "explaining three for each": in the door of encouragement, there are three: first, it states "the elder had this thought," etc., which is the consideration of suitability. "Again thinking, 'This house...'," etc., is the lack of receptive capacity. "Or they may fall..." etc., is the letting go. In the door of admonition, there are three: first, it states "I must speak to them..." etc., which is the consideration of suitability. "Although the father felt pity..." etc., is the lack of receptive capacity. "Running back and forth..." etc., is the letting go. Regarding "the prose corresponds to encouragement and does not correspond to admonition": within encouragement, there are three: first, it states "the Tathāgata again had this thought: 'If I only by means of...'," etc., which is the consideration of suitability. "Why is this? These sentient beings have not yet escaped..." etc., is non-acceptance. "Just like that elder, though he..." etc., is the cessation of conversion. Regarding "the text on the cessation of conversion is extensive": it first cites the three preceding and following parables, and only then uses three correspondences to formally explain the cessation of conversion. First, "like that elder" cites the one parable of not succeeding at first, directly applying to the cessation of conversion. Next, from "only through earnestness" downward, it cites the bestowal of the small; from "afterward giving to each" downward, it cites the equal bestowal—these two correspond obliquely to the cessation of conversion. Next, the sixteen characters from "the Tathāgata likewise also" downward only then formally correspond to the cessation of conversion; hence it is called "extensive." Regarding "the verses only admonish": they also possess three parts: first, the four and a half verses from "suitable measures for rescuing" downward versify the consideration of suitability. Next, the three lines from "all the children, being ignorant" downward versify non-acceptance. The single line "frolicking and playing" versifies the cessation of conversion. What follows belongs to the text on employing the carts. These lines versifying the parable thus possess all three; but the verse correspondence likewise only corresponds to admonition. There is one long verse that still has two interpretations, advancing and retreating: the first interpretation also possesses all three—the single line "though he taught and instructed" is the consideration of suitability; the single line "yet they did not believe or accept" is the lack of receptive capacity; the two lines "indulging in various defilements of desire" are the cessation of conversion. Furthermore, it says that the two lines below "or perhaps" also versify the lack of receptive capacity; according to this second interpretation, it is therefore said, "does not versify the cessation of conversion." From "immediately dispatched a bystander" downward, it presents the combined understanding. However, in principle there are six, yet in the text there are only five: first, two each for encouragement and admonition—namely, consideration of suitability and lack of receptive capacity; next, encouragement and admonition are combined into one—namely, the cessation of conversion for both doors.