法華義疏 4.147

4.147

釋迦出五濁世，一期始終唯有此四門，譬如父母見子病苦，初深生愍惻；二者則欲以妙藥授之令子病頓差，但子病重不堪服藥也；三者既不堪授妙藥權以麁藥治子重病；四者重病既除還堪授妙藥病便除差。父除子身病唯此四門不得增減，佛治眾生心病亦唯此四不得增減，是故一期出世但明四門也。非但釋迦一期出世備此四門，一切諸佛亦不出此四門。然此四門則為後火宅四譬為本：初門為生後長者見火譬；第二門生後救子不得譬；第三門生後三車救子得譬；第四門生後等賜大車譬。然前後法譬其文相主，唯有此四不應更復生於異釋。若言有十譬本、六譬本，並不與文相應。末世既不見佛意，唯依佛為師，不應生穿鑿也。

When Śākyamuni appeared in the world of the five defilements, throughout his single lifetime from beginning to end there were only these four approaches. This is comparable to parents seeing the suffering of their child's illness: first, they deeply generate pity and sorrow; second, they wish to give excellent medicine to cure the child's illness instantly, but the child's illness is severe and he cannot take the medicine; third, since he cannot be given the excellent medicine, they provisionally use crude medicine to treat the child's severe illness; fourth, once the severe illness is removed, he can once again take the excellent medicine, and the illness is then eradicated. The father's curing of the child's physical illness consists only of these four approaches, admitting neither increase nor decrease; the Buddha's treating of sentient beings' mental illness likewise consists only of these four, admitting neither increase nor decrease. Therefore, throughout his single appearance in the world he explained only four approaches. Not only did Śākyamuni's single appearance in the world possess these four approaches; all Buddhas likewise do not go beyond these four approaches. Furthermore, these four approaches serve as the basis for the four parables of the burning house that follow: the first approach gives rise to the later parable of the elder seeing the fire; the second approach gives rise to the later parable of failing to save the children; the third approach gives rise to the later parable of successfully saving the children with the three carriages; the fourth approach gives rise to the later parable of equally bestowing the great carriage. Thus the preceding and succeeding doctrinal expositions and parables correspond to each other in their textual structure; there are only these four, and one should not further produce divergent interpretations. If one claims there is a basis of ten parables or a basis of six parables, neither accords with the text. Since those of later ages do not see the Buddha's intent and must rely solely on the Buddha as teacher, they ought not concoct forced interpretations.