法華義疏 5.296

5.296

「復更思惟下」，第二，前思惟明聖能授，此思惟辨物不能受。又開三別：一、思惟理妙；二、思惟鈍根；三、思惟不可以妙理授與鈍根。初思惟理妙者，外譬長者思惟門，有三事：一、明唯有一門；二者、明門復窮狹；三、思惟門之極少。內合唯有一門者，唯一至理也。至理無二故稱為一，極妙虛通目之為門，不容凡夫愛見故稱為狹，不受二乘斷常目之為小。又不容凡夫二乘斷常故稱為狹，亦不受有所得大乘菩薩目為小也。此約人以釋狹小義也。又至理不容言語則言語道斷稱之為狹，不容心行則心行處滅目之為小。又橫絕百非故稱為狹，竪超四句目之為小也。「諸子幼稚未有所識戀著戲處」下，第二、思惟子。有三義：一者、幼稚；二、未有所識；三、戀著戲處。對上門亦有三義也：善根微弱為幼稚；未能識法身功德、生死過患名未有所識；纏綿五欲名戀著戲處。合此三句為二：初句、明有善；後二句、明有惡。善有二義：初發心為幼，觀解微弱稱稚也。惡有二義者，未有所識名之為癡，戀著戲處名之為愛，謂具癡愛也。「或當墮落為火所燒」者，第三、思惟明不得化也。門具三義，子亦具三義，若裹之以衣裓、擎之以机案，非唯不得子出，翻更令子墮落為火所燒，內合亦爾。至理微妙眾生鈍根，若以妙理授於鈍根則不能悟解，非但不出生死，反生誹謗也。

From "[The elder] further reflected" below is the second part: the preceding reflection explained the Sage's ability to bestow, while this reflection analyzes the inability of beings to receive. Furthermore, it opens into three distinctions: first, reflecting on the subtlety of the principle; second, reflecting on their dull faculties; third, reflecting that the subtle principle cannot be bestowed upon those of dull faculties. First, regarding the reflection on the subtlety of the principle: as an external parable, the elder's reflection on the gate has three aspects: first, showing that there is only one gate; second, showing that the gate is also exceedingly narrow; third, reflecting that the gate is extremely small. The internal correspondence to "there is only one gate" is that there is only one ultimate principle. Because the ultimate principle is without duality, it is called "one"; because it is supremely subtle, open, and unobstructed, it is designated a "gate"; because it does not accommodate the attachment and false views of ordinary persons, it is called "narrow"; and because it does not accept the annihilation and permanence of the two vehicles, it is designated "small." Moreover, because it does not accommodate the annihilation and permanence of ordinary persons and the two vehicles, it is called "narrow"; and because it does not accept Mahāyāna bodhisattvas who possess apprehension (prāptilakṣaṇa), it is designated "small." This explains the meaning of "narrow and small" in terms of persons. Furthermore, because the ultimate principle does not accommodate words, the path of words is cut off, which is called "narrow"; because it does not accommodate the activities of mind, the place of mental activity is extinguished, which is designated "small." In addition, horizontally cutting off the hundred negations is called "narrow," and vertically transcending the four propositions is designated "small." From "The children, being naive and having no understanding, were attached to their play areas" below, the second part reflects upon the children. There are three meanings: first, they are naive; second, they have no understanding; third, they are attached to their play areas. These also correspond to three meanings regarding the gate above: weak roots of goodness is "naive"; inability to recognize the virtues of the dharmakāya and the faults and perils of saṃsāra is "having no understanding"; and entanglement in the five desires is "attached to their play areas." Combining these three clauses into two: the first clause shows that they possess good, and the latter two clauses show that they possess evil. Good has two meanings: initial arousal of the mind [for awakening] is "infant" (you), and weakness of contemplative understanding is called "naive" (zhi). Evil has two meanings: having no understanding is called "delusion," and being attached to play areas is called "attachment," which means possessing both delusion and attachment. Regarding "or they may fall down and be burned by the fire": the third part reflects, showing the impossibility of converting them. The gate possesses three meanings, and the children also possess three meanings; if one were to wrap them in garments or lift them upon low tables, not only would one fail to bring the children out, but it would on the contrary cause the children to fall down and be burned by the fire. The internal correspondence is also like this: the ultimate principle is subtle and beings' faculties are dull; if one bestows the subtle principle upon those of dull faculties, they will be unable to awaken and understand, and far from escaping saṃsāra, they will instead give rise to slander.