法華義疏 6.168

6.168

「聞有人言」者，第二、明眾生有機扣佛也。眾生應悟之機，昔化緣發來扣於佛，如聞告而後知，長行稱「見」、今言「聞」者，上據聖智，照達分明譬同眼見；今喻眾生善根將發，但善根將發其義微隱，故如聞也。「汝諸子等」，述所聞事也。昔曾受化應在四流之外，中途起惑還入三界之中也。「稚小無知歡娛樂著」者，初發道心為稚，善根微弱為小，有無明煩惱為無知，愛於五欲稱樂著也。「長者聞已」下，第三、明應入斥生死欲救濟也。上二章並序法身，第三始辨應迹。

As for "Hearing someone say," second, it explains that sentient beings possess the capacity that strikes the Buddha. When sentient beings' capacity for awakening arises from past teaching conditions to strike the Buddha, it is like knowing after hearing an announcement. Where the prose said "seeing" and it now says "hearing": the former was based on holy wisdom, clearly and distinctly apprehending, compared to seeing with the eyes; now it illustrates sentient beings' wholesome roots being about to emerge, and since the wholesome roots being about to emerge is subtle and concealed in meaning, it is like hearing. "Your children and the rest" relates the matter that was heard. In the past they received teaching and should have been beyond the four currents, yet midway they gave rise to delusion and returned into the three realms. As for "Young, small, ignorant, joyful, and attached," initial generation of the mind for the Path is "young"; having weak wholesome roots is "small"; having ignorance and afflictions is "ignorant"; and craving the five desires is called "attached." From "Having heard this, the elder" onward, third, it clarifies responding by entering to reprove birth and death, wishing to rescue them. The preceding two sections both recounted the dharmakāya; the third section begins to clarify the responsive traces.