法華義疏 6.169

6.169

「告喻諸子」下，五行，頌第三救子不得譬。前本有誡、勸二門，今但頌誡門。所以然者，欲明三譬義勢相承，頌前總譬廣明生死過患，頌見火譬明諸子背化起惑貪著生死因緣。今頌救子不得，正為子說生死過患，是故但頌誡門也。就文為二：初、頌救子；次、明無機不受父化。初文又二：前一行半，略說生死過患；「毒蛇蚖蝮」下，二行半，廣說生死過患。「毒蛇蚖蝮」釋上毒虫，「及諸夜叉」釋上惡鬼。「鳩槃荼鬼」下重明鬼虫者，初鬼虫為過之甚故前列之，後毒害少輕故復重列也。「此苦難處況復大火」者，煩惱之苦以惱於心尚不可受，況老病死苦而可受耶？又釋人天苦已不可受，況復三塗苦耶？「諸子無知」下，第二、頌無機也。

From "He admonished the sons" downward, there are five lines of verse versifying the third parable, that of failing to save the sons. Formerly, in the basic text, there were two approaches—admonition and exhortation—but here only the approach of admonition is versified. The reason for this is that [the text] wishes to clarify the sequential development of the meaning of the three parables: the versification of the earlier general parable extensively clarifies the faults and perils of saṃsāra, and the versification of the parable of seeing the fire clarifies that the sons turn their backs on transformation, arouse delusion, and greedily attach to the causes and conditions of saṃsāra. Here, versifying the failure to save the sons, it directly speaks to the sons of the faults and perils of saṃsāra; hence, it only versifies the approach of admonition. In terms of the text, there are two parts: first, versifying the attempt to save the sons; next, clarifying that having no capacity, they do not accept the father's transformation. The first passage also has two parts: the first line and a half briefly speaks of the faults and perils of saṃsāra; from "venomous serpents, vipers, and adders" downward, two and a half lines extensively speak of the faults and perils of saṃsāra. "Venomous serpents, vipers, and adders" explains the "poisonous insects" above; "and various yakṣas" explains the "evil demons" above. The repeated explanation of demons and insects from "kumbhāṇḍa demons" downward is because the initial demons and insects were extreme in their faults, so they were listed first, while the subsequent venomous harms are slightly lighter, so they are listed again. In "This place of suffering and hardship, how much more so the great fire!", the suffering of the afflictions that distresses the mind is already unbearable, so how could the suffering of old age, sickness, and death be bearable? Another explanation: the suffering of humans and gods is already unbearable, so how much more so the suffering of the three wretched destinies? From "The sons, being ignorant" downward, the second part versifies the lack of capacity.