法華義疏 7.114

7.114

「使者執之逾急」，第二、假設強授之以大則有損無益。就文亦二：前明強授之以大，次明無益有損。必欲授之以大，如執之逾急，知機小不堪大，違情使其了悟，為強牽將還也。「于時窮子自念無罪而被囚執」下，第二、明有損無益。無大機稱為無罪，以大教被之如被囚執也。「此必定死」者，教大機小乖其本情，心生不信則起誹謗，斷於慧命如必定死。又現世起謗後墮地獄，亦名定死也。「轉更惶怖悶絕避地」者，小機聞大起驚疑怖畏故名惶怖，不能解大稱為悶絕。又不能行，譬之僻地也。

As for "the messenger seized him all the more urgently," second, hypothetically forcing the great upon him brings harm without benefit. The text also has two parts: first, explaining forcing the great upon him; next, explaining having no benefit and bringing harm. Definitely wishing to bestow the great upon him is like seizing him all the more urgently; knowing that his capacity is small and cannot endure the great, yet going against his sentiment to make him understand is "forcibly dragging him back." From "at that time, the poor son thought to himself that he was without guilt yet was imprisoned and seized" onward, second, it explains having harm and no benefit. Having no great capacity is called being without guilt; having the great teaching reach him is like being imprisoned and seized. As for "this means I will surely die," the teaching being great and the capacity small runs contrary to his original disposition; when disbelief arises in his heart, he gives rise to slander, severing his wisdom-life, like surely dying. Furthermore, giving rise to slander in the present life, he later falls into hell, which is also called surely dying. As for "becoming even more panicked and terrified, he fainted and fell to the ground," a small capacity hearing the great gives rise to alarm, doubt, and terror, hence called panicked and terrified; being unable to understand the great is called fainting; and being unable to practice is parabled by falling to the ground.