法華義疏 7.122

7.122

「二人」者，即四諦、十二因緣二教，能詮於理故名人也。「形色憔悴無威德」者，釋二乘教之名體也。教則淺近為形色憔悴，理非究竟為無威德。又生身相好不圓如憔悴，法身眾德不滿如無威德。又自調自度自淨常行獨善如憔悴，外無濟物之功如無威，內無慈悲之心如無德。又菩薩有折伏、攝受二能，折伏如威、攝受如德；二乘不具，故言無威德也。「汝可詣彼徐語窮子」者，二乘教可施之於彼人，為詣彼也。誘引將順之言，為徐語也。又大乘化物取成佛義速為疾走，小乘去佛奢緩為徐語。「此有作處倍與汝直」者，窮子前從地而起往至貧里以求衣食，即是行人天乘，名為彼處；今對世間之彼，故說二乘出世間法，名之為此。示四諦、十二因緣是修行之所，故稱為處；示小涅槃之樂過人天之樂，為倍與汝直。「窮子若許」者，稱彼根緣堪受小化，名為若許。「將來使作」者，從世間入出世間為將來，正稟於教令如說修行稱為使作。「若言欲何所作」者，小乘機發感化，為欲何所作也。又釋假設作機未解教意欲顯教宗，故有此責也。「便可語之雇汝除糞」者，正教其修行斷結，顯示小乘教之正宗也。以二涅槃之直與於窮子，稱為雇之；然後令彼斷於煩惱，名為除糞也。

"The two men" are the two teachings of the four truths and the twelve links of dependent origination; being able to express the truth, they are called "men." "Emaciated in appearance and lacking awe-inspiring virtue" explains the name and essence of the teachings of the two vehicles. The teaching is shallow and proximate, which is "emaciated in appearance"; the principle is not ultimate, which is "lacking awe-inspiring virtue." Furthermore, the marks and signs of the physical birth-body are not complete, like emaciation; the myriad virtues of the dharmakāya are not fulfilled, like lacking awe-inspiring virtue. Furthermore, self-regulation, self-deliverance, and self-purification, constantly practicing solitary goodness, are like emaciation; externally lacking the function of aiding beings is like lacking awe; internally lacking the mind of compassion is like lacking virtue. Furthermore, a bodhisattva has the two capacities of subduing and embracing: subduing is like awe, embracing is like virtue; the two vehicles lack these, so it says "lacking awe-inspiring virtue." "You may go there and gently speak to the destitute son": that the teaching of the two vehicles can be applied to that person is "go there." Words of enticement and accommodation are "gently speak." Furthermore, the Mahāyāna converts beings taking the realization of buddhahood to be swift, which is running quickly; the Hīnayāna is distant and slow from buddhahood, which is speaking gently. "Here is a place to work; we will give you double your wages": the destitute son previously arose from the ground and went to a poor neighborhood to seek food and clothing, which is practicing the human and heavenly vehicles, called "that place"; now, contrasting with "that" of the mundane world, the supramundane Dharma of the two vehicles is preached, called "this." Showing that the four truths and twelve links of dependent origination are places of cultivation, it is therefore called "a place"; showing that the bliss of small nirvāṇa exceeds human and heavenly bliss is "giving you double your wages." "If the destitute son agrees": suiting his roots and conditions so that he can receive the small conversion is called "if he agrees." "Bring him to work": entering the supramundane from the mundane is "bring him"; properly receiving the teaching and causing him to cultivate as taught is called "to work." "If he asks, 'What is there to do?'": the capacity for the Hīnayāna being stimulated and responding to conversion is "What is there to do?" Alternatively, it is explained: assuming that the capacity has not yet understood the intention of the teaching and wishes to clarify the primary doctrine of the teaching, there is this inquiry. "You should tell him: 'We hire you to clear away dung'": directly instructing his cultivation to cut off defilements, displaying the primary doctrine of the Hīnayāna teaching. Bestowing the wages of the two nirvāṇas upon the destitute son is called "hire you"; then causing him to cut off afflictions is called "clear away dung."