法華義疏 7.189

7.189

初華嚴教門此教直往菩薩令入佛乘，從《華嚴》以後依此品始終之意凡有四教，調伏迴小入大之人，方得入於佛慧。言四教者：一、冷水灑面即人天教，令其離三塗之惡。次、雇子除糞譬說二乘教，令離凡夫煩惱。三者、付財密化譬及陶練小心譬，此之二譬化彼二乘，同令離二乘煩惱。所以但舉此二譬者，以大法化小凡有二門：一者、令小人說大以化小人，則付財教名為自教。二者、令大士說大而化小人，謂《大品》以後諸方等經名為他教。一切大乘中唯此二事，故用斯二調其小心，然後得悟一乘也。

First is the Avataṃsaka teaching gate: this teaching causes direct bodhisattvas to enter the Buddha vehicle. From the Avataṃsaka onwards, according to the overarching meaning of this chapter from beginning to end, there are four teachings that tame and subdue those who turn from the lesser to enter the greater, before they can enter the Buddha's wisdom. As for these four teachings: first, splashing cold water on the face is the human and deva teaching, causing them to leave the evils of the three destinies. Next, the parable of hiring the son to clear dung explains the teaching of the two vehicles, causing them to leave the afflictions of ordinary people. Third, the parable of entrusting the wealth and esoteric transformation, together with the parable of smelting and refining the small mind: these two parables transform those of the two vehicles, both causing them to leave the afflictions of the two vehicles. The reason only these two parables are cited is that using the great Dharma to transform the lesser comprises two gates: first, having lesser people preach the great to transform lesser people—thus the teaching of entrusting the wealth is called teaching by oneself; second, having great beings preach the great to transform lesser people—namely, the various Vaipulya sūtras subsequent to the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra are called teaching by another. In all the Mahāyāna there are only these two matters; therefore these two are used to tame their small minds, after which they can awaken to the ekayāna.