法華義疏 7.206

7.206

「今日世尊」下，合第三誘引還家譬。上有二：一、領二教；次、領二身。今文轉勢合之，但領於教不復領身。就領教為二：初、正領權教；第二、釋疑。上領權教有四，今但合說教及信受。初文合上說教，「我等於中」下，合上信受。「然世尊」下，第二、釋疑。疑云：既是父子恩情，何因緣故但令除糞不與妙樂？是故釋云：佛知情樂小不受大化，是以不為說大而授小也。就文為二：初、知根情故隱大不說。「寶藏之分」者，即《涅槃經》貧女寶藏也。「以方便力」下，第二、授小。「說如來智慧」者，如來智慧即是一乘，故於一佛乘分別說三也。「一日之價」者，小乘果卑賤微也，如一年傭作一日詶勞。

From "Today the World-Honoured One" onward: matches the third parable, of enticing him to return home. Above there were two points: first, receiving the two teachings; next, receiving the two bodies. The present text shifts tone to match them, only receiving the teachings and no longer receiving the bodies. Regarding the reception of the teachings, there are two parts: first, directly receiving the provisional teaching; second, resolving doubts. Above, receiving the provisional teaching had four points; here it matches only the preaching of the teaching and its faithful acceptance. The first passage matches the preaching of the teaching above. From "We, in the midst of this" onward matches the faithful acceptance above. From "Yet, World-Honoured One" onward: second, resolving doubts. The doubt says: Since there is the love and affection between father and son, for what cause and condition did he merely have him remove dung and not bestow wonderful bliss? Therefore it explains: the Buddha knew their disposition delighted in the small and would not accept the Mahāyāna conversion, which is why he did not preach the great for them but conferred the small. Structurally, it has two parts: first, knowing their faculties and disposition, he concealed the great and did not preach it. "A share in the treasure store": this is the poor woman's treasure store in the Nirvāṇa Sūtra. From "Through the power of upāya" onward: second, conferring the small. "Preaching the Tathāgata's wisdom": the Tathāgata's wisdom is the ekayāna itself, which is why in the one Buddha-vehicle he distinguishes and teaches three. "A single day's wage": the fruit of the Hīnayāna is lowly, slight, and meager, like one day's recompense for a year of hired labor.