妙法蓮華經玄贊 5.194

5.194

贊曰：第二示大不悕喻，有四：初思大乘果化，二「復更思惟」下念大乘因化，三「作是念已」下隨示大乘行化，四「父雖怜愍」下無悕取大之化。此初也。諸佛智慧名大乘果，教所詮故、佛果德故。「裓」音《說文》「從衣、戒聲，宗廟奏戒樂」，《玉篇》「古來反，戒也」。今傳釋云孤得反，衣襟也。不知所從。然今女人衣有前裓可當衣襟，天仙之衣應是彼類。《季節》音衣裓也，從衣、戒聲。案即是几。「身有力」者謂二真智，佛以智為體故。「手有力」者謂六神通，外作用故。佛作是思惟，我悉具足此二勝德，二乘種姓眾生雖無修行大乘求出宅意，當以智慧之用几案頓授中根眾生圓覺，以神通之用衣裓頓拔下品眾生眾苦，抑逼眾生從三界舍出而救度之耶？以上根菩薩者能行一乘因出於三界，如彼大子能自從門出，此中不說。今此但說化不定姓二乘者故，中根獨覺不能行一乘因、不假佛神力，但應藉佛智慧之用，如彼中子不能從門、不假人手，但授几案令其自昇從舍而出；下根聲聞不能行大乘之因，亦不能用佛智慧力，應與之神通，如彼小子不能從門、不能昇案，但以衣襟裹之而出。故下合云「如來亦復如是，乃至有大神力及智慧力，具足方便智慧波羅蜜」，故知神通者手力也，外別用故；智慧者身力也，內總用故。依身有手、依智起通，故下文不次應依此配，下言方便即衣裓、几案二力作用，彼既不能修行大行，我用此二力頓授二乘，令得出苦成大覺耶？彼既不能修行大行，但欲此二方便頓拔濟於彼耶？此前生事，亦即今生道成已後觀樹經行，於三七日思惟是事。

Commentary: The second part is the parable of revealing the Mahāyāna, [which they] do not desire. It has four sections: first, contemplating transformation by means of the Mahāyāna fruition; second, from 'He thought further' downward, considering transformation by means of the Mahāyāna causes; third, from 'Having had this thought' downward, adapting to manifest transformation by means of the Mahāyāna practices; fourth, from 'Although the father was compassionate' downward, the transformation in which they have no desire to adopt the Mahāyāna. This is the first. / The wisdom of the buddhas is called the fruit of the Mahāyāna, because it is what the teaching expounds and because it is the fruit-virtue of buddhahood. / 'Cloth fold' (ge 裓): The Shuowen says: 'Formed from