妙法蓮華經玄贊 7.33

7.33

贊曰：下第五有九頌半化以二乘喻。長行有六，此中有四，不頌初二。初三頌令修脫分，次一頌子遂依行，次四頌半勸入善根，後一頌便成聖位。初中復二：初二頌遣使，後一頌傳語。此初也。「愚癡」者無明。「狹劣」者意少。「眇目」者視不正。《說文》「一目少也」。目匡陷急曰眇，眇小也。為二乘說安立諦教，能詮顯、義不圓，名為眇目。所詮生空理短，故名矬。無法身功德，醜故名陋。神用不廣，故名無威德。

The Commentary says: Below, the fifth section has nine and a half verses on transforming him by means of the Two Vehicles. The prose has six parts, while here there are four, not versifying the first two. First, three verses on having him cultivate the factors leading to liberation; next, one verse on the son thereupon practicing accordingly; next, four and a half verses on encouraging him to enter the wholesome roots; and last, one verse on forthwith attaining the noble stage. Within the first there are again two: first, two verses on dispatching the messengers; and second, one verse on conveying the message. This is the first. ‘Foolish’ means nescience (avidyā). ‘Narrow and inferior’ means small aspirations. ‘Cross-eyed’ means defective vision. The Shuowen says: ‘Having less than one eye.’ When the eye socket is sunken and constricted, it is called miao; miao means small. Preaching the teaching of established truths for the Two Vehicles expresses and reveals [meaning], yet its meaning is not complete, which is called ‘cross-eyed.’ The principle of the emptiness of persons that it conveys is short, hence called ‘stunted.’ Lacking the merits of the dharmakāya, it is ugly, hence called ‘misshapen.’ Because its spiritual function is not broad, it is called ‘lacking majesty and virtue.’