[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法華經義記](https://indike.org/pramana/in.bauddha.taisho.1715) › 4.14 # 法華經義記 4.14 法華經義記 4.14 - **Language:** Classical Chinese ### [4.14](https://indike.org/pramana/in.bauddha.taisho.1715.4.14) 「爾時舍利弗白佛言，我今無復疑悔」，〈譬喻品〉應在此初，所以在卷首者意如前述也。但明因中有四段：第一略明開三顯一動執生疑，第二懷疑致請，第三廣明開三顯一斷疑生信，第四別流通因也。今者故是第三廣說開三顯一斷疑生信。段本有三，即化三根人為三段，法說開三顯一化上根人已訖，自此下竟〈四大弟子受記品〉是第二段，譬說開三顯一化中根人。就此譬說化中根人自有四段，即是四品為四段：第一此〈譬喻品〉一品，正明如來為中根人譬說開三顯一同歸之理，正化中根人也。第二〈信解品〉明中根人領解也。第三〈藥草喻品〉明如來述成中根人得解之相。第四〈受記品〉明如來為中根人受記也。又就此四段之中各開為二，今且就第一正譬說開三顯一中有二者：第一先明舍利弗為中根人更請佛譬說也；第二明如來答請即為譬說開三顯一之義也。舍利弗所以為中下根人請者凡有二意：一言此中下根人雖復識有利鈍，然頒類是同，今上既在先得解，云何直置其頒類不解同歸之義？為此意故請佛為說也。二者如來上既記上根得佛，然昔是聲聞今成菩薩，菩薩之德必有兩心，自行則遠求佛果，化他則廣濟眾生，備此二意，是故為中下根人重請佛說也。 > From "At that time Śāriputra addressed the Buddha, saying: 'I now have no further doubts or regrets'" onwards, the "Chapter on the Parable" ought properly to begin here; the reason it was placed at the head of the fascicle was as explained previously. Regarding the cause, there are four sections: first, briefly explaining the opening of the three and revelation of the One, which stirs attachments and gives rise to doubt; second, harbouring doubt and formulating a request; third, extensively explaining the opening of the three and revelation of the One, severing doubt and generating faith; and fourth, distinctly circulating the cause. What we have now is the third: extensively explaining the opening of the three and revelation of the One, severing doubt and generating faith. Originally there were three sections, which correspond to transforming people of three capacities into three sections. The exposition by dharma opening the three and revealing the One to transform people of superior capacity has now concluded. From here down to the end of the "Chapter on the Bestowal of Prophecy on the Four Great Disciples" is the second section: exposition by parable opening the three and revealing the One to transform people of middling capacity. Within this exposition by parable transforming people of middling capacity, there are four sections, which are four chapters forming four sections: first, this single "Chapter on the Parable", which directly clarifies the Tathāgata's using parables for people of middling capacity to explain the principle of opening the three and revealing the One as converging in identical return, directly transforming people of middling capacity; second, the "Chapter on Faith and Understanding", which clarifies the middling capacity people's apprehension and understanding; third, the "Chapter on the Parable of the Medicinal Herbs", which clarifies the Tathāgata's confirming and endorsing the marks of the middling capacity people's attainment of understanding; fourth, the "Chapter on the Bestowal of Prophecy", which clarifies the Tathāgata's bestowing prophecy upon the people of middling capacity. Furthermore, within these four sections, each divides into two. Now, regarding the first—the direct exposition by parable opening the three and revealing the One—there are two parts: first, clarifying that Śāriputra, on behalf of the middling capacity people, again requests the Buddha to provide an exposition by parable; second, clarifying that the Tathāgata responds to the request by directly providing an exposition by parable on the meaning of opening the three and revealing the One. Śāriputra's requesting on behalf of the people of middling and lower capacity has two intentions in all: first, it means that although these people of middling and lower capacity differ in having sharp or dull faculties, yet their class is the same; now that the superior ones have previously attained understanding, how could one simply leave their peers without understanding the meaning of identical return? It is for this reason that he requests the Buddha to speak for them. Second, above, the Tathāgata has already prophesied that those of superior capacity will attain Buddhahood; thus, formerly they were śrāvakas, but now they have become bodhisattvas. The virtue of a bodhisattva necessarily entails two intentions: in personal practice, to seek the fruit of Buddhahood from afar; and in converting others, to widely deliver sentient beings. Possessing both of these two intentions, he therefore repeats the request to the Buddha to speak on behalf of the people of middling and lower capacity. > — English (machine translation) (machine translation) - [Previous: 4.13](https://indike.org/pramana/in.bauddha.taisho.1715.4.13) - [Next: 4.15](https://indike.org/pramana/in.bauddha.taisho.1715.4.15) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1715.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.4.14) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1715.4.14](https://indike.org/pramana/in.bauddha.taisho.1715.4.14) · Pramāṇa