法華經義記 4.14

4.14

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.