法華義疏 5.211

5.211

初緣起中復開為二：第一、騰前法；第二、許後譬。騰前法者，良以後譬還喻前法故也。前說雖多，略騰二種要句而示悟之。二要句者，所謂教一及緣一也。教一者，前明眾教雖多所表無二，次緣一者，以教無異表則緣無異人，故云皆教菩薩也。以教無異表緣無異人，則果無異，詶因無異感，略陳二門則備收一切。若爾久應以領，云何復疑？「然舍利弗」下，第二、許說後譬。然者雖然也。雖前已說而由未解，當用後譬以曉悟之。又言然者然許，雖前已說然許，其今由未悟解，更用譬喻以明上二義以曉悟之。「諸有智者以譬喻得解」者，明其未能忘言以悟旨，而能虛心以待譬。以望上根為愚人，望下根為智者。又望上根為愚人，比退席為智者。又騰前為指斥，許說名敦喻。指斥者，我前已說他人已悟，汝何事致迷？用此擊之令生憤礪。敦喻者，令其重欣慕道發其領解。

Within the first [part], the origins, it is again divided into two: first, recapitulating the preceding doctrine; second, promising the subsequent parable. As for recapitulating the preceding doctrine, it is truly because the subsequent parable will refer back and illustrate the preceding doctrine. Although much was said previously, two kinds of essential statements are briefly recapitulated to show and awaken them. The two essential statements are the oneness of teaching and the oneness of capacity. As for the oneness of teaching, it was previously explained that although the various teachings are many, what they express is not two. Next, as for the oneness of capacity, because the teaching has no differing expression, the capacity has no differing persons; hence it was said that all are taught [to be] bodhisattvas. Because the teaching has no differing expression and the capacity has no differing persons, the fruit has no difference, responding to causes without different stimuli; by briefly setting forth these two gateways, all is fully encompassed. If so, they ought to have grasped it long ago—why then are they doubtful again? From "Yet, Śāriputra" onward is the second [section], promising to speak the subsequent parable. 'Yet' (ran) means 'although'. Although it was already explained previously, they still have not understood, so the subsequent parable must be used to awaken them. Furthermore, 'yet' (ran) means 'to consent'; although it was already explained previously, consenting that they are still not enlightened and understanding now, parables are further used to clarify the above two meanings in order to awaken them. 'Those who possess wisdom attain understanding through parables' clarifies that they are not yet able to forget words to awaken to the purport, yet they are able to empty their minds and await a parable. Looked at from the perspective of superior faculties, they are foolish people; looked at from the perspective of inferior faculties, they are wise people. Furthermore, looked at from the perspective of superior faculties, they are foolish people; compared to those who withdrew from their seats, they are wise people. Furthermore, recapitulating the preceding is a reprimand; promising to speak is called an earnest exhortation. As for the reprimand: 'I have already spoken previously, and others have already awakened; what is the matter that you remain deluded?' This is used to spur them on to arouse indignation and vigor. As for the earnest exhortation, it makes them deeply admire and aspire to the Way, evoking their comprehension.