法華義疏 8.287

8.287

「說是經已」，第二、明時眾感悟不同。此中有三根，上根即十六沙彌，中根聲聞人，亦能信解。沙彌前諷誦次信解者，夫欲覆講必具二義：一、誦持；二、得意，故具此二也。「下根之流皆生疑惑」者，有四種義：一者、中根聲聞於佛有緣皆得信解，其餘眾生於十六沙彌結重因緣，故佛不能度，覆講之事起自其人。二者、欲明過去世佛說《法華》時眾生有信不信，顯今現在有三根人亦有悟不悟。三者、欲勵今下根明過去世佛說《法華》利根能信解、鈍根生疑，汝等比丘應同利根，云何乃同鈍根？四者、明我之與汝俱在彼會共聽《法華》，我以早悟，汝今猶未解，一何可傷也。

"Having expounded this sūtra" is the second [part], clarifying the differences in the assembly's receptive awakening at that time. Herein there are three capacities: the superior capacity is the sixteen śrāmaṇeras; the middle capacity is the śrāvakas, who could also believe and understand. As for the śrāmaṇeras first chanting and reciting, and next believing and understanding: in general, wishing to repeat a lecture necessarily requires two things: 1. reciting and upholding; 2. grasping the meaning; therefore, both of these are possessed. As for "those of inferior capacity all gave rise to doubts and confusion," there are four meanings: First, the śrāvakas of middle capacity had conditions with the Buddha and were all able to believe and understand, whereas the remaining sentient beings formed deep causes and conditions with the sixteen śrāmaṇeras, so the Buddha could not deliver them, and the matter of repeating the lectures originated with those persons. Second, it is intended to clarify that when the past Buddha expounded the Lotus Sūtra, there were those among sentient beings who believed and those who did not, revealing that now in the present there are also people of three capacities who awaken and do not awaken. Third, it is intended to encourage the inferior capacity of today, clarifying that when the past Buddha expounded the Lotus Sūtra, those of sharp capacity could believe and understand while those of dull capacity gave rise to doubt: "You bhikṣus should be like those of sharp capacity; why then are you like those of dull capacity?" Fourth, it clarifies: "You and I were both in that assembly together listening to the Lotus Sūtra; I awakened long ago, yet you still do not understand today—how lamentable!"