妙法蓮華經玄贊 6.245

6.245

三門分別：一來意，二釋名，三解妨難。來意有二：一云鶖子上根，聞法說而喜領；四人中品，承喻曉而忻悟，故〈譬喻〉後〈信解品〉生。二云論解七種具足，煩惱性眾生有七增上慢，為對除此說七譬喻。中前品為第一求勢力人起顛倒求功德增上慢，求人天妙境界果報，為此說火宅喻。此品為第二。求聲聞解脫人一向增上慢，云我乘與如來乘無別；以如是顛倒取對治專求聲聞解脫，為此說窮子喻。前以無為乘及後乘無異說乘是一，勸令入於大乘，彼便迷執。今說如長者之比窮子，有為乘及初乘是異，勸令捨於執著。故前品後有此品生。

Distinction into three sections: first, the purpose of coming; second, explanation of the title; third, resolving difficulties. As for the purpose of coming, there are two explanations: first, it is said that Śāriputra is of superior faculties, who heard the exposition of the Dharma and joyfully comprehended it; the four men are of middling faculties, who relied on the parable to be illuminated and joyfully awakened; therefore, after the 'Parable [Chapter]', the 'Faith and Understanding Chapter' arises. Second, it is said that the *Treatise* (*Upadeśa*) explains sevenfold completeness: sentient beings afflicted by defilements have seven types of arrogance, and to counteract and eliminate these, seven parables are spoken. Therein, the preceding chapter was for the first type of person who seeks power and influence and gives rise to the arrogance of perversely seeking merit, desiring the wondrous realm and retribution of humans and devas; for this person the parable of the burning house was spoken. This chapter is for the second: a person seeking śrāvaka liberation who has absolute arrogance, saying, 'My vehicle has no distinction from the Tathāgata's vehicle'; holding such a perverse view as an antidote and exclusively seeking śrāvaka liberation—for this person the parable of the prodigal son is spoken. Previously, through the unconditioned vehicle and the subsequent vehicle having no difference, it was said that the vehicle is one, encouraging them to enter the Mahāyāna, whereupon they became confused and attached. Now, just as the elder is compared to the prodigal son, the conditioned vehicle and the initial vehicle are different, encouraging them to abandon attachment. Therefore, after the preceding chapter, this chapter arises.