Chapters Three, Four, and Five each introduce a parable. The sutra was arranged in such a way that we can easily understand the theories, which were first introduced in Chapter 2, Expedients, by means of the parables in the next three chapters. By the end of [Chapter 6, Assurance of Future Buddhahood], the five “hearers” (Śāriputra, Subhuti, Maha-Katyayana, Maha-Kasyapa, and Maha-Maudgalyayana) have been assured by Sakyamuni of their future Buddhahood. … [T]he sutra will gradually disclose how not just some, but all of the “hearers” are assured of becoming Buddhas in the future.

Although “hearers” and “private Buddhas” are earnest seekers, they have one critical shortcoming. In pursuing their aim for individual emancipation, they tend to become self-absorbed and neglect the needs of other people. This weakness is the main reason why their teachings are called the “Lesser Vehicle:” They carry the driver but no passengers. Some Mahayana sutras are extremely critical of them, saying that followers of the Lesser Vehicle cannot possibly attain Buddhahood; they are too self-centered. But the Lotus Sutra, as we shall see, opens the door to persons of all persuasions.

It says in Chapter Five, the “Simile of the Herbs,” that all the many varieties of sentient beings receive the rainfall of the Buddha’s compassion to attain Buddhahood. This means that anyone can become a Buddha. According to his teachings in the Lotus Sutra, he aimed at leading his disciples from the Lesser Vehicle to the attainment of Buddhahood, just like the proponents of the Greater Vehicle. Then, in the final verse of the “Simile of Herbs,” he said:

You, hearers, have not yet attained true extinction. But now you are practicing the way of Bodhisattvas. Continue to study and practice, and you, too, will become Buddhas (p. 114).

When the disciples—that is, Buddhists of the Lesser Vehicle—attain their enlightenment and reach extinction (nirvana), they leave the world and enter a state of blissful liberation. But Bodhisattvas never leave the world. They remain here in this world of ours, with all its evils and sufferings, and even help “hearers” save themselves from sufferings, too. Therefore they don’t aim merely at entering into extinction (nirvana) by themselves. (They want all beings to enjoy the same happiness.) The “hearers,” on their part, by listening to and accepting the Lotus Sutra, have now begun to share in its spirit, the spirit of Bodhisattvas. They, too, will now remain in the world, keep practicing the Bodhisattva Way, and finally become Buddhas. The Buddha tells them that this world is where they will attain “true” extinction.

The term Sravaka originally applied to a direct “hearer” or disciple of Sakyamuni. Representatives of this group are superior elders such as Sariputra and Maha-Maudgalyayana. In a broader sense, however, students of other teachers besides Sakyamuni can be called “hearers.”

As a rule, they are celibate monks who live in groups apart from the rest of society and perform systematic practices and study. (Nichiren pointed out that we all are “hearers” when we become involved in a course of studies. The harder we study, the more we cut ourselves off from outside distractions.)

This chapter opens with Sakyamuni praising the four great “hearers” who told the parable of the rich man and his poor son. By their story, they demonstrated that they understood what the Buddha had been teaching. The Buddha said:

Excellent, excellent! You spoke very well about my true merits. They are just as you said. They are innumerable, asamkhya. You could not describe them all even if you tried for many hundreds of millions of eons. I am the King of the Law. I expound all teachings expediently by my wisdom in order to lead all living beings to the stage of knowing all things. I know how far a living being can be led by a particular teaching, and what each living being has deep in his mind (in his subconscious). Nothing hinders me from knowing all this. I know all things clearly, and show my knowledge of all things to all living beings (p. 105).

Sakyamuni then told them the following simile, which is called the “Simile of Herbs” or the “Three Blades of Grass and the Two Trees.”

The Great Vehicle … teaches that there is only one true and perfect enlightenment, that of the Buddha. Anyone who achieves it becomes a Buddha, too. The Lotus Sutra teaches that everyone – whether they be “hearers,” “private Buddhas,” or Bodhisattvas – can attain true perfect enlightenment and become Buddhas. This perfect enlightenment of the Buddha is called anuttara-samyak-sambodhi.

A key idea of the Lotus Sutra is that the three separate vehicles of “hearers,” “private Buddhas,” and Bodhisattvas are united in One Vehicle, the Buddha Vehicle.

The studies conducted over so many centuries made possible a deeper understanding of the Lotus Sutra, and methodological standards for its interpretation were established. One example is called Kamon. It is a classification of the twenty-eight chapters into several sets for a systematic explanation of their meaning.

The major Kamon is the “Three Parts of Each of the Two Divisions of the Lotus Sutra” which was established by Great Master Chih-i. Most commentators since his time have accepted his guidelines. …

[T]he “Three Parts of Each of the Two Divisions of the Lotus Sutra” refers to the division of the Sutra into two main sections: the first half, consisting of Chapters One through Fourteen, and the second half, consisting of Chapters Fifteen through Twenty-eight. Kamon gives a detailed explanation of the reason for this division. The first half is named Shakumon, literally “imprinted gate.” Its main purpose is to teach how “hearers” and Pratyekabuddhas can attain Buddhahood in the One Vehicle. The second half is called Hommon, which means “Primal Gate” or “Primal Mystery.” This part reveals Sakyamuni to be the infinite, absolute Buddha, the Buddha who attained enlightenment in the remotest past but still leads living beings in the present. These two points are considered the fundamental ideas of the Lotus Sutra.

The Lesser Vehicle of the “Sravaka” and “Pratyekabuddha” drew a sharp line between this world of sufferings and the pure world of spirit. Its followers renounced worldly concerns, devoted their lives to religious austerities, and made every effort to attain absolute tranquility. This made for a two-dimensional world view, esteeming the pure world of spirit and devaluating the everyday world in which we live.

Bodhisattvas, on the other hand, saw the two worlds as one. They saw this world as the center stage for their religious practice, and preached that spiritual enlightenment must be realized in our life in this world. In short, the Bodhisattva’s mission to deliver people from suffering is to be accomplished in this world of sufferings.

Traditionally, the small herbs are interpreted as humans and deities, the middle-sized herbs as “hearers” and “private Buddhas,” and the large herbs, stems, and branches as Bodhisattvas. The latter can be divided into three levels of accomplishment. The vast compassion of Sakyamuni is distributed equally to all living beings in order to lead them all to the enlightenment of the Buddha.