The Commentary on the Lotus Sutra, Fa-hua lun (Saddharmapuṇḍarīkopadeśa, T. 1519, variant T. 1520), by Vasubandhu and translated into Chinese twice early in the sixth century, states:

The chapters following teach seven parables for the sake of living beings and the seven kinds of defilements they possess, in order to overcome the seven kinds of overweening pride.

It summarizes the seven parables as follows:

1. The parable of the burning house has been narrated for those who, seeking after power, perversely vaunt their assertion that they possess the Truth and seek after merits. In this world they burn the greatest from the fire of the various defilements and seek after reward in terms of the state of a heavenly being, which remains defiled with the outflows that obstruct enlightenment. These people are enabled to accumulate roots of goodness and the merits of samādhi in this world, and to be gladdened by expedients, so that later they will be able to enter true nirvana.
2. The parable of the poor son has been narrated for those who, seeking the liberation of a śrāvaka, possess a singly directed pride in superior knowledge. They reason perversely that their own vehicle is no different from that of the Tathāgata. Through this parable, such people will be enabled to board the Great Vehicle, the one revealed through the three.
3. The parable of the rain has been narrated for those who, seeking the Great Vehicle, have the arrogance of a singly directed resolve, reasoning perversely that there is no such thing as a śrāvaka or a pratyekabuddha vehicle. The parable allows them to know that there are other vehicles. Though the buddhas and tathāgatas preach the Dharma equally without discrimination, the seeds that sprout within living beings depend on the various roots of goodness.
4. The parable of the magic city has been narrated for those who arrogantly believe that what is not real has being. They perform the samādhis (concentrations) and samāpattis (final, unperturbed samādhis) that are still defiled by the outflows, and though they know that nirvana is not real, they still pursue it. They are enabled through skillful expedients to enter the magic city, the city of nirvana, which is the city of the dhyānas and the samādhis. They pass through this city and enter the city of true nirvana.
5. The parable of the priceless jewel has been narrated for those who, though not having false illusions, still do not realize that they have long possessed the roots of goodness of the Great Vehicle. They do not seek the Great Vehicle, but their narrow and inferior minds give rise to deluded understanding so that they think theirs is the first vehicle. Through the parable they are able to recall their past roots of goodness and learn to enter samādhi.
6. The parable of the king’s jewel has been narrated for those who are arrogant in the accumulation of merits. Though they hear the teaching of the Great Vehicle, they attach themselves to teachings that are not of the Great Vehicle. The parable enables them to hear the teachings of the Great Vehicle, and through them receive the secret predictions of the buddhas-tathāgatas, the same as if they had completed the ten stages.
7. The parable of the physician has been narrated for those who have pride in not accumulating merits. Remaining in the first vehicle, they have not in the past practiced and accumulated roots of goodness, so that even though they hear of the first vehicle, they cannot in their hearts believe in it. The parable shows them “the proper quantity of nirvana” … by enabling them to bring to fruition those roots that have not yet borne fruit.