[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法華經義記](https://indike.org/pramana/in.bauddha.taisho.1715) › 6.36 # 法華經義記 6.36 法華經義記 6.36 - **Language:** Classical Chinese ### [6.36](https://indike.org/pramana/in.bauddha.taisho.1715.6.36) 此品中借三草兩木為喻，但從多受名，故言藥草喻品。第二譬說開三顯一化中根人中本有四段，第一〈譬喻〉一品正譬說開三顯一化中根人；第二〈信解品〉是中根人領解；今此〈藥草喻品〉是第三，明如來述成中根人得解之義；第四〈授記〉也。但四段之中例開為二，正譬說中有二者，第一是舍利弗請，第二如來答。領解有二者，第一經家敘四大聲聞得解之相，第二正是四大聲聞領解之辭。今此品述成中根人得領解之義，中有二者，第一是長行，第二是偈頌也。但上四大聲聞正領解之辭中本有三段，一者略領解，二者將欲廣領解先諮審如來，三者廣領解。今如來唯述成廣領解，略不述前二段也。然第三廣領解中本有二，第一從「譬若有人」下入偈盡七十三行半偈作九譬，領如來明開三顯一同歸之義。第二從「世尊大恩」以下有十三行偈，歎佛恩深難報以結領解。今就此長行亦分為兩段，即述成向者兩段，第一從品初訖「若有所說皆不虛也」以來，先超述成第二佛恩深難報，第二從「於一切法以智方便」竟長行，追述成第一正作九譬領如來七意開三顯一之義。又就此兩段之中各有三段，述成歎佛恩深難報中有三者，第一正述成，第二明說所未盡，第三舉法王明如來所言不虛也。何者？從品初訖「誠如所言」，此是第一正述成已上歎佛恩深難報，汝上言「手足供給頭頂禮敬於恒沙劫猶自難報」，此實自如汝所歎也。但物情起疑，見如來述成四大聲聞歎佛恩深難報，謂言如來德行深恩體盡如四大聲聞淺智所歎，是故第二從「如來復有無量無邊阿僧祇功德」下訖「說不能盡」，詺為出說所未盡。但汝上十三行偈歎佛恩深難報，正歎小分一方所說，直言如來有權實之智、益物之恩；自汝所不歎者，復有無量無邊不可說不可數深恩重德無方益物。此即釋疑情也。但物情於此第二重中仍復起疑，疑言如來體盡只自有權智無方益物、實智說理度人，佛雖備有眾德，若以權實往收則不出此兩途，云何復言更有無量阿僧祇功德？此則前後自相鉾鍎難可取信。既有此疑，是故第三從「迦葉當知，如來是諸法之王」下竟「皆不虛也」，舉法王明如來所言不虛。不自在人有所畏懼，吐言陳教率多不實；王之為體居宗體極住自在之地，何容有虛唱之勅？欲明如來是法中之王，吐言陳教無有虛唱之說，是故有此第三段。但第一正是述成已歎佛恩深難報，後兩段釋疑也。 > In this chapter, three grasses and two trees are borrowed as a parable; because its title is taken from the majority, it is called the "Chapter on the Parable of Medicinal Herbs". In the second \[major division\]—transforming beings of medium faculties through parables that open the three and reveal the One—there were originally four sections: first, the single chapter "Parable", which directly teaches through parable to open the three and reveal the One so as to transform beings of medium faculties; second, the "Belief and Understanding Chapter", in which beings of medium faculties express their understanding; third is the present "Chapter on the Parable of Medicinal Herbs", which clarifies how the Tathāgata confirms the meaning of the understanding attained by beings of medium faculties; fourth is the "Bestowal of Prophecy". Now, across the four sections, each is regularly opened into two: in the direct teaching through parable there are two—first is Śāriputra's request, and second is the Tathāgata's response. In the expression of understanding there are two: first, the compiler of the sūtra recounts the signs of the four great śrāvakas' attainment of understanding; second is the very discourse in which the four great śrāvakas express their understanding. Now, in this chapter, which confirms the meaning of the understanding attained by beings of medium faculties, there are two parts: first is prose, and second is verse. However, in the aforementioned discourse of the four great śrāvakas directly expressing their understanding, there were originally three sections: first, a brief expression of understanding; second, preparatory to an extensive expression of understanding, first consulting and verifying with the Tathāgata; third, an extensive expression of understanding. Now the Tathāgata confirms only the extensive expression of understanding, omitting confirmation of the preceding two sections. Yet within that third \[section\], the extensive expression of understanding, there were originally two parts: first, from "It is like a person..." downward into the verse, running for fully seventy-three and a half verses, making nine parables to grasp the Tathāgata's meaning of opening the three and revealing the One as tending to the same destination; second, from "The World-Honoured One's great kindness..." downward, comprising thirteen verses praising the Buddha's kindness as profound and difficult to repay, so as to conclude their expression of understanding. Now this prose section is also divided into two parts, precisely confirming the two preceding parts: first, from the beginning of the chapter up to "whatever he speaks is never hollow", he first leaps forward to confirm the second \[part\]—the Buddha's kindness being profound and difficult to repay; second, from "regarding all dharmas, through wise skilful means..." to the end of the prose, he retroactively confirms the first \[part\]—directly making the nine parables to grasp the Tathāgata's seven meanings of opening the three and revealing the One. Moreover, within each of these two parts there are three sections. Within the confirmation of praising the Buddha's kindness as profound and difficult to repay there are three: first, direct confirmation; second, clarifying that the explanation has not exhausted \[the matter\]; third, citing the Dharma King to show that the Tathāgata's words are not hollow. How so? From the beginning of the chapter up to "It is truly as you have said", this is the first: directly confirming what was praised above regarding the Buddha's kindness being profound and difficult to repay. What you stated above—that "serving with hands and feet, bowing one's head in reverent homage, even through kalpas as numerous as the sands of the Ganges, it would still be difficult to repay"—is indeed just as you have praised. However, sentient beings might give rise to doubts, seeing that the Tathāgata confirms the four great śrāvakas' praise of the Buddha's kindness being profound and difficult to repay, and supposing that the Tathāgata's virtuous practice and profound kindness are in their entirety completely exhausted by what was praised by the shallow wisdom of the four great śrāvakas. Therefore, second, from "The Tathāgata furthermore has immeasurable, boundless, asaṃkhyeya merits..." down to "could not exhaust them in speech", this is designated as setting forth what the explanation has not exhausted. It means: your thirteen verses above praising the Buddha's kindness as profound and difficult to repay only praised a small portion spoken from one perspective, merely stating that the Tathāgata possesses the wisdom of the expedient and the real, and the kindness that benefits beings; yet beyond what you did not praise, there are furthermore immeasurable, boundless, ineffable, and innumerable profound kindnesses and weighty virtues that benefit beings boundlessly. This, then, resolves that doubtful thought. Yet sentient beings might still give rise to doubt regarding this second layer, doubting: "The Tathāgata's reality consists entirely of having only expedient wisdom to benefit beings boundlessly and real wisdom to expound the principle and deliver people; although the Buddha is endowed with myriad virtues, if they are gathered under the expedient and the real, they do not exceed these two ways. How can it be said that there are furthermore immeasurable, asaṃkhyeya merits? This would be a mutual contradiction between earlier and later statements, difficult to credit." Since there is this doubt, third, from "Kāśyapa, you should know that the Tathāgata is the King of all dharmas..." down to "they are never hollow", he cites the Dharma King to clarify that the Tathāgata's words are not hollow. One who lacks sovereignty and has fear will, in uttering words and presenting teachings, mostly be untrue; but a king, in his nature, occupies the highest station, embodies the ultimate, and abides in the stage of sovereignty—how could there be any edict falsely proclaimed? It is intended to show that the Tathāgata is the King among dharmas, and that in uttering words and presenting teachings there are no falsely proclaimed statements; hence there is this third section. Thus the first directly confirms the praise already made of the Buddha's kindness being profound and difficult to repay, while the latter two sections resolve doubts. > — English (machine translation) (machine translation) - [Previous: 6.35](https://indike.org/pramana/in.bauddha.taisho.1715.6.35) - [Next: 6.37](https://indike.org/pramana/in.bauddha.taisho.1715.6.37) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1715.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.6.36) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1715.6.36](https://indike.org/pramana/in.bauddha.taisho.1715.6.36) · Pramāṇa