法華經義記 6.40

6.40

「迦葉譬如三千大千世界」此下訖「是故不即為說一切種智」，是第二將欲述已今日得解，先噵已昔日不解三一之義，如草木無情稟天澤增長而不自知增長差別。此中亦有兩段者，第一是開譬，第二是合譬。此兩段各有二，開譬中有二者，第一「譬如三千大千世界」以下訖「華菓敷實」以來，詺為稟澤增長譬。第二從「雖一地眾生」下訖「各有差別」，詺為不自知譬。明三草兩木終日稟乎天澤增長，各不自知增長差別之相，內合明四大聲聞昔日親稟受三乘之教修行，而不自知所行只是一乘，始終同歸得一佛果。又就第一稟澤增長譬中自開為三譬，第一從「譬如三千大千」以下訖「名色各異」以來，先出能稟，能稟即是草木。第二從「密雲彌布」以下訖「其澤普洽」以來，又出所稟，所稟者是密雲。第三「卉木叢林及諸藥草」以下訖「華果數實」，正明稟澤增長也。前明能稟是草木，次明所稟是雲雨，後正明稟澤增長也。內合能稟受教者是四大聲聞，所稟之者是如來形聲利益也。正明稟澤增長者，正明四大聲聞稟教修行也。就此三譬之中各有二階。能稟譬中有二者，即是有本、有末，但正明草木是其末，此草木應有本，本是土地也。從「譬如三千」訖「山川谿谷土地」以來，此五種是第一能稟家之本也。第二從「所生卉木叢林」訖「名色各異」，正出能稟，即是三草二木也。內合為論，能稟家本即是眾生過去習因善根，能稟之草木即是今日善習果所成眾生，今者欲取草木不取其本，是故下合譬中唯合草木不合其本也。

From “O Kāśyapa, it is like a great trichiliocosm…” onwards down to “For this reason, I did not immediately preach omniscience for their sake” is the second [section], which, in intending to relate their attainment of understanding today, first states their past failure to understand the meaning of the three and the one—just as insensate grasses and trees receive heavenly moisture and grow without being aware of the distinctions in their growth. In this there are also two sections: the first is the unfolding of the parable, and the second is the application of the parable. Each of these two sections has two parts. Within the unfolding of the parable there are two parts: First, from “It is like a great trichiliocosm…” down to “…their flowers and fruits bloom and mature,” is called the parable of receiving moisture and growing. Second, from “Although produced on the same ground…” down to “…they each have distinctions,” is called the parable of not being aware. It explains that the three grasses and two trees receive heavenly moisture and grow all day, each without being aware of the distinct aspects of its growth; its internal application explains that the four great śrāvakas in the past personally received and practiced the teaching of the three vehicles without being aware that what they were practicing was solely the One Vehicle, from beginning to end having the same return to attaining the single Buddha fruition. Furthermore, within the first parable of receiving moisture and growing, it is itself divided into three parables: First, from “It is like a great trichiliocosm…” down to “…their names and forms are each different,” first sets forth that which can receive; that which can receive is precisely the grasses and trees. Second, from “Dense clouds spread widely…” down to “…its moisture is pervasive,” sets forth that which is received; that which is received is the dense clouds. Third, from “The shrubs, trees, thickets, groves, and medicinal herbs…” down to “…their flowers and fruits bloom and mature,” directly clarifies receiving moisture and growing. The preceding clarifies that what can receive is the grasses and trees, the next clarifies that what is received is the clouds and rain, and the last directly clarifies receiving moisture and growing. In the internal application, those who can receive the teaching are the four great śrāvakas, while that which is received is the benefit of the Tathāgata's form and voice. Directly clarifying receiving moisture and growing directly clarifies the four great śrāvakas receiving the teaching and cultivating practice. Within these three parables there are each two levels. Within the parable of that which can receive, there are two: that is, there is a root and there are branches; but it directly identifies the grasses and trees as the branches, and these grasses and trees must have a root, the root being the earth. From “It is like a great trichiliocosm…” down to “…mountains, rivers, ravines, valleys, and lands,” these five kinds are the first, the root belonging to that which can receive. Second, from “The shrubs, trees, thickets, and groves produced…” down to “…their names and forms are each different,” directly sets forth that which can receive, which is the three grasses and two trees. In terms of the internal application, the root belonging to that which can receive is the past habituated causes and good roots of sentient beings; the grasses and trees that can receive are the sentient beings constituted by the fruition of good habits today. Here it seeks to take the grasses and trees and not to take their root; therefore, in the application of the parable below, it only applies [the parable to] the grasses and trees and does not apply it to their root.