法華經義記 6.55

6.55

「佛亦如是」此下有三十六行半，頌上合譬。今就此三十六行半中亦為兩段，初有三十五行，頌合稟澤增長譬；一行半頌合不自知譬也。上合譬中分為兩段，第一歷別合，第二舉外譬帖合。今不頌帖合，唯頌上歷別合。上歷別合中仍開為五，先合雲、次合草木、次合雨、次合受潤、次合增長也，今者還依開譬中作三段，復依合譬作次第。今就三十五行，初有十三行半，頌合所稟；第二有兩行，頌合能稟；第三有十九行半，頌合正稟澤增長。今就十三行半自分為二，第一七行半，頌合雲譬；第二有六行，頌合雨譬。今先頌合雲譬。上合中本有二，一者舉形合雲，二者舉聲合雲也。今七行半中，初一行頌舉形合，次六行半頌舉聲合也。上舉形合中有二，初正舉形合，次舉外譬帖合也。今「佛亦如是」下半行頌正合，次半行頌舉外譬帖合也。「既出于世」此下有六行半，頌舉聲合雲。上舉聲合中有二，第一舉總聲教合，第二舉別聲教合也。今六行半，初一行頌合第一，五行半頌合第二也。上舉總聲教合中有二，初正舉總聲合，第二舉外譬帖合。今「既出于世」此一行，唯頌正合略不頌帖合也。上舉別聲教合中有二，初正舉別聲合，第二勸時眾來聽。今此五行半中亦有二，初有三行半正頌舉別聲合，次有兩行頌合勸聽也。但舉別聲中佛本有六種德合聲，今此三行半中，初「大聖世尊」下有兩行，頌合十號之德也。次「充潤一切」下有一行半，頌合四弘誓之德也。略不頌所餘四德也。「諸天人眾」此下兩行，頌合別聲中第二勸來聽法也。「為大眾說」此下六行，頌合上雨譬，分為四段，初兩行正頌合雨譬，「我觀一切」下二行半明心平等，「常演說法」下一行明無疲厭，「充足世間」下下半行舉外譬帖也。從「貴賤上下」兩行是第二，頌合能稟譬也。「一切眾生聞我法者」下十九行半是第三，頌合上受潤增長。就十九行半中分為二，初十一行頌合受潤，後八行半頌合增長。就十一行中自開為五段，初「一切眾生」下半行，頌合種種無量句，即是頌合受潤眾生也。次「隨力所堪」下半行，正頌合受潤也。次「或處人天」下七行，廣舉三草二木明受潤不同眾生。次「佛平等說」下一行半，明佛心平等而眾生受潤自異也。次「佛以此喻」下一行半，明是少分喻也。今還就七行廣舉三草二木中，前四行明三草，後三行明二木也。四行明三草者，「或處人天轉輪聖王」下一行，明人天二乘為小草。「知無漏法」下兩行，明聲聞緣覺二乘為中草。「求世尊處」下一行，明外凡夫偏行六度菩薩為上草也。三行明二木者，「有諸佛子」下一行半，明內凡菩薩為小樹。「安住神通」下一行半，明常住以上聖位菩薩為大樹也。「我雨法雨」此下八行半，頌合增長。分為四段，初一行略頌合；第二有一行舉外譬帖合也；第三有一行半廣頌合譬也；第四有五行據五品人頌合也。初一行中自有二，初「我雨法雨」下三句，頌合增長所由。次一句正頌增長也。「如彼藂林」此下一行是第二舉外譬帖合，亦有二，初「如彼藂林」下三句，舉增長法體，即是「稱其種姓」句也。次一句亦頌增長也。「諸佛之法」此下有一行半，是第三廣頌合。初三句正頌合「一相一味」句，次一句頌合「快得善利」句，次有二句頌合「後生善處」句也。「聲聞緣覺」此下有五行，廣舉五品人明增長，但不具足。初「聲聞緣覺」下一行半，先出二乘人即中藥草也。次「若諸菩薩」有一行半出小樹，即是信首以上菩薩也。次「復有住禪得神通」下有兩行出大樹，即是初地以上菩薩也。「如是迦葉」此下一行半，是第二頌合不自知譬也。

"The Buddha is also like this": below this are thirty-six and a half verses, which reiterate the previous application of the parable. Now, within these thirty-six and a half verses there are also two sections: first, thirty-five verses reiterate the application of the parable of receiving moisture and growing; one and a half verses reiterate the application of the parable of not knowing oneself. The previous application of the parable was divided into two sections: first, the individual applications; second, adducing the external parable to match and apply it. Now, it does not reiterate the matching application, but only reiterates the previous individual applications. Within the previous individual applications, it is further divided into five: first, the cloud is applied; next, the plants and trees are applied; next, the rain is applied; next, the receiving of moisture is applied; and next, the growth is applied. Now, it still relies on the three sections made in the unfolding of the parable, and again follows the sequence of the application of the parable. Now, within the thirty-five verses, first, thirteen and a half verses reiterate the application of that which is received; second, two verses reiterate the application of that which can receive; third, nineteen and a half verses reiterate the application of the actual receiving of moisture and growing. Within the thirteen and a half verses, it is divided into two: first, seven and a half verses reiterate the application of the parable of the cloud; second, six verses reiterate the application of the parable of the rain. Now, first it reiterates the application of the parable of the cloud. Within the previous application there were originally two parts: first, adducing physical form to apply to the cloud; second, adducing sound to apply to the cloud. Now, within the seven and a half verses, the first verse reiterates adducing physical form to apply, and the subsequent six and a half verses reiterate adducing sound to apply. Within the previous adducing of physical form to apply, there were two parts: first, directly adducing physical form to apply; next, adducing the external parable to match and apply. Now, the half verse below "The Buddha is also like this" reiterates the direct application; the next half verse reiterates adducing the external parable to match and apply. Below "Having appeared in the world", there are six and a half verses that reiterate adducing sound to apply to the cloud. Within the previous adducing of sound to apply, there were two parts: first, adducing the general spoken teaching to apply; second, adducing the specific spoken teachings to apply. Now, within the six and a half verses, the first verse reiterates the application of the first, and five and a half verses reiterate the application of the second. Within the previous adducing of the general spoken teaching to apply, there were two parts: first, directly adducing the general sound to apply; second, adducing the external parable to match and apply. Now, this single verse of "Having appeared in the world" only reiterates the direct application, omitting the reiteration of the matching application. Within the previous adducing of the specific spoken teachings to apply, there were two parts: first, directly adducing the specific sounds to apply; second, exhorting the assembly of that time to come and listen. Now, within these five and a half verses there are also two parts: first, three and a half verses directly reiterate adducing the specific sounds to apply; next, two verses reiterate the application of exhorting them to listen. However, within adducing the specific sounds, the Buddha originally had six kinds of virtues that correspond to the sound. Now, within these three and a half verses, first, the two verses below "The Great Holy World-Honoured One" reiterate the application of the virtues of the ten epithets. Next, the one and a half verses below "moistening all" reiterate the application of the virtues of the four universal vows. It omits reiterating the remaining four virtues. The two verses below "The assemblies of gods and humans" reiterate the application of the second part in the specific sound, exhorting them to come and listen to the Dharma. The six verses below "Speaking for the great assembly" reiterate the application of the above parable of the rain, divided into four sections: the first two verses directly reiterate the application of the parable of the rain; the two and a half verses below "I observe all" clarify the impartiality of the mind; the one verse below "constantly expounding the Dharma" clarifies the absence of weariness; the lower half verse below "satisfying the world" adduces the external parable to match. The two verses from "noble and lowly, superior and inferior" are the second, reiterating the application of the parable of that which can receive. The nineteen and a half verses below "All sentient beings who hear my Dharma" are the third, reiterating the application of the above receiving of moisture and growing. Within the nineteen and a half verses, it is divided into two: the first eleven verses reiterate the application of receiving moisture; the latter eight and a half verses reiterate the application of growing. Within the eleven verses, it is itself divided into five sections: first, the half verse below "All sentient beings" reiterates the application of the phrase 'various and measureless', which is to reiterate the application of sentient beings receiving moisture. Next, the half verse below "according to the capacity of their power" directly reiterates the application of receiving moisture. Next, the seven verses below "Or dwelling as humans or gods" broadly adduce the three grasses and two trees to clarify the different sentient beings receiving moisture. Next, the one and a half verses below "The Buddha speaks impartially" clarify that the Buddha's mind is impartial, whereas the sentient beings' receiving of moisture is naturally varied. Next, the one and a half verses below "The Buddha, through this analogy" clarify that this is a partial analogy. Now, returning to the seven verses that broadly adduce the three grasses and two trees: the first four verses clarify the three grasses, and the latter three verses clarify the two trees. Regarding the four verses clarifying the three grasses: the single verse below "Or dwelling as humans, gods, or wheel-turning sage kings" clarifies that humans and gods of the two vehicles are the small grass. The two verses below "knowing the taintless dharmas" clarify that the two vehicles of voice-hearers and pratyekabuddhas are the medium grass. The single verse below "seeking the station of the World-Honoured One" clarifies that ordinary persons of the outer ranks who solely practice the six perfections, bodhisattvas, are the superior grass. Regarding the three verses clarifying the two trees: the one and a half verses below "There are sons of the Buddha" clarify that bodhisattvas who are ordinary persons of the inner ranks are the small trees. The one and a half verses below "securely abiding in supernatural powers" clarify that bodhisattvas in the noble ranks of permanent abiding and above are the great trees. The eight and a half verses below "I rain the rain of Dharma" reiterate the application of growing. They are divided into four sections: the first verse briefly reiterates the application; the second has one verse adducing the external parable to match and apply; the third has one and a half verses broadly reiterating the application of the parable; the fourth has five verses reiterating the application based on the five classes of persons. In the first verse there are two parts: first, the three lines below "I rain the rain of Dharma" reiterate the application of the cause of growth. The next single line directly reiterates growth. The one verse below "Like that thick forest" is the second, adducing the external parable to match and apply; it also has two parts: first, the three lines below "Like that thick forest" adduce the dharmic essence of growth, which is the line 'according to their kind and nature'. The next single line also reiterates growth. The one and a half verses below "The Dharma of the Buddhas" are the third, broadly reiterating the application. The first three lines directly reiterate the application of the line 'of one characteristic and one flavour'; the next line reiterates the application of the line 'quickly obtaining good benefit'; the next two lines reiterate the application of the line 'subsequently born in good destinies'. The five verses below "voice-hearers and pratyekabuddhas" broadly adduce the five classes of persons to clarify growth, though not completely. First, the one and a half verses below "voice-hearers and pratyekabuddhas" first present the persons of the two vehicles, that is, the medium medicinal herbs. Next, one and a half verses below "If bodhisattvas" present the small trees, that is, bodhisattvas of the leader of faith and above. Next, the two verses below "Moreover, there are those who abide in dhyāna and attain supernatural powers" present the great trees, that is, bodhisattvas of the first bhūmi and above. The one and a half verses below "Thus, Kāśyapa" are the second, reiterating the application of the parable of not knowing oneself.