妙法蓮華經文句 7.10

7.10

「如來于時」乃至「精進懈怠」，即是第四，合上第二卉木譬。舊云：此文長出不合上。今明上譬中有卉木差別大小不同，此中明根有利鈍、行有進怠，正是習因深淺，與卉木義同，豈非合譬而言長出？「于時」者，若論漸初，即是鹿苑初說三乘時，若論中間處處得論于時。「利鈍」者，總判三途因惡果苦不能受道，名為「鈍」，七種方便聞教得益，名為「利」，別判人天但受果報不肯受道，名為「鈍」，三乘根性斷惑出界，名為「利」；又聲聞觀生滅，名為「鈍」，菩薩觀不生滅，名為「利」；通、別、圓（云云）。三途放逸名「怠」，人天持五戒十善為「精」，人天不厭苦為「怠」，二乘怖畏無常為「精」，二乘貪證不求作佛為「怠」，菩薩志求佛道為「進」（云云）。從「隨其所堪」至「快得善利」，即第五，合上第五受潤譬。「隨其所堪」，即是稱會機宜，無增減之失。「歡喜得善利」，即是各蒙法潤受益也。

From “The Tathāgata at that time” up to “energetic or indolent” is fourth, matching the second metaphor above, that of the plants and trees. The old [commentators] said: This text is a redundant insertion and does not correspond to what came before. I now clarify: In the metaphor above there were distinctions of plants and trees, differing in being large or small; here it clarifies that faculties are sharp or dull, and practices are energetic or indolent. This is precisely the depth or shallowness of habitual causes, which is identical in meaning with the plants and trees—how could it not be matching the metaphor, such that it is called a redundant insertion? “At that time”: If speaking of the beginning of the gradual [teachings], it is the time of first preaching the three vehicles in the Deer Park; if speaking of the middle period, “at that time” can be discussed in each and every place. “Sharp and dull”: Comprehensively evaluated, the three miserable destinies, because their causes are evil and their fruits are suffering, cannot receive the path, and are termed “dull”; the seven expedient means, hearing the teaching and gaining benefit, are termed “sharp”. Specifically evaluated, humans and gods merely receive retribution and are unwilling to receive the path, and are termed “dull”; those with the dispositions of the three vehicles cut off delusions and transcend the realms, and are termed “sharp”. Furthermore, śrāvakas contemplate arising and ceasing and are termed “dull”; bodhisattvas contemplate non-arising and non-ceasing and are termed “sharp”. [The same applies to] the shared, distinctive, and perfect [teachings] (and so forth). Indolence in the three miserable destinies is termed “indolent”; humans and gods upholding the five precepts and ten virtues is “energetic”. Humans and gods not revulsion-weary of suffering is “indolent”; the two vehicles dreading impermanence is “energetic”. The two vehicles craving realization and not seeking to become buddhas is “indolent”; bodhisattvas aspiring to seek the Buddha path is “energetic” (and so forth). From “according to what they can bear” to “quickly gaining good benefit” is fifth, matching the fifth metaphor above, that of receiving moisture. “According to what they can bear” is precisely matching and tallying with the capacities and suitability [of beings], free from the error of addition or subtraction. “Rejoicing and gaining good benefit” is precisely each receiving the moisture of the Dharma and gaining benefit.