法華文句記 10.17

10.17

「醫有十種」者，通收邪正貫彼偏圓，前之三種亦稱醫者，佛未出時，一切外道皆自謂出家、各自領眾，故《大經》云：「王之土境清夷閑靜，真是出家住止之處」。第三醫中云「差已生」者，雖斷事惑還墮三途，具如本劫等見，各計四禪等，斷惑不同故。《阿含》云：「良醫有四，一善知病相，二知病因起，三善知方治，四畢竟不發。」然此醫知病不出界內，知病因起不出依正，方治不逾生滅無常，不發秖是住二涅槃，望今但成第四五醫。若以四名義通諸教，則一一教隨義各別，乃至圓教於理無妨。直引證此深違經旨，尚不能同通教二乘，安譬本門數數生滅？若釋大經曉八術者，但對小外，對此仍疎。第六醫「不能治必死」者，所證同故。第七別教，但地前耳。後之三醫初云「不能令平復」者，但自入未深，未能令他見本法身，無明本有義之如損，令還得見方名為「復」。第九雖乃得云後心，以第八醫但在十信，第九理須初住已上至金剛心。第十究竟名「過本」者，對前名「復」故此云「過」，以第九醫始從初住終至等覺已名復故。何者？法身本有今令證本，故名為復。若爾，妙覺復畢何名為過？以對性得無功用故，故修名過。若爾，初住已上亦名分過，何獨妙覺？言殘惑在且名為復，又讓極地究竟名過。又七客醫中初二拙度，初斷乳故，故無巧術。三四有術，用而不遍。第三不云二乘人者，所治同故。五六雖遍所益不多。「後七」等者，對極簡小。「有術」下對因顯果，故以三達五眼為八。前六並無，以讓佛故，故云無耳。五六二客亦分得故，若離八倒為八術者，前四有分，以初二客醫亦得無常等故，故云「如用辛苦」等。故《大經》中總為六味，苦為酢味，無常醎味，無我苦味，樂為甜味，我為辛味，常為淡味。彼世間中有三種味，謂無常、苦、無我。煩惱為薪、智慧為火，以是因緣成涅槃食，令諸弟子悉皆甘嗜，但無常、苦、無我三味在小，故云世間。今文云「辛」恐字誤，應云「苦酢醎」故。有術遠來，即七客中唯指第七，以彼經中唯以如來對彼外道為新舊故，故知新醫三達五眼具足，能用無常等八，所以先令斷乳用無常等，後還服乳方用常等。今從後說但云服乳，若取因人亦可通於第五六客。又通論者，通別菩薩轉教聲聞皆能說常，然八術者，經中舉譬有八復次治八種病，今此且明八數而已。「三達」者，三明居極，故得達名，略如《止觀》記。「十二」至「方藥」者，「文」方也。「理」藥也。藥通行理但且云「理」。下釋色香為三三昧及以三德故也。三三昧行三德理也。「無量義云醫王大醫王」者，第八九醫通得名王，唯第十醫獨名大王。「多諸」下至「菩薩之子凡有三」者，且置二乘先別指菩薩者，通以未發心者為第一二乘，仍攝在第二例中者，以取退大二乘故耳。於菩薩中更為三者，修性三因有離合故。一就一切眾生，即《大經》中未發心名為菩薩是也。雖十心中別對三因，此即性三合成正因。

Regarding “there are ten kinds of physicians”: this comprehensively includes heterodox and orthodox, penetrating one-sided and perfect. The first three kinds are also called physicians because before the Buddha appeared, all non-Buddhists claimed to have gone forth from household life and each led an assembly; hence the Mahāparinirvāṇa-sūtra says: “The king’s territory is peaceful, leveled, and serene; it is truly a place for those who have gone forth to dwell.” In the third physician, it says “cures what has already arisen”: although severs afflictions of phenomena, one still falls into the three evil paths, fully as in the views on the fundamental kalpa and so forth, each reckoning the four dhyānas and so forth, because the severing of afflictions differs. The Āgama says: “A good physician has four [qualities]: first, thoroughly knowing the signs of illness; second, knowing the causes from which illness arises; third, thoroughly knowing recipes and remedies; fourth, ultimate non-recurrence.” However, this physician’s knowledge of illness does not exceed the internal realm; knowledge of the causes from which illness arises does not exceed environmental and primary rewards; recipes and remedies do not surpass arising, ceasing, and impermanence; and non-recurrence is merely dwelling in the two nirvāṇas; viewed against the present, this only constitutes the fourth and fifth physicians. If one extends the four terms in meaning through the various teachings, then in each teaching they differ according to their respective meanings, and even up to the perfect teaching there is no obstacle in principle. Simply citing this as evidence deeply contravenes the sūtra’s purport; it cannot even equal the two vehicles of the shared teaching, so how could it illustrate the repeated arising and ceasing of the origin gate? If one explains the Mahāparinirvāṇa-sūtra’s mastery of the eight arts, it is only contrasted with the Hinayāna and non-Buddhists, and contrasted with this it is still distant. Regarding the sixth physician “cannot cure those who must die”: because what they realize is identical. The seventh is the distinct teaching, merely before the stages. Among the final three physicians, it first says “cannot cause recovery”: merely because one’s own entry is not deep, one cannot cause others to see the original dharmakāya; that ignorance is originally present is in meaning like an impairment; causing them to see it again is called “recovery”. Although the ninth may be called the final mind, because the eighth physician is only at the ten faiths, the ninth in principle must be from the first abodes upward to the diamond-like mind. The tenth is ultimate and called “surpassing the original”: contrasted with the former it was called “recovery”, so here it is called “surpassing”, because the ninth physician, from the first abodes up to equal enlightenment, is already called recovery. Why is this? The dharmakāya is originally present, and now one is caused to realize the original; hence it is called recovery. If so, when subtle enlightenment finishes recovery, why is it called surpassing? Because contrasted with what is obtained by nature it is effortless, cultivation is called surpassing. If so, the first abodes and above may also be called partially surpassing; why only subtle enlightenment? Because residual afflictions remain, it is tentatively called recovery; moreover, yielding to the ultimate stage, it is definitively called surpassing. Furthermore, among the seven guest physicians, the first two are inferior conveyances; because the first severs milk, it has no skillful arts. The third and fourth have arts, but apply them incompletely. That the third does not mention persons of the two vehicles is because what they cure is identical. Although the fifth and sixth are comprehensive, the benefit they bring is not much. “The latter seven” and so forth: contrasted with the ultimate, it sifts out the small. From “having arts” downward: contrasting the cause to reveal the fruit; therefore, the three penetrations and five eyes are taken as eight. The first six lack them entirely; yielding to the Buddha, it is said that they lack them. The fifth and sixth guests also obtain them partially; if abandoning the eight inversions is taken as the eight arts, the first four have a share, because the first two guest physicians also attain impermanence and so forth; hence it says “like using bitter and astringent” and so forth. Therefore, in the Mahāparinirvāṇa-sūtra they are gathered into six flavors: suffering is sour flavor, impermanence is salty flavor, non-self is bitter flavor, pleasure is sweet flavor, self is pungent flavor, and permanence is bland flavor. In that worldly realm there are three flavors, namely impermanence, suffering, and non-self. Afflictions are firewood, and wisdom is fire; through these causes and conditions, the food of nirvāṇa is accomplished, causing all disciples to find it entirely delicious; however, the three flavors of impermanence, suffering, and non-self reside in the small, so they are called worldly. In the present text, “pungent” is feared to be a textual error; it should say “bitter, sour, and salty”. Having arts and coming from afar: among the seven guests, this refers solely to the seventh; because in that sūtra only the Tathāgata contrasted with those non-Buddhists is new and old; therefore, one knows the new physician is replete with the three penetrations and five eyes, and can use the eight such as impermanence; therefore, he first causes them to sever milk and use impermanence and so forth, and later when they ingest milk again, only then uses permanence and so forth. Now speaking from the latter, it merely says ingesting milk; if taking persons in the causal stage, it may also extend to the fifth and sixth guests. Moreover, speaking generally: bodhisattvas of the shared and distinct teachings in transmitting the teaching to śrāvakas can all expound permanence; however, regarding the eight arts, the sūtra raises eight similes to cure eight kinds of illnesses, and here it merely explains the number eight. Regarding “three penetrations”: the three clarities occupy the ultimate, so they obtain the name penetration, briefly as in the notes to the Cessation and Contemplation. From “twelve” to “prescriptions and medicines”: “text” is the prescription; “principle” is the medicine. Medicine universally applies to practice and principle, but is tentatively called “principle”. Below, explaining color and fragrance as the three samādhis as well as the three virtues is precisely for this reason. The three samādhis are practice; the three virtues are principle. Regarding “the Sūtra of Innumerable Meanings calls them king of physicians and great king of physicians”: the eighth and ninth physicians can both be called kings; only the tenth physician is uniquely called great king. From “many” down to “the children of bodhisattvas are altogether three”: tentatively setting aside the two vehicles to first specify bodhisattvas, those who have not yet given rise to the aspiration are generally taken as the first of the two vehicles, and still subsumed under the second category because they are taken as the two vehicles who have regressed from the Great. Dividing them further into three among bodhisattvas is because cultivated and nature three causes have separation and combination. The first is in terms of all sentient beings, which is precisely what the Mahāparinirvāṇa-sūtra refers to when it calls those who have not given rise to the aspiration bodhisattvas. Although in the ten minds they are individually paired with the three causes, here the nature three combine to form the direct cause.