法華文句記 7.123

7.123

然文中四悉且從迦葉領述邊說，於中先總徵起，次「土地」下別釋四悉以酬向徵。初世界中二，先譬、次合。譬中土地約今，草木兼昔，故云「通皆有用」，藥草在今，藥之草故，名為「藥草」。「所生」等者，若從如來所述義邊，無非是藥，故云「通皆有用」；若從能領中草為名，則秖應云中草品耳，故云「藥草用彊」。「有漏」下合，先合昔，次「無漏」下合今，於中先合，次引證，三「述其」下結意。初文者，

However, the four siddhāntas in the text are provisionally explained from the side of Kāśyapa's expression of understanding and [the Buddha's] endorsement. Therein, it first generally raises the inquiry, and next, from 'the earth' onward, separately explains the four siddhāntas in response to the preceding inquiry. In the first, the mundane [siddhānta], there are two parts: first the parable, and next the application. In the parable, 'earth' pertains to the present, while 'plants and trees' encompass the past; hence it says 'universally all have their utility'. The 'medicinal herbs' belong to the present: because they are herbs that serve as medicine, they are called 'medicinal herbs'. Regarding 'what is produced', etc.: if taken from the side of what is endorsed by the Tathāgata, there are none that are not medicinal, and hence it says 'universally all have their utility'; if taken as named from the intermediate herb that can express understanding, it should merely be called the 'Chapter on the Intermediate Herb', which is why it says 'medicinal herbs have strong utility'. From 'having outflows' onward is the application: first it applies it to the past, and next, from 'without outflows' onward, it applies it to the present, wherein it first applies it, next cites verification, and third, from 'endorsing his' onward, concludes the meaning. As for the first text: