法華文句記 7.129

7.129

次文二：先譬、次合。譬中云「叢育」等者，譬昔各有積習，故名為「叢」。「育」養也。「日久」者，經二萬億猶在方便，今始開顯故曰「一蒙雲雨」。此下次喻今，「雲雨如」下釋。言「扶蔬」者，「扶」謂扶助。《爾雅》云：「林有草木曰蔬。」以昔助今堪可與記。言「暐曄」者，明盛貌也。一蒙雲雨使草木敷榮，無始性德如地，發大乘心如種，發二乘心如草木芽莖，今入初住如同成佛乘芽莖等。內具十力名「力」，力有勝能為「用」，對於芽莖故具名「內」，小果得記如芽豐等。「譬諸」下合昔，「今得」下合今，先合、次證、後結意。初文者，既開顯已自利兼物，從於自他受益得名，名為為人。次對治、第一義中二譬合。譬中亦初譬昔，「今蒙」下譬今。言「四大」等者，世藥三品俱非藥王，下治四大、中益五藏、上可還年。言「風冷」者，略標二大，昔除四住病，但養五分身，還真理年、駐變易色，今蔭以無緣慈雲、洒以無私法雨，使其遠種獲益無偏，使無常微草乃成常住藥王，自行兼人悉除三惑，故云「遍治」。當知自他並成常身佛大仙也。次「譬諸無漏」四字合昔，從「聞經」下合今，亦合證結意。言「嘉著」等者，「嘉」善也。「著」漏也。「稱」字去聲。善始令終名為「嘉著」。聞契理故曰「稱微」。且寄二乘領解以說，故皆云「無漏」，此並成於佛乘。四悉言是對治第一義者，從遍治邊即對治義，從成仙邊即第一義。「餘約教等三不記云云」者，草木即是三教，地雨即是圓教，即為約教。若本迹者，本住智地曾施雲雨，迹為草木引彼增長，觀心具如《玄》文利益妙後。又約藥為觀者，如《止觀》第十。四藥治見備述權實，思亦例然，舊師雖云述佛恩深，無十恩意述亦不遍。古師亦不以教作而為探領；縱立探領，此亦秖如下文南嶽所判權功德耳。「師云」者，正指南嶽。二乘雖復自領己界，既云善說，即是具領一代權實，今佛委悉述其所領。「十三偈」下，文將古所引還破古人，迦葉雖自領佛恩深，其如佛述善說如來真實功德，豈獨二乘法耶？「教作譬是佛權功德」者，亦斥古人述不周遍，教作人譬是權法中少分而已。具如前釋。他日即是二他義也。他即是權，應云此實我子，豈獨教作人耶？

The second section has two parts: first the parable, and next the application. In the parable, 'grow in clusters', etc., serves as a parable for each having their accumulated habits in the past; hence they are called 'clusters'. 'Grow' means to nurture. 'A long time' refers to still being in skillful means after two million billion [eons]; now for the first time receiving the opening and revealing, it is said 'once receiving the clouds and rain'. From this point onward is the metaphor for the present, explained from 'Clouds and rain are like' onward. As for 'luxuriant', 'luxuriant' (*fushū*) means to support and assist. The *Erya* states: 'Where there are plants and trees in a forest, it is called *shū*.' Utilizing the past to assist the present makes them fit to receive prophecy. 'Flourishing' means bright and abundant. Once receiving the clouds and rain, it causes the plants and trees to bloom in splendor: beginningless inherent virtue is like the earth; giving rise to the Great Vehicle mind is like the seeds; giving rise to the two vehicle minds is like the sprouts and stalks of plants and trees; now entering the first abodes is like mutually accomplishing the sprouts and stalks of the Buddha vehicle. Possessing the ten powers internally is called 'power'; power having superior capability is 'utility'; contrasted with sprouts and stalks, it is fully called 'internal'; the small fruits receiving prophecy is like the abundance of sprouts, etc. From 'like the various' onward applies to the past; from 'now obtaining' onward applies to the present, first applying, next verifying, and afterward concluding the meaning. Regarding the first passage: having opened and revealed, one benefits oneself and encompasses others; taking its name from both self and others receiving benefit, it is called [the siddhānta] for individuals. Next, in the remedy and supreme truth [siddhāntas], there are two parts: parable and application. In the parable, it also first exemplifies the past, and from 'now receiving' onward exemplifies the present. As for 'the four great [elements]', etc.: the three grades of worldly medicine are none of them the King of Medicines; the inferior treats the four great elements, the middle benefits the five viscera, and the superior can restore years [of life]. 'Wind and cold' briefly designates two of the great elements: in the past, they removed the disease of the four entrenchments, only nurtured the fivefold body, restored the years of true principle, and arrested the form of inconceivable transformation; now sheltered by the cloud of unconditional compassion and sprinkled by the rain of impartial Dharma, it enables their remote seeds to obtain benefit without one-sidedness, causing the impermanent tiny herbs to become the permanently abiding King of Medicines, and practicing for oneself while encompassing others entirely removes the three delusions; hence it is called 'universal remedy'. One should know that both self and other together become the permanent body of the Great Immortal Buddha. Next, the four words 'like the various without outflows' apply to the past; from 'hearing the sūtra' onward applies to the present, also combining application, verification, and conclusion of meaning. Regarding 'good and prominent', etc.: 'good' (*jiā*) means excellent. 'Prominent' (*zhù*) means manifest. The character *chēng* is read in the departing tone. A good beginning and a good end is called 'good and prominent'. Because hearing tallies with the principle, it is called 'tallying with the subtle'. Provisionally speaking from the two vehicles' expression of understanding, they are all called 'without outflows', and these all culminate in the Buddha vehicle. When the four siddhāntas speak of being the remedy and the supreme truth: from the aspect of universal remedy it is the sense of remedy, and from the aspect of becoming an immortal it is the sense of supreme truth. Regarding 'the remaining three such as judging by teachings are not recorded, etc.': the plants and trees are the three teachings, and the earth and rain are the perfect teaching; this is judging by teachings. If judging by origin and traces: the origin abides in the ground of wisdom and previously bestowed the clouds and rain; the traces become the plants and trees to lead them to grow; contemplation of mind is fully as found after the wondrous benefit in the *Prolegomena*. Furthermore, judging by medicine as contemplation is as found in the tenth fascicle of *Great Concentration and Insight*. The four medicines curing views fully expound the provisional and the real; thoughts follow the same pattern. Although former masters said that it endorses the Buddha's profound grace, without the meaning of the ten graces the endorsement is also not complete. Ancient masters also did not take 'teaching them to act' as a preemptive expression of understanding; even if positing a preemptive understanding, this is also merely like the provisional merits determined by Nányuè below. 'The Master said' directly refers to Nányuè. Although the two vehicles only expressed understanding of their own realm, since it says 'skillfully spoken', this means they fully understood the provisional and real of the entire lifetime [of teachings]; now the Buddha in detail endorses what they understood. From 'thirteen verses' onward, the text uses what was cited by the ancients to refute the ancients in turn: although Kāśyapa himself expressed understanding of the Buddha's profound grace, given that the Buddha endorsed his skillful speaking of the Tathāgata's true merit, how could it be solely the Dharma of the two vehicles? 'The parable of teaching them to act is the Buddha's provisional merit' also criticizes the ancients for their endorsement being incomplete; the parable of teaching people to act is merely a small part of the provisional Dharma, fully as explained before. 'Another day' carries the twofold meaning of 'other'. 'Other' is provisional; he should have said 'this is truly my child', so how could it merely be teaching people to act?