法華文句記 7.133

7.133

廣述成中二段，初文具述三草二木差無差等，即是廣釋領所不及。既責迦葉領所不及，所以下文仍歎迦葉者，明其雖復有領不及，縱領諸意不出權實復接引之，故結歎云「汝等能知如來功德」。勸信者，此不及等既唯如來能知，故舉法王以勸迦葉所不及者彌須信受，若依此領已是能知。「為下大雲譬本」者，大雲普覆於一切，大雨普潤於三千，受益既實能被不虛。「於一切」等者，非智無以說，非教無以詮，欲知智在說觀、教而知智，今從述教故先教也。若〈方便品〉初欲引五佛所說，則先歎二智，既是相成前後互舉。「一切法」等者，

In the extensive recounting and approval, there are two sections. The first passage fully recounts the diversity, non-diversity, and so forth of the three herbs and two trees, which is the extensive explanation of what the recounting fell short of. Since Kāśyapa was rebuked for what his recounting fell short of, why does the subsequent text still praise Kāśyapa? It clarifies that although there was that which his recounting fell short of, even when recounting all the intentions, they do not go beyond the provisional and the real, and [the Buddha] again guided them; thus the concluding praise states, “You are able to know the Tathāgata's virtues.” Regarding encouraging faith: since that which was fallen short of can be known only by the Tathāgata, the Dharma King is invoked to urge that that which Kāśyapa fell short of must all the more be received with faith; if one relies on this understanding, one is already able to know it. Regarding “being the basis for the metaphor of the great cloud below”: the great cloud universally covers everything, and the great rain universally moistens the three thousand [worlds]; since the benefit received is real, the capacity to transform is not in vain. Regarding “in all” and so forth: without wisdom, there is no means to speak; without teachings, there is no means to elucidate. If one wishes to know wisdom, it lies in speech; by observing the teaching, one knows the wisdom. Here, following the recounting of the teaching, the teaching comes first. As in the beginning of the Chapter on Skillful Means, when wishing to cite what the five Buddhas expounded, [the text] first praised the two wisdoms; since they complete each other, they are cited alternately before and after. Regarding “all dharmas” and so on: