法華文句記 7.144

7.144

「譬如」下第二譬說，文為二，初譬、後「復宗稱歎」者，準前初開云，初述開顯，次結歎。於初文中自分為三，謂法、譬、合。今至譬中又云「先譬次復宗」者，以由汝等迦葉以下文具二義，亦名結前開顯，即如前所開，亦名復宗稱歎，如後所開。言「復宗」者，此中大意本述迦葉於中廣歎如來二智，似如唯歎如來不關述成，故後文云「汝等迦葉甚為希有」，此則更復前宗以述迦葉，此中以述迦葉為宗，故云復宗。以歎如來是歎迦葉，故云「稱歎」。「三草二木」下述譬釋差無差，次「若觀」下辨譬差無差所以，若觀草木之末派，則有差別。「內合方便」下合權智，「實智」下合實智。「差別」下「云云」者，皆應細說以差無差用對一實及以七五，植種由如來智地，物情自謂之差別，敷榮由如來法雨，法不由情而能差，眾生所受亦是智地，地亦是法，但植種時智地義兼眾生心地，故初心名地。釋差別譬者，

From "For instance" onward is the second [section], the parabolic exposition. The text has two parts: first, the parable; second, "returning to the central theme to praise and laud." According to the previous initial opening, it was stated that first one narrates the opening and revealing, and next concludes with praise. In the first text, it naturally divides into three, namely the Dharma, the parable, and the application. Now, upon arriving at the parable, it is again said that "first is the parable and next is returning to the central theme," because the text from "All of you, Kāśyapa" onward possesses two meanings: it is also called concluding the preceding opening and revealing—namely, what was opened before—and it is also called returning to the central theme to praise and laud, as opened subsequently. As for "returning to the central theme," the main purport here was originally to narrate Kāśyapa's extensive praise of the Tathāgata's two wisdoms within it, which seems as if it only praised the Tathāgata and had nothing to do with narrating approval. Therefore, the subsequent text says, "All of you, Kāśyapa, are exceedingly rare." This then returns again to the previous theme to narrate approval of Kāśyapa. Since narrating approval of Kāśyapa is here the central theme, it is called returning to the central theme. Because praising the Tathāgata is praising Kāśyapa, it is called "praise and laud."
From "Three grasses and two trees" onward, it narrates the parable to explain difference and non-difference. Next, from "If one contemplates" onward, it distinguishes the reason for difference and non-difference in the parable: if one contemplates the branch tips of the grasses and trees, there are differences. From "Internally applying to the provisional" onward, it applies to provisional wisdom. From "Real wisdom" onward, it applies to real wisdom. The "and so forth" under "difference" means that one should explain in detail using difference and non-difference to correlate with the one real and the seven and five. The planting of seeds originates from the Tathāgata's ground of wisdom, while the sentiments of beings themselves consider it different. The blossoming and flourishing originate from the Tathāgata's Dharma rain, yet the Dharma does not depend on sentiments to be able to differentiate. What sentient beings receive is also the ground of wisdom, and the ground is also the Dharma. However, at the time of planting seeds, the meaning of the ground of wisdom also encompasses the mental ground of sentient beings; hence the initial mind is called the ground. In explaining the parable of difference: