法華玄論 7.51

7.51

答：五善者，人天為二善，二乘為一善，佛菩薩為二善。以人天五戒十善優劣不同，故開為二。二乘利鈍根為異，而智斷義齊故合為一。佛與菩薩萬行萬德因果昇降，宜開為兩。五善則開大合小，五乘則開小合大；四藏則合凡開聖；五乘則凡聖俱開也。此皆隨緣不同，不須曲會也。三草二木者，有人言：人天為小草，二乘為中草，外凡為大草，內凡為小樹，初地至十地為大樹。有人言：內凡為大草，初地至七地皆為小樹，八地為大樹。評曰：位義難明，今以合譬為正。合二草譬如前判也，合大草云「求世尊處我當作佛行精進定」是名大草。既稱佛道，必應從外凡十信位至內凡三十心，此四十心皆是大草。所以然者，未得無生，植根猶淺，宜與草名。又既以二乘為中草，則地前四十心皆屬菩薩，故云名大草也。初地至六地名為小樹，七地已上名為大樹。

Answer: As for the five goods: humans and devas are two goods, the two vehicles are one good, and buddhas and bodhisattvas are two goods. Because the five precepts and ten goods of humans and devas differ in superiority and inferiority, they are opened into two. The two vehicles differ in sharp and dull faculties, but because their wisdom and eradication are equal in meaning, they are combined into one. The myriads of practices and myriads of virtues, cause and effect, ascent and descent of buddhas and bodhisattvas should be opened into two. Thus, the five goods open the great and combine the small, whereas the five vehicles open the small and combine the great; the four storehouses combine the ordinary and open the noble, whereas the five vehicles open both the ordinary and the noble. These all differ according to conditions, and need not be forced into conformity. Regarding the three grasses and two trees, some say: humans and devas are the small grass, the two vehicles are the medium grass, external ordinary beings are the great grass, internal ordinary beings are the small tree, and the first bhūmi through the tenth bhūmi are the great tree. Some say: internal ordinary beings are the great grass, the first bhūmi through the seventh bhūmi are all the small tree, and the eighth bhūmi is the great tree. Appraisal: The meaning of the stages is difficult to elucidate; we now take the matching of the parables as correct. Matching the two grasses is as determined above. Matching the great grass, [the sūtra] says: 'Seeking the place of the World-Honored One, [thinking] "I shall become a buddha," practicing vigor and dhyāna'—this is called the great grass. Since it is called the Buddha path, it must surely extend from the ten faiths of external ordinary beings to the thirty minds of internal ordinary beings; these forty minds are all the great grass. Why is this? Because they have not yet attained the unproduced and their roots are planted still shallowly, they should be given the name 'grass'. Furthermore, since the two vehicles are taken as the medium grass, the forty minds prior to the bhūmis all belong to bodhisattvas, and hence are called the great grass. The first bhūmi through the sixth bhūmi are called the small tree, and the seventh bhūmi and above are called the great tree.