法華義疏 10.172

10.172

「譬如良醫」下，第二、譬說。此譬大意直明父實不死為治狂子方便言死而無虛妄，佛亦如是，其實不滅為度罪重眾生方便唱滅而無虛妄，不煩作三世益物譬也。此譬始終有十三句：第一、佛如良醫譬；第二、眾生如子譬；第三、前佛去世譬；第四、眾生起惑譬；第五、後佛出興譬；第六、眾生感見譬；第七、應物說教譬；第八、利根前悟譬；第九、鈍根未了譬；第十、如來示滅譬；第十一、鈍根得解譬；第十二、如來還歸譬；第十三、佛無虛妄譬。此十三句即是生起次第，合有十三句，開為三章：初七句，明利鈍眾生過去同種善根，乃至現在同稟佛教。次一句，明利根眾生始從《華嚴》初集乃至靈山《法華》之會，聞佛說法即便領悟，不須唱滅。三者後五句，鈍根眾生曆聞諸教猶未悟解，要須唱滅方乃得悟。所以但開此二種眾生者，良醫有二種子：一、不失心子；二、失心子。不失心子與藥則服，不須父示滅；失心之子雖與其藥而不肯服，是故示滅。故前章總明二子源由，後別明稟教難易。

From "Like a skilled physician" onwards is the second [major part], the parabolic explanation. The general meaning of this parable directly explains that the father does not actually die, but to cure his mad sons expedients the claim of death without being false; the Buddha is also like this: in reality he is not extinct, but to save sentient beings with heavy offenses he expedients the proclamation of extinction without being false; there is no need to make it a parable of benefiting beings across the three periods of time. This parable has thirteen lines from beginning to end: first, the parable of the Buddha being like a skilled physician; second, the parable of sentient beings being like sons; third, the parable of the former Buddha passing away; fourth, the parable of sentient beings giving rise to delusions; fifth, the parable of the latter Buddha arising in the world; sixth, the parable of sentient beings responsively seeing him; seventh, the parable of preaching the teachings in accord with beings; eighth, the parable of those of sharp faculties awakening first; ninth, the parable of those of dull faculties not yet understanding; tenth, the parable of the Tathāgata manifesting extinction; eleventh, the parable of those of dull faculties attaining understanding; twelfth, the parable of the Tathāgata returning; thirteenth, the parable of the Buddha being without falsehood. These thirteen lines represent the order of arising; altogether there are thirteen lines, divided into three chapters: the first seven lines explain that sentient beings of sharp and dull faculties in the past equally planted good roots, up to the present equally receiving the Buddha's teachings. The next one line explains that sentient beings of sharp faculties, from the initial assembly of the Avataṃsaka up to the Lotus assembly on Mount Gṛdhrakūṭa, immediately comprehend upon hearing the Buddha preach the Dharma, without needing him to proclaim extinction. Third, the latter five lines [show that] sentient beings of dull faculties, having heard the various teachings one after another, still do not awaken and understand, and must have extinction proclaimed before they finally attain awakening. The reason for distinguishing only these two kinds of sentient beings is that the skilled physician has two kinds of sons: first, sons who have not lost their minds; second, sons who have lost their minds. The sons who have not lost their minds take the medicine when given it, without needing the father to manifest extinction; the sons who have lost their minds, although given the medicine, refuse to take it, and for this reason he manifests extinction. Thus the preceding chapter generally explains the origins of the two sons, and the latter specifically explains the ease and difficulty of receiving the teachings.