法華義疏 8.93

8.93

「為大眾說」下，第二，八偈，頌合兩譬。就合兩譬又開三章：初、借雨一味義以合譬；次、借雨平等義以合譬；三、借雨無懈惓義以合譬。所以但明此三義者，初章明所說為一理；次章教心平等，等為五乘人令同歸一理；第三嘆佛為物說法無有懈惓。三章各二。初章二者：前偈，明所說之法無二，如雨一味，此即兼合上一相一味之言。第二，一偈，明所說之法無二，能演之音亦一也。「常為大乘而作因緣」者，昔雖說五乘之味，此是為大乘作因緣耳。「我觀一切」下，第二，二偈半，借雨平等義以合譬。亦開為二：初一偈，歎佛心平等；第二一偈半，歎佛說平等。「常演說法」下，第三，三行半，借雨無惓義以合譬。就文亦二：初一行半，明能化之人說法無惓。「貴賤上下」下二偈，舉所化之人顯成能化等說無惓，此即兼合草木義也。

From "Expounding to the great assembly" onward is the second part: eight verses versifying the application of the two parables. Under the application of the two parables, it is further divided into three sections: first, drawing upon the meaning of the single flavor of the rain to apply the parable; next, drawing upon the meaning of the impartiality of the rain to apply the parable; third, drawing upon the meaning of the rain's lack of weariness to apply the parable. The reason why only these three meanings are explained is that the first section explains that what is expounded is a single principle; the next section shows that the mind of teaching is impartial, equally leading people of the five vehicles to return together to the single principle; the third section praises the Buddha's expounding the Dharma for beings without any weariness. Each of the three sections has two parts. As for the two parts of the first section: the preceding verse explains that the Dharma expounded is non-dual, like the single flavor of the rain, which concurrently applies the earlier statement on "the one characteristic and one flavor". The second, single verse explains that the Dharma expounded is non-dual, and the voice capable of expounding it is also one. As for "Constantly creating the causes and conditions for the Mahāyāna," although formerly he spoke of the flavors of the five vehicles, this was merely to create the causes and conditions for the Mahāyāna. From "I regard all beings" onward is the second [section]: two and a half verses drawing upon the meaning of the impartiality of the rain to apply the parable. It is also divided into two: the first single verse praises the impartiality of the Buddha's mind; the second, one and a half verses, praises the impartiality of the Buddha's exposition. From "Constantly expounding the Dharma" onward is the third [section]: three and a half lines drawing upon the meaning of the rain's lack of weariness to apply the parable. In the text there are also two [parts]: the first one and a half lines explain that the person capable of transforming [others] expounds the Dharma without weariness. From "Noble or base, superior or inferior" onward, two verses adduce the persons who are transformed to manifest the impartiality and tirelessness of the person capable of transforming, which concurrently applies the meaning of the grass and trees.