法華義疏 8.94

8.94

「一切眾生」下，第三，十一行偈，合受潤譬。就文為三：初，八偈，正合受潤；第二，一偈半，明理同隨緣益異；第三，一行半偈，稱歎於佛。就初又二：前一行，總明受潤；次七行，別合三草二木受潤不同。三草二木既是《法華》名教，今略序之。三草者，下中上三品草也。二木者，大小兩樹也。此是無階級階級，故開諸位不同，不如有所得人一向定作淺深之解。所以然者，經中階級之說無定，或說初發心時便成正覺，或說久劫行行方證菩提，或勸起道意令住不退轉，或說實無發心亦無退者，皆是善巧化物，不可定相執之也。今示一方淺深，故說三草二木。人天是世間乘名為小草，聲聞緣覺是出世間乘名為中草，地前四十心既是大乘名為上草。若據無生忍而判義者，初地始得淺無生忍名為小樹，七地深入無生忍名為大樹。故《智度論》釋無生有二位：一者初地，二者七地。所以開二位者，若就二忍明義，地前凡位名為順忍，初地已上既是聖位名為無生忍。若五忍明義，地前名伏忍，初三地為信忍，次三地為順忍，次三地為無生忍。若依《瓔珞經》，後三地名寂滅忍，謂第十地、等覺、妙覺三地也。若依《仁王經》，但後二地，謂法雲地、佛地也。第七地既是無生之始故名無生忍。若以功用、無功用分二位者，初地至七地名功用位謂小樹也，八地至等覺地是無功用道名為大樹。經論不同，具有二義，依此經判位，三草二木總分三位，人天為下品，二乘為中品，菩薩為上品；就菩薩中自開三品，地前四十心為下品，登地已上亦開二品。若爾者，二乘之人既稱中草不及上草，即知是十信前人也。成論師不應言羅漢與六地齊功。又〈譬喻品〉云「聲聞之人以信力故得入一乘」，即知未迴小入大在十信前也。

From "All sentient beings" onward is the third [part]: eleven lines of verse applying the parable of receiving moisture. In the text there are three [divisions]: first, eight verses directly applying receiving moisture; second, one and a half verses explaining that while the principle is identical, the benefits differ according to conditions; third, one and a half lines of verse praising the Buddha. Under the first there are again two: the first line generally explains receiving moisture; the next seven lines specifically apply the differences in receiving moisture among the three kinds of grass and two kinds of trees. Since the three grasses and two trees are designated teachings of the Lotus Sūtra, I will now briefly introduce them. The three grasses are the three grades of grass: lower, middle, and upper. The two trees are the two trees: small and large. These are stages of stagelessness, hence various stages are set forth differently, unlike those who adhere to attainment and persistently hold fixed interpretations of shallowness and depth. Why is this so? The descriptions of stages in the sūtras are not fixed: sometimes they say that upon first giving rise to the mind [for bodhi] one immediately achieves right awakening; sometimes they say that only after practicing for long kalpas does one realize bodhi; sometimes they encourage generating the resolve for the Way to cause one to abide in non-retrogression; sometimes they say that in truth there is neither generating the mind nor any who retrogress. All of these are skillful means to transform beings, and must not be clung to as fixed characteristics. Now, to indicate a particular framework of shallow and deep, the three grasses and two trees are spoken of. Humans and devas are the worldly vehicle and are termed the small grass; śrāvakas and pratyekabuddhas are the supramundane vehicle and are termed the middle grass; the forty minds prior to the bhūmis, being already the Mahāyāna, are termed the superior grass. If determining the meaning on the basis of the forbearance of the non-arising of dharmas (anutpattikadharmakṣānti): on the first bhūmi one initially attains a shallow forbearance of non-arising and is termed a small tree; on the seventh bhūmi one deeply enters the forbearance of non-arising and is termed a large tree. Therefore, the *Mahāprajñāpāramitopadeśa* explains that there are two stages of non-arising: first, the first bhūmi; second, the seventh bhūmi. Why are two stages set forth? If explaining the meaning in terms of the two forbearances, the ordinary stages prior to the bhūmis are termed conforming forbearance (anulomakṣānti), while from the first bhūmi onward, being already noble stages, they are termed the forbearance of non-arising. If explaining the meaning in terms of the five forbearances: prior to the bhūmis is termed the forbearance of suppression (samathakṣānti); the first three bhūmis are the forbearance of faith; the next three bhūmis are the conforming forbearance; the next three bhūmis are the forbearance of non-arising. If relying on the *Yingluo jing*, the final three stages are termed the forbearance of extinction, referring to the three stages of the tenth bhūmi, equal awakening (samyaksambodhi), and wondrous awakening. If relying on the *Renwang jing*, it is only the final two bhūmis, referring to the Dharmameghā bhūmi and the Buddha bhūmi. Since the seventh bhūmi is the beginning of non-arising, it is termed the forbearance of non-arising. If dividing into two stages by effort (sābhisaṃskāra) and effortless (anabhisaṃskāra): from the first bhūmi to the seventh bhūmi is termed the stage with effort, meaning the small tree; from the eighth bhūmi to the stage of equal awakening is the effortless path, termed the large tree. The sūtras and treatises differ, possessing both meanings. Determining the stages according to this sūtra, the three grasses and two trees are broadly divided into three stages: humans and devas are the lower grade; the two vehicles are the middle grade; bodhisattvas are the upper grade. Within bodhisattvas, it is itself divided into three grades: the forty minds prior to the bhūmis are the lower grade; from ascending the bhūmis onward, two grades are also divided. If this is so, since the persons of the two vehicles are termed the middle grass and do not equal the upper grass, one knows they are people prior to the ten faiths. The masters of the *Tattvasiddhi* (*Chengshi lun*) should not say that an arhat is equal in achievement to the sixth bhūmi. Furthermore, the "Parable Chapter" says: "Persons of the voice-hearer vehicle, by virtue of the power of faith, are able to enter the ekayāna." Thus one knows that, having not yet turned from the small toward the great, they are prior to the ten faiths.