妙法蓮華經玄贊 7.110

7.110

據實而言理應雙舉，但以正法之設本破生病，生有乘同之疾，故以草異破之；無上顯體尊高，未是破於生病，故以藥草為品，不以木等標名。草寬木狹、草小木大，顯通三乘不唯於大，顯潤生長不唯成熟。故有解云，藥者是雨，法藥能滋；草者是機，所滋生性；以藥喻法、以草喻機，二既雙彰，便無難矣。文雖不然，理亦何爽。又前譬喻品有所厭火宅、所欣三車，二合譬喻但可總言；此以所潤機殊、破彼執一之病，故唯以藥草為喻。

Speaking strictly according to the facts, in principle both ought to be mentioned together. However, the establishment of the true Dharma is fundamentally meant to cure the illnesses of sentient beings. Sentient beings suffer from the disease of viewing the vehicles as identical; hence it uses the differences of herbs to break it. The unsurpassable reveals the exalted supremacy of the substance, but is not yet the cure for the illness of sentient beings; hence it takes medicinal herbs as the chapter title and does not use trees and so forth in the designation. Herbs are broad and trees are narrow; herbs are small and trees are large: this shows that it pervades the three vehicles and does not pertain solely to the Mahāyāna, and shows that moistening and growing do not pertain solely to maturation. Therefore, some explain that the medicine is the rain, for the Dharma-medicine can moisten; the herbs are the capacities, being the living natures that are nourished; medicine is used as a parable for the Dharma, and herbs as a parable for capacity. Since both are jointly manifested, there is no longer any difficulty. Although the phrasing differs, how could the principle be at fault? Furthermore, the earlier 'Parable Chapter' had the burning house which was reviled and the three carts which were sought; the two were joined in a parable that could only be spoken of collectively. Here, because the moistened capacities are distinct, curing their illness of clinging to oneness, it takes solely medicinal herbs as the parable.