妙法蓮華經玄贊 7.210

7.210

贊曰：此明二木。初一半小，後一半大。即於大草分為此二：地前為小木，伏疑決定，知作佛故；十地名大木，得二利故、證不退故。非行不退，義准二乘，未成無學亦名中草。三意生身據決定者，唯說無學，迴心已後受變易生，位決定故。不同有學，故此不論。未入聖位及無種姓可名小草，准此地前不名小木。若爾，何攝？故前解善。或七地前名為小木，八地已後名為大木。此言不退，行不退故。一切菩薩名大草者，《智度論》云：「譬如雷震，小鳥聞之悉皆驚怖，孔雀聞之即為舞踏」，故名大草。因釋二木分位不同，諸經論中說得菩提理不一准。《大般若》第七十四說五種菩提。《金剛般若》云：「實無小法得佛菩提。若有小法得菩提者，燃燈佛則不與我授記」。復有教言，初發心時便成正覺。此經下言「八生乃至一生當得菩提」。亦有說言，三大劫脩方登正覺。諸師於此眾義不同。《瑜伽論》說：「劫有二種，一日月歲數」，即此論說晝夜月時年。「二阿僧祇劫。諸能超者唯超前劫。無超後者」。故依此義，若據無為、真如、無相，實無小法可得菩提，《般若經》宗說無為故。初地菩提發心便證，此證發心，非如種性發心。與此經同，八生乃至一生當得。或此經中據證發心，論解證得初地菩提，故其初發心即登正覺者，種性發心菩提因故。三大劫脩得菩提者，無上菩提、果滿菩提，大劫脩故。亦不相違。佛果廣大非小因成，若更異思深乖正道。故《涅槃》言「說佛難成與速授記，說佛易成與遲授記」。

Commentary: This explains the two kinds of trees. The first verse and a half concerns the small, and the latter verse and a half concerns the large. That is, within the large herbs they are divided into these two: those before the stages (bhūmi) are the small trees, because they suppress doubt and are resolute, knowing they will become buddhas; the ten stages are called the large trees, because they achieve the two benefits and realize non-retrogression. This is not the non-retrogression of practice; by analogy with the two vehicles, those who have not yet become non-learners are also called intermediate herbs. Regarding the mind-made bodies (manomayakāya), in terms of those that are determinate, this refers only to non-learners who, after turning their minds, receive the birth of transformation, because their position is determinate. Unlike learners, they are not discussed here. Those who have not entered the noble state and those lacking the [buddha-]gotra may be called small herbs; by this, those before the stages are not called small trees. If so, where are they subsumed? Therefore the earlier explanation is good. Alternatively, those before the seventh stage are called small trees, and from the eighth stage onwards are called large trees. The non-retrogression mentioned here is due to non-retrogression of practice. Regarding all bodhisattvas being called large herbs, the *Mahāprajñāpāramitopadeśa* says: 'Just as when thunder crashes, small birds hearing it are all terrified, but peacocks hearing it dance'; hence they are called large herbs. Regarding the explanation of the different positions of the two trees, what is said in various sūtras and treatises about attaining bodhi does not follow a single standard. Fascicle 74 of the *Mahāprajñāpāramitā-sūtra* speaks of five kinds of bodhi. The *Vajracchedikā Prajñāpāramitā* says: 'In reality there is no minor dharma by which the bodhi of a buddha is attained. If there were a minor dharma by which bodhi were attained, Dīpaṅkara Buddha would not have bestowed a prophecy on me.' There is also teaching that says: 'Upon first giving rise to the mind [of awakening], one immediately achieves right awakening.' Later in this sūtra it says: 'In eight lifetimes, or even in a single lifetime, one shall attain bodhi.' There is also the statement that only through cultivating for three great kalpas does one ascend to right awakening. Various masters have divergent views on this. The *Yogācārabhūmi-śāstra* says: 'There are two kinds of kalpas: first, the reckoning of days, months, and years'—that is, days, nights, fortnights, seasons, and years as stated in this treatise; 'second, asaṃkhyeya-kalpas. Those who can surpass [them] surpass only the former kalpas; none surpass the latter.' Thus, relying on this meaning: if one considers the unconditioned, tathatā, and signlessness, in reality there is no minor dharma by which bodhi can be attained, because the doctrine of the *Prajñāpāramitā-sūtras* speaks of the unconditioned. Upon giving rise to the mind of the first stage, one immediately realizes bodhi; this is giving rise to the mind of realization, not like giving rise to the mind from the gotra. Agreeing with this sūtra, it is attained in eight lifetimes or even in a single lifetime. Alternatively, what this sūtra refers to is giving rise to the mind of realization, which the treatise explains as realizing the bodhi of the first stage; hence, that one ascends to right awakening upon first giving rise to the mind is because it is the cause of bodhi from giving rise to the mind from the gotra. That bodhi is attained through cultivation for three great kalpas refers to unexcelled bodhi, the bodhi of full fruition, because it is cultivated over great kalpas. Nor is there any contradiction. The fruit of buddhahood is vast and great, and is not accomplished by a minor cause; to think otherwise deeply contradicts the correct path. Therefore the *Mahāparinirvāṇa-sūtra* says: 'To one who says buddhahood is difficult to accomplish, a prophecy is quickly given; to one who says buddhahood is easy to accomplish, a prophecy is given after a delay.'