妙法蓮華經 藥草喻品第五
一片大雲，落下一場雨，均勻地澆遍整座山川。可雨雖是同一場雨，小草得小草的份，大樹得大樹的份，各按自己的根，吸自己能吸的那一分。雨從不曾偏心——是草木高低不齊，受潤才有多少。
佛說法也是這樣。祂那一味的法水，平等地灑向一切眾生：貴的賤的、持戒的毀戒的、利根的鈍根的，一律「等雨法雨，而無懈倦」。你我聽同一部經，卻各聞出深淺不同——不是佛給得有多有少，是我們的根器，各受了各的一分。
那麼佛為何不一下子，把那滿分的智慧全給你？因為祂看清了你此刻能受的量，寧可先將護著你，一分一分地給——如那大雲，絕不因小草矮小而少下一滴，只是小草自有小草能受的雨。
且入此品，看這一場不擇高下的雨：草木雖受有大小，這雨要養大的，卻是同一片成佛的林。經末，佛把話說破了——你們這些自以為已入滅度的聲聞，其實都還沒到頭；你們一路所行，本就是菩薩之道，漸漸修學，終究都要成佛。
One great cloud releases one rain, evenly soaking every mountain and river. Yet although the rain is one and the same, a small herb receives a small herb’s portion and a great tree receives a great tree’s portion. Each draws, through its own roots, the share it is able to absorb. The rain is never partial—the plants and trees stand at different heights, and so the moisture they receive differs in measure.
The Buddha teaches the Dharma in just this way. His Dharma-water of a single flavor falls equally upon all sentient beings: noble and lowly, upholding discipline and violating it, of sharp faculties and dull—upon them all he “rains the Dharma-rain equally, without becoming weary.” You and I may hear the same sutra yet hear depths of different measure. It is not because the Buddha gives more to one and less to another; our capacities each receive their own share.
Why, then, does the Buddha not give you the fullness of wisdom all at once? Because he sees clearly how much you can bear at this moment, he protects you and gives it one portion at a time. The great cloud never withholds a single drop because a small herb is short; the small herb simply has the measure of rain it can receive.
Enter this chapter and behold a rain that chooses neither high nor low. The plants and trees receive it in greater and lesser measure, yet what this rain means to grow is one forest of buddhahood. At the chapter’s end, the Buddha says it plainly: you śrāvakas who believe that you have already entered extinction have not yet reached the end; the path you have practiced all along is the bodhisattva path. Train and learn gradually, and you shall all become buddhas.
後秦龜茲國三藏法師鳩摩羅什奉詔譯《妙法蓮華經》卷三〈藥草喻品第五〉· 大正藏 T09n0262〔起 T09 0019a19〕。段/行首〔T09 …〕＝大正藏頁·欄·行錨。
〔T09 0019a19〕爾時世尊告摩訶迦葉及諸大弟子：「善哉，善哉！迦葉善說如來真實功德。誠如所言，如來復有無量無邊阿僧祇功德，汝等若於無量億劫說不能盡。迦葉！當知如來是諸法之王，若有所說皆不虛也。於一切法，以智方便而演說之，其所說法，皆悉到於一切智地。如來觀知一切諸法之所歸趣，亦知一切眾生深心所行，通達無礙；又於諸法究盡明了，示諸眾生一切智慧。
「迦葉！譬如三千大千世界，山川谿谷土地所生卉木叢林及諸藥草，種類若干，名色各異。密雲彌布，遍覆三千大千世界，一時等澍，其澤普洽。卉木叢林及諸藥草，小根小莖、小枝小葉，中根中莖、中枝中葉，大根大莖、大枝大葉，諸樹大小，隨上中下各有所受。一雲所雨，稱其種性而得生長華菓敷實。雖一地所生，一雨所潤，而諸草木，各有差別。
「迦葉！當知如來亦復如是，出現於世，如大雲起，以大音聲普遍世界天、人、阿修羅，如彼大雲遍覆三千大千國土。於大眾中、而唱是言：『我是如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，未度者令度，未解者令解，未安者令安，未涅槃者令得涅槃，今世後世，如實知之。我是一切知者、一切見者、知道者、開道者、說道者，汝等天、人、阿修羅眾，皆應到此，為聽法故。』爾時無數千萬億種眾生，來至佛所而聽法。如來于時，觀是眾生諸根利鈍、精進懈怠，隨其所堪而為說法，種種無量，皆令歡喜，快得善利。是諸眾生聞是法已，現世安隱，後生善處，以道受樂，亦得聞法。既聞法已，離諸障礙，於諸法中，任力所能，漸得入道。如彼大雲，雨於一切卉木叢林及諸藥草，如其種性，具足蒙潤，各得生長。
「如來說法，一相一味——所謂：解脫相、離相、滅相，究竟至於一切種智。其有眾生聞如來法，若持讀誦，如說修行，所得功德，不自覺知。所以者何？唯有如來知此眾生種相體性，念何事、思何事、修何事，云何念、云何思、云何修，以何法念、以何法思、以何法修，以何法得何法。眾生住於種種之地，唯有如來如實見之，明了無礙。如彼卉木叢林諸藥草等，而不自知上中下性。如來知是一相一味之法——所謂：解脫相、離相、滅相——究竟涅槃常寂滅相，終歸於空。佛知是已，觀眾生心欲而將護之，是故不即為說一切種智。
「汝等，迦葉！甚為希有，能知如來隨宜說法，能信能受。所以者何？諸佛世尊隨宜說法，難解難知。」
爾時世尊欲重宣此義，而說偈言：
「破有法王，出現世間，隨眾生欲，
種種說法。如來尊重，智慧深遠，
久默斯要，不務速說。有智若聞，
則能信解；無智疑悔，則為永失。
是故迦葉！隨力為說，以種種緣，
令得正見。迦葉當知！譬如大雲，
起於世間，遍覆一切；慧雲含潤，
電光晃曜，雷聲遠震，令眾悅豫。
日光掩蔽，地上清涼，靉靆垂布、
如可承攬。其雨普等，四方俱下，
流澍無量，率土充洽。山川險谷、
幽邃所生，卉木藥草，大小諸樹，
百穀苗稼，甘蔗蒲萄，雨之所潤，
無不豐足，乾地普洽，藥木竝茂。
其雲所出，一味之水，草木叢林，
隨分受潤。一切諸樹，上中下等，
稱其大小，各得生長，根莖枝葉，
華菓光色，一雨所及，皆得鮮澤。
如其體相，性分大小，所潤是一，
而各滋茂。佛亦如是，出現於世，
譬如大雲，普覆一切。既出于世，
為諸眾生，分別演說，諸法之實。
大聖世尊，於諸天人、一切眾中，
而宣是言：『我為如來，兩足之尊，
出于世間，猶如大雲，充潤一切。
枯槁眾生，皆令離苦，得安隱樂——
世間之樂，及涅槃樂。諸天人眾，
一心善聽，皆應到此，覲無上尊。』
我為世尊，無能及者，安隱眾生，
故現於世。為大眾說，甘露淨法，
其法一味，解脫涅槃。以一妙音、
演暢斯義，常為大乘，而作因緣。
我觀一切，普皆平等，無有彼此，
愛憎之心。我無貪著，亦無限礙，
恒為一切，平等說法。如為一人，
眾多亦然，常演說法，曾無他事。
去來坐立，終不疲厭，充足世間，
如雨普潤。貴賤上下，持戒毀戒，
威儀具足，及不具足，正見邪見，
利根鈍根，等雨法雨，而無懈倦。
一切眾生，聞我法者，隨力所受，
住於諸地。或處人天，轉輪聖王，
釋梵諸王，是小藥草。知無漏法，
能得涅槃，起六神通，及得三明，
獨處山林，常行禪定，得緣覺證，
是中藥草。求世尊處，我當作佛，
行精進定，是上藥草。又諸佛子，
專心佛道，常行慈悲，自知作佛，
決定無疑，是名小樹。安住神通，
轉不退輪，度無量億、百千眾生，
如是菩薩，名為大樹。佛平等說，
如一味雨；隨眾生性，所受不同，
如彼草木，所稟各異。佛以此喻，
方便開示，種種言辭，演說一法，
於佛智慧，如海一渧。我雨法雨，
充滿世間，一味之法，隨力修行。
如彼叢林，藥草諸樹，隨其大小，
漸增茂好。諸佛之法，常以一味，
令諸世間，普得具足，漸次修行，
皆得道果。聲聞緣覺，處於山林，
住最後身，聞法得果，是名藥草，
各得增長。若諸菩薩，智慧堅固，
了達三界，求最上乘，是名小樹，
而得增長。復有住禪，得神通力，
聞諸法空，心大歡喜，放無數光，
度諸眾生，是名大樹，而得增長。
如是迦葉！佛所說法，譬如大雲，
以一味雨，潤於人華，各得成實。
迦葉當知！以諸因緣、種種譬喻，
開示佛道，是我方便，諸佛亦然。
今為汝等，說最實事：『諸聲聞眾，
皆非滅度。汝等所行，是菩薩道，
漸漸修學，悉當成佛。』」
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
佛讚迦葉·如來是諸法之王
那時候，世尊告訴摩訶迦葉以及諸位大弟子說：「好極了，好極了！迦葉真能夠好好地宣說如來真實的功德。實在正如你所說的那樣，如來還另有無量無邊阿僧祇（無數，多得數不清）那麼多的功德，你們縱使在無量億劫（極長遠的時間）當中稱說，也說不能窮盡。迦葉啊！你應當知道，如來是一切法中之王，凡是有所宣說，全都不虛妄。對於一切法，如來用智慧、用方便善巧來演說它們，祂所宣說的法，全都到達了一切智地（通達一切法的智慧境地）。如來觀照了知一切諸法所歸向趣往的地方，也了知一切眾生內心深處所起的種種行念，通達無礙毫無障隔；又對於諸法徹底究竟明了，開示給眾生一切的智慧。
藥草喻·一雲普潤·草木各異
「迦葉啊！譬如三千大千世界（一佛所教化的廣大國土），那山川、谿谷、土地所生長的花卉草木、叢林以及種種藥草，種類有若干那麼多，名稱形色各各不同。濃密的雲彌漫布滿，遍遍覆蓋著三千大千世界，同一個時候一齊降下雨來，那潤澤普遍浸潤到一切。花卉草木、叢林以及種種藥草，有小根小莖、小枝小葉的，有中根中莖、中枝中葉的，有大根大莖、大枝大葉的，種種樹木有大有小，隨著上等、中等、下等的品類各各有所承受。同一片雲所降的雨，順應著它們的種性而各自得以生長，開花結果、繁茂結實。雖然是同一塊土地所生長的，同一場雨所滋潤的，然而種種草木，卻各各有差別。
法合·如來如大雲起
「迦葉啊！你應當知道，如來也正是這樣，出現在世間，就像巨大的雲興起一般，用巨大的音聲普遍地遍及世界的天眾、人眾、阿修羅（好鬥的非天眾生），就像那巨大的雲遍遍覆蓋著三千大千國土。祂在大眾當中，唱說這樣的話：『我是如來（乘真如之道而來成正覺者）、應供（應當受人天供養者）、正遍知（真正遍知一切法者）、明行足（智慧與行持都圓滿具足者）、善逝（善巧離世、往生善處而不再退還者）、世間解（了解世間與出世間一切事理者）、無上士（一切眾生當中最上、無有能超過者）、調御丈夫（善能調伏駕御眾生令入正道的大丈夫）、天人師（天眾與人眾的導師）、佛（覺悟者）、世尊（世間最尊貴者），還沒有得度的使他得度，還沒有理解的使他理解，還沒有安穩的使他安穩，還沒有涅槃（煩惱寂滅的安穩）的使他得到涅槃，這一世以及未來世的事，我都如實地了知。我是一切知者（了知一切法者）、一切見者（照見一切法者）、知道者（了知道路者）、開道者（開闢道路者）、說道者（宣說道路者），你們天眾、人眾、阿修羅眾，全都應當到這裡來，為了聽法的緣故。』那時候，無數千萬億種眾生，來到佛的處所而聽法。如來在這時候，觀察這些眾生種種善根的伶俐與遲鈍、精進與懈怠，隨順著他們所能承擔的來為他們說法，種種無量無邊，全都使他們歡喜，暢快地得到善妙的利益。這些眾生聽了這個法以後，這一世安穩，來世生在善處，藉著修道而受用安樂，也得以聽聞佛法。既然聽了法以後，遠離了種種的障礙，在諸法當中，隨任著各自力量所能夠達到的，漸漸得以進入正道。就像那巨大的雲，降雨在一切花卉草木、叢林以及種種藥草上面，順應著它們的種性，一一充分地蒙受潤澤，各自得以生長。
一相一味·究竟一切種智
「如來說法，是一相一味的——所謂：解脫相（脫離繫縛之相）、離相（遠離煩惱之相）、滅相（寂滅諸苦之相），究竟到達一切種智（能遍知一切法的佛智）。那些有眾生聽到如來的法，或受持、或讀誦，依照所說的去修行，所得到的功德，自己並不能夠覺察知曉。這是為什麼呢？因為只有如來知道這眾生的種類、形相、體質、性情，他憶念什麼事、思量什麼事、修習什麼事，是怎樣憶念、怎樣思量、怎樣修習，用什麼法憶念、用什麼法思量、用什麼法修習，用什麼法得到什麼法。眾生安住在種種不同的境地當中，只有如來如實地照見他們，明明白白毫無障礙。就像那花卉草木、種種藥草等等，它們並不知道自己是上等、中等還是下等的品性。如來了知這一相一味的法——所謂：解脫相、離相、滅相——究竟涅槃常寂滅之相，最終歸向於空。佛知道了這個以後，觀察眾生內心的欲樂而加以將順護念，因此不立即為他們宣說一切種智。
「你們，迦葉啊！實在非常稀有難得，能夠了知如來隨順所宜而說法，能夠信受、能夠領納。這是為什麼呢？因為諸佛世尊隨順所宜而說法，是難以理解、難以知曉的。」
那時候世尊想要把這個道理再宣說一遍，就說了偈頌：
重頌·久默斯要·隨力為說
「破除三有（欲界、色界、無色界的存有）的法中之王，
出現在世間，
隨順著眾生的欲樂，
用種種方式來說法。
如來尊貴莊重，
智慧深邃悠遠，
長久地默守著這精要，
不急於快快地宣說。
有智慧的人如果聽到了，
便能夠信受理解；
沒有智慧的人疑惑悔退，
便為此永遠地失去了。
因此迦葉啊！
隨著各人的根力來為他們宣說，
用種種的因緣，
使他們得到正見。
重頌·大雲慧雨·普潤一切
迦葉你應當知道！
譬如巨大的雲，
興起在世間，
遍遍覆蓋著一切；
智慧的雲含帶著潤澤，
閃電的光明晃耀，
雷聲遠遠地震動，
使眾生歡悅喜豫。
日光被遮蔽掩住，
地面上一片清涼，
濃雲層層垂布下來、
彷彿可以承接攬取。
那雨普遍平等，
四方一齊降下，
流注傾瀉無量無邊，
整片土地都充足浸潤。
山川、險峻的谿谷、
幽深偏僻之處所生長的，
花卉、藥草，
大大小小種種的樹木，
各種穀物的苗與莊稼，
甘蔗、葡萄，
被這雨所滋潤，
沒有一樣不豐足的，
乾涸的土地普遍受到浸潤，
藥草林木一同繁茂。
那雲所降出的，
是同一味道的水，
草木叢林，
隨著各自的分量承受潤澤。
一切種種的樹木，
上等、中等、下等的，
順應著它們的大小，
各自得以生長，
根、莖、枝、葉，
花、果的光彩顏色，
同一場雨所澆及，
全都得到鮮亮潤澤。
順著它們的體質形相，
性分有大有小，
所滋潤的雖然是同一場，
卻各自滋長繁茂。
重頌·佛亦如是·平等說法
佛也是這樣，
出現在世間，
譬如巨大的雲，
普遍覆蓋著一切。
既然出現在世間了，
就為那些眾生，
分別演說，
諸法真實的道理。
大聖世尊，
在諸天、人眾、一切大眾當中，
宣說這樣的話：
『我是如來，
是兩足（福德與智慧兩者具足）當中最尊貴的，
出現在世間，
好比那巨大的雲，
充分潤澤著一切。
那些枯槁的眾生，
全都使他們遠離痛苦，
得到安穩的快樂——
世間的快樂，
以及涅槃的快樂。
諸天、人眾，
一心一意好好地聽，
全都應當到這裡來，
拜見無上的至尊。』
我是世尊，
沒有能夠比得上的，
為了使眾生安穩，
所以顯現在世間。
為大眾宣說，
甘露一般清淨的法，
那法是同一味道的，
就是解脫與涅槃。
用同一種微妙的音聲、
演暢這個道理，
常常為了大乘，
而作成因緣。
我觀察一切，
普遍地全都平等，
沒有彼此分別、
沒有愛憎的心。
我沒有貪愛執著，
也沒有局限障礙，
恆常地為一切眾生，
平等地說法。
就像為一個人說法那樣，
為許多的人也是這樣，
常常演說著法，
從來沒有別的事。
來來去去、坐著站著，
始終不曾疲倦厭煩，
充足地潤澤世間，
就像雨水普遍潤澤。
尊貴的、卑賤的、上等的、下等的，
守持戒律的、毀犯戒律的，
威儀具足的，
以及威儀不具足的，
持正見的、持邪見的，
根性伶俐的、根性遲鈍的，
我平等地降下法雨，
而沒有絲毫懈怠倦怠。
重頌·三草二木隨根器
一切眾生，
聽到我說法的，
隨著各自力量所承受的，
安住在種種不同的境地。
有的處在人道、天道，
作轉輪聖王（以正法統御天下的聖王），
作帝釋天、大梵天等種種天王，
這就是小藥草。
了知無漏的法（斷盡煩惱、不再漏落生死之法），
能夠得到涅槃，
生起六種神通（天眼、天耳、他心、宿命、神足、漏盡六種神妙通力），
以及得到三明（宿命、天眼、漏盡三種神通明達），
獨自處在山林當中，
常常修行禪定，
得到緣覺（獨觀因緣而悟道者）的果證，
這就是中藥草。
尋求世尊的果位，
立願『我將要作佛』，
修行精進與禪定，
這就是上藥草。
又有那些佛的兒子，
專心一意於佛道，
常常修行慈悲，
自己知道將能作佛，
決定沒有疑惑，
這就叫做小樹。
安住在神通當中，
運轉那不退轉的法輪，
度化無量億、百千那麼多的眾生，
像這樣的菩薩，
就叫做大樹。
佛平等地說法，
就像同一味道的雨；
隨著眾生的種性不同，
所承受的也就不同，
就像那些草木，
所稟受的各各不同。
佛用這個譬喻，
方便善巧地開示，
用種種的言辭，
演說這同一個法，
對於佛的智慧來說，
就像大海中的一滴水。
我降下法雨，
充滿了世間，
這同一味道的法，
讓眾生隨著各自的力量去修行。
就像那叢林，
藥草種種的樹木，
隨著它們的大小，
漸漸增長茂盛美好。
諸佛的法，
常常用這同一味道，
使種種的世間，
普遍得到具足，
漸漸次第地修行，
全都得到道果。
重頌·聲聞緣覺菩薩·各得增長
聲聞（聽佛說法而悟道者）、緣覺（獨觀因緣而悟道者），
處在山林當中，
安住在最後一次受生的身，
聽了法而得到果證，
這就叫做藥草，
各自得以增長。
如果是那些菩薩，
智慧堅固，
通達了知三界（欲界、色界、無色界），
尋求最上等的乘法，
這就叫做小樹，
而得以增長。
又有安住在禪定當中，
得到神通力量，
聽到諸法本空，
心裡非常歡喜，
放射出無數的光明，
度化種種的眾生，
這就叫做大樹，
而得以增長。
重頌·諸聲聞眾皆非滅度
就像這樣，迦葉啊！
佛所宣說的法，
譬如巨大的雲，
用同一味道的雨，
潤澤在人這朵花上，
各自得以結成果實。
迦葉你應當知道！
用種種的因緣、種種的譬喻，
開示佛道，
這是我的方便善巧，
諸佛也都是這樣。
如今為你們，
宣說最真實的事：
『種種聲聞大眾，
全都並不是真的滅度（究竟寂滅）。
你們所修行的，
正是菩薩道，
漸漸地修習學習，
全都應當成佛。』」
Kumārajīva's Chinese root text (T09n0262) is retained as a visual anchor for bilingual readers; the English below renders it in plain, continuous prose.
The Buddha Praises Kāśyapa · The Tathāgata Is King of All Dharmas
爾時世尊告摩訶迦葉及諸大弟子：「善哉，善哉！迦葉善說如來真實功德。誠如所言，如來復有無量無邊阿僧祇功德，汝等若於無量億劫說不能盡。迦葉！當知如來是諸法之王，若有所說皆不虛也。於一切法，以智方便而演說之，其所說法，皆悉到於一切智地。如來觀知一切諸法之所歸趣，亦知一切眾生深心所行，通達無礙；又於諸法究盡明了，示諸眾生一切智慧。
At that time, the World-Honored One told Mahākāśyapa and the other great disciples: “Excellent, excellent! Kāśyapa, you have spoken well of the Tathāgata’s true qualities. It is exactly as you have said. The Tathāgata also possesses immeasurable, boundless, incalculable qualities. Even if all of you spoke of them throughout immeasurable millions of aeons, you could not exhaust them. Kāśyapa! You should know that the Tathāgata is king of all dharmas. Whatever he teaches is never false. With wisdom and skillful means, he expounds every dharma; all the Dharma he teaches reaches the ground of all-knowledge, the wisdom that comprehends every dharma. The Tathāgata observes and knows where all dharmas lead and what they ultimately tend toward. He also knows the courses followed in the depths of every sentient being’s heart and penetrates them without obstruction. Moreover, he has fathomed and clearly understood all dharmas to their end, and he reveals every wisdom to sentient beings.
The Parable of the Medicinal Herbs · One Cloud Moistens All · The Plants and Trees Differ
「迦葉！譬如三千大千世界，山川谿谷土地所生卉木叢林及諸藥草，種類若干，名色各異。密雲彌布，遍覆三千大千世界，一時等澍，其澤普洽。卉木叢林及諸藥草，小根小莖、小枝小葉，中根中莖、中枝中葉，大根大莖、大枝大葉，諸樹大小，隨上中下各有所受。一雲所雨，稱其種性而得生長華菓敷實。雖一地所生，一雨所潤，而諸草木，各有差別。
“Kāśyapa! Consider the three-thousand-great-thousand world—the vast realm taught by a single buddha. Across its mountains, rivers, ravines, valleys, and lands grow flowering plants, trees, thickets, forests, and medicinal herbs of many kinds, each different in name and appearance. Dense clouds spread everywhere, covering the entire three-thousand-great-thousand world. At the same moment they pour down rain equally, and their moisture reaches everywhere. Among the flowering plants, trees, thickets, forests, and medicinal herbs are those with small roots and small stalks, small branches and small leaves; those with medium roots and medium stalks, medium branches and medium leaves; and those with great roots and great stalks, great branches and great leaves. Trees are both great and small, and each receives what it can according to whether it belongs to the higher, middle, or lower range. The rain from this one cloud enables each to grow in keeping with its own kind and nature; its flowers and fruits unfold, flourish, and ripen. Although all grow from the same ground and are moistened by the same rain, the many plants and trees differ from one another.
The Correspondence of the Parable · The Tathāgata Arises like a Great Cloud
「迦葉！當知如來亦復如是，出現於世，如大雲起，以大音聲普遍世界天、人、阿修羅，如彼大雲遍覆三千大千國土。於大眾中、而唱是言：『我是如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，未度者令度，未解者令解，未安者令安，未涅槃者令得涅槃，今世後世，如實知之。我是一切知者、一切見者、知道者、開道者、說道者，汝等天、人、阿修羅眾，皆應到此，為聽法故。』爾時無數千萬億種眾生，來至佛所而聽法。如來于時，觀是眾生諸根利鈍、精進懈怠，隨其所堪而為說法，種種無量，皆令歡喜，快得善利。是諸眾生聞是法已，現世安隱，後生善處，以道受樂，亦得聞法。既聞法已，離諸障礙，於諸法中，任力所能，漸得入道。如彼大雲，雨於一切卉木叢林及諸藥草，如其種性，具足蒙潤，各得生長。
“Kāśyapa! You should know that the Tathāgata is likewise. He appears in the world like a great cloud rising. With a great voice he reaches throughout the world of devas, humans, and asuras—the contentious nonhuman beings—just as that great cloud covers the entire three-thousand-great-thousand land. In the midst of the great assembly, he proclaims: ‘I am the Tathāgata, the one who comes along the path of suchness to perfect awakening; the Worthy of Offerings, worthy to receive the offerings of devas and humans; the Rightly and Universally Knowing, who truly knows every dharma; the One Perfect in Knowledge and Conduct; the Well-Gone, who has departed the world well, gone to a good destination, and does not turn back; the Knower of the World, who understands all principles within and beyond the world; the Unsurpassed One, whom no sentient being can surpass; the Tamer of Persons, who skillfully guides and disciplines beings into the right path; the Teacher of Devas and Humans; the Buddha, the Awakened One; and the World-Honored One. Those not yet delivered I cause to be delivered. Those not yet understanding I cause to understand. Those not yet at peace I cause to be at peace. Those not yet in nirvāṇa (the peace in which afflictions are stilled) I cause to attain nirvāṇa. I know this present life and future lives as they truly are. I am the one who knows all, the one who sees all, the one who knows the path, the one who opens the path, and the one who teaches the path. All of you—devas, humans, and asuras—should come here to hear the Dharma.’
“At that time, countless thousands of millions of kinds of sentient beings come to the Buddha to hear the Dharma. The Tathāgata then observes whether their faculties are sharp or dull and whether they are diligent or lax. In accordance with what each can bear, he teaches them immeasurable varieties of Dharma, bringing joy to them all and enabling them swiftly to gain excellent benefit. After hearing this Dharma, these sentient beings are peaceful in the present life, are later born in a good destination, enjoy happiness through the path, and are also able to hear the Dharma. Once they have heard the Dharma, they leave their many obstructions behind. Within the many dharmas, according to whatever their own strength enables them to do, they gradually enter the path. They are like all the flowering plants, trees, thickets, forests, and medicinal herbs upon which the great cloud rains: each, in keeping with its own kind and nature, is fully moistened and enabled to grow.
One Mark, One Flavor · Ultimately Reaching the Knowledge of All Modes
「如來說法，一相一味——所謂：解脫相、離相、滅相，究竟至於一切種智。其有眾生聞如來法，若持讀誦，如說修行，所得功德，不自覺知。所以者何？唯有如來知此眾生種相體性，念何事、思何事、修何事，云何念、云何思、云何修，以何法念、以何法思、以何法修，以何法得何法。眾生住於種種之地，唯有如來如實見之，明了無礙。如彼卉木叢林諸藥草等，而不自知上中下性。如來知是一相一味之法——所謂：解脫相、離相、滅相——究竟涅槃常寂滅相，終歸於空。佛知是已，觀眾生心欲而將護之，是故不即為說一切種智。 「汝等，迦葉！甚為希有，能知如來隨宜說法，能信能受。所以者何？諸佛世尊隨宜說法，難解難知。」
“The Dharma taught by the Tathāgata has one mark and one flavor—namely, the mark of liberation, the mark of separation (separation from afflictions), and the mark of cessation (the quiescent cessation of all suffering)—and ultimately reaches the knowledge of all modes, the Buddha’s knowledge that knows every dharma in every aspect. Some sentient beings hear the Tathāgata’s Dharma, uphold it, read and recite it, and practice as it teaches, yet they do not themselves perceive or know the qualities they have gained. Why is this? Only the Tathāgata knows each sentient being’s kind, mark, substance, and nature: what that being recollects, what that being thinks about, and what that being cultivates; how the being recollects, how the being thinks, and how the being cultivates; by what dharma the being recollects, by what dharma the being thinks, and by what dharma the being cultivates; and by what dharma the being attains which dharma. Sentient beings abide on many different grounds. Only the Tathāgata sees them as they truly are and understands them clearly, without obstruction. They are like those flowering plants, trees, thickets, forests, medicinal herbs, and the rest, which do not know for themselves whether their nature is higher, middle, or lower. The Tathāgata knows this Dharma of one mark and one flavor—the mark of liberation, the mark of separation, and the mark of cessation—which is ultimate nirvāṇa, the mark of constant quiescence, and which finally returns to emptiness. Knowing this, the Buddha observes the desires within sentient beings’ hearts and protects them accordingly. He therefore does not immediately teach them the knowledge of all modes.
“You, Kāśyapa, and the others are exceedingly rare. You can know that the Tathāgata teaches in accordance with what is fitting, and you can trust and receive it. Why is this? The Dharma taught by the buddhas, the World-Honored Ones, in accordance with what is fitting is difficult to understand and difficult to know.”
Repeated Verse · Long Silent on This Essential · Teaching According to Capacity
爾時世尊欲重宣此義，而說偈言： 「破有法王，出現世間，隨眾生欲，
種種說法。如來尊重，智慧深遠，
久默斯要，不務速說。有智若聞，
則能信解；無智疑悔，則為永失。
是故迦葉！隨力為說，以種種緣，
令得正見。
At that time, the World-Honored One wished to proclaim this meaning again and spoke in verse:
“The Dharma King who breaks the three modes of existence—
the desire realm, form realm, and formless realm—
appears in the world.
In accordance with sentient beings’ desires,
he teaches the Dharma in many ways.
The Tathāgata is honored and august;
his wisdom is profound and far-reaching.
For a long time he remained silent on this essential,
never seeking to teach it hastily.
If those with wisdom hear it,
they can trust and understand;
those without wisdom doubt and turn back in regret,
and so lose it forever.
Therefore, Kāśyapa,
he teaches each according to that person’s strength
and uses many causes and conditions
to bring each one to right view.
Repeated Verse · The Great Cloud and Wisdom-Rain · Universally Moistening All
迦葉當知！譬如大雲， 起於世間，遍覆一切；慧雲含潤，
電光晃曜，雷聲遠震，令眾悅豫。
日光掩蔽，地上清涼，靉靆垂布、
如可承攬。其雨普等，四方俱下，
流澍無量，率土充洽。山川險谷、
幽邃所生，卉木藥草，大小諸樹，
百穀苗稼，甘蔗蒲萄，雨之所潤，
無不豐足，乾地普洽，藥木竝茂。
其雲所出，一味之水，草木叢林，
隨分受潤。一切諸樹，上中下等，
稱其大小，各得生長，根莖枝葉，
華菓光色，一雨所及，皆得鮮澤。
如其體相，性分大小，所潤是一，
而各滋茂。
Kāśyapa, you should know!
It is like a great cloud
rising over the world
and covering everything.
This cloud of wisdom holds moisture within it;
lightning flashes and shines,
thunder rolls and shakes the distance,
bringing delight and joy to living beings.
The sunlight is covered and concealed,
and the earth becomes cool.
Dense banks of cloud hang down,
as though they could be caught and gathered in one’s arms.
The rain falls universally and equally,
descending from every direction at once.
Its torrents stream down without measure,
filling and soaking every stretch of land.
Across the mountains, rivers, and steep ravines,
and in the secluded depths,
grow flowering plants, trees, and medicinal herbs,
all the trees, both great and small,
the shoots and crops of a hundred grains,
sugarcane and grapes.
Moistened by this rain,
not one fails to become full and abundant.
The dry earth is soaked everywhere,
and medicinal herbs and trees flourish together.
What issues from that cloud
is water of a single flavor.
The grasses, trees, thickets, and forests
receive its moisture according to their measure.
All the many trees,
whether higher, middle, or lower,
in proportion to their greatness or smallness,
are each enabled to grow.
Their roots, stalks, branches, and leaves,
their flowers’ and fruits’ luster and color,
all reached by the same rain,
become fresh and radiant.
In keeping with their substance and marks,
their natures and portions are great or small.
The moisture is one and the same,
yet each grows lush and flourishing.
Repeated Verse · The Buddha Is Likewise · Teaching the Dharma Equally
佛亦如是，出現於世， 譬如大雲，普覆一切。既出于世，
為諸眾生，分別演說，諸法之實。
大聖世尊，於諸天人、一切眾中，
而宣是言：『我為如來，兩足之尊，
出于世間，猶如大雲，充潤一切。
枯槁眾生，皆令離苦，得安隱樂——
世間之樂，及涅槃樂。諸天人眾，
一心善聽，皆應到此，覲無上尊。』
我為世尊，無能及者，安隱眾生，
故現於世。為大眾說，甘露淨法，
其法一味，解脫涅槃。以一妙音、
演暢斯義，常為大乘，而作因緣。
我觀一切，普皆平等，無有彼此，
愛憎之心。我無貪著，亦無限礙，
恒為一切，平等說法。如為一人，
眾多亦然，常演說法，曾無他事。
去來坐立，終不疲厭，充足世間，
如雨普潤。貴賤上下，持戒毀戒，
威儀具足，及不具足，正見邪見，
利根鈍根，等雨法雨，而無懈倦。
The Buddha is likewise.
He appears in the world
like a great cloud
universally covering everything.
Having appeared in the world,
for the sake of all sentient beings
he distinguishes and expounds
the reality of the many dharmas.
The Great Sage, the World-Honored One,
among all devas and humans,
in the midst of the whole assembly,
proclaims these words:
‘I am the Tathāgata,
the Honored One complete in both merit and wisdom.
I appear in the world
just like a great cloud,
fully moistening everything.
I cause all withered sentient beings
to leave suffering behind
and gain peaceful joy—
the joy of the world
and the joy of nirvāṇa.
All you devas and humans,
listen well with one mind.
You should all come here
and behold the unsurpassed Honored One.’
I am the World-Honored One;
none can equal me.
To bring peace to sentient beings,
I appear in the world.
For the great assembly I teach
the pure Dharma, sweet as nectar.
This Dharma has one flavor:
liberation and nirvāṇa.
With one wondrous voice
I unfold this meaning,
always serving as causes and conditions
for the great vehicle.
I observe all beings
and regard them universally and equally,
without distinction between this one and that one,
without any mind of love or hatred.
I have no greed or attachment,
and no restriction or obstruction.
Constantly, for the sake of all,
I teach the Dharma equally.
Just as I teach one person,
so I teach a multitude.
I constantly expound the Dharma
and never have any other task.
Whether going or coming, sitting or standing,
I never grow weary or tired.
I fill the world,
just as rain moistens everywhere.
Upon the noble and the lowly,
the higher and the lower,
those who uphold discipline and those who violate it,
those complete in dignified conduct and those not complete,
those of right view and those of wrong view,
those of sharp faculties and those of dull faculties,
I rain the Dharma-rain equally
without ever becoming lax or weary.
Repeated Verse · The Three Herbs and Two Trees According to Faculties and Capacities
一切眾生，聞我法者，隨力所受， 住於諸地。或處人天，轉輪聖王，
釋梵諸王，是小藥草。知無漏法，
能得涅槃，起六神通，及得三明，
獨處山林，常行禪定，得緣覺證，
是中藥草。求世尊處，我當作佛，
行精進定，是上藥草。又諸佛子，
專心佛道，常行慈悲，自知作佛，
決定無疑，是名小樹。安住神通，
轉不退輪，度無量億、百千眾生，
如是菩薩，名為大樹。佛平等說，
如一味雨；隨眾生性，所受不同，
如彼草木，所稟各異。佛以此喻，
方便開示，種種言辭，演說一法，
於佛智慧，如海一渧。我雨法雨，
充滿世間，一味之法，隨力修行。
如彼叢林，藥草諸樹，隨其大小，
漸增茂好。諸佛之法，常以一味，
令諸世間，普得具足，漸次修行，
皆得道果。
All sentient beings
who hear my Dharma
receive it according to their strength
and abide on many different grounds.
Some dwell among humans and devas,
becoming wheel-turning sage-kings—
sage-kings who govern the world through the true Dharma—
or becoming Śakra, Brahmā, and other deva-kings.
These are the small medicinal herbs.
Those who know the uncontaminated Dharma,
in which the afflictions are exhausted
and there is no further fall into birth and death,
can attain nirvāṇa.
They arouse the six supernormal powers—
the divine eye, the divine ear,
knowledge of others’ minds, recollection of past lives,
supernormal travel, and exhaustion of the outflows—
and attain the three direct knowledges—
recollection of past lives, the divine eye,
and exhaustion of the outflows.
Dwelling alone in mountain forests,
they constantly practice meditation
and attain the realization of a pratyekabuddha,
one who awakens alone by contemplating causes and conditions.
These are the middle medicinal herbs.
Those who seek the state of the World-Honored One,
vowing, ‘I shall become a buddha,’
and who practice vigor and meditative stability
are the superior medicinal herbs.
Then there are the sons of the Buddha
who devote their minds wholly to the buddha-way,
constantly practice loving-kindness and compassion,
and know for themselves that they shall become buddhas,
certain and without doubt.
These are called the small trees.
Those who abide securely in supernormal powers,
turn the wheel from which there is no retrogression,
and deliver immeasurable millions
and hundreds of thousands of sentient beings—
bodhisattvas such as these
are called the great trees.
The Buddha teaches equally,
like rain of a single flavor;
yet according to the differing natures of sentient beings,
what each receives is not the same,
just as the plants and trees
each absorb it differently.
Through this parable,
the Buddha reveals through skillful means,
and in many kinds of words
he expounds the one Dharma—
yet beside the Buddha’s wisdom,
this is only a single drop in the sea.
I rain down the Dharma-rain,
filling the world.
This Dharma of a single flavor
is practiced according to each being’s strength.
Like the thickets, forests,
medicinal herbs, and many trees,
according to whether they are great or small,
they gradually grow flourishing and fine.
The Dharma of the buddhas
always has this single flavor.
It causes the many worlds
universally to gain completion.
Practicing gradually, step by step,
all attain the fruit of the path.
Repeated Verse · Śrāvakas, Pratyekabuddhas, and Bodhisattvas · Each Grows
聲聞緣覺，處於山林， 住最後身，聞法得果，是名藥草，
各得增長。若諸菩薩，智慧堅固，
了達三界，求最上乘，是名小樹，
而得增長。復有住禪，得神通力，
聞諸法空，心大歡喜，放無數光，
度諸眾生，是名大樹，而得增長。
Śrāvakas (those who awaken by hearing the Buddha teach) and pratyekabuddhas (those who awaken alone by contemplating causes and conditions)
dwell in mountain forests,
abiding in their final body.
They hear the Dharma and attain the fruit;
these are called medicinal herbs,
and each is enabled to grow.
Those bodhisattvas
whose wisdom is firm,
who fully understand the three realms—
the desire, form, and formless realms—
and seek the highest vehicle
are called small trees,
and they are enabled to grow.
There are others who abide in meditation,
attain the power of supernormal abilities,
and, hearing that the many dharmas are empty,
become filled with great joy.
They emit countless rays of light
and deliver many sentient beings;
these are called great trees,
and they are enabled to grow.
Repeated Verse · The Śrāvaka Assembly Has Not Attained True Extinction
如是迦葉！佛所說法，譬如大雲， 以一味雨，潤於人華，各得成實。
迦葉當知！以諸因緣、種種譬喻，
開示佛道，是我方便，諸佛亦然。
今為汝等，說最實事：『諸聲聞眾，
皆非滅度。汝等所行，是菩薩道，
漸漸修學，悉當成佛。』」
Just so, Kāśyapa!
The Dharma taught by the Buddha
is like a great cloud.
With rain of a single flavor,
it moistens the flowers that are human beings,
and enables each to bear fruit and ripen.
Kāśyapa, you should know!
Through many causes and conditions
and many kinds of parables,
I open and reveal the buddha-way.
These are my skillful means;
all the buddhas do the same.
Now, for all of you,
I teach the most real matter:
‘The whole śrāvaka assembly
has not attained true extinction (ultimate quiescence).
What you have practiced
is the bodhisattva path.
Train and learn gradually,
and you shall all become buddhas.’”
火宅喻是佛開權，窮子喻是聲聞領解；到這一品，佛親自印可迦葉他們說得對，並再說一喻——藥草喻——把前兩品的意思，收束成一幅天地間的大圖。前面那個難題還懸著：佛的法明明是一味的、平等的，為什麼落到眾生身上，卻成了人天、二乘、菩薩種種差別？這一品，佛用一場大雨、一地草木，把這「一與多」的道理，說得再明白不過。以下順經文次第，把這一品每一義講明；末後再以唯識一系的讀法，補一點旁照。
佛印可迦葉：如來是諸法之王
上一品四大聲聞說了窮子喻，這一品一開場，佛便當眾印可迦葉：「善哉，善哉！迦葉善說如來真實功德。」——你說得對，如來確實有這樣的功德，而且還有無量無邊、說之不盡的功德。接著佛點出自己說法的底：如來是「諸法之王」，凡有所說都不虛妄；祂能觀知一切法的歸趣，也能通達一切眾生內心深處所行，究盡明了，無所障礙。這一段，是替下面的藥草喻立一個地基：正因為佛遍知一切眾生的根器與去向，祂才能一味地說、而令各各得益。
一場大雨，澆在高高低低的草木上
於是佛說喻。三千大千世界的山川谿谷，長著種種卉木叢林、藥草——小的、中的、大的，根莖枝葉各不相同，名色各異。這時「密雲彌布，遍覆三千大千世界，一時等澍，其澤普洽」:一片大雲，同時落下一場雨，均勻地澆遍大地。可雨雖是同一場雨，草木卻「隨上中下各有所受」:小草得小草的份，大樹得大樹的份，各按自己的種性吸收，各自生長、開花、結果。經說得極透：「雖一地所生，一雨所潤，而諸草木，各有差別。」
這一幅圖，就是全品的心。一地、一雨，是平等無二的；草木的大小差別，卻是天生的種性使然。雨從不曾偏心，是草木各按根器受潤——「一與多」的謎底，就在這裡。
法合：如來出世，如大雲遍覆
佛把喻合到自己身上。如來出現於世，正如那大雲騰起，以大音聲普遍世界，向一切天、人宣告：我是如來，未度者令度、未解者令解、未安者令安、未得涅槃者令得涅槃。無數眾生聞聲而來，佛便「觀是眾生諸根利鈍、精進懈怠，隨其所堪而為說法」，種種無量，皆令歡喜——這些眾生聞法之後，現世安隱、後生善處，漸漸入道。正如那一場大雨，落在一切草木藥草上，各按其種性，具足蒙潤，各得生長。佛的一音，就是那一味的雨。
一相一味：那一味的法水是什麼
那麼佛所說的這「一味法」，究竟是什麼？佛自道：「如來說法，一相一味——所謂：解脫相、離相、滅相，究竟至於一切種智。」一切法門，歸根到底是一個相、一個味：令眾生解脫、離、滅，終究通向那遍知一切的一切種智。眾生聞了這法、依之修行，所得的功德，自己還不覺知有多深；唯有如來，知道每一個眾生的「種相體性」——他念什麼、思什麼、修什麼，用什麼法念思修、由此得什麼果。眾生住在種種不同的地位，如那草木不自知自己是上、是中、是下；唯有如來，如實照見，明了無礙。
佛為何不一下子，把滿智全給你
這裡透出全品最要緊的一問。佛既知這一味法「究竟涅槃常寂滅相，終歸於空」，是那最圓滿的一切種智，何不一開口就全盤托出，令眾生一步到位？經答得分明：「佛知是已，觀眾生心欲而將護之，是故不即為說一切種智。」——佛正因為看清了眾生的心量與根器，才「將護」著他們，不立刻和盤托出那滿分的智慧。
這正是藥草喻要答的：雨雖一味，草木卻只能各按種性受潤；硬把大樹的雨量倒給小草，小草反被沖垮。佛的一味法也是如此：祂有的是那圓滿的一切種智，可眾生一時受不起，便先隨其所堪，一分一分地給。這不是佛吝惜，恰是佛的體貼——如那大雲，從不因小草矮小而少下一分雨，只是小草自有小草能受的量。所以佛讚迦葉：能知如來隨宜說法、能信能受，「甚為希有」;因為諸佛隨宜說法，本是難解難知的。
重頌：慧雲一味，平等普潤
長行既畢，佛以偈重明。祂先自陳：如來智慧深遠，「久默斯要，不務速說」——那最要緊的一味法，佛久久沉默、不急著說，正為等眾生根熟。接著把那場雨鋪展得淋漓：大雲起於世間，慧雲含潤，電光晃曜，雷聲遠震；其雨普等，四方俱下，率土充洽，山川幽谷、卉木藥草、百穀苗稼，無不豐足。這一味之水，草木叢林「隨分受潤」，上中下等各稱其大小而生長。佛把自己這一味的平等和盤說出：「我觀一切，普皆平等，無有彼此、愛憎之心……如為一人，眾多亦然」;無論貴賤上下、持戒毀戒、正見邪見、利根鈍根，「等雨法雨，而無懈倦」。佛的悲心，就像這場不擇高下的雨。
三草二木，與那句「皆非滅度」
偈中，佛把眾生按所受配成三草二木：住人天、作轉輪聖王、釋梵諸王的，是「小藥草」;知無漏法、能得涅槃、起六神通三明、得緣覺證的，是「中藥草」;求佛之處、發心「我當作佛」、行精進定的，是「上藥草」;專心佛道、常行慈悲、自知作佛決定無疑的，是「小樹」;安住神通、轉不退輪、度無量眾生的，是「大樹」。同一味雨，草木隨其大小「漸增茂好」，終「皆得道果」。
然而佛沒有停在「差別」上。偈的最後，祂把這一味雨的落點一句道破：「諸聲聞眾，皆非滅度。汝等所行，是菩薩道，漸漸修學，悉當成佛。」——你們這些自以為已入滅度的聲聞，其實都還沒到真正的滅度；你們一路所行，本就是菩薩之道，只要漸漸修學，終究都要成佛。一場一味的雨，草木雖受有大小，到頭來，這雨要養大的，是同一片成佛的林。這，就是藥草喻的心：佛平等地說著一佛乘，眾生雖隨根器暫受為三、為五，終歸只有一乘、同向佛道。
以唯識之眼：那高低不齊的草木，是什麼「種性」
上來是藥草喻品自身的義。這一系譯註，另以唯識（慈恩窺基《法華玄贊》）為一面旁照的鏡子——鏡非經，只是換一副心識之學的眼，看那三草二木的高低、那一味法的深淺，多一層紋理。
先看那高低不齊的草木。窺基不泛說根器，而落到「種子」上：三千大千的世出世善法種子，喻於藥草；而「五乘種子體類各別」，正如草木的種類若干、名色各異。換句話說，草木之所以受潤有大小，是因為各自的種子本就不同——這一層，慈恩讀作五性各別：無性的眾生是小草（只堪生人天），二乘是中草，菩薩是上草與二木；甚至有一味趣寂、不迴心的決定二乘，也照他「機性殊、稟潤別」的種性而定。一場平等的雨，落在五種不齊的種子上，長出五乘的高下——差別不在雨，在種。
再看那一味法。窺基讀「一相一味」，也落得極實：那一味的體，是「解脫惑、業、苦相，離所知障」——斷煩惱、離所知，正是唯識二障雙盡的滿智。至於佛「不即為說一切種智」，慈恩一句點透：要待「二障雙圓便成種智」，眾生的障未盡、器未熟，佛便「將護彼意」，先說二乘、不即傾與滿智。這與經文「觀眾生心欲而將護之」，正是一義的兩面。
這面唯識之鏡照見的，是藥草喻裡那一層『種子與根器』的紋理：一味雨普潤而受有大小，蓋因種性五別。至於這五別的種性是定死、還是終可轉——經自說『皆非滅度、悉當成佛』，一味雨要養的是同一片成佛之林；慈恩則守其五性各別、決定二乘不迴之家法。天台智者又別有一讀，以藏通別圓四教配三草二木、判其位皆佛方便終須廢而歸圓；三論吉藏則以五乘地位配之。三家配法各異，並錄不判——經自說一味普被、終歸一乘，慈恩自有其五性種子之讀，各還其位。
The parable of the burning house is the Buddha’s opening of the provisional; the parable of the poor son is the śrāvakas’ reception and understanding. In this chapter, the Buddha personally confirms that Kāśyapa and the others have spoken correctly, then teaches another parable—the parable of the medicinal herbs—gathering the meanings of the preceding two chapters into one vast picture beneath heaven and across the earth. The earlier question still remains: the Buddha’s Dharma plainly has one flavor and is taught equally, so why, when it reaches sentient beings, does it become all the differences of devas and humans, the two vehicles, and bodhisattvas? With one great rain and the plants and trees of one ground, this chapter makes the principle of “one and many” as clear as it can be. We will follow the sequence of the sutra and make each meaning in the chapter clear; only at the end will we add a further reflection from the Consciousness-Only tradition.
The Buddha Confirms Kāśyapa: The Tathāgata Is King of All Dharmas
In the preceding chapter, the four great śrāvakas told the parable of the poor son. At the opening of this chapter, the Buddha publicly confirms Kāśyapa: “Excellent, excellent! Kāśyapa, you have spoken well of the Tathāgata’s true qualities.” What you have said is right: the Tathāgata truly possesses these qualities, together with immeasurable and boundless qualities that could never be fully told. The Buddha then states the ground of his own teaching. The Tathāgata is “king of all dharmas,” and whatever he teaches is never false. He can observe and know where all dharmas lead, penetrate the courses followed in the depths of every sentient being’s heart, and fathom everything clearly and without obstruction. This passage lays a foundation for the medicinal-herbs parable that follows: precisely because the Buddha completely knows the capacities and destinations of all sentient beings, he can teach with a single flavor and enable each one to benefit.
One Great Rain Falls upon Plants High and Low
The Buddha then gives the parable. Across the mountains, rivers, and ravines of the three-thousand-great-thousand world grow many kinds of flowering plants, trees, thickets, forests, and medicinal herbs—small, medium, and great, their roots, stalks, branches, and leaves all different, each distinct in name and appearance. Then “dense clouds spread everywhere, covering the three-thousand-great-thousand world; at one moment they rain equally, and their moisture reaches everywhere.” One great cloud releases one rain, evenly soaking the whole earth. Yet although the rain is one and the same, the plants and trees “each receive according to whether they are higher, middle, or lower”: a small herb receives a small herb’s portion, and a great tree receives a great tree’s portion. Each absorbs according to its own kind and nature; each grows, flowers, and bears fruit. The sutra says it with complete clarity: “Although all grow from the same ground and are moistened by the same rain, the many plants and trees differ from one another.”
This picture is the heart of the entire chapter. The one ground and one rain are equal and nondual, while the differences between the great and small plants and trees arise from their own kinds and natures. The rain is never partial. The plants and trees receive its moisture according to their own capacities. Here lies the answer to the riddle of “one and many.”
Joining the Parable to the Dharma: The Tathāgata Appears like a Great Cloud Covering All
The Buddha joins the parable to himself. The Tathāgata appears in the world just as a great cloud rises, reaching the whole world with a great voice and declaring to all devas and humans: I am the Tathāgata; those not yet delivered I cause to be delivered, those not yet understanding I cause to understand, those not yet at peace I cause to be at peace, and those not yet in nirvāṇa I cause to attain nirvāṇa. Countless sentient beings hear his voice and come. The Buddha then “observes whether the faculties of these sentient beings are sharp or dull and whether they are diligent or lax, and teaches them in accordance with what they can bear,” bringing joy to them all. After hearing the Dharma, these beings are peaceful in this life, are born in good destinations afterward, and gradually enter the path. They are just like the flowering plants, trees, and medicinal herbs upon which that one great rain falls: each, in keeping with its own kind and nature, is fully moistened and enabled to grow. The Buddha’s single voice is the rain of a single flavor.
One Mark and One Flavor: What Is This Dharma-Water of a Single Flavor?
What, then, is the “Dharma of a single flavor” that the Buddha teaches? The Buddha himself says: “The Dharma taught by the Tathāgata has one mark and one flavor—the mark of liberation, the mark of separation, and the mark of cessation—and ultimately reaches the knowledge of all modes.” However many Dharma-gateways there may be, they return in the end to one mark and one flavor: causing sentient beings to be liberated, separated, and brought to cessation, and ultimately leading them toward the Buddha’s knowledge that comprehends every dharma in every aspect. Sentient beings who hear and practice this Dharma do not yet know how deep the qualities they have gained may be. Only the Tathāgata knows the “kind, mark, substance, and nature” of every being—what each one recollects, thinks about, and cultivates; by what Dharma each recollects, thinks, and cultivates; and what fruit each thereby attains. Sentient beings abide on many different grounds, like plants and trees that do not know whether they are higher, middle, or lower. Only the Tathāgata sees them as they truly are, clearly and without obstruction.
Why Does the Buddha Not Give You the Fullness of Wisdom All at Once?
Here the chapter discloses its most important question. The Buddha knows that this Dharma of a single flavor is “ultimate nirvāṇa, the mark of constant quiescence, finally returning to emptiness”—the perfectly complete knowledge of all modes. Why, then, does he not disclose it in full at once and bring sentient beings directly to completion? The sutra answers clearly: “Knowing this, the Buddha observes the desires within sentient beings’ hearts and protects them accordingly. He therefore does not immediately teach them the knowledge of all modes.” Precisely because the Buddha sees sentient beings’ present measure and capacity clearly, he protects them and does not immediately pour out the fullness of wisdom.
This is exactly what the medicinal-herbs parable is meant to answer. The rain has one flavor, but the plants and trees can absorb it only in accordance with their own kinds and natures. If the amount received by a great tree were forced all at once upon a small herb, the small herb would instead be washed away. So it is with the Buddha’s Dharma of a single flavor. He possesses the perfectly complete knowledge of all modes, but sentient beings cannot bear it all at once, and therefore he first gives each one a portion in accordance with what that being can sustain. This is not the Buddha withholding anything; it is precisely the Buddha’s compassionate care. The great cloud never rains one drop less because a small herb is short. The small herb simply has the measure of rain it can receive. This is why the Buddha praises Kāśyapa: to know that the Tathāgata teaches in accordance with what is fitting, and to trust and receive that teaching, is “exceedingly rare,” for the buddhas’ teaching in accordance with what is fitting is difficult to understand and difficult to know.
Repeated Verse: One Wisdom-Cloud, One Flavor, Universally and Equally Moistening All
When the prose teaching is complete, the Buddha declares the meaning again in verse. He first speaks of himself: the Tathāgata’s wisdom is profound and far-reaching, and he “remained silent on this essential for a long time, never seeking to teach it hastily.” He held this most essential Dharma in silence, without rushing to speak, precisely while waiting for sentient beings’ capacities to ripen. He then unfolds the rain in its full splendor: a great cloud rises over the world, holding the moisture of wisdom; lightning flashes, thunder shakes the distance, and rain falls equally in all four directions. Every land is soaked. Mountains, deep valleys, flowering plants, medicinal herbs, and the shoots and crops of a hundred grains—all become abundant, without a single exception. The water has one flavor, while the plants, trees, thickets, and forests “receive its moisture according to their measure,” each growing in proportion to whether it is higher, middle, or lower. The Buddha discloses the complete equality of his one flavor: “I observe all beings and regard them universally and equally, without distinction between this one and that one, without any mind of love or hatred. … Just as I teach one person, so I teach a multitude.” Noble or lowly, higher or lower, upholding discipline or violating it, holding right view or wrong view, of sharp faculties or dull—upon them all he “rains the Dharma-rain equally, without becoming weary.” The Buddha’s compassion is like this rain, which does not choose between high and low.
The Three Herbs and Two Trees, and the Words “Have Not Attained Extinction”
In the verse, the Buddha maps sentient beings according to what they receive as three herbs and two trees. Those who dwell among humans and devas, becoming wheel-turning sage-kings, Śakra, Brahmā, and other deva-kings, are the “small medicinal herbs.” Those who know the uncontaminated Dharma, attain nirvāṇa, arouse the six supernormal powers and the three direct knowledges, and attain the realization of a pratyekabuddha are the “middle medicinal herbs.” Those who seek the state of the World-Honored One, resolve that “I shall become a buddha,” and practice vigor and meditative stability are the “superior medicinal herbs.” Sons of the Buddha who devote their minds wholly to the buddha-way, constantly practice loving-kindness and compassion, and know without doubt that they shall become buddhas are the “small trees.” Bodhisattvas who abide in supernormal powers, turn the wheel from which there is no retrogression, and deliver immeasurable sentient beings are the “great trees.” The rain of a single flavor falls upon them equally; according to whether they are great or small, the plants and trees gradually grow flourishing and fine, until “all attain the fruit of the path.”
Yet the Buddha does not stop at “difference.” In the final verse, he declares where the rain of a single flavor is leading: “The whole śrāvaka assembly has not attained true extinction. What you have practiced is the bodhisattva path. Training and learning gradually, you shall all become buddhas.” You śrāvakas who believe that you have already entered extinction have in fact not yet reached true extinction. The path you have practiced all along is itself the bodhisattva path; if you continue training gradually, you shall ultimately all become buddhas. The one rain is received by plants and trees in greater or lesser measure, but in the end this rain means to grow a single forest of buddhahood. This is the heart of the medicinal-herbs parable: the Buddha equally teaches the One Buddha-Vehicle. Although sentient beings temporarily receive it as three or as five according to their capacities, they ultimately return to the One Vehicle and face the same buddha-way.
Seen Through the Eyes of Consciousness-Only: What Is the “Lineage” of These Uneven Plants and Trees?
Everything above is the Chapter on the Parable of the Medicinal Herbs in its own meaning. This translation and exposition adds Consciousness-Only—the reading of Kuiji’s Cien Profound Praise of the Lotus—as one further reflective mirror. The mirror is not the sutra. Consciousness-Only is not the source of the Lotus, only another set of eyes, drawn from the study of consciousness, through which the differing heights of the three herbs and two trees and the depths of the Dharma of a single flavor gain one further texture.
Consider first the plants and trees of uneven height. Kuiji does not speak only in general of capacities; he brings the reading down to “seeds.” The seeds of wholesome dharmas, worldly and world-transcending, throughout the three-thousand-great-thousand world are represented by medicinal herbs, and “the seeds of the five vehicles differ in substance and kind,” just as the plants and trees are of many kinds and differ in name and appearance. In other words, the plants and trees receive moisture in greater or lesser measure because their own seeds already differ. Cien reads this as the distinct five lineages: beings without a world-transcending lineage are the small herbs, able only to be born among humans and devas; the two vehicles are the middle herbs; bodhisattvas are the superior herb and the two trees. This includes determinate members of the two vehicles who, in that house teaching, single-mindedly tend toward quiescence and do not turn their minds toward the great vehicle: because their capacities and natures differ, the moisture they receive differs. One equal rain falls upon five unequal kinds of seed and grows into the different heights of the five vehicles. The difference is not in the rain, but in the seed.
Now consider the Dharma of a single flavor. Kuiji makes his reading of “one mark and one flavor” equally concrete: the substance of that single flavor is liberation from the marks of affliction, karma, and suffering, and separation from the cognitive obstruction. Removing the afflictive obstruction and leaving the cognitive obstruction behind is precisely the fullness of wisdom in which both obstructions are exhausted. As for why the Buddha “does not immediately teach the knowledge of all modes,” Cien brings it to a point in one sentence: only when “both obstructions are fully removed is the knowledge of all modes accomplished.” Because sentient beings’ obstructions are not yet exhausted and their capacities are not yet ripe, the Buddha “protects their intent,” first teaching the two vehicles instead of immediately pouring out the fullness of wisdom. This is another face of the sutra’s statement that he “observes the desires within sentient beings’ hearts and protects them accordingly.”
What this Consciousness-Only mirror reveals is the texture of “seed and capacity” within the medicinal-herbs parable: the rain of a single flavor moistens universally, yet beings receive more or less because the five lineages differ. Whether these five distinct lineages are fixed or can ultimately be transformed is where the readings diverge. The sutra itself says that the śrāvakas “have not attained extinction” and that “you shall all become buddhas”: the one rain is meant to grow a single forest of buddhahood. Cien maintains its house teaching of the distinct five lineages and determinate members of the two vehicles who do not turn toward the great vehicle. Zhiyi of Tiantai offers another reading, mapping the three herbs and two trees through the Tripiṭaka, Shared, Distinct, and Perfect Teachings, and judging their positions to be the Buddha’s skillful means, ultimately to be relinquished and returned to the Perfect Teaching. Jizang of Sanlun instead maps them through the stages of the five vehicles. The three houses map the parable differently. Their readings are recorded side by side without adjudication. The sutra teaches that its single flavor universally embraces all and ultimately returns to the One Vehicle; Cien preserves its own reading through the seeds of the five lineages—each kept in its own place.
考據Apparatus
本品如來述成迦葉領解，說藥草喻——三千大千一雲所雨，而卉木叢林、三草二木隨其大小各得增長。大雲喻如來，一味雨喻一佛乘、一味法（解脫相·離相·滅相），三草二木喻眾生五乘根器之異。佛平等說法一味，眾生隨根所受不同；末明「諸聲聞眾，皆非滅度。汝等所行，是菩薩道，漸漸修學，悉當成佛」。慈恩窺基《玄贊》以五性各別、五乘種子各別讀三草二木。此為七喻③。本品羅什 T262 闕後半（生盲喻·良醫雪山四藥·五通仙人）——添品、正法華有之，《添品序》明載「什所闕者〈藥草喻品〉之半」，為本藏最重之成書史案（詳目②·目⑧·誌不判）。天台智顗以藏通別圓判三草二木，三論吉藏以五乘地位判，並錄不判。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 羅什 T262 二十八品 | 第五 藥草喻品（卷三；〔T09 0019a18〕起）· 中根述成周（如來述成迦葉領解·藥草喻·七喻③） |
| 窺基《玄贊》科文（主錨·慈恩） | 品題三門分別：一來意、二釋名、三解妨〔T34 0781a04〕；品內大文分三：初讚印、次陳述、後品末二頌結成〔T34 0781c20〕 |
| 天台《文句》（旁證） | 判譬說第三述成段〔T34 0090c16〕：「此品是譬說中第三述成段。」 |
窺基敘來意，引世親《法華論》雲雨喻對治第三慢〔T34 0781a08〕：
「二者論說對治七慢中，第三有大乘人一向增上慢，言無別聲聞辟支佛乘……今此品為對治大乘人一向慢言無別二乘、唯有一乘。」〔T34n1723 0781a08–13〕
論以雲雨喻對治此慢，本種子生牙〔0781a14〕：「故彼論言『第三人者，令知種種乘異，諸佛如來平等說法，隨眾生善根種子而生牙故』。」又於十無上中，此品當第一「種子無上」〔0781a29〕：「四者十無上中云，第一為顯種子無上故說雨譬喻。」
二、異譯·三譯對勘
本品三漢譯：羅什 T262（底本）·〈藥草喻品第五〉· 竺法護 T263〈藥草品第五〉〔T09n0263 0083b01〕（無「喻」字）· 闍那崛多共笈多 T264〈藥草喻品第五〉（添品）。本品最大異在「後半闕否」：羅什本闕後半，添品、正法華有之。
甲 前半（三譯共有）
| 義句 | 羅什 T262 | 添品 T264 | 竺法護 T263 |
|---|---|---|---|
| 藥草喻起 | 卉木叢林及諸藥草，種類若干，名色各異〔0019a28〕 | 〔逐字近羅什〕〔0152a05〕 | 諸藥草木，竹蘆叢林……其色若干種類各異（增列竹蘆·意譯）〔0083b10〕 |
| 密雲一時等澍 | 密雲彌布，遍覆三千大千世界，一時等澍，其澤普洽〔0019a29〕 | 〔逐字近羅什〕〔0152a06〕 | 大澍雨潤澤普洽……雨水一品周遍佛土（無「密雲彌布」·作「一品」）〔0083b13〕 |
| 三草二木隨受 | 小根小莖、小枝小葉，中……大……隨上中下各有所受〔0019b02〕 | 〔逐字近羅什〕〔0152a08〕 | （散文未逐列九位·於偈頌方展·開合異）〔0083b13〕 |
| 法合大雲 | 如來亦復如是，出現於世，如大雲起〔0019b07〕 | 〔逐字近羅什〕〔0152a12〕 | 如來正覺講說深法，猶如大雨（作「大雨」·意譯）〔0083b15〕 |
| 一相一味 | 一相一味——所謂：解脫相、離相、滅相，究竟至於一切種智〔0019b23〕 | 〔逐字近羅什〕〔0152a28〕 | 一品如是，至解脫味離欲寂滅，入諸通慧（「一味」作「一品」·「一切種智」作「諸通慧」）〔0083c04〕 |
前半羅什／添品幾乎逐字合（僅標點·異體字之差）；竺法護通篇意譯。
乙 ★後半闕否（本品最大異·三譯分二系）
- 羅什 T262 闕後半：藥草喻品終於偈末「今為汝等，說最實事：『諸聲聞眾，皆非滅度。汝等所行，是菩薩道，漸漸修學，悉當成佛。』」〔T09n0262 0020b22〕——引號閉合、關品，其後即〈授記品第六〉。羅什本無長行後半。
- 添品 T264 有後半：前半末句「悉當成佛。」〔T09n0264 0153a28〕引號未閉，偈後另起長行「復次迦葉！如來於諸眾生調伏平等……」〔0153a29〕，續至〔0155a26〕。後半＝日月喻（如來一切種智光平等照五趣）· 瓦器喻〔0153b14「此唯一乘，所謂大乘，無有二乘及以三乘」〕· ★生盲喻〔0153b20「譬如生盲丈夫」〕· 良醫·四病（風黃癊等分）·雪山四藥〔0153c01「唯雪山王有四種藥」〕· 五通仙人破慢〔0153c16〕· 合法（生盲即六趣眾生·大醫即如來·四藥即空無相無願涅槃門·盲得眼即二乘·五通淨眼即菩薩）〔0154a06〕· 第二重宣偈。
- 竺法護 T263 亦有後半（意譯）：日月喻〔0085a19〕· 陶家瓦器喻〔0085a25〕· 生盲喻〔0085a29「譬若有人從生而盲」〕· 良醫四病（風寒熱癖）·雪山四藥（顯·良·明·安）〔0085b03〕· 五通仙人〔0085b13〕· 合法（良醫者謂如來也）〔0085c07〕。四病、四藥名相與添品意譯異。
丙 ★《添品妙法蓮華經序》——成立史明證
《添品妙法蓮華經序》〔T09n0264 0134b24〕（隋仁壽元年崛多、笈多添品）明載羅什本此品之闕：
「護所闕者，〈普門品〉偈也；什所闕者，〈藥草喻品〉之半，〈富樓那〉及〈法師〉等二品之初，〈提婆達多品〉、〈普門品〉偈也。」〔T09n0264 0134c07–09〕
添品「更益其半」補之〔0134c16〕：「〈藥草喻品〉更益其半。」序復判二譯底本系不同〔0134c04〕：「考驗二譯，定非一本。護似多羅之葉，什似龜茲之文……多羅則與《正法》符會，龜茲則共《妙法》允同。」——竺法護《正法華》所本近多羅葉（印度貝葉本），羅什《妙法》所本近龜茲文，此即後半異之底本源流。
本編讀本諸層（原典·白話·義疏·心要）依底本羅什 T262（止「悉當成佛」）；後半屬添品、正法華之增文，此誌其成立史，不入讀本諸層（誌錄不判）。
三、唯識義之經據（眼）
本品藥草喻，慈恩窺基《玄贊》以唯識讀之。其唯識主軸＝五性各別、五乘種子各別配三草二木；輔以三性讀「法之所歸趣」、一味法之二障訓詁。
(一) 三草二木＝五乘種子各別·五性各別（骨幹）——窺基以世出世善法種子喻藥草，五乘種子體類各別〔T34n1723 0782c01〕：
「此雖眾多，就中世出世善法種子喻於藥草。五乘種子體類各別如種類若干，相用有殊如名、色各異。」〔T34n1723 0782c01–04〕
三乘性異、破乘同病〔0782c22〕引《涅槃》三病人為證；頌段明配小草＝無種姓人（生人天）〔0785b11〕「此是小草無種姓人，得生人天……無出世種故」。決定二乘不迴心亦肯認〔0781a18〕：「亦有決定二乘者故，由機性殊稟潤別故。」→ 論本：《成唯識論》五種姓（無性／不定／二乘／菩薩）·種子。
(二) 法之所歸趣＝三性（遍計·依他·圓成）——窺基釋經「如來觀知一切諸法之所歸趣」〔T34n1723 0782b07〕：
「此能知空、有諸法所歸，謂遍計所執、依他、圓成三性法也。或所歸趣者即真如理。」〔T34n1723 0782b07–09〕
(三) 一相一味＝解脫惑業苦相·離所知障；二障雙圓便成種智——窺基釋一味法之體〔T34n1723 0784a22〕：「何者是一相一味之體？謂解脫惑、業、苦相，離所知障分別之相。」何以「不即為說一切種智」，以二障雙圓成種智、將護根機〔0784b19〕：
「二障雙圓便成種智，將護彼意不即為說一切種智，且說二乘，故佛與聲聞由此成異。」〔T34n1723 0784b18–20〕
→ 論本：《成唯識論》二障（煩惱／所知）雙斷成四智菩提。
(四) 二乘所行是菩薩道·退已還發——品末結成，窺基引《法華論》〔T34n1723 0786c18〕：
「聲聞所行成佛遠因，故是菩薩所行方便之道。論云『汝等所行是菩薩道者，謂發菩提心。退已還發者，前所修行善根不滅，同後得果。』」〔T34n1723 0786c18–22〕
→ 論本：世親《法華論》雲雨喻對治第三慢·十無上「種子無上」（唯大乘無漏種子為因本〔0781b13〕）。
四、諸家異釋（古德·標宗·誌錄不判）
同一藥草喻、同一「三草二木」，慈恩·天台·三論配法各異。本編義疏鏡＝慈恩窺基《玄贊》；天台智顗、三論吉藏並錄之，誌其異而不判。
慈恩·窺基《玄贊》T34n1723（鏡骨幹）
三草二木＝五乘種子各別（五性各別）、法之所歸趣＝三性、一味法＝解脫惑業苦離所知障、二障雙圓成種智（詳目三）。慈恩承衍：慧沼《法華玄贊義決》T34n1724。
天台·智顗（旁證）
《文句》判此品為譬說第三述成段〔T34n1718 0090c16〕，斥他師、立「佛自合喻」〔0096b15〕：「然三草二木佛自合喻，明文朗然。」逐一配藏通別圓〔0096b16〕：小草＝人天（未斷惑）· 中草＝二乘（有斷證）· 上草＝六度菩薩（志求作佛化他）· 小樹＝通教（已斷通惑·涉有化他）· 大樹＝別教（自行化他高廣）。「一地一雨無差別譬」顯一實〔0092c17〕；「地」即實相〔0091b16〕：「地者實相也，究竟非二故名一。」
《玄義》以三草二木立六位、配藏通別圓〔T33n1716 0726b27〕：「前三義是藏中位；小樹是通位；大樹是別位；最實事是圓位也。」三草二木是佛方便、非真實、宜須廢位〔0738a20〕。論後半闕，智顗《玄義》泛認「梵文不盡度，本經必有」〔0726b18〕（未具言盲人喻·弱證）。
三論·吉藏《法華義疏》T34n1721（旁證）
以開合義釋此品〔T34n1721 0558a28〕：「一地所生、一雨所潤，喻至理無二，故合五乘以歸一也。」三草二木配五乘、地位〔0564a29〕：小草＝人天（世間乘）· 中草＝聲聞緣覺（出世間乘）· 上草＝地前四十心（大乘）· 小樹＝初地（淺無生忍）· 大樹＝七地（深無生忍）。三草二木與五乘之別在「開合」〔0564b24〕「三草二木即開深合淺」。（吉藏用五乘、地位系統判三草二木，未用天台藏通別圓四教名相——此二疏判釋之顯異，誌不判。）
三家判位並錄（誌·不判）
同一「三草二木」：窺基以五乘種子各別、五性各別配之（無性小草／二乘中草／菩薩上草二木）；智顗以藏通別圓配之（小中上草藏位·小樹通位·大樹別位·最實事圓位），判三草二木為佛方便宜廢位；吉藏以五乘、地位配之（人天／二乘／地前四十心／初地／七地），以開合義判。三家配法各異，並錄不判。
五、術語
| 漢 | 傳梵（羅馬字·發音輔助） | 古德所徵 | 義 |
|---|---|---|---|
| 藥草（三草二木） | — | 窺基以五乘種子喻藥草〔T34n1723 0782c01〕；智顗配藏通別圓〔T34n1718 0096b16〕；吉藏配五乘地位〔T34n1721 0564a29〕 | 三千大千卉木叢林之大小，喻眾生五乘根器之異 |
| 一相一味 | — | 窺基「解脫惑業苦相，離所知障」〔T34n1723 0784a22〕 | 如來說法一相一味：解脫相·離相·滅相；喻一佛乘、一味法 |
| 一切種智 | sarvajñajñāna | 〔本經 0019「究竟至於一切種智」〕；竺法護譯作「諸通慧」〔T09n0263 0083c04〕 | 佛遍知一切法之智；一味法之究竟歸趣 |
| 大雲 | — | 〔本經 0019「如大雲起」〕 | 喻如來出世，普覆一切、平等說法 |
| 一味雨 | — | 智顗「一雲所雨，一音所宣一乘法門」〔T34n1718 0092c19〕 | 喻一佛乘、一味之教，平等普潤 |
| 種子無上 | — | 窺基引《法華論》十無上第一〔T34n1723 0781a29〕；「今顯大乘無漏種子以為因本」〔0781b13〕 | 雲雨喻所顯：大乘無漏種子為成佛之因本 |
| 生盲丈夫 | — | 添品後半〔T09n0264 0153b20〕·竺法護〔T09n0263 0085a29〕（羅什闕） | 後半盲人喻：喻六趣流轉眾生；良醫（如來）以雪山四藥（空·無相·無願·涅槃門）療之 |
六、譬喻·修辭
(一) 藥草喻（法華七喻③·本品主喻）——〔T09n0262 0019a–0020b〕：
| 喻依（法） | 喻體（喻） | 所顯義 |
|---|---|---|
| 如來出世 | 大雲起（普覆三千·以大音聲遍世界） | 佛出世，普被一切，平等說法 |
| 一佛乘·一味法 | 一味雨（一時等澍·其澤普洽） | 佛說法一相一味（解脫·離·滅），一音平等 |
| 眾生五乘根器 | 三草二木（小中大根莖枝葉·諸樹大小） | 眾生根器有異，稟一味法而所受不同 |
| 平等無二 | 一地所生·一雨所潤 | 一地一雨而草木各別，喻佛平等說而眾生隨分得益 |
世親《法華論》以雲雨喻對治「大乘一向決定增上慢」〔T34n1723 0781a08〕、顯「種子無上」〔0781a29〕。
(二) 後半三喻（添品·正法華有·羅什闕·誌）——日月喻（一切種智光平等照五趣）· 生盲喻·良醫雪山四藥（生盲喻六趣眾生·良醫喻如來·風黃癊等四病喻貪瞋癡六十二見·空無相無願涅槃門四藥·盲得眼喻二乘·五通淨眼喻菩薩）· 五通仙人破慢（得眼者生憍慢·仙人破之令出家得五通）。此三喻羅什本闕，添品、竺法護有之（詳目②乙·目⑧），本編讀本依羅什本，故不入正文，此誌其存。
七、互讀·承衍
(一) 本品所依論（窺基《玄贊》所引·穩定徵引·本藏諸論相涉）：
- 世親《法華論》（法華經論）——雲雨喻對治第三慢（大乘一向增上慢·言無別二乘）〔T34n1723 0781a08〕、十無上第一「種子無上」〔0781a29〕、「汝等所行是菩薩道·退已還發」〔0786c20〕之論本。
- 《成唯識論》——五種姓、二障雙斷成種智、三性之論本。
- 《大般涅槃經》（窺基所引·三病人喻三乘性異〔0782c22〕）· 《勝鬘經》（一相一味謂明解脫味〔0784a19〕）。
(二) 法華內互讀：〈譬喻品〉火宅喻是佛之開權（佛說喻），〈信解品〉窮子喻是聲聞領解（聲聞說喻），本品藥草喻則如來述成（如來印可聲聞領解、以喻述其得解）——三喻相承，同顯開權顯實。
(三) 承衍：慈恩後學慧沼《法華玄贊義決》T34n1724;天台後學湛然《法華文句記》T34n1719——各承其宗，誌不判。
八、校本定位
- 羅什 T262（底本）：〈藥草喻品第五〉〔T09n0262 0019a18〕起（卷三）。佛讚迦葉·諸法之王 0019a22 · 藥草喻起 0019a27 · 密雲一時等澍 0019a29 · 三草二木隨受 0019b02 · 法合大雲 0019b07 · 一相一味 0019b23 · 不即說一切種智 0019c05 · 小中上藥草（重頌）0020a23 · 諸聲聞皆非滅度 0020b22 · 末悉當成佛（品終·闕後半）0020b24。源檔：原典層（逐字校訖·依羅什本）。
- 竺法護 T263〈藥草品第五〉〔T09n0263 0083b01〕起：前半藥草喻起 0083b09 · 一相一味（一品·諸通慧）0083c04 · 後半日月喻 0085a19 · 陶家瓦器喻 0085a25 · 生盲喻 0085a29 · 良醫四病（風寒熱癖）·雪山四藥（顯良明安）0085b03 · 五通仙人 0085b13 · 合法（良醫者謂如來也）0085c07。品末〔0086b17〕接〈授聲聞決品第六〉。
- 添品 T264〈藥草喻品第五〉〔T09n0264 0151c24〕起：前半逐字近羅什（0152a04–）· 後半起「復次迦葉」0153a29 · 瓦器喻 0153b14 · 生盲喻 0153b20 · 良醫雪山四藥 0153c01 · 五通仙人 0153c16 · 合法（生盲即六趣眾生）0154a06 · 第二重宣偈迄 0155a26。
- 《添品妙法蓮華經序》〔T09n0264 0134b24〕：什所闕者〈藥草喻品〉之半 0134c08 · 藥草喻品更益其半 0134c16 · 護似多羅之葉、什似龜茲之文 0134c04。
- 窺基《玄贊》T34n1723（義疏鏡·依羅什本）：〈藥草喻品〉〔0781a03〕—〔0786c23〕。三門分別 0781a04 · 對治第三慢 0781a08 · 論隨種子生牙 0781a14 · 決定二乘者 0781a17 · 種子無上 0781a29 · 品內大科三分 0781c20 · 五乘種子各別 0782c01 · 三乘性異三病 0782c21 · 法歸趣三性 0782b07 · 一味解脫惑業苦 0784a21 · 二障雙圓種智 0784b16 · 小草無種姓 0785b11 · 二乘所行菩薩道 0786c18。通品玄贊唯依羅什本，未及後半闕文、未釋盲人喻。
- 智顗《文句》T34n1718（旁證）：述成段 0090c16 · 地者實相 0091b16 · 一地一雨無差別 0092c17 · 佛自合喻 0096b15 · 別受潤五段（藏通別圓）0096b16。
- 智顗《玄義》T33n1716（旁證）：三草二木立六位配藏通別圓 0726b27 · 梵文不盡度本經必有 0726b18 · 三草二木佛方便宜廢位 0738a20。
- 吉藏《法華義疏》T34n1721（旁證）：開合義 0558a28 · 三草二木配五乘地位 0564a29 · 開深合淺 0564b24。
- 成立史誌（本藏最重之成書史案）：羅什 T262〈藥草喻品〉闕後半（生盲喻·良醫雪山四藥·五通仙人破慢·十二緣起合法），止於「悉當成佛」〔0020b24〕；添品 T264、正法華 T263 有此後半；《添品序》明載「什所闕者〈藥草喻品〉之半」「更益其半」，並判二譯底本系異（護似多羅之葉·什似龜茲之文）。品名亦異（竺法護〈藥草品〉／羅什·添品〈藥草喻品〉）。前半羅什／添品幾逐字合，竺法護通篇意譯。
In this chapter, the Tathāgata confirms Kāśyapa’s understanding and teaches the parable of the medicinal herbs: throughout the three-thousand-great-thousand world, one cloud rains, while flowering plants, trees, thickets, forests, the three herbs, and the two trees each grow according to their size. The great cloud represents the Tathāgata; the rain of a single flavor represents the One Buddha-Vehicle and the Dharma of a single flavor—the mark of liberation, the mark of separation, and the mark of cessation; and the three herbs and two trees represent the differing capacities of beings in the five vehicles. The Buddha teaches equally, in a single flavor, while sentient beings receive differently according to their faculties. The chapter ends by declaring: 「諸聲聞眾，皆非滅度。汝等所行，是菩薩道，漸漸修學，悉當成佛」 tr. “The whole śrāvaka assembly has not attained true extinction; what you have practiced is the bodhisattva path; you shall all become buddhas.” Kuiji’s Cien 《玄贊》 Fahua Xuanzan (Profound Praise of the Lotus) reads the three herbs and two trees through the distinct five lineages and the distinct seeds of the five vehicles. This is the third of the seven parables. Kumārajīva’s T262 lacks the latter half of this chapter—the parable of the man blind from birth, the good physician and the four medicines of the Snow Mountain, and the sage possessing the five supernormal powers—while the supplemented edition and the True Dharma Lotus contain it. The 《添品序》 Preface to the Supplemented Lotus explicitly records: 「什所闕者〈藥草喻品〉之半」 tr. “What Kumārajīva’s version lacks is half of the Chapter on the Parable of the Medicinal Herbs.” This is the most substantial textual-formation case in this canon (Headings II and VIII; recorded without adjudicating). Zhiyi of Tiantai maps the three herbs and two trees through the Tripiṭaka, Shared, Distinct, and Perfect Teachings; Jizang of Sanlun maps them through the stages of the five vehicles. Their readings are recorded side by side without adjudication.
I. Doctrinal-Outline Placement
| Outline system | Placement of this chapter |
|---|---|
| 羅什 T262 二十八品 | 第五 藥草喻品 — Chapter 5, The Parable of the Medicinal Herbs (fasc. 3; beginning at 〔T09 0019a18〕) · the circuit of confirmation for those of middling faculties (the Tathāgata confirms Kāśyapa’s understanding · the parable of the medicinal herbs · the third of the seven parables) |
| 窺基《玄贊》科文（主錨·慈恩） | At the chapter title, 「三門分別」 tr. “a threefold analysis”: (1) the reason for its coming; (2) the explanation of its name; (3) the resolution of a difficulty 〔T34 0781a04〕. The chapter’s main text is 「分三」 tr. “divided into three”: first, praise and confirmation; next, exposition; finally, the concluding establishment in the two verses at the chapter’s end 〔T34 0781c20〕 |
| 天台《文句》（旁證） | The third section of confirmation within the teaching by parable 〔T34 0090c16〕: 「此品是譬說中第三述成段。」 tr. “This chapter is the third section of confirmation within the teaching by parable.” |
Explaining the reason for the chapter’s coming, Kuiji cites Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra and says that the cloud-and-rain parable remedies the third kind of pride 〔T34 0781a08〕:
「二者論說對治七慢中，第三有大乘人一向增上慢，言無別聲聞辟支佛乘……今此品為對治大乘人一向慢言無別二乘、唯有一乘。」〔T34n1723 0781a08–13〕
tr. “Second, the Treatise says that among the seven kinds of pride to be remedied, the third is the one-sided overweening pride of a great-vehicle practitioner who says that there are no separate śrāvaka and pratyekabuddha vehicles. … This chapter now remedies the one-sided pride of great-vehicle practitioners who say that there are no separate two vehicles and only the One Vehicle.”
The Treatise uses the cloud-and-rain parable to remedy this pride, as seeds sprout 〔0781a14〕: 「故彼論言『第三人者，令知種種乘異，諸佛如來平等說法，隨眾生善根種子而生牙故』。」 tr. “Therefore that Treatise says: ‘The third kind of person is caused to know that the various vehicles differ: the buddhas, the Tathāgatas, teach the Dharma equally, while sprouts arise in accordance with sentient beings’ seeds of wholesome roots.’” Among the ten unsurpassed qualities, this chapter is also the first, 「種子無上」 tr. “the supremacy of the seed” 〔0781a29〕: 「四者十無上中云，第一為顯種子無上故說雨譬喻。」 tr. “Fourth, among the ten unsurpassed qualities, it says that the rain parable is taught first in order to reveal the supremacy of the seed.”
II. Alternate Translations · Collation of the Three Translations
This chapter has three Chinese translations: Kumārajīva’s T262, the base text, 〈藥草喻品第五〉; Dharmarakṣa’s T263, 〈藥草品第五〉 “Chapter 5, Medicinal Herbs” 〔T09n0263 0083b01〕, without the character 「喻」 tr. “parable”; and T264, the supplemented edition by Jñānagupta and Dharmagupta, 〈藥草喻品第五〉. The greatest difference in this chapter is whether the latter half is absent: Kumārajīva’s version lacks it, while the supplemented edition and the True Dharma Lotus contain it.
A. The First Half (Shared by All Three Translations)
| Doctrinal phrase | 羅什 T262 | 添品 T264 | 竺法護 T263 |
|---|---|---|---|
| Opening of the medicinal-herbs parable | 卉木叢林及諸藥草，種類若干，名色各異。 tr. “Flowering plants, trees, thickets, forests, and medicinal herbs are of many kinds, each different in name and appearance.” 〔0019a28〕 | 〔逐字近羅什〕 tr. “Nearly word for word with Kumārajīva” 〔0152a05〕 | 諸藥草木，竹蘆叢林……其色若干種類各異。 tr. “The many medicinal herbs and trees, bamboos, reeds, thickets, and forests … are of many appearances, their kinds each differing.” (adds bamboo and reeds; freer translation) 〔0083b10〕 |
| Dense clouds rain equally at once | 密雲彌布，遍覆三千大千世界，一時等澍，其澤普洽。 tr. “Dense clouds spread everywhere, covering the three-thousand-great-thousand world; at one moment they rain equally, and their moisture reaches everywhere.” 〔0019a29〕 | 〔逐字近羅什〕 tr. “Nearly word for word with Kumārajīva” 〔0152a06〕 | 大澍雨潤澤普洽……雨水一品周遍佛土。 tr. “A great downpour of rain moistens and reaches everywhere … rainwater of one grade pervades the buddha-land.” (without “dense clouds spread”; uses “one grade”) 〔0083b13〕 |
| The three herbs and two trees receive according to capacity | 小根小莖、小枝小葉，中……大……隨上中下各有所受。 tr. “Small roots and small stalks, small branches and small leaves; medium … great … each receives according to whether it is higher, middle, or lower.” 〔0019b02〕 | 〔逐字近羅什〕 tr. “Nearly word for word with Kumārajīva” 〔0152a08〕 | The prose does not enumerate the nine positions one by one; they are unfolded only in the verse, so its expansion and contraction differ 〔0083b13〕 |
| Correspondence with the great cloud | 如來亦復如是，出現於世，如大雲起。 tr. “The Tathāgata is likewise: he appears in the world like a great cloud rising.” 〔0019b07〕 | 〔逐字近羅什〕 tr. “Nearly word for word with Kumārajīva” 〔0152a12〕 | 如來正覺講說深法，猶如大雨。 tr. “The Tathāgata, the Perfectly Awakened One, teaches the profound Dharma like a great rain.” (uses “great rain”; freer translation) 〔0083b15〕 |
| One mark and one flavor | 一相一味——所謂：解脫相、離相、滅相，究竟至於一切種智。 tr. “One mark and one flavor—the mark of liberation, the mark of separation, and the mark of cessation—ultimately reaching the knowledge of all modes.” 〔0019b23〕 | 〔逐字近羅什〕 tr. “Nearly word for word with Kumārajīva” 〔0152a28〕 | 一品如是，至解脫味離欲寂滅，入諸通慧。 tr. “One grade is thus: reaching the flavor of liberation, freedom from desire, and quiescence, and entering all-penetrating wisdom.” (uses “one grade” for “one flavor” and “all-penetrating wisdom” for “the knowledge of all modes”) 〔0083c04〕 |
The first halves of Kumārajīva and the supplemented edition agree almost word for word, differing only in punctuation and graphic forms; Dharmarakṣa translates freely throughout.
B. ★ Whether the Latter Half Is Absent (the Chapter’s Greatest Difference · the Three Translations Form Two Lines)
- Kumārajīva T262 lacks the latter half: the Chapter on the Parable of the Medicinal Herbs ends with the verse 「今為汝等，說最實事：『諸聲聞眾，皆非滅度。汝等所行，是菩薩道，漸漸修學，悉當成佛。』」 tr. “Now, for all of you, I teach the most real matter: ‘The whole śrāvaka assembly has not attained true extinction; what you have practiced is the bodhisattva path; training and learning gradually, you shall all become buddhas.’” 〔T09n0262 0020b22〕. The quotation closes and the chapter ends; the Chapter on the Bestowal of Predictions follows. Kumārajīva’s version contains no prose latter half.
- The supplemented T264 contains the latter half: after 「悉當成佛。」 tr. “You shall all become buddhas” 〔T09n0264 0153a28〕, the quotation does not close. After the verse, new prose begins: 「復次迦葉！如來於諸眾生調伏平等……」 tr. “Further, Kāśyapa! The Tathāgata disciplines all sentient beings equally …” 〔0153a29〕 and continues through 〔0155a26〕. This latter half contains the sun-and-moon simile (the light of the Tathāgata’s knowledge of all modes equally illumines the five destinations); the earthen-vessel simile 〔0153b14「此唯一乘，所謂大乘，無有二乘及以三乘」〕 tr. “This is only the One Vehicle, namely the great vehicle; there is no second vehicle and no third vehicle”; the parable of the man blind from birth 〔0153b20「譬如生盲丈夫」〕 tr. “It is like a man blind from birth”; the good physician, four illnesses—wind, yellow bile, phlegm, and an equal mixture—and the four medicines of the Snow Mountain 〔0153c01「唯雪山王有四種藥」〕 tr. “Only the king of mountains, the Snow Mountain, has four kinds of medicine”; the sage possessing the five supernormal powers who breaks pride 〔0153c16〕; the correspondence (the blind man represents sentient beings in the six destinations; the great physician represents the Tathāgata; the four medicines represent the gateways of emptiness, signlessness, wishlessness, and nirvāṇa; the blind gaining sight represents the two vehicles; the pure-sighted sage possessing five supernormal powers represents the bodhisattva) 〔0154a06〕; and a second repeated verse.
- Dharmarakṣa’s T263 likewise contains the latter half (freely translated): the sun-and-moon simile 〔0085a19〕; the potter’s earthen-vessel simile 〔0085a25〕; the parable of the man blind from birth 〔0085a29「譬若有人從生而盲」〕 tr. “It is like a person blind from birth”; the good physician and four illnesses (wind, cold, heat, and chronic disorder); the four medicines of the Snow Mountain (Manifest, Good, Bright, and Peaceful) 〔0085b03〕; the sage possessing the five supernormal powers 〔0085b13〕; and the correspondence 良醫者謂如來也 tr. “The good physician means the Tathāgata” 〔0085c07〕. The names of the four illnesses and four medicines differ in Dharmarakṣa’s freer translation.
C. ★ 《添品妙法蓮華經序》 Preface to the Supplemented Saddharmapuṇḍarīka — Direct Evidence for the Text’s Formation
The 《添品妙法蓮華經序》 Preface to the Supplemented Saddharmapuṇḍarīka 〔T09n0264 0134b24〕, written for the supplementation by Jñānagupta and Dharmagupta in the first year of Renshou under the Sui, explicitly records what Kumārajīva’s chapter lacks:
「護所闕者，〈普門品〉偈也；什所闕者，〈藥草喻品〉之半，〈富樓那〉及〈法師〉等二品之初，〈提婆達多品〉、〈普門品〉偈也。」〔T09n0264 0134c07–09〕
tr. “What Dharmarakṣa’s version lacks is the verse in the Chapter on the Universal Gateway. What Kumārajīva’s version lacks is half of the Chapter on the Parable of the Medicinal Herbs, the beginnings of the two chapters on Pūrṇa and the Dharma Teacher, the Chapter on Devadatta, and the verse in the Chapter on the Universal Gateway.”
The supplemented edition 「更益其半」 tr. “further adds its half” 〔0134c16〕: 「〈藥草喻品〉更益其半。」 tr. “To the Chapter on the Parable of the Medicinal Herbs, it further adds its half.” The preface also judges that the source-text lines of the two translations differ 〔0134c04〕: 「考驗二譯，定非一本。護似多羅之葉，什似龜茲之文……多羅則與《正法》符會，龜茲則共《妙法》允同。」 tr. “Examining the two translations, they are certainly not based on a single text. Dharmarakṣa’s resembles the palm-leaf text, while Kumārajīva’s resembles the Kucha text. … The palm-leaf line agrees with the True Dharma Lotus, while the Kucha line accords with the Wondrous Dharma Lotus.” The text underlying Dharmarakṣa’s True Dharma Lotus was thus close to the palm-leaf line, while the text underlying Kumārajīva’s Wondrous Dharma Lotus was close to the Kucha line; this is the source-lineage behind the difference in the latter half.
All reader layers in this edition—Source-Text, Vernacular, Exposition, and Heart-Essence—follow the base text, Kumārajīva’s T262, ending at 「悉當成佛」 tr. “you shall all become buddhas.” The latter half is additional text found in the supplemented edition and the True Dharma Lotus. Its textual formation is recorded here but is not entered into the reader layers (recorded without adjudicating).
III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye)
Kuiji’s 《玄贊》 Profound Praise of the Lotus reads the medicinal-herbs parable through Consciousness-Only. Its principal Consciousness-Only axis is the distinct five lineages and the distinct seeds of the five vehicles as the reading of the three herbs and two trees; supporting readings interpret “where the Dharma leads” through the three natures and gloss the Dharma of a single flavor through the two obstructions.
(1) The three herbs and two trees = the distinct seeds of the five vehicles · the distinct five lineages (the main axis) — Kuiji takes the seeds of wholesome dharmas, worldly and world-transcending, as the medicinal herbs; the seeds of the five vehicles differ in substance and kind 〔T34n1723 0782c01〕:
「此雖眾多，就中世出世善法種子喻於藥草。五乘種子體類各別如種類若干，相用有殊如名、色各異。」〔T34n1723 0782c01–04〕
tr. “Although these are many, among them the seeds of wholesome dharmas, worldly and world-transcending, are represented by medicinal herbs. The seeds of the five vehicles differ in substance and kind, like the many different kinds; their marks and functions differ, like their names and appearances, each distinct.”
He states that the natures of the three vehicles differ and rejects the error that the vehicles are the same 〔0782c22〕, citing the three sick persons in the 《涅槃》 Nirvāṇa Sūtra as evidence. In the verse section, he explicitly maps the small herb to a person without lineage, who is born among humans and devas 〔0785b11〕: 「此是小草無種姓人，得生人天……無出世種故」 tr. “This small herb is a person without lineage, able to be born among humans and devas … because that person has no world-transcending seed.” He also affirms determinate members of the two vehicles who do not turn their minds toward the great vehicle 〔0781a18〕: 「亦有決定二乘者故，由機性殊稟潤別故。」 tr. “There are also determinate members of the two vehicles; because their capacities and natures differ, the moisture they receive differs.”
→ 論本 / Treatise source: the five lineages in the 《成唯識論》 Cheng Weishi Lun (no lineage / indeterminate / two vehicles / bodhisattva) · seeds.
(2) “Where the Dharma leads” = the three natures (wholly-imagined · other-dependent · perfectly-accomplished) — Kuiji explains the sutra’s 「如來觀知一切諸法之所歸趣」 tr. “The Tathāgata observes and knows where all dharmas lead” 〔T34n1723 0782b07〕:
「此能知空、有諸法所歸，謂遍計所執、依他、圓成三性法也。或所歸趣者即真如理。」〔T34n1723 0782b07–09〕
tr. “This is the ability to know where the dharmas of emptiness and existence lead—namely, the dharmas of the three natures: wholly-imagined, other-dependent, and perfectly-accomplished. Alternatively, ‘where they lead’ is the principle of suchness itself.”
(3) One mark and one flavor = liberation from the marks of affliction, karma, and suffering · separation from the cognitive obstruction; when both obstructions are fully removed, the knowledge of all modes is accomplished — Kuiji explains the substance of the Dharma of a single flavor 〔T34n1723 0784a22〕: 「何者是一相一味之體？謂解脫惑、業、苦相，離所知障分別之相。」 tr. “What is the substance of one mark and one flavor? It is liberation from the marks of affliction, karma, and suffering, and separation from the discriminating mark of the cognitive obstruction.” Why does the Buddha 「不即為說一切種智」 tr. “not immediately teach the knowledge of all modes”? Because both obstructions must be fully removed for the knowledge of all modes to be accomplished, and the Buddha protects beings according to their capacities 〔0784b19〕:
「二障雙圓便成種智，將護彼意不即為說一切種智，且說二乘，故佛與聲聞由此成異。」〔T34n1723 0784b18–20〕
tr. “When both obstructions are fully removed, the knowledge of all modes is thereby accomplished. Protecting their intent, he does not immediately teach them the knowledge of all modes, but for the time being teaches the two vehicles. In this way, the Buddha and the śrāvakas come to differ.”
→ 論本 / Treatise source: the simultaneous removal of the two obstructions (afflictive / cognitive) and the accomplishment of the four wisdoms and awakening in the 《成唯識論》 Cheng Weishi Lun.
(4) What the two vehicles have practiced is the bodhisattva path · after turning back, they arouse it again — At the chapter’s concluding establishment, Kuiji cites the 《法華論》 Treatise on the Lotus Sutra 〔T34n1723 0786c18〕:
「聲聞所行成佛遠因，故是菩薩所行方便之道。論云『汝等所行是菩薩道者，謂發菩提心。退已還發者，前所修行善根不滅，同後得果。』」〔T34n1723 0786c18–22〕
tr. “What śrāvakas practice is a remote cause of buddhahood, and therefore it is a path of skillful means practiced by bodhisattvas. The Treatise says: ‘As for “what you have practiced is the bodhisattva path,” this means arousing the mind of awakening. Those who arouse it again after having turned back do not lose the wholesome roots cultivated before; together with the later cultivation, they attain the fruit.’”
→ 論本 / Treatise source: Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra: the cloud-and-rain parable remedies the third pride — the one-sided overweening pride of a great-vehicle practitioner who says that there are no separate two vehicles — and reveals the first of the ten unsurpassed qualities, 「種子無上」 tr. “the supremacy of the seed” (only the uncontaminated seed of the great vehicle is the causal root 〔0781b13〕).
IV. The Explanations of the Various Masters (the Ancients · Their Traditions Stated · Recorded without Adjudicating)
On the same medicinal-herbs parable and the same three herbs and two trees, Cien, Tiantai, and Sanlun map the Dharma differently. The expository mirror of this edition is Kuiji’s Cien 《玄贊》 Profound Praise of the Lotus. Zhiyi of Tiantai and Jizang of Sanlun are recorded alongside it; their differences are stated without adjudication.
Cien · Kuiji’s 《玄贊》 T34n1723 (the Principal Mirror)
The three herbs and two trees represent the distinct seeds of the five vehicles and the distinct five lineages; where the Dharma leads is read through the three natures; the Dharma of a single flavor is liberation from affliction, karma, and suffering and separation from the cognitive obstruction; when both obstructions are fully removed, the knowledge of all modes is accomplished (Heading III). The Cien line is carried forward by Huizhao’s 《法華玄贊義決》 T34n1724.
Tiantai · Zhiyi (Parallel Witness)
The 《文句》 judges this chapter to be the third section of confirmation within the teaching by parable 〔T34n1718 0090c16〕. It rejects other masters’ schemes and establishes that 「然三草二木佛自合喻，明文朗然。」 tr. “Yet the Buddha himself joins the three herbs and two trees to the parable; the text is bright and clear” 〔0096b15〕. It maps them one by one through the Tripiṭaka, Shared, Distinct, and Perfect Teachings 〔0096b16〕: the small herb = humans and devas, who have not removed afflictions; the middle herb = the two vehicles, which have removal and realization; the superior herb = bodhisattvas of the six perfections, resolved to seek buddhahood and transform others; the small tree = the Shared Teaching, which has removed the shared afflictions and enters conditioned existence to transform others; the great tree = the Distinct Teaching, lofty and broad in self-practice and the transformation of others. The 「一地一雨無差別譬」 tr. “simile of one ground and one rain without difference” reveals the one reality 〔0092c17〕. The “ground” is the true mark 〔0091b16〕: 「地者實相也，究竟非二故名一。」 tr. “The ground is the true mark. Because it is ultimately not two, it is named one.”
The 《玄義》 uses the three herbs and two trees to establish six positions and map them through the Tripiṭaka, Shared, Distinct, and Perfect Teachings 〔T33n1716 0726b27〕: 「前三義是藏中位；小樹是通位；大樹是別位；最實事是圓位也。」 tr. “The first three meanings are positions within the Tripiṭaka Teaching; the small tree is a position in the Shared Teaching; the great tree is a position in the Distinct Teaching; and the most real matter is the position in the Perfect Teaching.” The three herbs and two trees are the Buddha’s skillful means, not the real, and should therefore be relinquished as positions 〔0738a20〕. Concerning the missing latter half, Zhiyi’s 《玄義》 states generally that 「梵文不盡度，本經必有」 tr. “the Sanskrit text was not translated in full; it must have existed in the original sutra” 〔0726b18〕, but it does not specifically mention the blind-man parable; the evidence is weak.
Sanlun · Jizang’s 《法華義疏》 T34n1721 (Parallel Witness)
Jizang explains this chapter through expansion and contraction 〔T34n1721 0558a28〕: 「一地所生、一雨所潤，喻至理無二，故合五乘以歸一也。」 tr. “Born from one ground and moistened by one rain represents that the ultimate principle is nondual; therefore the five vehicles are combined and returned to the one.” He maps the three herbs and two trees through the five vehicles and their stages 〔0564a29〕: the small herb = humans and devas, the worldly vehicle; the middle herb = śrāvakas and pratyekabuddhas, the world-transcending vehicles; the superior herb = the forty minds before the grounds, within the great vehicle; the small tree = the first ground, with shallow patient acceptance of non-arising; the great tree = the seventh ground, with deep patient acceptance of non-arising. The difference between the three herbs and two trees and the five vehicles lies in 「開合」 tr. “expansion and contraction” 〔0564b24〕: 「三草二木即開深合淺」 tr. “the three herbs and two trees expand the profound and combine the shallow.” Jizang uses the five vehicles and their stages to judge the three herbs and two trees; he does not use Tiantai’s terminology of the Tripiṭaka, Shared, Distinct, and Perfect Teachings. This manifest difference between the two commentaries is recorded without adjudication.
The Placements of the Three Houses Recorded Together (Recorded without Adjudication)
For the same three herbs and two trees: Kuiji maps them through the distinct seeds of the five vehicles and the distinct five lineages (the person without lineage as the small herb / the two vehicles as the middle herb / bodhisattvas as the superior herb and the two trees); Zhiyi maps them through the Tripiṭaka, Shared, Distinct, and Perfect Teachings (the three herbs as positions in the Tripiṭaka Teaching / the small tree as a position in the Shared Teaching / the great tree as a position in the Distinct Teaching / the most real matter as a position in the Perfect Teaching), and judges the three herbs and two trees to be the Buddha’s skillful means, positions ultimately to be relinquished; Jizang maps them through the five vehicles and their stages (humans and devas / the two vehicles / the forty minds before the grounds / the first ground / the seventh ground), judging them through expansion and contraction. The three houses map the parable differently. Their readings are recorded side by side without adjudication.
V. Terminology
| 漢 | Ancient-transmitted Sanskrit (romanization · pronunciation aid) | Attestation by the ancient masters | Meaning |
|---|---|---|---|
| 藥草（三草二木） | — | Kuiji represents the seeds of the five vehicles as medicinal herbs 〔T34n1723 0782c01〕; Zhiyi maps them through the Tripiṭaka, Shared, Distinct, and Perfect Teachings 〔T34n1718 0096b16〕; Jizang maps them through the stages of the five vehicles 〔T34n1721 0564a29〕 | The differing sizes of the flowering plants, trees, and medicinal herbs in the three-thousand-great-thousand world represent the differing capacities of sentient beings in the five vehicles |
| 一相一味 | — | Kuiji: 「解脫惑業苦相，離所知障」 tr. “liberation from the marks of affliction, karma, and suffering; separation from the cognitive obstruction” 〔T34n1723 0784a22〕 | The Dharma taught by the Tathāgata has one mark and one flavor: liberation, separation, and cessation; it represents the One Buddha-Vehicle and the Dharma of a single flavor |
| 一切種智 | sarvajñajñāna | 〔本經 0019「究竟至於一切種智」〕 tr. “In the present sutra at 0019: ‘ultimately reaching the knowledge of all modes’”; Dharmarakṣa renders it 「諸通慧」 tr. “all-penetrating wisdom” 〔T09n0263 0083c04〕 | The Buddha’s knowledge that comprehends all dharmas; the ultimate destination of the Dharma of a single flavor |
| 大雲 | — | 〔本經 0019「如大雲起」〕 tr. “In the present sutra at 0019: ‘like a great cloud rising’” | Represents the Tathāgata’s appearance in the world, universally covering all and teaching the Dharma equally |
| 一味雨 | — | Zhiyi: 「一雲所雨，一音所宣一乘法門」 tr. “What one cloud rains, what one voice proclaims, is the Dharma-gateway of the One Vehicle” 〔T34n1718 0092c19〕 | Represents the One Buddha-Vehicle and the teaching of a single flavor, universally and equally moistening all |
| 種子無上 | — | Kuiji cites it as the first of the ten unsurpassed qualities in the 《法華論》 〔T34n1723 0781a29〕: 「今顯大乘無漏種子以為因本」 tr. “Here it reveals the uncontaminated seed of the great vehicle as the causal root” 〔0781b13〕 | What the cloud-and-rain parable reveals: the uncontaminated seed of the great vehicle is the causal root of buddhahood |
| 生盲丈夫 | — | The latter half of the supplemented edition 〔T09n0264 0153b20〕 and Dharmarakṣa 〔T09n0263 0085a29〕; absent from Kumārajīva | In the latter-half parable, the man blind from birth represents sentient beings revolving through the six destinations; the good physician, the Tathāgata; the four medicines of the Snow Mountain, the gateways of emptiness, signlessness, wishlessness, and nirvāṇa |
VI. Similes · Rhetoric
(1) The parable of the medicinal herbs (the third of the Lotus’s seven parables · the principal parable of this chapter) — 〔T09n0262 0019a–0020b〕:
| Referent (Dharma) | Image (Parable) | Meaning disclosed |
|---|---|---|
| The Tathāgata’s appearance in the world | A great cloud rises, covering the three-thousand-great-thousand world and filling the world with a great voice | The Buddha appears in the world, universally embracing all and teaching the Dharma equally |
| The One Buddha-Vehicle · the Dharma of a single flavor | Rain of a single flavor, pouring equally at one time and reaching everywhere | The Buddha teaches the Dharma with one mark and one flavor—liberation, separation, and cessation—in one voice and with equality |
| The capacities of sentient beings in the five vehicles | The three herbs and two trees—small, medium, and great roots, stalks, branches, and leaves; trees both great and small | Sentient beings’ capacities differ; receiving the Dharma of a single flavor, each benefits differently |
| Equality without duality | Born from one ground · moistened by one rain | Though the ground and rain are one, the plants and trees differ; the Buddha teaches equally while sentient beings benefit according to their measure |
Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra uses the cloud-and-rain parable to remedy 「大乘一向決定增上慢」 tr. “the one-sided overweening pride of a great-vehicle practitioner” 〔T34n1723 0781a08〕 and to reveal 「種子無上」 tr. “the supremacy of the seed” 〔0781a29〕.
(2) Three parables from the latter half (present in the supplemented edition and the True Dharma Lotus · absent from Kumārajīva · recorded here) — the sun-and-moon simile (the light of the knowledge of all modes equally illumines the five destinations); the parable of the man blind from birth and the good physician with the four medicines of the Snow Mountain (the blind man represents sentient beings in the six destinations; the good physician, the Tathāgata; the four illnesses—wind, yellow bile, phlegm, and an equal mixture—represent greed, anger, delusion, and the sixty-two views; the four medicines represent the gateways of emptiness, signlessness, wishlessness, and nirvāṇa; the blind man gaining sight represents the two vehicles; the pure-sighted sage possessing five supernormal powers represents the bodhisattva); and the sage possessing the five supernormal powers who breaks pride (the person who has gained sight becomes arrogant; the sage breaks that pride and causes him to go forth and attain the five supernormal powers). These three parables are absent from Kumārajīva’s version and present in the supplemented edition and Dharmarakṣa (Headings II.B and VIII). The reader layers in this edition follow Kumārajīva’s base text, so these parables are not entered into the body; their existence is recorded here.
VII. Cross-Reading · Carrying Forward
(1) Treatises upon which this chapter relies (cited by Kuiji’s 《玄贊》 · stable citations · scriptures and treatises in this collection that bear upon one another):
- Vasubandhu’s 《法華論》 (the 法華經論 Treatise on the Lotus Sutra) — the treatise-source for the cloud-and-rain parable as a remedy for the third pride (great-vehicle practitioners’ one-sided overweening pride, which says that there are no separate two vehicles) 〔T34n1723 0781a08〕; for the first of the ten unsurpassed qualities, 「種子無上」 tr. “the supremacy of the seed” 〔0781a29〕; and for 「汝等所行是菩薩道·退已還發」 tr. “what you have practiced is the bodhisattva path · after turning back, they arouse it again” 〔0786c20〕.
- The 《成唯識論》 Cheng Weishi Lun — the treatise-source for the five lineages, the simultaneous removal of the two obstructions and accomplishment of the knowledge of all modes, and the three natures.
- The 《大般涅槃經》 Mahāparinirvāṇa Sūtra, which Kuiji cites for the parable of the three sick persons and the differing natures of the three vehicles 〔0782c22〕; and the 《勝鬘經》 Śrīmālādevī Siṃhanāda Sūtra, in which one mark and one flavor mean the flavor of liberation 〔0784a19〕.
(2) Cross-Reading within the Lotus: the burning-house parable in the Chapter on the Parable is the Buddha’s opening of the provisional—a parable spoken by the Buddha. The poor-son parable in the Chapter on Faith and Understanding is the śrāvakas’ reception and understanding—a parable spoken by the śrāvakas. The medicinal-herbs parable in this chapter is the Tathāgata’s confirmation—the Tathāgata confirms the śrāvakas’ understanding and uses a parable to affirm that they have understood. The three parables carry one another forward and together reveal the opening of the provisional to disclose the real.
(3) Carrying Forward: Huizhao’s 《法華玄贊義決》 T34n1724 carries forward the Cien line; Zhanran’s 《法華文句記》 T34n1719 carries forward the Tiantai line. Each carries forward its own tradition; the lines are recorded without adjudicating.
VIII. Placement of the Editions
- 羅什 T262 (base text): 〈藥草喻品第五〉 begins at 〔T09n0262 0019a18〕 (fasc. 3). The Buddha praises Kāśyapa and declares himself king of all dharmas 0019a22 · opening of the medicinal-herbs parable 0019a27 · dense clouds rain equally at one time 0019a29 · the three herbs and two trees receive according to capacity 0019b02 · correspondence with the great cloud 0019b07 · one mark and one flavor 0019b23 · not immediately teaching the knowledge of all modes 0019c05 · small, middle, and superior medicinal herbs in the repeated verse 0020a23 · the śrāvakas have not attained true extinction 0020b22 · ending with 「悉當成佛」 tr. “you shall all become buddhas” at the chapter’s end, with the latter half absent, 0020b24. Source file: the Source-Text layer (verified word for word against Kumārajīva’s version).
- 竺法護 T263 〈藥草品第五〉 begins at 〔T09n0263 0083b01〕: opening of the first-half medicinal-herbs parable 0083b09 · one mark and one flavor (“one grade”; “all-penetrating wisdom”) 0083c04 · latter half: sun-and-moon simile 0085a19 · the potter’s earthen-vessel simile 0085a25 · man blind from birth 0085a29 · good physician and four illnesses (wind, cold, heat, chronic disorder) · four medicines of the Snow Mountain (Manifest, Good, Bright, Peaceful) 0085b03 · sage possessing the five supernormal powers 0085b13 · correspondence (良醫者謂如來也 tr. “the good physician means the Tathāgata”) 0085c07. The chapter ends at 〔0086b17〕 before 〈授聲聞決品第六〉.
- 添品 T264 〈藥草喻品第五〉 begins at 〔T09n0264 0151c24〕: the first half is nearly word for word with Kumārajīva (0152a04–) · the latter half begins with 「復次迦葉」 tr. “Further, Kāśyapa” at 0153a29 · earthen-vessel simile 0153b14 · man blind from birth 0153b20 · good physician and four medicines of the Snow Mountain 0153c01 · sage possessing the five supernormal powers 0153c16 · correspondence (the man blind from birth represents sentient beings in the six destinations) 0154a06 · second repeated verse through 0155a26.
- 《添品妙法蓮華經序》 〔T09n0264 0134b24〕: 「什所闕者〈藥草喻品〉之半」 tr. “What Kumārajīva’s version lacks is half of the Chapter on the Parable of the Medicinal Herbs” 0134c08 · 「〈藥草喻品〉更益其半」 tr. “To the Chapter on the Parable of the Medicinal Herbs, it further adds its half” 0134c16 · 「護似多羅之葉，什似龜茲之文」 tr. “Dharmarakṣa’s resembles the palm-leaf text; Kumārajīva’s resembles the Kucha text” 0134c04.
- Kuiji’s 《玄贊》 T34n1723 (the expository mirror; follows Kumārajīva): 〈藥草喻品〉 〔0781a03〕–〔0786c23〕. Threefold analysis 0781a04 · remedy for the third pride 0781a08 · the Treatise’s sprouts arising according to seeds 0781a14 · determinate members of the two vehicles 0781a17 · supremacy of the seed 0781a29 · chapter’s main three-part division 0781c20 · distinct seeds of the five vehicles 0782c01 · three sick persons and the differing natures of the three vehicles 0782c21 · where the Dharma leads as the three natures 0782b07 · one flavor as liberation from affliction, karma, and suffering 0784a21 · both obstructions fully removed and the knowledge of all modes accomplished 0784b16 · the small herb as a person without lineage 0785b11 · what the two vehicles practice as the bodhisattva path 0786c18. Throughout the chapter, the 《玄贊》 follows only Kumārajīva’s version; it does not reach the missing latter half and does not explain the blind-man parable.
- Zhiyi’s 《文句》 T34n1718 (parallel witness): section of confirmation 0090c16 · ground as the true mark 0091b16 · one ground and one rain without difference 0092c17 · the Buddha himself joins the parable and its referent 0096b15 · five divisions of distinct reception of moisture through the Tripiṭaka, Shared, Distinct, and Perfect Teachings 0096b16.
- Zhiyi’s 《玄義》 T33n1716 (parallel witness): the three herbs and two trees establish six positions mapped through the Tripiṭaka, Shared, Distinct, and Perfect Teachings 0726b27 · 「梵文不盡度，本經必有」 tr. “the Sanskrit text was not translated in full; it must have existed in the original sutra” 0726b18 · the three herbs and two trees as the Buddha’s skillful means, positions ultimately to be relinquished 0738a20.
- Jizang’s 《法華義疏》 T34n1721 (parallel witness): expansion and contraction 0558a28 · mapping of the three herbs and two trees through the stages of the five vehicles 0564a29 · 「開深合淺」 tr. “expanding the profound and combining the shallow” 0564b24.
- Record of textual formation (the most substantial textual-formation case in this canon): Kumārajīva’s T262 Chapter on the Parable of the Medicinal Herbs lacks the latter half (the parable of the man blind from birth · the good physician and the four medicines of the Snow Mountain · the sage possessing five supernormal powers who breaks pride · the correspondence with the twelve links of dependent arising), ending at 「悉當成佛」 tr. “you shall all become buddhas” 〔0020b24〕. The supplemented T264 and the True Dharma Lotus T263 contain this latter half. The 《添品序》 explicitly records 「什所闕者〈藥草喻品〉之半」 tr. “what Kumārajīva’s version lacks is half of the Chapter on the Parable of the Medicinal Herbs” and 「更益其半」 tr. “further adds its half,” and judges the source-text lines of the two translations to differ (「護似多羅之葉·什似龜茲之文」 tr. “Dharmarakṣa’s resembles the palm-leaf text · Kumārajīva’s resembles the Kucha text”). The chapter titles also differ: Dharmarakṣa’s 〈藥草品〉 and Kumārajīva’s and the supplemented edition’s 〈藥草喻品〉. The first halves of Kumārajīva and the supplemented edition agree almost word for word; Dharmarakṣa translates freely throughout.