妙法蓮華經文句 藥草喻品 · 廣述成·偈頌
我們很容易把平等想成相同：如果佛真的平等說法，所有人不是應該聽懂同一件事、得到同樣的結果嗎？
〈藥草喻品〉卻讓一場雨落在小草、中草、上草、小樹、大樹上。雨沒有選擇誰值得多一點，誰只配少一點；可是，每一株草木仍依自己的根、莖、枝、葉受潤，各自開花結果。
平等的，不是結果立刻一樣；平等的是法雨沒有愛憎。
這也表示，差別本身不必成為羞恥。小草不用假裝是大樹，大樹也不是靠奪走小草的雨水才得以生長。每一類都真實受潤，每一類也都不能以眼前所得作為最後定局。草木只要受了雨，便開始長。
本論因此不只說受潤，還說增長。人天有人的增長，二乘有二乘的增長，菩薩也有祂們的增長。真正危險的，不是此刻所得較少，而是得到一些以後，便把它封成終點，認為自己再也不需要前行。
佛的一音也是如此。較下位的人說一法，聽者只得到一種理解；佛以一音說法，各類眾生卻能隨類得解。一音不是把所有耳朵變成同一雙耳朵，而是同一法能進入不同生命，在各自所在之處發生作用。
所以，聽法時也許不必先問：為什麼別人聽到的和我不同？更值得問的是：這場雨落到我這裡，有沒有使什麼開始鬆動？原本乾硬之處，有沒有得到滋潤？原本深藏的善因，有沒有開始萌發？我是否正把一個中途所得，誤認成不必再走的最後果實？
法雨的一味，不取消你此刻的根性；它使你的根性不再只是命定。你可以從自己真正站立的土地開始，而不必冒充別的草木；也可以繼續受潤、生長，而不把今天的形狀當成永遠的自己。
同一場雨裡，每一株草木都不相同；也正因各自真的生長，這場雨的平等才被看見。
We readily imagine equality to mean sameness: if the Buddha truly teaches equally, should everyone not understand the same thing and obtain the same result?
Yet the “Parable of the Medicinal Herbs” lets one rain fall upon lesser, medium, and superior herbs and upon small and great trees. The rain does not choose who deserves more and who is entitled only to less; nevertheless, each plant is moistened according to its own roots, stems, branches, and leaves, and each flowers and fruits.
What is equal is not an immediately identical result. What is equal is that the Dharma rain is without attachment or aversion.
This also means that difference itself need not be shameful. A lesser herb need not pretend to be a great tree, and a great tree does not grow by taking the lesser herb’s rain. Every class is truly moistened, and no class can make its present attainment the final conclusion. Once a plant receives rain, it begins to grow.
The root treatise therefore speaks not only of receiving moisture but also of growth. Humans and gods have their growth, the two vehicles have theirs, and bodhisattvas have theirs. The real danger is not receiving less at the present moment but sealing a partial attainment into an endpoint and believing that no further advance is needed.
The Buddha’s one voice is the same. When someone on a lower ground speaks in one voice, the listener receives only one understanding; when the Buddha teaches in one voice, each class of living beings can understand according to its kind. One voice does not transform every pair of ears into the same ears. It allows the same Dharma to enter different lives and act within each one’s present place.
When hearing the Dharma, then, perhaps the first question need not be, Why did another person hear something different from me? The more worthwhile questions are these: when this rain reaches me, does something begin to loosen? Does what was dry and hard receive moisture? Do wholesome causes long hidden begin to sprout? Am I mistaking an intermediate attainment for a final fruit beyond which no path remains?
The Dharma rain’s one flavor does not cancel your present capacity; it prevents that capacity from becoming fate. You can begin from the earth where you truly stand without impersonating another plant. You can also continue to receive moisture and grow without taking today’s form as your permanent self.
Within the same rain, every plant differs; precisely because each genuinely grows, the rain’s equality becomes visible.
隋天台智者大師說《妙法蓮華經文句》〔灌頂法師私記・唐天寶戊子朗和尚條倫治定本・卷端序＝鏡中沙門神逈述〕· 大正藏 T34n1718〔起 T34 0095c02〕。段/行首〔T34 …〕＝大正藏頁·欄·行錨（換頁一枚）。
〔T34 0095c02〕偈有五十四行半，頌上開顯。開顯有法、譬，今皆頌。初四行，頌法說；次五十行半，頌譬說。法說復二：先舉法王，二則開顯。今初半偈，頌法王不虛；下三行半，頌開顯。上文二教二智，今亦具頌。初一行半，頌二教；後二行，頌二智。初「隨眾生」下半行，頌權教；次「如來尊重」下，第二，一行，頌實教。次「有智若聞」下一行，頌釋權智；後「是故迦葉」下一行，頌釋實智。隨種種緣說種種教，悉為令得大乘正見，自此之前皆名邪見也。此頌是如來四悉檀意：「破有法王」即對治意，「隨眾生欲」即世界意，「智聞信解疑悔永失」是為人意，「令得正見」第一義意。三悉檀即頌上以智方便而為演說，令得正見頌上到一切智地〔云云〕。「迦葉當知譬如」下五十行半，頌上譬說。初十行半，頌開譬；次四十行，頌合譬。上開二譬，今初九偈半，頌差別譬；次一行，頌無差別譬。上差別有六，今亦頌六，而不如長行開譬，如合次第也。初三行，頌第三雲譬；「其雨普等」下，第二，一行，頌第四注雨譬；次「山川險谷」下，第三，一句，頌第一土地山川譬；次「幽邃」下，第四，二句，頌第二卉木譬；次「大小諸樹」下，第五，兩行三句，頌第五受潤譬；「一切諸樹」下，第六，二行，頌第六增長譬。雲譬應身，應身隨智慧行，故言「慧雲」。能具十二部法，故言「含潤」也。若應身不說法，如須扇多多寶者，此雲不含潤也。身放大光如「電耀」，口震四辯如「雷聲」也。九十五種邪光不現，故言「掩蔽」，除九十八種惱熱，如「地上清涼」也。「如可承攬」者，應身降世似同三有，有心往取實不可得也。八音四辯宣注法雨，「四方俱下」一時俱聞，亦云四等也。凡有心者皆蒙利潤，故言「率土充洽」也。此則成上，又成下山川譬也。「山川險谷」一句，頌第一土地，即是七方便眾生五陰，今蒙法雨身口柔軟，如土地得澤也。「幽邃所生」者，是頌上第二眾生習因差別，譬眾生久遠所植習因隱在陰界入內，故言「幽邃」，今蒙法雨悉得開發，故言「所生」。「百穀」語通取五穀，譬五乘能生百善也。「甘蔗蒲萄」譬定慧。「乾地普洽」譬未信者令信也。餘譬如文。「如其體相性分大小」下一行，頌第二無差別譬。上文有三，此中略不頌一地，而所生兼之。初二句，頌所生所潤；次一句，頌能潤，則是頌無差別也。「而各滋茂」頌差別不自知也。「佛亦如是出」下四十行，頌第二合譬。初三十五偈，頌合差別；次「如是迦葉」下五行，頌合無差別。上合差別譬，前正合、後譬帖，今頌亦先合，次便舉譬帖。初一行，頌合雲譬，上兩句以身合雲，下兩句舉譬帖合。次「既出」下，第二，有八行半，頌第二合雨譬。上先標章門，次勸聽受。「既出」下三行，略頌十號，次一行半，頌四弘，六章門中但頌二章也。「充潤一切」下一行半，是頌四弘誓。「諸天人」下，第二，四行，頌勸聽受。「我觀一切」下，第三，四行，頌第三合上山川譬。山川譬七種五陰眾生，如雨注不擇谿谷，佛平等說故無彼此，有機為此、無機為彼，植善為愛、憎逆為憎，佛事為自、魔事為他，應初為來、應後為去，入實為坐、出權為立，佛觀眾生為若此，即是等雨山川之意，頌上無數億種眾生來至佛所而聽法也。「貴賤上下」下，第四，二行，頌上第四如來于時觀是眾生，合第二所生草木叢林。貴賤乃至利鈍，約七方便傳傳作之也。「一切眾生聞我法者」下，第五，十一行，頌上種種無量皆令歡喜，合受潤譬。文為三：初一行，總明受潤；次「或處人天」下，第二，七行，別明受潤；次三行，結所潤能潤。有人解人天為小草，二乘為中草，外凡為大草，內凡為小樹，初地至七地為大樹。有人以內凡為大草，初地至七地為小樹，八地為大樹。有人以三十心為大草，初地至六地為小樹，七地去為大樹。然三草二木佛自合喻，明文朗然，云何師心反佛違經耶？就別受潤中文為五：初一行，人天俱未斷惑，合為小草；次「知無漏法」下，第二，二行，明二乘俱有斷證，合為中草；次「求世尊處」下，第三，一行，明六度，志求作佛化他，勝二乘獨，為上草；次「又諸佛子」下，第四，一行半，明通教，已斷通惑、誓扶餘習、涉有化他，望下為優、比上為劣，故名小樹；次「安住神通」下，第五，一行半，明別教，自行化他高廣為勝，故名大樹。約三菩薩各作三樹，六度約三僧祇，通教約七八九地，別教約三十心。「佛平等說」下，第三，三行，結所潤能潤。又二：初一行半，舉譬帖釋。所受潤雖明七種，七種為少如海一滴。「佛以此喻」一行半，明能潤佛智多如海也。「我雨法雨」下八行半，頌第六諸眾生聞此法已，合歡喜增長譬。又二：前兩行總頌增長，又二：初一行總頌增長，次一行舉譬帖釋。次「諸佛之法」下六行半，別明增長，為四：初一行半，明人天增長。「普得具足」，是頌現世安隱；「漸次修行」，是頌後世以道受樂。次「聲聞」下，第二，一行半，頌二乘增長。「住最後身」有二解：一云，二乘此身若不值佛，身未必無後，由見佛故成最後身，即是增長義；二云，二乘得有餘涅槃住最後身，得佛五味調熟得入法華，聞大乘得解即是增長。「若諸菩薩智慧堅固」下，第三，一行半，是通教增長。「堅固」是體法慧，「了達三界」是斷惑盡。「復有住禪」下，第四，二行，是別教增長〔云云〕。 〔T34 0096c15〕問： 一雲一雨，與一音同異？ 答： 下地以一音令他聞一法，佛以一音隨類各解；今一雲一雨，正是隨類之一音也。有人解，法身不二名一，從法身出音故言一音。有人言，一時並出眾聲故言一音。有人言，五音之中隨用一音。《大論》明一音報眾聲，不言並出，亦不言是法身出音。《毘婆沙》言，佛以一音說四諦，五人聞人語，八萬諸天聞天語，地獄夜叉各聞同其語，唱告至梵天是為梵音，亦是佛報得清淨音聲最妙號為梵音，若報得梵音，則人所不聞、聞亦不解。 「如是迦葉」下，第二，五行，頌上無差別譬。又為二：前一行半，頌無差別之差別；後三行半，頌差別無差別。「譬如大雲如一味雨」，即頌合上一味雨無差別也。「潤於人華各得成實」，即是頌上差別也。次「迦葉當知以諸因緣」下，即是明權權即差別，合上所生也。「今當為汝」者即是顯實，實即無差別，合上一地也。「非滅度」者，未度變易也。獨言二乘者，為其保證強也。人天不計，果為涅槃，菩薩不中間取證也。「是菩薩道」者，菩薩行道亦須斷通惑，汝已斷盡即是菩薩道。《法華論》謂，發心退已還發，前所修善不滅，同後得果。二乘智斷是菩薩道者，二乘執其果故斥，言是菩薩道，道即因也。 〔T34 0097a10〕問：菩薩亦有果，〈信解〉云「得道得果」，《大品》云「有法是菩薩道，無法是菩薩果」，何故不言是菩薩果？ 答： 此義亦應得，今言若道若果皆是佛因，因即是道也。
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.
一、五十四行半先頌法說，後頌譬說
這一段偈頌共有五十四行半，重頌上文開顯的義旨。上文以法說與譬說兩方面開顯，現在都用偈重宣：最初四行重頌法說，其後五十行半重頌譬說。
法說再分兩層：先舉法王，然後開顯。最初半偈『破有法王，出現世間』，重頌法王所說真實不虛；以下三行半重頌開顯。上文曾從二教、二智來說，偈中也都具足。最初一行半重頌二教，後二行重頌二智。『隨眾生欲，種種說法』這半行重頌權教；從『如來尊重』以下一行，重頌實教。從『有智若聞』以下一行，解釋權智；從『是故迦葉』以下一行，解釋實智。
佛隨種種因緣宣說種種教法，共同的用意，全是要使眾生得到大乘正見；在得到這項正見以前，都名為邪見。
這一段也重頌如來的四悉檀意。『破有法王』是對治意；『隨眾生欲』是世界意；有智慧的人聽聞便能信解，沒有智慧的人疑惑、悔恨而永遠失去，是為人意；『令得正見』是第一義意。前三悉檀重頌上文佛以智慧方便為眾生演說，令得正見則重頌上文使眾生到一切智地。
從『迦葉當知！譬如大雲』以下五十行半，重頌上文的譬說。最初十行半重頌開譬，其後四十行重頌合譬。開譬原有差別與無差別兩面；現在先用九偈半重頌差別譬，再用一行重頌無差別譬。
二、開譬六項，依合譬的次序重頌
上文的差別譬有六項，偈中也重頌六項，只是沒有依長行開譬的原次序，而是依照合譬的次序排列。
第一，最初三行，從『迦葉當知！譬如大雲』起，先頌原來第三項雲譬。雲譬應身；應身隨智慧而行，所以經文稱為『慧雲』。應身能具十二部法，因此說雲中『含潤』。如果應身不說法，如本論所舉須扇多佛、多寶佛，這片雲便不含法雨。佛身放大光明，如電光晃耀；佛口發出四種辯才，如雷聲震動。九十五種邪見之光不能顯現，所以說日光被遮蔽；九十八種惱熱被消除，所以說地上清涼。雲低垂時好像可以伸手承接、把取，譬喻應身降臨世間，看似同在三有之中，有心前往執取時，實際卻不可得。
第二，從『其雨普等』以下一行，重頌原來第四項注雨譬。八種音聲、四種辯才宣說法雨；四方同時降雨，眾生同時聽聞，另有一說稱為『四等』。凡是有心識的眾生都蒙受利益和滋潤，所以說遍地充滿雨澤。這段既承接上面的雲雨，也開啟下面山川受潤的譬喻。
第三，『山川險谷』一句，重頌原來第一項土地山川譬。這些土地譬喻七方便眾生的五陰身心；如今蒙受法雨，身口變得柔軟，如土地得到水澤。
第四，從『幽邃所生』以下二句，重頌原來第二項卉木譬。眾生久遠以來所種的習因，深藏在陰、界、入之中，所以稱為『幽邃』；現在蒙受法雨，這些習因都得到開發，所以稱為『所生』。
第五，從『大小諸樹』以下兩行三句，重頌原來第五項受潤譬。『百穀』是泛稱五穀，譬喻五乘能生百善；甘蔗與葡萄合起來譬喻禪定和智慧；乾燥的土地普遍得到滋潤，譬喻使尚未相信的人生起信心。其餘譬義依經文可知。
第六，從『一切諸樹』以下二行，重頌原來第六項增長譬。上、中、下等一切樹木，隨其大小各得生長，根、莖、枝、葉、花、果與光色，都因同一場雨而得到鮮澤。
從『如其體相，性分大小』以下一行，重頌無差別譬。長行本有一地、所生、所潤三項；偈中沒有單獨重頌一地，但『所生』兼含土地。最初二句重頌所生與所潤，下一句重頌能潤，顯出同受一味雨的無差別；『而各滋茂』則重頌草木各自生長的差別，以及受益者自己不能全知。
三、四十行合譬：先合差別，再合無差別
從『佛亦如是，出現於世』以下四十行，是第二大段合譬。最初三十五偈合差別譬；從『如是，迦葉』以下五行合無差別譬。上文合差別譬時，先直接以法相合，後再舉譬貼合；現在的偈頌也先以法相合，隨即舉出譬喻貼回。
最初一行合雲譬：上兩句以佛出現於世合大雲，下兩句再舉大雲普覆一切，貼合佛身。
從『既出于世』以下八行半合雨譬。長行先列綱目，再勸眾生聽聞、領受；偈中也依這兩部分重頌。從『既出于世』以下三行，簡略重頌如來十號；下一行半重頌四弘誓願。長行的六個章門，偈中只明顯重頌十號與四弘兩章。從『充潤一切』以下一行半，說枯槁眾生離苦，得到世間安隱之樂與涅槃之樂，正是重頌四弘誓願。
從『諸天人眾』以下四行，重頌勸聽受。佛勸天、人一心善聽，都應前來覲見無上尊；又自明為了使眾生安隱而出現於世，為大眾宣說一味、清淨、如甘露的法，以微妙一音暢演其義，常為大乘作因緣。
四、平等法雨不揀山川，也不抹去差別
從『我觀一切，普皆平等』以下四行，合上文的山川譬。山川譬喻七類五陰眾生；雨水傾注時不揀擇溪谷，佛也平等說法，所以沒有彼此之分。
本論把經文的對語逐一貼回眾生：有受法之機的是『此』，沒有受法之機的是『彼』；種植善根的是『愛』，違逆的是『憎』；佛事是『自』，魔事是『他』；開始感應是『來』，感應完畢是『去』；進入真實是『坐』，從真實開出權宜是『立』。佛如此平等觀察眾生，便是法雨平等降在山川的意思，也重頌上文無數億種眾生來到佛前聽法。
從『貴賤上下』以下二行，合上文第二項所生的草木叢林。經文依次列出貴與賤、上與下、持戒與毀戒、威儀具足與不具足、正見與邪見、利根與鈍根。本論說，從貴賤一直到利鈍，都可以依七方便展轉、逐層配說。
從『一切眾生，聞我法者』以下十一行，合受潤譬，分成三段：最初一行總說受潤；從『或處人天』以下七行分別說明受潤；末後三行總結所潤的眾生與能潤的佛智。
五、三家異解之後，依經文明列三草二木
解釋分別受潤以前，本論先記錄三家異解。
第一家把人天判為小草，二乘判為中草，外凡判為大草，內凡判為小樹，初地至七地判為大樹。第二家把內凡判為大草，初地至七地判為小樹，八地判為大樹。第三家把三十心判為大草，初地至六地判為小樹，七地以上判為大樹。
本論隨即批評：三草二木本是佛在經中親自合譬，文字明白，怎能只依自己的意思，反而違背佛說與經文？於是回到經文，把分別受潤明列為五類。
第一，『或處人天』以下一行，說人與天都還沒有斷除惑，合為小草。第二，從『知無漏法』以下二行，說聲聞、緣覺二乘都有斷惑與證得，合為中草。第三，從『求世尊處』以下一行，說六度菩薩立志求作佛，也教化他人，勝過二乘只求自度，所以是上草。第四，從『又諸佛子』以下一行半，說通教菩薩已斷通惑，立誓扶持餘習，涉入有界教化他人；向下比較較優，與上位相比則較劣，所以名為小樹。第五，從『安住神通』以下一行半，說別教菩薩的自行與化他高廣殊勝，所以名為大樹。
此外，也可以就六度、通教、別教三種菩薩，各自分成三樹：六度以三僧祇分三，通教以七地、八地、九地分三，別教以三十心分三。這是本論在經文明列五類以後，又依三種菩薩各分三樹。
從『佛平等說』以下三行，總結所潤與能潤，又分兩層。最初一行半舉譬貼合：受潤的眾生雖列出七種，相對於佛智仍然很少，如海中一滴。從『佛以此喻』以下一行半，說能潤的佛智廣大如海。
六、法雨使四類眾生各得增長
從『我雨法雨』以下八行半，合上文眾生聞法以後歡喜增長的譬喻。最初兩行總說增長：第一行直接總說眾生隨力修行，第二行舉草木隨大小漸得增長的譬喻貼合。從『諸佛之法』以下六行半，分四類說明增長。
第一，最初一行半說人天增長。『普得具足』重頌現世安隱，『漸次修行』重頌後世藉由修道而受樂。
第二，從『聲聞』以下一行半說二乘增長。對『住最後身』，本論並列兩種解釋。第一種說，二乘的這一身若沒有遇到佛，未必不再有後身；正因見佛，這一身才成為最後身，這便是增長。第二種說，二乘得有餘涅槃，住於最後身，經佛以五味調熟而得以進入《法華》，聽聞大乘後得到理解，這便是增長。
第三，從『若諸菩薩智慧堅固』以下一行半，說通教菩薩的增長。『智慧堅固』是體達諸法的智慧；『了達三界』是惑已斷盡。
第四，從『復有住禪』以下二行，說別教菩薩的增長：祂們住於禪定，得到神通，聽聞諸法空而心生大歡喜，放出無數光明，度化眾生。
七、一雲一雨，正譬隨類得解的一音
問：一片雲、同一場雨，與佛的一音，是相同還是不同？
答：較下位的人用一種音聲，只能使別人聽見一種法；佛以一音說法，卻使各類眾生各自得到理解。現在所說的一雲一雨，正是譬喻這種使眾生隨類得解的一音。
對『一音』，本論又記錄三家解釋。第一家說，法身不二，所以名為一；音聲從法身發出，所以稱為一音。第二家說，同一時刻並發眾多音聲，所以稱為一音。第三家說，在五音之中隨用一音，所以稱為一音。
本論接著辨明：《大論》說一音回應眾聲，沒有說同時並發眾聲，也沒有說音聲由法身發出。《毘婆沙》則說，佛以一音說四諦，五人聽見人語，八萬天人聽見天語，地獄眾生與夜叉各自聽見與自己相同的語言；音聲展轉傳告直到梵天，所以稱為梵音。梵音也是佛果報所得的清淨音聲，最為微妙；若只是果報所得的梵音，人便聽不見，即使聽見也不能理解。
八、差別歸於無差別，道與果都成為佛因
從『如是，迦葉』以下五行，合上文的無差別譬，再分兩層：前一行半重頌無差別中的差別，後三行半重頌差別中的無差別。
『譬如大雲，如一味雨』，合上同一味雨的無差別；雨水滋潤人的花，使它各自結成果實，則是其中的差別。從『迦葉當知！以諸因緣』以下，說佛使用種種因緣、譬喻與言辭，這是權宜，權宜便顯出差別，也合上各類所生。『今當為汝，說最實事』則是顯明真實；真實沒有差別，合上共同的一地。
佛對二乘說，他們並非究竟滅度，因為還沒有度過變易生死。此處特別只說二乘，是因二乘堅執自己所得的證果。人天不會把自己的果報計作涅槃，菩薩也不在中途取證而執為究竟。
經文說『汝等所行，是菩薩道』。菩薩修道也須斷除通惑；二乘既已把這些惑斷盡，所行也就是菩薩道。《法華論》說，已發心而後退失的人，日後再發心時，先前所修的善並不消滅，會與後來的修行共同成就果。二乘的智慧與斷惑被說成菩薩道，是因二乘把它執為究竟之果，佛才斥除這項執著，指出它其實是成佛之道；這裡的道，就是因。
問：菩薩也有果。〈信解品〉說『得道得果』，《大品》也說『有法是菩薩道，無法是菩薩果』，為什麼這裡不說二乘所行是菩薩果？
答：依這層意思，當然也可以說是果。不過現在是就成佛來說：無論稱為道，還是稱為果，只要尚未到達佛果，都屬成佛之因；因也就統稱為道。
I. Fifty-Four and a Half Lines First Restate the Direct Teaching, Then the Teaching through Simile
This verse passage comprises fifty-four and a half lines and restates the meaning of the preceding opening and revelation. The preceding text opened and revealed through both direct teaching and teaching by simile; both are now proclaimed again in verse: the first four lines restate the direct teaching, and the following fifty and a half lines restate the teaching through simile.
The direct teaching again has two levels: first presenting the Dharma King, then opening and revealing. The first half-verse, “the Dharma King who destroys existence appears in the world,” restates that what the Dharma King teaches is true and not false; the following three and a half lines restate opening and revelation. The preceding text discussed two teachings and two wisdoms, and the verse includes both. The first one and a half lines restate the two teachings, and the next two lines restate the two wisdoms. The half-line “according to living beings’ desires, He teaches various dharmas” restates the provisional teaching; the one line beginning with “the Tathāgata is honored and weighty” restates the real teaching. The one line beginning with “if a wise person hears” explains provisional wisdom; the one line beginning with “therefore, Kāśyapa” explains real wisdom.
The Buddha teaches various dharmas according to various causes and conditions, but their common purpose is entirely to enable living beings to obtain the right view of the Great Vehicle; before they obtain this right view, all are called wrong views.
This passage also restates the Tathāgata’s intent through the four siddhāntas. “The Dharma King who destroys existence” expresses the counteractive siddhānta; “according to living beings’ desires” expresses the worldly siddhānta; wise persons who hear can believe and understand, while those without wisdom doubt, regret, and lose the teaching forever—this expresses the siddhānta for each person; “causing them to obtain right view” expresses the siddhānta of ultimate truth. The first three siddhāntas restate the preceding account of the Buddha’s teaching living beings through wisdom and skillful means; causing them to obtain right view restates the preceding account of bringing living beings to the ground of all-knowledge.
The fifty and a half lines beginning with “Kāśyapa, you should know: it is like a great cloud” restate the preceding teaching through simile. The first ten and a half lines restate the opening of the simile, and the following forty lines restate its application. The opening simile originally had aspects of difference and non-difference; here nine and a half verses first restate the differentiated simile, then one line restates the undifferentiated simile.
II. The Six Items of the Opening Simile Are Restated in the Order of Their Application
The preceding differentiated simile had six items, and the verse restates all six. It does not follow the original order of the prose opening, however, but arranges them according to the order of the application.
First, the opening three lines beginning with “Kāśyapa, you should know: it is like a great cloud” first restate the third original item, the cloud simile. The cloud represents the responsive body; because the responsive body acts in accordance with wisdom, the scripture calls it a “wisdom-cloud.” The responsive body can possess the Dharma of the twelve divisions, and so the cloud is said to “contain moisture.” If the responsive body does not teach the Dharma, as in the examples of Buddha Xushanduo and Many Jewels Buddha cited by the root treatise, this cloud contains no Dharma rain. The Buddha’s body emits great light like flashing lightning; the Buddha’s mouth produces the four eloquences like resounding thunder. The light of the ninety-five kinds of wrong views cannot appear, and so sunlight is said to be hidden; the ninety-eight kinds of afflicting heat are removed, and so the earth is said to become cool. When the cloud hangs low it seems that one might reach out to receive and grasp it. This represents the responsive body descending into the world: it seems to dwell together with beings within the three kinds of existence, yet when the mind goes to grasp it, it is in fact unobtainable.
Second, the one line beginning with “its rain falls universally and equally” restates the fourth original item, the simile of falling rain. The eight tones and four eloquences proclaim the Dharma rain; rain falls simultaneously in the four directions and living beings hear simultaneously, while another explanation calls these the “four equalities.” Every living being with consciousness receives benefit and moisture, and so the whole earth is said to be filled with rain. This passage both continues the cloud and rain above and opens the simile below of mountains and rivers receiving moisture.
Third, the phrase “mountains, rivers, and perilous valleys” restates the first original item, the simile of earth, mountains, and rivers. These lands represent the bodily and mental aggregates of living beings belonging to the seven kinds of skillful means; now that they receive the Dharma rain, body and speech become gentle, as earth becomes moist with water.
Fourth, the two phrases beginning with “born in secluded depths” restate the second original item, the simile of plants and trees. Habituation-causes planted by living beings in the distant past are deeply concealed within the aggregates, elements, and sense fields and are therefore called “secluded and deep”; now that they receive the Dharma rain, these habituation-causes are all developed and are therefore called “what is born.”
Fifth, the two lines and three phrases beginning with “trees great and small” restate the fifth original item, the simile of receiving moisture. “Hundred grains” is a general expression for the five grains and represents the five vehicles’ capacity to produce one hundred wholesome acts; sugarcane and grapes together represent concentration and wisdom; dry earth becoming universally moist represents causing those who have not yet believed to give rise to faith. The remaining correspondences may be understood from the scripture.
Sixth, the two lines beginning with “all the trees” restate the sixth original item, the simile of growth. All trees—superior, medium, and inferior—grow according to their respective sizes. Their roots, stems, branches, leaves, flowers, fruits, radiance, and color all become fresh through the same rain.
The one line beginning with “according to their embodied marks, their natures are apportioned as great or small” restates the undifferentiated simile. The prose originally had three items: one earth, what is produced, and what is moistened. The verse does not separately restate one earth, but “what is produced” also includes the earth. The first two phrases restate what is produced and what is moistened; the next phrase restates what moistens, revealing the non-difference of receiving the rain of one flavor together; “yet each flourishes” restates the difference in the plants’ respective growth and the fact that those benefited do not themselves know it completely.
III. Forty Lines Apply the Simile: First Difference, Then Non-Difference
The forty lines beginning with “the Buddha is also like this, appearing in the world” are the second major section, the application of the simile. The first thirty-five verses apply the differentiated simile; the five lines beginning with “in this way, Kāśyapa” apply the undifferentiated simile. When the preceding prose applied the differentiated simile, it first made the direct doctrinal correspondence and then raised the simile again to fit the text. The verse now likewise first makes the doctrinal correspondence and immediately raises the simile to fit it.
The opening line applies the cloud simile: the first two phrases correlate the Buddha’s appearance in the world with the great cloud, and the last two phrases again raise the great cloud universally covering all to fit the Buddha’s body.
The eight and a half lines beginning with “having appeared in the world” apply the rain simile. The prose first listed the main headings and then exhorted living beings to hear and receive; the verse also restates these two parts. The three lines beginning with “having appeared in the world” briefly restate the Tathāgata’s ten epithets; the next one and a half lines restate the four universal vows. Of the prose’s six gateways, the verse clearly restates only the gateways of the ten epithets and four universal vows. The one and a half lines beginning with “moistening all” say that withered living beings leave suffering and obtain both the peaceful happiness of the world and the happiness of nirvāṇa, precisely restating the four universal vows.
The four lines beginning with “assemblies of gods and humans” restate the exhortation to hear and receive. The Buddha exhorts gods and humans to listen well with one mind and all to come behold the Unsurpassed Honored One. He also declares that He appears in the world to bring living beings peace, teaching the assembly the one-flavored, pure, nectar-like Dharma, fully expressing its meaning through one subtle voice and always serving as a cause and condition for the Great Vehicle.
IV. Equal Dharma Rain Does Not Select among Mountains and Rivers, Nor Does It Erase Their Differences
The four lines beginning with “I observe all equally and universally” apply the preceding simile of mountains and rivers. Mountains and rivers represent the aggregates of the seven classes of living beings; just as pouring rain does not select among streams and valleys, the Buddha teaches equally and therefore makes no distinction between this and that.
The root treatise maps each paired expression in the scripture back to living beings: those with the capacity to receive the Dharma are “this,” and those without it are “that”; planting wholesome roots is “love,” and opposition is “hate”; buddha-work is “self,” and māra-work is “other”; the beginning of stimulus and response is “coming,” and their completion is “going”; entering the real is “sitting,” and opening the provisional from within the real is “standing.” The Buddha’s equal observation of living beings in this way is the meaning of Dharma rain falling equally upon mountains and rivers. It also restates the preceding account of immeasurable koṭis of kinds of living beings coming before the Buddha to hear the Dharma.
The two lines beginning with “noble and lowly, higher and lower” apply the plants, groves, and forests produced in the second preceding item. The scripture successively lists noble and lowly, higher and lower, those who keep and break precepts, those complete and incomplete in deportment, those with right and wrong views, and those with sharp and dull faculties. The root treatise says that everything from noble and lowly through sharp and dull can be successively correlated, level by level, according to the seven kinds of skillful means.
The eleven lines beginning with “all living beings who hear My Dharma” apply the simile of receiving moisture and divide into three passages: the first line generally states reception of moisture; the seven lines beginning with “whether dwelling among humans and gods” explain it separately; and the final three lines conclude both the living beings moistened and the Buddha-wisdom that moistens them.
V. After Three Masters’ Different Explanations, the Scripture Explicitly Sets Out the Three Herbs and Two Trees
Before explaining the differentiated reception of moisture, the root treatise records three masters’ different explanations.
The first assigns humans and gods to lesser herbs, the two vehicles to medium herbs, external ordinary persons to superior herbs, internal ordinary persons to small trees, and the first through seventh grounds to great trees. The second assigns internal ordinary persons to superior herbs, the first through seventh grounds to small trees, and the eighth ground to great trees. The third assigns the thirty minds to superior herbs, the first through sixth grounds to small trees, and the seventh ground and above to great trees.
The root treatise immediately criticizes them: the Buddha Himself applies the simile of the three herbs and two trees in the scripture, and its wording is clear; how could one rely only on one’s own intent and thereby oppose the Buddha’s teaching and the scriptural text? It therefore returns to the scripture and explicitly sets out five classes of differentiated moisture.
First, the one line beginning with “whether dwelling among humans and gods” says that humans and gods alike have not yet severed delusions and together correspond to lesser herbs. Second, the two lines beginning with “knowing the uncontaminated Dharma” say that śrāvakas and pratyekabuddhas alike possess severance and realization and together correspond to medium herbs. Third, the one line beginning with “seeking the place of the World-Honored One” says that bodhisattvas practicing the six perfections resolve to become buddhas and also transform others; because they surpass the two vehicles, which seek only their own deliverance, they are superior herbs. Fourth, the one and a half lines beginning with “again, buddha-children” say that bodhisattvas of the Shared Teaching have severed the delusions shared by all, vow to sustain residual habituations, and enter conditioned existence to transform others; superior in comparison with those below but inferior in comparison with those above, they are called small trees. Fifth, the one and a half lines beginning with “abiding securely in superknowledges” say that the bodhisattvas of the Distinct Teaching possess lofty and excellent self-practice and transformation of others and are therefore called great trees.
In addition, each of the three kinds of bodhisattva—those of the six perfections, the Shared Teaching, and the Distinct Teaching—can itself be divided into three trees: the six-perfection bodhisattvas are divided according to the three asaṃkhyeyas, the Shared Teaching bodhisattvas according to the seventh, eighth, and ninth grounds, and the Distinct Teaching bodhisattvas according to the thirty minds. This is the root treatise’s further division of each of the three kinds of bodhisattva into three trees after the scripture explicitly sets out five classes.
The three lines beginning with “the Buddha teaches equally” conclude what is moistened and what moistens, again in two levels. The first one and a half lines raise the simile and fit it to the text: although seven kinds of recipients are enumerated, they remain few in relation to Buddha-wisdom, like one drop in the ocean. The one and a half lines beginning with “the Buddha uses this simile” say that the Buddha-wisdom which moistens is as vast as the ocean.
VI. The Dharma Rain Enables Four Classes of Living Beings Each to Grow
The eight and a half lines beginning with “I rain the Dharma rain” apply the preceding simile of living beings rejoicing and growing after hearing the Dharma. The first two lines generally state growth: the first directly says that living beings practice according to their powers, and the second raises the simile of plants gradually growing according to their size to fit the text. The six and a half lines beginning with “the Dharma of the buddhas” explain growth in four classes.
First, the opening one and a half lines explain the growth of humans and gods. “All attain fulfillment” restates peace in the present life; “gradually practicing” restates their later enjoyment of happiness through cultivating the path.
Second, the one and a half lines beginning with “śrāvakas” explain the growth of the two vehicles. The root treatise gives two explanations of “abiding in the final body.” The first says that if the two vehicles had not encountered the Buddha, this body might not have been without a later body; precisely because they see the Buddha, it becomes the final body, and this is growth. The second says that persons of the two vehicles attain nirvāṇa with remainder and abide in the final body; the Buddha ripens them through the five flavors so that they can enter the Lotus, and after hearing the Great Vehicle they gain understanding. This is growth.
Third, the one and a half lines beginning with “if bodhisattvas possess firm wisdom” explain the growth of Shared Teaching bodhisattvas. “Firm wisdom” is the wisdom that comprehends all dharmas; “fully comprehending the three realms” means that their delusions have been completely severed.
Fourth, the two lines beginning with “there are also those abiding in meditation” explain the growth of Distinct Teaching bodhisattvas: they abide in concentration, attain superknowledges, hear that all dharmas are empty and experience great joy, emit immeasurable rays of light, and deliver living beings.
VII. One Cloud and One Rain Precisely Represent the One Voice Understood According to Each Class
Question: Are one cloud and the same rain identical with or different from the Buddha’s one voice?
Answer: A person on a lower ground uses one voice and can cause another person to hear only one dharma; the Buddha teaches in one voice yet causes each class of living beings to gain understanding according to its kind. The one cloud and one rain now under discussion precisely represent this one voice that allows living beings to understand according to their classes.
The root treatise also records three masters’ explanations of “one voice.” The first says that because the Dharma body is nondual it is called one, and because sound issues from the Dharma body it is called one voice. The second says that many sounds issue simultaneously and are therefore called one voice. The third says that one of the five tones is used as circumstances require and is therefore called one voice.
The root treatise next distinguishes the matter. The Great Treatise says that one voice answers many voices; it does not say that many voices issue simultaneously, nor that sound issues from the Dharma body. The Vibhāṣā says that the Buddha teaches the four truths in one voice: the five people hear human speech, eighty thousand gods and humans hear the language of the gods, and beings in the hells and yakṣas each hear language identical to their own. The sound is passed onward in succession until it reaches Brahmā Heaven and is therefore called the Brahmā voice. The Brahmā voice is also the pure sound obtained as the Buddha’s recompense and is supremely subtle; if it were merely a Brahmā voice obtained as recompense, humans could not hear it, and even if they heard it, they could not understand it.
VIII. Difference Returns to Non-Difference, and Both Path and Fruit Become Causes of Buddhahood
The five lines beginning with “in this way, Kāśyapa” apply the preceding undifferentiated simile and again divide into two levels: the first one and a half lines restate difference within non-difference, and the final three and a half lines restate non-difference within difference.
“Like a great cloud, like rain of one flavor” applies the non-difference of the same rain of one flavor; the rain moistening the flowers of humans and causing each to produce its fruit is the difference within it. Beginning with “Kāśyapa, you should know: through various causes and conditions,” the text says that the Buddha employs various causes and conditions, similes, and expressions. This is the provisional, and the provisional reveals difference; it also applies the various kinds produced. “Now I shall teach you the most real matter” reveals the real; the real is undifferentiated and applies the common one earth.
The Buddha tells persons of the two vehicles that they do not possess ultimate extinction, because they have not yet crossed transformational birth and death. The two vehicles alone are singled out here because they cling firmly to the fruits they have attained. Humans and gods do not reckon their recompenses to be nirvāṇa, and bodhisattvas do not realize an intermediate attainment and cling to it as ultimate.
The scripture says, “what you practice is the bodhisattva path.” Bodhisattvas cultivating the path must also sever the delusions shared by all; because the two vehicles have already severed these delusions, what they practice is also the bodhisattva path. The Lotus Treatise says that when persons who aroused the aspiration and later retreated arouse it again in the future, the goodness they cultivated before is not lost but joins their later practice in accomplishing the fruit. The wisdom and severance of the two vehicles are called the bodhisattva path because the two vehicles cling to them as the ultimate fruit; the Buddha therefore rejects this attachment and points out that they are actually the path to buddhahood. The path here means the cause.
Question: Bodhisattvas also have fruit. The “Faith and Understanding” chapter says “attaining the path and attaining the fruit,” and the Large Prajñāpāramitā Sūtra also says, “existent dharmas are the bodhisattva path; nonexistent dharmas are the bodhisattva fruit.” Why does this passage not say that what the two vehicles practice is the bodhisattva fruit?
Answer: According to this meaning, it can of course also be called fruit. Here, however, the discussion is from the standpoint of buddhahood: whether presently called path or called fruit, whatever has not yet reached the fruit of buddhahood belongs to the cause of buddhahood; cause is therefore collectively called path.
一片大雲覆滿山川，同一場雨沒有偏私地落下；可是，雨過之後，小草仍是小草，大樹仍是大樹，各自依根莖枝葉而滋長。〈藥草喻品〉把同一與差別放在同一幅景象裡：若只看雨的一味，容易以為所有差別都應當消失；若只看草木大小，又容易以為佛所說的法本來便有許多互不相干的終點。
本論沒有在兩邊選一邊。它先分清能潤與所潤，再分清所受與所長：能潤的法雨是一，受潤的根性不同；佛說法平等，眾生所得各異。差別不證明雨有偏私，平等也不要求草木立即變成同一形狀。全段的力量，正來自這兩面始終同時成立。
一、先有法王不虛，才有隨機種種說法
偈頌先說法王出世，再說隨眾生欲而施設種種教法。這個次序守住一項根本關係：種種說法不是各說各的真實，而是從不虛的法王之教，隨不同機緣開出可領受的入口。
有智慧者聽聞而信解，沒有智慧者疑悔而失去，顯示同一句法不會在所有人身上發生同一結果。佛於是隨能力、隨因緣而說，目的不是讓差別永遠停留，而是使眾生得到正見。對治偏執、順應世間機宜、使人增長善根，最後令見第一義，四種作用都落在這一段短短的法說裡。
因此，權宜與真實不能被讀成真假兩套教法。權宜說明如何到達，真實說明所要到達；若沒有前者，眼前的人可能無從聽入；若忘了後者，隨機施設又會被誤認成許多封閉的終點。法王不虛，正保證種種方便始終有共同所向。
二、雲不是只在天上，祂的每一種動勢都在說法
開譬沒有先從草木說起，而先讓大雲升起。雲遍覆一切，先改變整片土地所處的環境；它含有雨水，放出電光，震發雷聲，遮去烈日，使大地清涼，又低垂得彷彿伸手可攬。這些不是散落的風景，而是法將要普遍到來的連續動勢。
慧雲之所以含潤，在於應身具備可以滋潤眾生的法；若不說法，雲便沒有法雨。身光如電，口辯如雷；邪見之光隱沒，惱熱得到清涼。雲似可承攬而終不可得，又使佛身的示現保持兩面：祂確實來到眾生所處的世界，眾生卻不能把祂執取成一個與自己完全相同的實體。
到了雨真正落下，方向與時間都顯出平等。四方同下，眾生同聞；凡有心識者，都在法雨所及之內。這一筆同時完成上面的雲，也開啟下面的山谷、卉木與草樹：說法若只停在雲中，還沒有成為眾生所受；雨一落地，能說的法才進入各種生命已有的條件。
三、幽邃不是空無，而是久遠習因尚未開發
山川險谷先顯出承受雨水的土地。土地高下不平，譬喻眾生身心條件各異；蒙受法雨以後，身口調柔，如乾地得澤。雨沒有重新造出另一片土地，卻使原來乾硬之處具備生長的可能。
卉木生在幽深之處，則把目光帶入眾生久遠所植的習因。它們隱在身心諸法之內，未被看見，不等於從未存在；一旦得到法雨，所藏之因便能開發。『所生』因此不只是列出眼前有多少植物，也指向它們各有久遠來處。
百穀能生百善，甘蔗與葡萄合譬定慧，乾地得潤使未信者生信。這一串意象從潛藏、受潤走到開發：法雨不替眾生憑空安放一種新生命，而是使已有的因得到發生。也正因所植不同，同一場雨才會顯成不同的花果。
四、平等不是看不見眾生，而是不以差別起愛憎
合譬說佛平等觀察一切，沒有彼此與愛憎。這並不是一種模糊視線，把眾生的條件全部看成一樣。本論反而把彼此、愛憎、自他、來去、坐立逐對打開：有機與無機、植善與違逆、佛事與魔事、感應開始與結束、入實與出權，都被如實辨認。
辨認差別而不起偏私，才是等雨山川。若因平等而拒絕分辨，便不能隨機說法；若因分辨而生取捨愛憎，便不再是普潤。佛既不忽略貴賤、上下、持戒毀戒、威儀具足與否、正見邪見、利根鈍根，也不讓這些差別決定誰值得被法雨滋潤。
於是，『如為一人，眾多亦然』不是把眾多縮成一人，而是說對一人不減，對眾多也不倦。平等表現在說法沒有疲厭與限礙；差別則表現在眾生各依自己的力量領受。佛的平等越徹底，越能容納眾生真實的不同。
五、三草二木不是外加的階梯，而是經文自己的合譬
本論先登錄三家對草木的不同配法，隨即以經文已自行合譬為準，責問為何越過明文，另依己意安排位置。這一轉折很要緊：三草二木不是只供後人自由搭建階位圖，而要先聽經文自己如何命名。
人天未斷惑，合為小草；聲聞、緣覺已有斷證，合為中草；志求成佛又教化他人的六度菩薩，勝過只求自度，名為上草；斷通惑而涉有化他的菩薩，向下較優、向上較劣，名為小樹；自行與化他高廣殊勝者，名為大樹。五類都有經文所說的受潤狀態，不是先有一張抽象表格，再把草木塞進格中。
本論又依三種菩薩各分三樹。這不是抹掉前面的三草二木，而是在經文明列五類以後，再從菩薩各自的進程細看。兩種觀看有不同作用：前一層顯出眾生受法的廣泛差別，後一層顯出菩薩內部也有逐步生長。若把後一層倒灌回前一層，經文親自合譬的五類反而會被遮住。
受潤者雖列七種，與能潤的佛智相比，仍如海中一滴。這不是貶低眾生所得，而是校準多少：每一滴都真實受用，每一類都真實生長；然而能使無量種類得益的佛智，不能由眼前所列幾類窮盡。
六、受潤之後還要增長，所得便不是靜止的身分
草木受雨，不只表面沾濕，而會根莖伸展、枝葉滋茂、花果成熟。合譬因此從受潤推進到增長。人天得到現世安隱，又藉漸次修行在後世以道受樂；二乘聞法得果；菩薩的智慧、禪定、神通與化他也各自增長。
二乘的『最後身』特別顯出增長不是原地確認。本論並列兩解：一解說，若不遇佛，此身未必成為最後；正因見佛，此身才成最後身。另一解說，二乘住有餘涅槃，經佛調熟而入法華，聽聞大乘得到理解，因而增長。兩解所說途徑不同，都沒有把既得之果封成再無前路的終點。
所以，藥草喻不是一張固定的眾生分類表。草木有大小，卻都在長；類別說明當下如何受潤，增長則說明當下不是最後定局。法雨尊重每一種根性眼前能受多少，也同時使它不必永遠停在原處。
七、一音之所以為一，不在所有人只聽見一種內容
一雲一雨與一音的問答，把整個譬喻重新收束。較下位者用一音，使對方只聞一法；佛以一音，卻使各類眾生各自得解。眼前的一雲一雨，所譬正是這種隨類得解的一音。
三家異解分別把一音說成法身不二而出聲、同時並發眾聲、五音中隨用一音。本論依《大論》辨明，一音能回應眾聲，卻沒有說眾聲同時並發，也沒有說音聲從法身發出；又依《毘婆沙》說一音說四諦，各類聽者聞成自己的語言。這使『一』的重點回到能應多類，而不是聲響如何物理地合成。
若一音只能產生一種理解，它與一雨隨草木各受便不能相合；若把一音拆成彼此無關的許多音，又失去能說者的一味。佛音之一與眾生理解之多，正如一雨與萬木：不是先消滅多，才證明一；而是一能成就多，才顯出它的廣大。
八、最後不是取消差別，而是使差別同歸佛因
合無差別譬先說一味雨，又說人的花各自成果；接著從種種因緣的權說，轉到將為迦葉等宣說最真實之事。前半從無差別中看見差別，後半則使差別回到無差別的所向。
二乘之所以被特別指出尚非究竟滅度，是因祂們對所得果的執持最強。人天不把自己的果報認作涅槃，菩薩也不在中途取證；二乘已有真實的智慧與斷惑，問題不在所得全無，而在把所得認作最後。佛說祂們所行是菩薩道，正把既有修證從封閉的果，重新開成通向佛果的因。
末後問答更把這一點說透。菩薩當然也可以說有道、有果；本段不否定果，只是從尚待成佛來看，無論眼前名道或名果，都仍是佛因。『因即是道』不是降低已得，而是使已得保持方向。如此，一味沒有抹去每一類真實的花果，卻使所有花果都不再成為自我封閉的終點。
文句記之眼
湛然首先追問，本論把『有智若聞』判入佛智，經句看來卻像在說聽法之機，兩者如何相合。祂以能說者若非有智，便不能令有智者信解作答〔0294a21–0294a22〕。這一問答替法王與聞法者補出相接的一環，但它是鏡中的解難，不是本論原段另有一問。
對雲譬，湛然把說法明確繫於應身，又以須扇多、多寶疏通不含潤的例子〔0294a26–0294b06〕。祂還把百穀展成五乘各以百善為本〔0294b09〕，並明說只是『今試對之』，才把甘蔗、葡萄分別試配定、慧〔0294b14–0294b15〕。因此，逐物分配屬湛然的試對；本論只說二物合譬定慧。
在合雨譬中，湛然逐句展開十號與四弘〔0294b17–0294b23〕，又把貴賤上下、持戒毀戒、利根鈍根分別從位、行、習來看〔0294b29–0294c01〕。這些分疏使壓縮的經疏對應更清楚，卻沒有另造一套凌駕經文明合的草木次序。
三草二木一段，湛然指出三家之中，第一家列足五位，後兩家只列三位〔0294c05〕；本論前面依經正消三草二木，後面再依三種菩薩各作三樹，是兩條先後不同的義路〔0294c09–0294c10〕。對二乘『住最後身』，祂又明說兩解都出自本論，前解就小乘最後身說，後解就大乘後身說，兩者都由值佛而增長〔0294c29–0295a03〕。
湛然也解釋，本論責古師『師心』，是因配法沒有承稟；說其『反佛』，則因佛在經中自合的意思並非如此〔0294c07–0294c08〕。這使責語有明確所指：所守的是經文明合，不是反對一切分別；後面的三樹說仍可成立，只須與先前正消經文的層次分開。
一音問答中，湛然把『下地』分作兩種所指，又說《大論》的『報』應讀作酬答，並限定《婆沙》所論一音的教義位置〔0295b04–0295b10〕。這三項都是鏡層的再判，與本論答語分層。它們共同照明的仍是同一件事：一音之用在隨類得解，不在把眾聲拼成一聲。
鏡文最後沒有替本論的權實、變易、二乘智斷與道果問答逐句另作解釋，而轉去評論另一譯本的品次與譬文〔0295b15–0295c01〕。這個轉折本身也是邊界：鏡有申明之處依鏡讀；鏡未續釋之處，仍以本論自說為主，旁論也沒有成為本論的逐句解。
A great cloud fills the mountains and rivers, and the same rain falls without partiality; yet after the rain, lesser herbs remain lesser herbs and great trees remain great trees, each flourishing through its roots, stems, branches, and leaves. The “Parable of the Medicinal Herbs” places sameness and difference within the same scene. Looking only at the rain’s one flavor, one may assume that every difference should disappear; looking only at the plants’ sizes, one may instead assume that the Dharma taught by the Buddha originally has many unrelated endpoints.
The root treatise chooses neither side against the other. It first distinguishes what moistens from what is moistened, then distinguishes what is received from what grows: the Dharma rain that moistens is one, while the capacities moistened differ; the Buddha teaches equally, while living beings attain differently. Difference does not prove that the rain is partial, and equality does not require plants immediately to assume one form. The force of the entire passage comes precisely from these two aspects remaining true together.
I. The Dharma King’s Truthfulness Comes before His Diverse Teachings According to Capacities
The verse first speaks of the Dharma King appearing in the world, then of establishing various teachings in accordance with living beings’ desires. This order preserves a fundamental relation: the various teachings are not separate realities but entrances opened from the truthful teaching of the Dharma King according to different conditions so that each can be received.
Those with wisdom hear, believe, and understand; those without wisdom doubt, regret, and lose the teaching. Thus the same Dharma sentence does not produce the same result in everyone. The Buddha therefore teaches according to powers and conditions, not to make difference permanent but to enable living beings to obtain right view. Counteracting attachment, according with what is fitting in the world, causing wholesome roots to grow, and finally enabling the vision of ultimate truth—the four functions all lie within this brief direct teaching.
The provisional and the real therefore cannot be read as two systems, one false and one true. The provisional explains how to arrive; the real explains where one is to arrive. Without the former, persons here and now may have no way to hear and enter; if the latter is forgotten, teachings established according to capacities will be mistaken for many closed endpoints. The Dharma King’s truthfulness guarantees that every skillful means always shares one destination.
II. The Cloud Is Not Merely in the Sky: Every Movement of It Teaches the Dharma
The opening simile does not begin with plants but first lets the great cloud arise. The cloud covers all, changing the environment of the entire earth. It contains moisture, emits lightning, sends forth thunder, hides the blazing sun, cools the earth, and hangs so low that it appears graspable. These are not scattered pieces of scenery but a continuous movement through which the Dharma is about to arrive universally.
The wisdom-cloud contains moisture because the responsive body possesses dharmas capable of moistening living beings. Without teaching the Dharma, the cloud would contain no Dharma rain. The body’s light is like lightning and the mouth’s eloquence like thunder; the light of wrong views is hidden and afflicting heat becomes cool. Appearing graspable yet ultimately unobtainable, the cloud preserves two aspects of the Buddha’s manifested body: He genuinely comes into the world inhabited by living beings, yet they cannot grasp Him as an entity entirely like themselves.
When rain actually falls, equality appears in both direction and time. It descends simultaneously in the four directions and living beings hear simultaneously; all who possess consciousness lie within the reach of the Dharma rain. This stroke both completes the cloud above and opens the valleys, plants, and trees below. If teaching remains only within the cloud, it has not yet become what living beings receive; when rain reaches the earth, the Dharma that can be taught enters the conditions already present in various lives.
III. The Secluded Depths Are Not Emptiness but Long-Standing Habituation-Causes Not Yet Developed
Mountains, rivers, and perilous valleys first reveal the earth that receives the rain. The uneven heights and depths of the land represent differences among living beings’ bodily and mental conditions. After receiving the Dharma rain, body and speech become gentle, like dry earth receiving moisture. The rain does not create another earth, but it enables what was hard and dry to support growth.
Plants born in secluded depths then draw attention to habituation-causes planted by living beings in the distant past. Hidden within the aggregates, elements, and sense fields, they are unseen but not nonexistent; once they receive the Dharma rain, the concealed causes can develop. “What is produced” therefore does more than enumerate the plants presently visible—it also points to each one’s distant origin.
The hundred grains can produce a hundred wholesome acts; sugarcane and grapes together represent concentration and wisdom; dry earth receiving moisture causes those without faith to give rise to faith. This sequence of images moves from concealment through moisture to development. The Dharma rain does not install a new life in living beings from nothing; it enables causes already present to occur. Precisely because what was planted differs, the same rain manifests as different flowers and fruits.
IV. Equality Does Not Fail to See Living Beings; It Sees Difference without Attachment or Aversion
The application says that the Buddha observes all equally, without distinctions of this and that or attachment and aversion. This is not blurred vision that regards all living beings’ conditions as identical. The root treatise instead opens each pair in turn: this and that, attachment and aversion, self and other, coming and going, sitting and standing. Capacity and absence of capacity, planting goodness and opposing it, buddha-work and māra-work, the beginning and end of stimulus and response, entering the real and emerging from it into the provisional—all are recognized in accord with reality.
Recognizing difference without partiality is what it means for equal rain to fall upon mountains and rivers. Refusing to distinguish in the name of equality would make teaching according to capacities impossible; allowing distinctions to produce selection, attachment, and aversion would no longer be universal moisture. The Buddha neither overlooks noble and lowly, higher and lower, precept-keepers and precept-breakers, those with complete and incomplete deportment, right and wrong views, or sharp and dull faculties, nor allows these differences to decide who deserves the Dharma rain.
Thus “as for one person, so too for many” does not reduce the many to one person. It means that He does not diminish His teaching for one and does not tire before the many. Equality appears as teaching without weariness or obstruction; difference appears as living beings receiving according to their respective powers. The more complete the Buddha’s equality, the more fully it accommodates living beings’ actual differences.
V. The Three Herbs and Two Trees Are Not an Added Ladder but the Scripture’s Own Application
The root treatise first records three masters’ different correlations of the plants and immediately takes the scripture’s own application as its standard, asking why one would pass over the explicit wording and arrange positions according to personal intent. This turn is crucial: the three herbs and two trees are not raw material for later readers freely to construct a hierarchy but must first be heard according to how the scripture itself names them.
Humans and gods have not severed delusions and together apply the lesser herbs; śrāvakas and pratyekabuddhas have severance and realization and together apply the medium herbs; bodhisattvas practicing the six perfections resolve to attain buddhahood and transform others, surpassing those who seek only their own deliverance, and are superior herbs; bodhisattvas who sever the shared delusions, enter conditioned existence, and transform others are superior in comparison with those below and inferior in comparison with those above and are small trees; and those whose own practice and transformation of others are lofty and excellent are great trees. Each of the five classes has a state of moisture named by the scripture. An abstract table is not constructed first and the plants forced into it afterward.
The root treatise further divides each of the three kinds of bodhisattva into three trees. This does not erase the preceding three herbs and two trees. After the scripture explicitly enumerates the five classes, it looks more closely at the progressive growth within each kind of bodhisattva. The two perspectives have different functions: the first reveals extensive differences among living beings receiving the Dharma, while the second shows progressive growth even within bodhisattvas. If the second is poured backward into the first, the five classes explicitly applied by the scripture are obscured.
Although seven kinds of recipients are enumerated, in comparison with the Buddha’s wisdom they remain like one drop in the ocean. This does not belittle what living beings attain but calibrates its measure: every drop is genuinely received and every class genuinely grows, yet the Buddha’s wisdom that can benefit immeasurable kinds cannot be exhausted by the few classes presently enumerated.
VI. After Receiving Moisture Comes Growth, So Attainment Is Not a Static Identity
When plants receive rain, they are not merely wet on the surface: roots and stems extend, branches and leaves flourish, and flowers and fruits mature. The application therefore advances from receiving moisture to growth. Humans and gods obtain peace in the present life and, through gradual cultivation, later enjoy happiness through the path; the two vehicles hear the Dharma and attain fruits; bodhisattvas’ wisdom, concentration, superknowledges, and transformation of others each grow.
The “final body” of the two vehicles especially reveals that growth is not confirmation of remaining in place. The root treatise gives two explanations side by side. The first says that without encountering the Buddha, this body might not have been the final one; precisely because they see the Buddha, it becomes the final body. This is growth. The second says that persons of the two vehicles abide in nirvāṇa with remainder, are ripened by the Buddha, enter the Lotus, hear the Great Vehicle, and gain understanding. This is growth. The two explanations describe different paths, but neither seals the fruit already attained into an endpoint with no road beyond it.
The medicinal-herb simile is therefore not a fixed classification of living beings. Plants are great and small, yet all are growing. Their classes explain how much they can presently receive; growth explains why the present is not the final conclusion. The Dharma rain respects what each kind can presently receive while also ensuring that it need not remain forever where it now stands.
VII. One Voice Is One Not Because Everyone Hears Only One Content
The question and answer concerning one cloud, one rain, and one voice gather the whole simile again. A person on a lower ground uses one voice and causes the other to hear only one dharma; the Buddha speaks in one voice yet causes each class of living beings to understand according to its kind. The one cloud and one rain here represent precisely this one voice through which each class understands.
Three masters’ different explanations respectively understand one voice as sound emerging from the nonduality of the Dharma body, as many sounds issued simultaneously, and as using one among the five tones according to circumstances. Relying on the Great Treatise, the root treatise clarifies that one voice answers many voices but does not say that many voices issue simultaneously or that sound emerges from the Dharma body. Relying on the Vibhāṣā, it further says that one voice teaches the four truths and each class of hearer hears its own language. The emphasis of “one” thus returns to the capacity to answer many classes, not the physical manner in which sounds are combined.
If one voice could produce only one understanding, it would not correspond to one rain received differently by different plants. If one voice were divided into many unrelated voices, the single flavor of the speaker would be lost. The oneness of the Buddha’s voice and the multiplicity of living beings’ understandings are like one rain and myriad trees: the many are not first erased in order to prove the one; the capacity of the one to accomplish the many reveals its vastness.
VIII. The End Does Not Cancel Difference but Makes All Difference Return to the Cause of Buddhahood
The application of the undifferentiated simile first speaks of rain of one flavor and then of the flowers of humans each producing their fruits. It next turns from provisional teachings through various causes and conditions to the most real matter that will be taught for Kāśyapa and the others. The first half sees difference within non-difference; the second returns difference to the destination of non-difference.
The two vehicles are singled out as not yet possessing ultimate extinction because their attachment to the fruit attained is strongest. Humans and gods do not take their recompenses to be nirvāṇa, and bodhisattvas do not realize an intermediate attainment and cling to it as ultimate. The two vehicles possess real wisdom and severance; the problem is not that they attained nothing but that they regard what was attained as final. When the Buddha says that what they practice is the bodhisattva path, He reopens existing cultivation and realization from a closed fruit into a cause leading toward buddhahood.
The final question and answer makes this explicit. Bodhisattvas can certainly also be said to possess path and fruit; the passage does not deny fruit. It simply looks from the standpoint of buddhahood still to be attained: whether called path or called fruit now, whatever has not yet reached buddhahood remains a cause of buddhahood. “Cause is precisely path” does not diminish what has been attained but preserves its direction. Thus the one flavor does not erase the real flowers and fruits of each class, yet it prevents any flower or fruit from becoming a self-enclosed endpoint.
Through the Eye of the Wenjuji
Zhanran first asks how the root treatise can assign “if a wise person hears” to the Buddha’s wisdom when the scriptural sentence appears to speak of the capacity that hears the Dharma. He answers that unless the speaker possessed wisdom, that speaker could not cause the wise to believe and understand〔0294a21–0294a22〕. This question and answer supplies the link between the Dharma King and those who hear, but it is the mirror text’s resolution of a difficulty, not a separate question in the root treatise.
Concerning the cloud simile, Zhanran explicitly connects teaching the Dharma with the responsive body and uses the examples of Buddha Xushanduo and Many Jewels Buddha to explain clouds that do not contain moisture〔0294a26–0294b06〕. He further unfolds the hundred grains as the five vehicles, each taking one hundred wholesome acts as its basis〔0294b09〕, and expressly says only “here I provisionally correlate them” when tentatively matching sugarcane and grapes with concentration and wisdom〔0294b14–0294b15〕. The object-by-object correlations therefore belong to Zhanran’s tentative matching; the root treatise says only that the two objects together represent concentration and wisdom.
In applying the rain simile, Zhanran unfolds the ten epithets and four universal vows sentence by sentence〔0294b17–0294b23〕, then considers noble and lowly, higher and lower, precept-keeping and precept-breaking, and sharp and dull faculties in terms of position, conduct, and habituation respectively〔0294b29–0294c01〕. These distinctions clarify the compressed scriptural-commentarial correspondences without creating another order of plants that overrides the scripture’s explicit application.
In the passage on the three herbs and two trees, Zhanran points out that the first of the three masters enumerates all five positions, while the latter two enumerate only three〔0294c05〕. The root treatise first directly explains the three herbs and two trees according to the scripture and afterward divides each of the three kinds of bodhisattva into three trees; these are two paths of meaning in different sequence〔0294c09–0294c10〕. Concerning the two vehicles’ “abiding in the final body,” he further states that both explanations come from the root treatise: the first discusses the final body in the Lesser Vehicle, the second the later body in the Great Vehicle, and both grow through encountering the Buddha〔0294c29–0295a03〕.
Zhanran also explains that the root treatise rebukes the old masters for “following their own minds” because their correlations lack received instruction and calls them “opposed to the Buddha” because the Buddha’s own application in the scripture is not as they say〔0294c07–0294c08〕. This gives the rebuke a precise target: what is preserved is the scripture’s explicit application, not an opposition to all distinctions. The later explanation of three trees can still stand, provided its level is distinguished from the preceding direct explanation of the scripture.
In the question and answer on one voice, Zhanran divides “a lower ground” into two referents, says that “response” in the Great Treatise should be read as answering, and limits the doctrinal position of one voice discussed in the Vibhāṣā〔0295b04–0295b10〕. These three are further judgments at the mirror level and remain distinct from the root treatise’s answer. Together they still illuminate the same point: the function of one voice is understanding according to each class, not assembling many voices into one.
The mirror text finally does not supply a separate phrase-by-phrase explanation of the root treatise’s provisional and real, transformational birth and death, the two vehicles’ wisdom and severance, or the question and answer on path and fruit. Instead it turns to discussing the chapter order and simile wording of another translation〔0295b15–0295c01〕. This transition is itself a boundary: where the mirror explains, one reads according to the mirror; where it does not continue, the root treatise’s own words remain primary, and the collateral discussion does not become a phrase-by-phrase explanation of the root treatise.
考據Apparatus
本單元消釋〈藥草喻品〉廣述成的重頌。智者先分法說四行、譬說五十行半，再依開譬、合譬疏通雲雨、山川、草木、受潤、增長與無差別；末以一音問答、二乘非究竟滅度及菩薩道果問答收束。所帖根經、明題他引、本論自錄異解與大正校記以下分層並錄。
一、科判定位
嚴格域為 T34n1718〔0095c02–0097a14〕，共二千零八十個漢字。起句為「偈有五十四行半，頌上開顯」〔T34n1718 0095c02〕；末答為「此義亦應得，今言若道若果皆是佛因，因即是道也」〔T34n1718 0097a13〕。下一行自〔0097a15〕起釋〈授記品〉，不納入本單元。
本單元位於迹門〈藥草喻品〉廣述成的偈頌段，內部分科如下：
| 次第 | 行域 | 本論內容 |
|---|---|---|
| 一 | 0095c02–0095c15 | 總判五十四行半；法說四行分法王、二教、二智，並配四悉檀 |
| 二 | 0095c15–0096a17 | 開譬十行半；六種差別譬與一行無差別譬 |
| 三 | 0096a17–0096b07 | 合雲、合雨、合山川與合草木；平等說法及彼此等五組配法 |
| 四 | 0096b07–0096c01 | 合受潤；三家草木異解、經文五位、三菩薩三樹及能潤所潤 |
| 五 | 0096c01–0096c26 | 合增長；人天、二乘、通教、別教四位及一雲一雨與一音問答 |
| 六 | 0096c26–0097a14 | 合無差別；權實、變易、二乘智斷及菩薩道果問答 |
全偈的數目關係由本論自列：法說四行加譬說五十行半，合為五十四行半〔0095c02–0095c03〕；譬說又分開譬十行半、合譬四十行〔0095c15–0095c16〕。開譬分九偈半差別、一行無差別〔0095c17–0095c18〕；合譬分三十五偈差別、五行無差別〔0096a18〕。各數均守本論原列，不以根經七十三個 XML 偈行取代本論的韻文計量。
《法華文句記》對位域自「次頌中不頌略但頌廣者，廣攝略故」〔T34n1719 0294a20〕起，至「準此亦應云「移品法華」」〔0295c01〕止。〔0294a20〕行首的「受？」屬前相末字；本相鏡文從同一行的「次頌中」起。鏡文從總科、應身、三草二木、最後身與一音一路對位，末轉評《添品法華》；智者最後的權實、變易與道果問答，鏡中沒有另作逐句申解。
二、成立與傳本
本帙卷端神逈序記本文「迺是灌頂法師私記，合二十卷」〔T34n1718 0001a23–0001a24〕，又記唐天寶戊子朗和尚條倫治定；各半卷題署則單署天台智者大師說。故義說歸智者，文字傳錄歸灌頂及後世治定；神逈序、智者本文與湛然《記》三層不可混署。
神逈又說治定時「方始條倫」，且「非苟求同異輒有增減」〔0001a25 起〕。現存序文沒有提供另一套治定前次第可供逐字復原，故這裡只誌治定本自述，不據此判定大正本與甲本何者先、何者勝。正文守大正本，十三組校異並錄於第八目。
三、所帖經文與所引
（一）根經回錨與分母
本目所用來源與域如下：
| 項 | 磁碟來源／研究域 |
|---|---|
| 本論 | T34n1718〔0095c02–0097a14〕 |
| 根經讀者檔 | canon/tiantai/fahua/treatise/05_yaocaoyu/05_yaocaoyu_source.md |
| 根經 XML | T09n0262；偈前轉語〔0019c08〕，偈頌〔0019c10–0020b24〕 |
| 鏡 | T34n1719〔0294a20–0295c01〕 |
| 本論 XML SHA-256 | 5ab256ba17fa2c3dfeddf4b7c6aaa69225d4e19951ea2d237831725eed4cb5d0 |
| 鏡 XML SHA-256 | 99b765c038d342c0a57e6ad437d0397e3fb389d159a556c294a0fad4a6d0c5f9 |
| 根經 XML SHA-256 | fea561821c9312376cf537fb7ad699abd242ea618a7d5edfcfad052bf456eb29 |
根經為本倉已封印的《妙法蓮華經》〈藥草喻品〉原典。偈前轉語為「爾時世尊欲重宣此義，而說偈言：」〔T09n0262 0019c08〕；偈頌自〔0019c10〕連續至〔0020b24〕，共七十三個 XML 偈行。
甲、頌法說與開譬
| 次 | T09 行錨 | 根經逐字 |
|---|---|---|
| 1 | 0019c10 | 破有法王，出現世間，隨眾生欲， |
| 2 | 0019c11 | 種種說法。如來尊重，智慧深遠， |
| 3 | 0019c12 | 久默斯要，不務速說。有智若聞， |
| 4 | 0019c13 | 則能信解；無智疑悔，則為永失。 |
| 5 | 0019c14 | 是故迦葉！隨力為說，以種種緣， |
| 6 | 0019c15 | 令得正見。迦葉當知！譬如大雲， |
| 7 | 0019c16 | 起於世間，遍覆一切；慧雲含潤， |
| 8 | 0019c17 | 電光晃曜，雷聲遠震，令眾悅豫。 |
| 9 | 0019c18 | 日光掩蔽，地上清涼，靉靆垂布、 |
| 10 | 0019c19 | 如可承攬。其雨普等，四方俱下， |
| 11 | 0019c20 | 流澍無量，率土充洽。山川險谷、 |
| 12 | 0019c21 | 幽邃所生，卉木藥草，大小諸樹， |
| 13 | 0019c22 | 百穀苗稼，甘蔗蒲萄，雨之所潤， |
| 14 | 0019c23 | 無不豐足，乾地普洽，藥木竝茂。 |
| 15 | 0019c24 | 其雲所出，一味之水，草木叢林， |
| 16 | 0019c25 | 隨分受潤。一切諸樹，上中下等， |
| 17 | 0019c26 | 稱其大小，各得生長，根莖枝葉， |
| 18 | 0019c27 | 華菓光色，一雨所及，皆得鮮澤。 |
| 19 | 0019c28 | 如其體相，性分大小，所潤是一， |
| 20 | 0019c29 | 而各滋茂。佛亦如是，出現於世， |
乙、合雲、合雨與平等說法
| 次 | T09 行錨 | 根經逐字 |
|---|---|---|
| 21 | 0020a01 | 譬如大雲，普覆一切。既出于世， |
| 22 | 0020a02 | 為諸眾生，分別演說，諸法之實。 |
| 23 | 0020a03 | 大聖世尊，於諸天人、一切眾中， |
| 24 | 0020a04 | 而宣是言：『我為如來，兩足之尊， |
| 25 | 0020a05 | 出于世間，猶如大雲，充潤一切。 |
| 26 | 0020a06 | 枯槁眾生，皆令離苦，得安隱樂—— |
| 27 | 0020a07 | 世間之樂，及涅槃樂。諸天人眾， |
| 28 | 0020a08 | 一心善聽，皆應到此，覲無上尊。』 |
| 29 | 0020a09 | 我為世尊，無能及者，安隱眾生， |
| 30 | 0020a10 | 故現於世。為大眾說，甘露淨法， |
| 31 | 0020a11 | 其法一味，解脫涅槃。以一妙音、 |
| 32 | 0020a12 | 演暢斯義，常為大乘，而作因緣。 |
| 33 | 0020a13 | 我觀一切，普皆平等，無有彼此， |
| 34 | 0020a14 | 愛憎之心。我無貪著，亦無限礙， |
| 35 | 0020a15 | 恒為一切，平等說法。如為一人， |
| 36 | 0020a16 | 眾多亦然，常演說法，曾無他事。 |
| 37 | 0020a17 | 去來坐立，終不疲厭，充足世間， |
| 38 | 0020a18 | 如雨普潤。貴賤上下，持戒毀戒， |
| 39 | 0020a19 | 威儀具足，及不具足，正見邪見， |
| 40 | 0020a20 | 利根鈍根，等雨法雨，而無懈倦。 |
丙、三草二木、受潤與增長
| 次 | T09 行錨 | 根經逐字 |
|---|---|---|
| 41 | 0020a21 | 一切眾生，聞我法者，隨力所受， |
| 42 | 0020a22 | 住於諸地。或處人天，轉輪聖王， |
| 43 | 0020a23 | 釋梵諸王，是小藥草。知無漏法， |
| 44 | 0020a24 | 能得涅槃，起六神通，及得三明， |
| 45 | 0020a25 | 獨處山林，常行禪定，得緣覺證， |
| 46 | 0020a26 | 是中藥草。求世尊處，我當作佛， |
| 47 | 0020a27 | 行精進定，是上藥草。又諸佛子， |
| 48 | 0020a28 | 專心佛道，常行慈悲，自知作佛， |
| 49 | 0020a29 | 決定無疑，是名小樹。安住神通， |
| 50 | 0020b01 | 轉不退輪，度無量億、百千眾生， |
| 51 | 0020b02 | 如是菩薩，名為大樹。佛平等說， |
| 52 | 0020b03 | 如一味雨；隨眾生性，所受不同， |
| 53 | 0020b04 | 如彼草木，所稟各異。佛以此喻， |
| 54 | 0020b05 | 方便開示，種種言辭，演說一法， |
| 55 | 0020b06 | 於佛智慧，如海一渧。我雨法雨， |
| 56 | 0020b07 | 充滿世間，一味之法，隨力修行。 |
| 57 | 0020b08 | 如彼叢林，藥草諸樹，隨其大小， |
| 58 | 0020b09 | 漸增茂好。諸佛之法，常以一味， |
| 59 | 0020b10 | 令諸世間，普得具足，漸次修行， |
| 60 | 0020b11 | 皆得道果。聲聞緣覺，處於山林， |
| 61 | 0020b12 | 住最後身，聞法得果，是名藥草， |
| 62 | 0020b13 | 各得增長。若諸菩薩，智慧堅固， |
| 63 | 0020b14 | 了達三界，求最上乘，是名小樹， |
| 64 | 0020b15 | 而得增長。復有住禪，得神通力， |
| 65 | 0020b16 | 聞諸法空，心大歡喜，放無數光， |
| 66 | 0020b17 | 度諸眾生，是名大樹，而得增長。 |
丁、合無差別與成佛
| 次 | T09 行錨 | 根經逐字 |
|---|---|---|
| 67 | 0020b18 | 如是迦葉！佛所說法，譬如大雲， |
| 68 | 0020b19 | 以一味雨，潤於人華，各得成實。 |
| 69 | 0020b20 | 迦葉當知！以諸因緣、種種譬喻， |
| 70 | 0020b21 | 開示佛道，是我方便，諸佛亦然。 |
| 71 | 0020b22 | 今為汝等，說最實事：『諸聲聞眾， |
| 72 | 0020b23 | 皆非滅度。汝等所行，是菩薩道， |
| 73 | 0020b24 | 漸漸修學，悉當成佛。』」 |
七十三行與本論消經域的對位如下：
| 根經行域 | 本論消經域 | 本論自科 |
|---|---|---|
| 0019c10–0019c15 | 0095c02–0095c15 | 頌法說四行：法王、二教、二智、四悉檀 |
| 0019c15–0019c29 | 0095c15–0096a17 | 開譬十行半：差別六譬、無差別譬 |
| 0019c29–0020a08 | 0096a17–0096a26 | 合雲譬、合雨譬：十號、四弘、勸聽受 |
| 0020a09–0020a20 | 0096a26–0096b07 | 合山川、合草木：平等與七方便 |
| 0020a21–0020b06 | 0096b07–0096c01 | 合受潤：三草二木、所潤與能潤 |
| 0020b06–0020b17 | 0096c01–0096c26 | 合增長：人天、二乘、通教、別教；一音問答 |
| 0020b18–0020b24 | 0096c26–0097a14 | 合無差別：權實、非滅度、菩薩道果問答 |
譬與合各守所在：雲雨草木的自然形象在開譬，佛身、說法、眾生五陰與五位等法義在合譬。
（二）須扇多與多寶
| 本論原錄 | 現行今本 | 對讀 |
|---|---|---|
| 「若應身不說法，如須扇多多寶者，此雲不含潤也。」〔T34n1718 0095c27〕 | 《大智度論》：「又如須扇多佛，成佛已，無受化者，作化佛留住一劫，說法度人，自身滅度。」〔T25n1509 0311a26〕 | 今本作自身滅度、化佛留住說法；與本論縮作不說法並錄 |
| 同上 | 《大智度論》：「譬如過去有佛名須扇多，為欲度菩薩故，化作佛已，而自滅度；是化佛住半劫作佛事」〔T25n1509 0645c26〕 | 同書另一處作半劫；一劫、半劫各守其文 |
| 同上 | 〈見寶塔品〉：「若我成佛、滅度之後，於十方國土有說法華經處，我之塔廟，為聽是經故，踊現其前，為作證明」〔T09n0262 0032c11〕 | 今本多寶於滅度後踊塔聽經作證；未見連續句直作多寶不說 |
（三）《大論》一音
| 本論原錄 | 現行今本 | 對讀 |
|---|---|---|
| 「《大論》明一音報眾聲」〔T34n1718 0096c20〕 | 《大智度論》：「七十二者、一發音報眾聲」〔T25n1509 0684c19〕 | 今本在一後有發字 |
| 同上 | 《大品》：「七十二者一發音報眾聲」〔T08n0223 0396b04〕 | 經、論平行均見發字；本論明題《大論》，故主對讀仍繫 T1509 |
（四）《毘婆沙》一音、四諦與梵音
本論整段原錄為：「《毘婆沙》言，佛以一音說四諦，五人聞人語，八萬諸天聞天語，地獄夜叉各聞同其語，唱告至梵天是為梵音，亦是佛報得清淨音聲最妙號為梵音，若報得梵音，則人所不聞、聞亦不解。」〔T34n1718 0096c21〕。現行大正藏各部件分見如下，沒有取得一處連續同文：
| 今本 | 逐字 | 行錨 | 對讀 |
|---|---|---|---|
| T27n1545 | 佛以一音演說法眾生隨類各得解皆謂世尊同其語獨為我說種種義 | 0410a16 | 一音與隨類各解 |
| T27n1545 | 「佛以一音說四聖諦。不令一切所化有情皆能領解。」 | 0410b21 | 一音說四諦；下句保留非一切皆解 |
| T26n1537 | 「說此法時，具壽憍陳那及八萬天子，遠塵離垢」 | 0479c27 | 憍陳那與八萬天子 |
| T26n1537 | 「空行藥叉聞是聲已，歡喜傳告四大王天。彼復舉聲展轉相告，經須臾頃聲至梵天。」 | 0480a10 | 藥叉展轉傳告至梵天 |
| T26n1537 | 「時五苾芻、八萬天子聞經歡喜，信受奉行。」 | 0480a14 | 五苾芻與八萬天子同段 |
| T27n1545 | 「地神先唱。次虛空神。次四大王眾天。如是展轉經須臾頃聲至梵世。」 | 0915c21 | 展轉相告至梵世 |
| T27n1545 | 「佛為憍陳那等轉法輪時聲至梵世。」 | 0916a03 | 轉法輪與梵世 |
（五）《法華論》
| 本論原錄 | 現行今本 | 對讀 |
|---|---|---|
| 「《法華論》謂，發心退已還發，前所修善不滅，同後得果。」〔T34n1718 0097a07〕 | T26n1519：「「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、同後得果故。」〔0009b01〕 | 本論略去引首、菩提、行善根與故 |
| 同上 | T26n1520：「「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，同後得果故。」〔0018b23〕 | 另一譯本平行；頓號各守其本 |
（六）〈信解品〉與《大品》
| 本論原錄 | 現行今本 | 對讀 |
|---|---|---|
| 「〈信解〉云「得道得果」」〔T34n1718 0097a11〕 | 「世尊我今，得道得果，於無漏法」〔T09n0262 0018c16〕 | 本論取中間四字 |
| 「《大品》云「有法是菩薩道，無法是菩薩果」」〔T34n1718 0097a11〕 | 「菩薩摩訶薩有法是菩薩道，無法是菩薩果。」〔T08n0223 0384a09〕 | 今本前有主語；核心引句相同 |
（七）鏡內《大經》與《大論》引證
以下均是《法華文句記》的鏡釋引證：
| 鏡錄 | 現行今本 | 對讀 |
|---|---|---|
| 「迦葉童子自述為例，彼亦未聞《涅槃》已前自稱邪見。」〔T34n1719 0294a25〕 | 《大般涅槃經》：「迦葉菩薩白佛言：「世尊！我從今日始得正見。世尊！自是之前，我等悉名邪見之人。」〔T12n0374 0407b06〕 | 今本具今日始得正見與此前邪見 |
| 「《大論》云：「施戒忍世間常法，欲修定慧必須精進」」〔T34n1719 0294c17〕 | 「布施、持戒、忍辱，世間常有。」〔T25n1509 0172a21〕 | 前半近義，鏡作壓縮 |
| 同上 | 「今欲得知諸法實相，行般若波羅蜜故，修行禪定；禪定是實智慧之門，是中應懃修精進，一心行禪。」〔T25n1509 0172b04〕 | 後半分見另一段；未得鏡錄整句連文 |
（八）鏡引《正法華》
鏡錄為：「故《正法華》初例則云「三木二草」，以小草為悠悠藥，以上草為上尊藥，頌文乃云「三藥二木」」〔T34n1719 0294c27〕。現行 T09n0263 分見如下：
| 今本逐字 | 行錨 | 對讀 |
|---|---|---|
| 「所有諸藥草木，竹蘆叢林諸樹小大」 | 0083b09 | 長行總列藥草木與樹小大 |
| 「如雨等潤藥草叢林、白黑青赤上中下樹」 | 0083c10 | 長行列上中下樹 |
| 「諸小世間，諸藥品類，各各異種，碎小段段，諸所良藥」 | 0084b26 | 偈中小藥類 |
| 「是則名曰，為中品藥。」 | 0084c04 | 偈中中品藥 |
| 「常精進行，志依一心，是則名曰，為上尊藥。」 | 0084c06 | 偈中上尊藥 |
| 「所謂樹者，則喻於斯。」 | 0084c09 | 第一樹類 |
是等能轉，不退轉輪，建立神足， | 0084c10 | 後續第二樹類語境 |
現行 T09n0263 正文未得三木二草、三藥二木、悠悠藥三個連續字串；上尊藥有命中。
（九）鏡引未具題《論》
鏡錄「《論》云：「羅漢發心已，後邊際定力令分段身延至變易」」〔T34n1719 0295a07〕。現行 T26 至 T32 正文未得此整句連續命中；鏡下文另提天親論主。
（十）鏡論《添品法華》
| 鏡錄 | T09n0264 今本 | 行錨 |
|---|---|---|
| 「先以日月譬用歎佛智」〔T34n1719 0295b19〕 | 「譬如日月光明照於世間，若作善、若作不善，若高處住、若下處住，若香、若臭，諸處平等光照無偏。如是，迦葉！如來、應、正遍知一切種智心之光明」 | 0153a29 |
| 「次明五趣中有三乘，於三乘中而說平等」〔0295b20〕 | 「於諸五趣眾生受生之中，如其信解大乘、緣覺乘、聲聞乘中，為說正法平等而轉」 | 0153b04 |
| 「佛以瓦器譬之，所盛不同非關泥異。」〔0295b22〕 | 「譬如作瓦器者，等和土泥而用作器，彼中或有盛沙糖器，或盛酥器，或盛乳酪器，或盛惡糞穢器，泥亦無有種種別異，而物著中隨所受量，器則種種別異施設。」 | 0153b10 |
| 「彼種種解出三界外，為一為二三耶？」〔0295b23〕 | 「彼諸眾生種種信解，若出三界，彼等為一涅槃，為當二、三？」 | 0153b15 |
| 「佛為迦葉說生盲喻」〔0295b25〕 | 「迦葉！譬如生盲丈夫」 | 0153b20 |
| 「又移〈囑累〉安〈勸發〉後」〔0295b17〕 | 〈普賢菩薩勸發品〉起〔0194b24〕；〈囑累品〉起〔0195c09〕 | 0194b24／0195c09 |
同段今本又說「無有三乘，唯彼眾生別異行故，施設三乘。」〔T09n0264 0153b07〕，與前列三乘同段保存。鏡稱「南山云：「笈多輒移〈囑累品〉也」」〔T34n1719 0295b29〕。
（十一）鏡內提及而未具逐字引文者
| 鏡中題稱 | 鏡行錨 | 本目所誌 |
|---|---|---|
| 新經 | 0294a27 | 鏡語提他受用報與遮那，沒有具題書名 |
| 《華嚴》 | 0295b11 | 鏡以反問提及，沒有在本段抄錄經句 |
| 瑜伽 | 0295b12 | 鏡只說瑜伽尚別，沒有具題論名或原句 |
| 諸論／天親論主 | 0295a12–0295a14 | 與前項未具題《論》相連 |
四、文句記釋要〔鏡〕
湛然先說「次頌中不頌略但頌廣者，廣攝略故」〔T34n1719 0294a20〕，把本段五十四行半定位為廣述成的重頌。對智者把有智若聞判作權智，鏡中自設問答：「問：既云有智若聞，此必屬機，云何屬佛？答：若非有智人說，云何能令有智人信？」〔0294a21–0294a22〕。這是鏡層的解難，不是智者原段的第二重問答。
雲譬方面，《記》以「凡說法之言乃對應身」〔0294a26〕申明說法身分，又以須扇多、多寶疏通不含潤〔0294b05–0294b06〕。百穀與定慧方面，祂說「五乘各以百善為本」〔0294b09〕，又明標「既舉二物應有屬對，今試對之」〔0294b14〕，才試配「甘蔗質一可以譬定，蒲萄形多可以譬慧」〔0294b15〕。逐物配定、慧因此只屬湛然試對；智者原文只把二物合譬定慧。
合雨譬中，《記》把十號與四弘逐句展開〔0294b17–0294b23〕；對貴賤等差別，則分作位、行、習〔0294b29–0294c01〕。三草二木一段，祂實數「初師具列五位，第二三師但列三位」〔0294c05〕，又把智者前後兩路分為正消經文與準義作三樹〔0294c09–0294c10〕，末以《正法華》互證。
對二乘增長，《記》明說「二乘增長二解不同，並今師意」〔0294c29〕，再分小乘最後與大乘後身，並以「增長皆由值佛」〔0295a03〕收束。對一音，祂把下地列作圓教六根或別教地前兩指〔0295b04〕，訓大論的報為酬答〔0295b08〕，又說《婆沙》所論是三藏教佛的一音〔0295b09–0295b10〕。這些皆是鏡中分判。
本品末段，《記》只解偈末不再重作稱歎〔0295b13–0295b14〕，隨即轉入《添品法華》的添譯與移品評議〔0295b15–0295c01〕。智者自〔0096c26〕以後說權實、變易、二乘智斷與菩薩道果問答。
五、諸家異釋
本論自錄的異解分三組。
（一）三草二木三家
| 次 | 本論逐字 | 首字行錨 | 本論隨後處理 |
|---|---|---|---|
| 1 | 「有人解人天為小草，二乘為中草，外凡為大草，內凡為小樹，初地至七地為大樹。」 | 0096b11 | 三家列完後一併責其違背經文明合 |
| 2 | 「有人以內凡為大草，初地至七地為小樹，八地為大樹。」 | 0096b13 | 同上 |
| 3 | 「有人以三十心為大草，初地至六地為小樹，七地去為大樹。」 | 0096b14 | 同上 |
本論隨後判語為「然三草二木佛自合喻，明文朗然，云何師心反佛違經耶？」〔T34n1718 0096b15〕，再依經文明句列人天小草、二乘中草、六度上草、通教小樹、別教大樹〔0096b17–0096b25〕。
（二）住最後身二解
| 次 | 本論逐字 | 首字行錨 |
|---|---|---|
| 1 | 「一云，二乘此身若不值佛，身未必無後，由見佛故成最後身，即是增長義；」 | 0096c08 |
| 2 | 「二云，二乘得有餘涅槃住最後身，得佛五味調熟得入法華，聞大乘得解即是增長。」 | 0096c10 |
本論在本相並列二解，沒有再以今用、不用裁一捨一。
（三）一音三家
| 次 | 本論逐字 | 首字行錨 |
|---|---|---|
| 1 | 「有人解，法身不二名一，從法身出音故言一音。」 | 0096c17 |
| 2 | 「有人言，一時並出眾聲故言一音。」 | 0096c18 |
| 3 | 「有人言，五音之中隨用一音。」 | 0096c19 |
本論接以「《大論》明一音報眾聲，不言並出，亦不言是法身出音。」〔T34n1718 0096c20〕，明白排除前兩家所添的並出與法身出音；第三家後接《毘婆沙》一音、四諦與梵音段，今本散見情況已列第三目。
此外，「四方俱下」一時俱聞，亦云四等也〔T34n1718 0096a03〕以亦云並列另一說法。
六、術語
| 詞語 | 本段義位 |
|---|---|
| 五十四行半 | 法說四行、譬說五十行半；是本論韻文計量，不等同 XML 七十三偈行 |
| 二教、二智 | 二教先權後實，二智也先權後實；教、智兩組不可併成一項 |
| 四悉檀 | 破有法王配對治，隨眾生欲配世界，有智信解與無智疑悔配為人，令得正見配第一義 |
| 六種差別譬 | 偈頌次序為雲、雨、土地山川、卉木、受潤、增長；次序依合譬，不依長行開譬 |
| 慧雲、含潤 | 雲譬應身，應身隨智慧行；含潤指能具十二部法 |
| 九十五、九十八 | 九十五配邪光不現，九十八配惱熱除去；兩數不可互換 |
| 承攬 | 雲低垂似可把取；本論以應身降世似同三有而實不可得相配 |
| 七方便五陰 | 合土地山川譬所指的眾生身心；久遠習因隱於陰、界、入中 |
| 百穀、五穀、五乘、百善 | 百穀是通稱而取五穀，五穀譬五乘能生百善 |
| 所生、所潤、能潤 | 無差別譬先二句頌所生所潤，後一句頌能潤；次序不可對調 |
| 彼此、愛憎、自他、來去、坐立 | 本論逐對配無機有機、植善憎逆、佛事魔事、應初應後、入實出權 |
| 三草二木 | 本論依經列人天、二乘、六度、通教、別教五位 |
| 三菩薩三樹 | 六度約三僧祇，通教約七八九地，別教約三十心；與前一層五位並存 |
| 七種受潤 | 人、天、二乘與三種菩薩；所潤雖七，相對佛智如海一滴 |
| 增長四位 | 人天、二乘、通教、別教；二乘最後身另有二解 |
| 一雲一雨、一音 | 較下位者使人聞一法，佛則以一音令各類各解；本段雲雨取後一義 |
| 無差別之差別、差別無差別 | 前一行半由一味雨見各成其實，後三行半由種種因緣顯同一佛道 |
| 保證強 | 二乘堅執所得果為涅槃；下文以執果故斥作本論內證 |
| 變易 | 非滅度指尚未度變易 |
| 道、果、佛因 | 二乘智斷被指出是菩薩道；本段末把未至佛果前的道、果統攝為佛因 |
本域逐字未見『五時八教』『化儀』『化法』『藏通別圓』『迹門十妙』『本門十妙』『一念三千』七個後世約詞。
七、譬喻・互讀・承衍
本段譬喻的第一條讀路，是開譬與合譬前後相照。開譬先寫大雲、電雷、普雨、山谷、卉木與一味水；合譬才把佛出世、說法、平等觀眾生、五類受潤與四類增長逐項帖回。根經說「其雨普等，四方俱下」〔T09n0262 0019c19〕，又說「佛平等說，如一味雨；隨眾生性，所受不同」〔0020b02–0020b03〕；平等與所受各異同在一譬之中，不相取消。
第二條讀路，是受潤與增長有別。三草二木回答誰如何受潤；人天、二乘、通教、別教的增長，回答受潤以後如何漸次茂好。二乘的兩種最後身解雖路徑不同，結句都落在見佛、聞法而得增長，不能把最後身讀成停在原處。
第三條讀路，是一味與多類並行。本論以「今一雲一雨，正是隨類之一音也」〔T34n1718 0096c17〕回答同異，與根經「其法一味」〔T09n0262 0020a11〕及「隨眾生性，所受不同」〔0020b03〕互相照明。相同的是能潤的一味，差別的是草木所稟與所得；一方若被抹去，藥草喻便失去它的兩面。
與本倉〈藥草喻品〉長行互讀，本偈並不另造一套譬喻，而是按合譬次序重頌長行六譬；與〈信解品〉互讀，末問直接引得道得果；與〈方便品〉互讀，種種因緣、譬喻言辭仍會歸佛道。與《法華玄義》及《摩訶止觀》互讀時，只取同宗穩定接點；《法華玄贊》同釋一經，可作慈恩一鏡的並觀見證。
本段承衍至後文〈授記品〉，不是另加一個抽象結論，而是由「漸漸修學，悉當成佛」〔T09n0262 0020b24〕把聲聞非究竟滅度、既有智斷與未來成佛接在一起。道與果在尚未至佛果時皆可成為佛因，正使眼前差別的修學不被否定，也不被誤認成最後終點。
八、校本定位
（一）十三組【大】／【甲】校異
正文守大正本；十二組編號校記與一組星號回指校記如下：
| 行錨 | 校記型 | 【大】 | 【甲】 | 短境 |
|---|---|---|---|---|
| 0095c10 | 數字錨 | 教 | 緣教 | 種種教 |
| 0096a09 | 數字錨 | 植 | 殖 | 久遠所植習因 |
| 0096a12 | 數字錨 | 萄 | 桃 | 甘蔗蒲萄 |
| 0096a22 | 數字錨 | 出 | 出現 | 既出 |
| 0096a29 | 星號校，回指前項 | 植 | 殖 | 植善為愛 |
| 0096b04 | 數字錨 | 數 | 量 | 無數億種 |
| 0096b04 | 數字錨 | 來至佛所而聽法 | 甲本缺 | 七字整段空讀 |
| 0096b05 | 數字錨 | 上 | 甲本缺 | 頌上第四 |
| 0096b05 | 數字錨 | 四 | 四上 | 第四 |
| 0096b06 | 數字錨 | 生 | 生而為說法也 | 觀是眾生 |
| 0097a02 | 數字錨 | 當 | 甲本缺 | 今當為汝 |
| 0097a03 | 數字錨 | 汝 | 汝等 | 為汝說 |
| 0097a08 | 數字錨 | 還 | 甲本缺 | 退已還發 |
〔0096a29〕的星號校以 corresp 回指〔0096a09〕的植、殖校異，不另生一枚 type="mod" 校註。空讀四組依次為來至佛所而聽法、上、當、還；表中都明列甲本缺。七字校記原作「（來至…法）七字【大】，〔－〕【甲】」，展開的七個漢字為來、至、佛、所、而、聽、法，與 XML 字數相合。
（二）夾註與外字
本域有兩枚正文行內夾註，均作〔云云〕：第一枚在「令得正見頌上到一切智地〔云云〕」〔T34n1718 0095c15〕；第二枚在「復有住禪」下，第四，二行，是別教增長〔云云〕〔0096c14〕。
本域 T34n1718 正文沒有 <g> 外字；T34n1719 對位域也沒有 <g> 外字。
（三）目錄與頁錨
全帙一級目錄有兩形：〈序品〉不冠釋字，其餘二十七品作釋某品；本單元是〈藥草喻品〉的第三個品內子切，不另占一品。
讀者原典依 XML 段落排版，頁錨採換頁一枚、段首行內精錨。本單元三個頁錨為〔T34 0095c02〕、〔T34 0096c15〕、〔T34 0097a10〕；它們只標頁面轉換。
This unit explains the restatement in verse of the extensive confirmation in the “Parable of the Medicinal Herbs” chapter. Zhiyi first divides it into four lines of direct teaching and fifty and a half lines of teaching through simile; he then traces the clouds and rain, mountains and rivers, plants and trees, receiving moisture, growth, and non-difference through the opening and application of the simile; finally, he concludes with the question and answer on one voice, the two vehicles’ not possessing ultimate extinction, and the question and answer on the bodhisattva path and fruit. The attached root scripture, explicitly cited collateral works, different explanations recorded by the root treatise itself, and Taishō editorial notes are recorded below in separate layers.
I. Doctrinal-Outline Placement
The strict domain is T34n1718〔0095c02–0097a14〕 and contains 2,080 Han graphs. Its entrance is 「偈有五十四行半，頌上開顯」 tr. “the verse has fifty-four and a half lines and restates the preceding opening and revelation”〔T34n1718 0095c02〕; its final answer is 「此義亦應得，今言若道若果皆是佛因，因即是道也」 tr. “this meaning should also be accepted; what is now said is that whether path or fruit, all are causes of buddhahood, and cause is precisely path”〔T34n1718 0097a13〕. The next line, beginning at〔0097a15〕, starts to explain the “Bestowal of Predictions” chapter and is not included in this unit.
This unit is the verse passage of the extensive confirmation in the “Parable of the Medicinal Herbs” chapter of the Trace Gate. Its internal divisions are as follows:
| Sequence | Domain | Root Treatise’s Content |
|---|---|---|
| I | 0095c02–0095c15 | General division of the fifty-four and a half lines; the four lines of direct teaching are divided into the Dharma King, two teachings, and two wisdoms and correlated with the four siddhāntas |
| II | 0095c15–0096a17 | Ten and a half lines opening the simile: six differentiated similes and one line of the undifferentiated simile |
| III | 0096a17–0096b07 | Applying the cloud, rain, mountains and rivers, and plants and trees; equal teaching and the five paired correlations beginning with this and that |
| IV | 0096b07–0096c01 | Applying the reception of moisture: three masters’ different explanations of the plants, the scripture’s five positions, three trees within the three kinds of bodhisattva, and what moistens and is moistened |
| V | 0096c01–0096c26 | Applying growth: humans and gods, the two vehicles, the Shared Teaching, and the Distinct Teaching; the question and answer on one cloud, one rain, and one voice |
| VI | 0096c26–0097a14 | Applying non-difference: provisional and real, transformational birth and death, the two vehicles’ wisdom and severance, and the question and answer on the bodhisattva path and fruit |
The numerical relations for the whole verse are enumerated by the root treatise itself: four lines of direct teaching plus fifty and a half lines of teaching through simile make fifty-four and a half lines〔0095c02–0095c03〕; the teaching through simile again divides into ten and a half lines opening the simile and forty lines applying it〔0095c15–0095c16〕. The opening simile divides into nine and a half verses of difference and one line of non-difference〔0095c17–0095c18〕; the application divides into thirty-five verses of difference and five lines of non-difference〔0096a18〕. Each number follows the root treatise’s own enumeration and is not replaced by the root scripture’s seventy-three XML verse lines.
The corresponding domain in the Fahua Wenjuji begins with 「次頌中不頌略但頌廣者，廣攝略故」 tr. “next, in the verse, the brief is not restated and only the extensive is restated, because the extensive includes the brief”〔T34n1719 0294a20〕 and ends with 「準此亦應云「移品法華」」 tr. “according to this, it should likewise be called the ‘Lotus with a Transposed Chapter’”〔0295c01〕. The graph 「受？」 tr. “received?” at the head of line〔0294a20〕 is the final graph and punctuation of the preceding topic; the mirror text for the present topic begins on the same line with 「次頌中」 tr. “next, in the verse.” The mirror follows the general division, responsive body, three herbs and two trees, final body, and one voice in sequence, then turns to a critique of the Supplemented Lotus. It provides no separate phrase-by-phrase explanation of Zhiyi’s final discussion of provisional and real, transformational birth and death, and the question and answer on path and fruit.
II. Formation and Transmission
Shenjiong’s preface at the head of this fascicle records that the text was 「迺是灌頂法師私記，合二十卷」 tr. “privately recorded by Dharma Master Guanding, comprising twenty fascicles”〔T34n1718 0001a23–0001a24〕 and further records that in the Tang Tianbao wuzi year Master Lang arranged and settled it. The title of each half-fascicle, however, attributes it only to the Great Master Zhiyi of Tiantai as speaker. The doctrinal teaching is therefore attributed to Zhiyi, while its textual recording belongs to Guanding and later redaction; the three layers of Shenjiong’s preface, Zhiyi’s root text, and Zhanran’s Wenjuji must not be assigned to one another.
Shenjiong further says that during the settling of the text the editor 「方始條倫」 tr. “only then began to arrange it in order,” and that 「非苟求同異輒有增減」 tr. “he did not casually seek differences and arbitrarily add or subtract”〔0001a25 onward〕. The extant preface supplies no other pre-redaction sequence that could be reconstructed graph by graph. This apparatus therefore records only the redacted text’s own account and does not on that basis decide whether the Taishō or witness-A reading is earlier or superior. The body follows the Taishō text, and thirteen variant groups are recorded together in section VIII.
III. Sutra Passages Explained and Works Cited
1. Root-Scripture Anchoring and Denominator
The sources and domains used in this section are as follows:
| Item | Disk Source / Research Domain |
|---|---|
| Root treatise | T34n1718〔0095c02–0097a14〕 |
| Reader file of the root scripture | canon/tiantai/fahua/treatise/05_yaocaoyu/05_yaocaoyu_source.md |
| Root-scripture XML | T09n0262; transition before the verse〔0019c08〕, verse〔0019c10–0020b24〕 |
| Mirror | T34n1719〔0294a20–0295c01〕 |
| Root-treatise XML SHA-256 | 5ab256ba17fa2c3dfeddf4b7c6aaa69225d4e19951ea2d237831725eed4cb5d0 |
| Mirror XML SHA-256 | 99b765c038d342c0a57e6ad437d0397e3fb389d159a556c294a0fad4a6d0c5f9 |
| Root-scripture XML SHA-256 | fea561821c9312376cf537fb7ad699abd242ea618a7d5edfcfad052bf456eb29 |
The root scripture is the corpus-sealed source text of the “Parable of the Medicinal Herbs” chapter of the Lotus Sutra. The transition before the verse is 「爾時世尊欲重宣此義，而說偈言：」 tr. “At that time the World-Honored One, wishing to proclaim this meaning again, spoke in verse”〔T09n0262 0019c08〕. The verse runs continuously from〔0019c10〕 through〔0020b24〕 and contains seventy-three XML verse lines.
A. Restating the Direct Teaching and Opening the Simile
| No. | T09 Anchor | Root Scripture Verbatim |
|---|---|---|
| 1 | 0019c10 | 破有法王，出現世間，隨眾生欲， tr. “The Dharma King who destroys existence appears in the world; according to living beings’ desires,” |
| 2 | 0019c11 | 種種說法。如來尊重，智慧深遠， tr. “He teaches various dharmas. The Tathāgata is honored and weighty, His wisdom profound and far-reaching;” |
| 3 | 0019c12 | 久默斯要，不務速說。有智若聞， tr. “long has He remained silent concerning this essential matter, not hastening to teach it. If a wise person hears,” |
| 4 | 0019c13 | 則能信解；無智疑悔，則為永失。 tr. “that person can believe and understand; one without wisdom doubts and regrets and thereby loses it forever.” |
| 5 | 0019c14 | 是故迦葉！隨力為說，以種種緣， tr. “Therefore, Kāśyapa, He teaches according to their powers and through various conditions,” |
| 6 | 0019c15 | 令得正見。迦葉當知！譬如大雲， tr. “causing them to obtain right view. Kāśyapa, you should know: it is like a great cloud” |
| 7 | 0019c16 | 起於世間，遍覆一切；慧雲含潤， tr. “arising in the world and universally covering all; the wisdom-cloud contains moisture,” |
| 8 | 0019c17 | 電光晃曜，雷聲遠震，令眾悅豫。 tr. “lightning flashes brightly, thunder resounds far away, and the multitudes rejoice.” |
| 9 | 0019c18 | 日光掩蔽，地上清涼，靉靆垂布、 tr. “Sunlight is hidden, the earth becomes cool, and the dense clouds hang low,” |
| 10 | 0019c19 | 如可承攬。其雨普等，四方俱下， tr. “as though they could be received and grasped. Their rain falls universally and equally, descending in all four directions,” |
| 11 | 0019c20 | 流澍無量，率土充洽。山川險谷、 tr. “pouring down without measure and filling the whole land. Mountains, rivers, and perilous valleys,” |
| 12 | 0019c21 | 幽邃所生，卉木藥草，大小諸樹， tr. “what is born in secluded depths—plants, trees, medicinal herbs, and trees great and small,” |
| 13 | 0019c22 | 百穀苗稼，甘蔗蒲萄，雨之所潤， tr. “the hundred grains and crops, sugarcane and grapes—are moistened by the rain;” |
| 14 | 0019c23 | 無不豐足，乾地普洽，藥木竝茂。 tr. “none fails to become abundant and full; dry earth is moistened everywhere, and medicinal plants and trees flourish together.” |
| 15 | 0019c24 | 其雲所出，一味之水，草木叢林， tr. “The water of one flavor released by that cloud is received by plants, trees, groves, and forests” |
| 16 | 0019c25 | 隨分受潤。一切諸樹，上中下等， tr. “in moisture according to their measure. All the trees, superior, medium, and inferior,” |
| 17 | 0019c26 | 稱其大小，各得生長，根莖枝葉， tr. “each obtain growth in accordance with their size; roots, stems, branches, and leaves,” |
| 18 | 0019c27 | 華菓光色，一雨所及，皆得鮮澤。 tr. “flowers, fruits, radiance, and color—all reached by the one rain become fresh and lustrous.” |
| 19 | 0019c28 | 如其體相，性分大小，所潤是一， tr. “According to their embodied marks, their natures are apportioned as great or small; what moistens them is one,” |
| 20 | 0019c29 | 而各滋茂。佛亦如是，出現於世， tr. “yet each flourishes. The Buddha is also like this, appearing in the world,” |
B. Applying the Cloud, Rain, and Equal Teaching
| No. | T09 Anchor | Root Scripture Verbatim |
|---|---|---|
| 21 | 0020a01 | 譬如大雲，普覆一切。既出于世， tr. “like a great cloud universally covering all. Having appeared in the world,” |
| 22 | 0020a02 | 為諸眾生，分別演說，諸法之實。 tr. “He distinctly expounds for living beings the reality of all dharmas.” |
| 23 | 0020a03 | 大聖世尊，於諸天人、一切眾中， tr. “The Great Sage, World-Honored One, within every assembly of gods and humans,” |
| 24 | 0020a04 | 而宣是言：『我為如來，兩足之尊， tr. “proclaims these words: ‘I am the Tathāgata, the Honored One Complete in Both,” |
| 25 | 0020a05 | 出于世間，猶如大雲，充潤一切。 tr. “appearing in the world like a great cloud and moistening all.” |
| 26 | 0020a06 | 枯槁眾生，皆令離苦，得安隱樂—— tr. “I cause all withered living beings to leave suffering and obtain peaceful happiness—” |
| 27 | 0020a07 | 世間之樂，及涅槃樂。諸天人眾， tr. “the happiness of the world and the happiness of nirvāṇa. Assemblies of gods and humans,” |
| 28 | 0020a08 | 一心善聽，皆應到此，覲無上尊。』 tr. “listen well with one mind; you should all come here to behold the Unsurpassed Honored One.’” |
| 29 | 0020a09 | 我為世尊，無能及者，安隱眾生， tr. “I am the World-Honored One whom none can equal; to bring living beings peace,” |
| 30 | 0020a10 | 故現於世。為大眾說，甘露淨法， tr. “I therefore appear in the world. For the great assembly I teach the pure Dharma of nectar,” |
| 31 | 0020a11 | 其法一味，解脫涅槃。以一妙音、 tr. “the Dharma of one flavor—liberation and nirvāṇa. With one subtle voice,” |
| 32 | 0020a12 | 演暢斯義，常為大乘，而作因緣。 tr. “I fully expound this meaning, always serving as a cause and condition for the Great Vehicle.” |
| 33 | 0020a13 | 我觀一切，普皆平等，無有彼此， tr. “I observe all universally and equally, making no distinction between this and that,” |
| 34 | 0020a14 | 愛憎之心。我無貪著，亦無限礙， tr. “and having no mind of attachment or aversion. I have no greedy attachment and no limitation or obstruction,” |
| 35 | 0020a15 | 恒為一切，平等說法。如為一人， tr. “but constantly teach the Dharma equally for all. As for one person,” |
| 36 | 0020a16 | 眾多亦然，常演說法，曾無他事。 tr. “so too for the many: I constantly expound the Dharma and never attend to another matter.” |
| 37 | 0020a17 | 去來坐立，終不疲厭，充足世間， tr. “Going, coming, sitting, or standing, I am never weary, but fill the world,” |
| 38 | 0020a18 | 如雨普潤。貴賤上下，持戒毀戒， tr. “like rain moistening all. Noble and lowly, higher and lower, those who keep and break precepts,” |
| 39 | 0020a19 | 威儀具足，及不具足，正見邪見， tr. “those complete and incomplete in deportment, those with right and wrong views,” |
| 40 | 0020a20 | 利根鈍根，等雨法雨，而無懈倦。 tr. “those with sharp and dull faculties—I rain the Dharma rain equally, without laxity or weariness.” |
C. The Three Herbs and Two Trees, Receiving Moisture, and Growth
| No. | T09 Anchor | Root Scripture Verbatim |
|---|---|---|
| 41 | 0020a21 | 一切眾生，聞我法者，隨力所受， tr. “All living beings who hear My Dharma receive it according to their powers” |
| 42 | 0020a22 | 住於諸地。或處人天，轉輪聖王， tr. “and abide in various grounds. Whether dwelling among humans and gods—as wheel-turning sage kings” |
| 43 | 0020a23 | 釋梵諸王，是小藥草。知無漏法， tr. “and the kings Śakra and Brahmā—they are lesser medicinal herbs. Those who know the uncontaminated Dharma,” |
| 44 | 0020a24 | 能得涅槃，起六神通，及得三明， tr. “can attain nirvāṇa, produce the six superknowledges, and attain the three knowledges,” |
| 45 | 0020a25 | 獨處山林，常行禪定，得緣覺證， tr. “or dwell alone in mountain forests, constantly practice meditation, and attain the realization of a pratyekabuddha—” |
| 46 | 0020a26 | 是中藥草。求世尊處，我當作佛， tr. “they are medium medicinal herbs. Those who seek the place of the World-Honored One, thinking, ‘I shall become a buddha,’” |
| 47 | 0020a27 | 行精進定，是上藥草。又諸佛子， tr. “and practice diligent concentration are superior medicinal herbs. Again, buddha-children” |
| 48 | 0020a28 | 專心佛道，常行慈悲，自知作佛， tr. “who single-mindedly pursue the Buddha Way, constantly practice loving-kindness and compassion, and know that they will become buddhas” |
| 49 | 0020a29 | 決定無疑，是名小樹。安住神通， tr. “with certainty and no doubt are called small trees. Those securely abiding in superknowledges,” |
| 50 | 0020b01 | 轉不退輪，度無量億、百千眾生， tr. “turning the irreversible wheel and delivering immeasurable koṭis and hundreds of thousands of living beings—” |
| 51 | 0020b02 | 如是菩薩，名為大樹。佛平等說， tr. “such bodhisattvas are called great trees. The Buddha teaches equally,” |
| 52 | 0020b03 | 如一味雨；隨眾生性，所受不同， tr. “like rain of one flavor; according to living beings’ natures, what they receive differs,” |
| 53 | 0020b04 | 如彼草木，所稟各異。佛以此喻， tr. “just as those plants and trees each possess something different. Through this simile, the Buddha” |
| 54 | 0020b05 | 方便開示，種種言辭，演說一法， tr. “skillfully opens and reveals through various expressions, expounding the one Dharma” |
| 55 | 0020b06 | 於佛智慧，如海一渧。我雨法雨， tr. “which, in relation to Buddha-wisdom, is like one drop in the ocean. I rain the Dharma rain,” |
| 56 | 0020b07 | 充滿世間，一味之法，隨力修行。 tr. “filling the world; they practice the Dharma of one flavor according to their powers.” |
| 57 | 0020b08 | 如彼叢林，藥草諸樹，隨其大小， tr. “Like those groves, forests, medicinal herbs, and trees, according to whether they are great or small,” |
| 58 | 0020b09 | 漸增茂好。諸佛之法，常以一味， tr. “they gradually grow flourishing and fine. The Dharma of the buddhas constantly uses one flavor” |
| 59 | 0020b10 | 令諸世間，普得具足，漸次修行， tr. “to cause all worlds universally to attain fulfillment; gradually practicing,” |
| 60 | 0020b11 | 皆得道果。聲聞緣覺，處於山林， tr. “all attain the fruits of the path. Śrāvakas and pratyekabuddhas dwelling in mountain forests,” |
| 61 | 0020b12 | 住最後身，聞法得果，是名藥草， tr. “abiding in the final body, hear the Dharma and attain fruit; they are called medicinal herbs,” |
| 62 | 0020b13 | 各得增長。若諸菩薩，智慧堅固， tr. “each obtaining growth. Bodhisattvas whose wisdom is firm,” |
| 63 | 0020b14 | 了達三界，求最上乘，是名小樹， tr. “who fully comprehend the three realms and seek the supreme vehicle, are called small trees” |
| 64 | 0020b15 | 而得增長。復有住禪，得神通力， tr. “and obtain growth. There are also those who abide in meditation and attain the powers of superknowledge,” |
| 65 | 0020b16 | 聞諸法空，心大歡喜，放無數光， tr. “hear that all dharmas are empty, experience great joy, and emit immeasurable rays of light,” |
| 66 | 0020b17 | 度諸眾生，是名大樹，而得增長。 tr. “delivering living beings; they are called great trees and obtain growth.” |
D. Applying Non-Difference and Accomplishing Buddhahood
| No. | T09 Anchor | Root Scripture Verbatim |
|---|---|---|
| 67 | 0020b18 | 如是迦葉！佛所說法，譬如大雲， tr. “Thus, Kāśyapa, the Dharma taught by the Buddha is like a great cloud” |
| 68 | 0020b19 | 以一味雨，潤於人華，各得成實。 tr. “that moistens human flowers with rain of one flavor, causing each to produce its fruit.” |
| 69 | 0020b20 | 迦葉當知！以諸因緣、種種譬喻， tr. “Kāśyapa, you should know: through various causes and conditions and various similes,” |
| 70 | 0020b21 | 開示佛道，是我方便，諸佛亦然。 tr. “I open and reveal the Buddha Way; this is My skillful means, and all buddhas do likewise.” |
| 71 | 0020b22 | 今為汝等，說最實事：『諸聲聞眾， tr. “Now for you I teach the most real matter: ‘The assemblies of śrāvakas” |
| 72 | 0020b23 | 皆非滅度。汝等所行，是菩薩道， tr. “have not attained extinction. What you practice is the bodhisattva path;” |
| 73 | 0020b24 | 漸漸修學，悉當成佛。』」 tr. “gradually cultivate and learn it, and you shall all become buddhas.’” |
The correspondence between the seventy-three lines and the root treatise’s explanatory domain is as follows:
| Root-Scripture Domain | Root-Treatise Explanatory Domain | Root Treatise’s Own Division |
|---|---|---|
| 0019c10–0019c15 | 0095c02–0095c15 | Four lines restating the direct teaching: Dharma King, two teachings, two wisdoms, and four siddhāntas |
| 0019c15–0019c29 | 0095c15–0096a17 | Ten and a half lines opening the simile: six differentiated similes and the undifferentiated simile |
| 0019c29–0020a08 | 0096a17–0096a26 | Applying the cloud and rain similes: ten epithets, four universal vows, and exhortation to hear and receive |
| 0020a09–0020a20 | 0096a26–0096b07 | Applying mountains and rivers and plants and trees: equality and the seven kinds of skillful means |
| 0020a21–0020b06 | 0096b07–0096c01 | Applying the reception of moisture: three herbs and two trees, what is moistened, and what moistens |
| 0020b06–0020b17 | 0096c01–0096c26 | Applying growth: humans and gods, two vehicles, Shared Teaching, and Distinct Teaching; the question and answer on one voice |
| 0020b18–0020b24 | 0096c26–0097a14 | Applying non-difference: provisional and real, non-extinction, and the question and answer on the bodhisattva path and fruit |
Simile and application each remain in their own place: the natural images of clouds, rain, plants, and trees occur in the opening simile, while the doctrinal meanings of the Buddha’s body and teaching, living beings’ aggregates, and the five positions occur in the application.
2. Buddha Xushanduo and Many Jewels Buddha
| Root Treatise’s Record | Present Text | Comparison |
|---|---|---|
| 「若應身不說法，如須扇多多寶者，此雲不含潤也。」 tr. “If the responsive body does not teach the Dharma, as in the cases of Xushanduo and Many Jewels, this cloud contains no moisture”〔T34n1718 0095c27〕 | The Great Treatise: 「又如須扇多佛，成佛已，無受化者，作化佛留住一劫，說法度人，自身滅度。」 tr. “Again, Buddha Xushanduo, after becoming a buddha, had no one to receive transformation; He created a transformation buddha to remain for one kalpa, teach the Dharma, and deliver people, while His own body entered extinction”〔T25n1509 0311a26〕 | The present text says that His own body entered extinction while the transformation buddha remained and taught; this is recorded beside the root treatise’s compressed statement that He did not teach |
| Same as above | The Great Treatise: 「譬如過去有佛名須扇多，為欲度菩薩故，化作佛已，而自滅度；是化佛住半劫作佛事」 tr. “For example, in the past there was a buddha named Xushanduo. Wishing to deliver bodhisattvas, He created a transformation buddha and then entered extinction Himself; this transformation buddha remained for half a kalpa and performed buddha-work”〔T25n1509 0645c26〕 | Another passage in the same work says half a kalpa; one kalpa and half a kalpa each follow their own text |
| Same as above | The “Beholding the Jeweled Stūpa” chapter: 「若我成佛、滅度之後，於十方國土有說法華經處，我之塔廟，為聽是經故，踊現其前，為作證明」 tr. “After I become a buddha and enter extinction, wherever the Lotus Sutra is taught in lands throughout the ten directions, My stūpa-shrine, in order to hear this scripture, will emerge before it and bear witness”〔T09n0262 0032c11〕 | In the present text Many Jewels emerges in His stūpa after extinction to hear the scripture and bear witness; no continuous sentence directly saying that Many Jewels did not teach was found |
3. One Voice in the Great Treatise
| Root Treatise’s Record | Present Text | Comparison |
|---|---|---|
| 「《大論》明一音報眾聲」 tr. “the Great Treatise clarifies that one voice answers many voices”〔T34n1718 0096c20〕 | The Great Treatise: 「七十二者、一發音報眾聲」 tr. “the seventy-second is: emitting one voice that answers many voices”〔T25n1509 0684c19〕 | The present text adds the graph meaning “emit” after the graph meaning “one” |
| Same as above | The Large Prajñāpāramitā: 「七十二者一發音報眾聲」 tr. “the seventy-second is emitting one voice that answers many voices”〔T08n0223 0396b04〕 | Both the scripture and treatise parallels contain the additional graph meaning “emit”; because the root treatise expressly names the Great Treatise, T1509 remains the principal comparison |
4. One Voice, the Four Truths, and the Brahmā Voice in the Vibhāṣā
The root treatise records the whole passage as follows: 「《毘婆沙》言，佛以一音說四諦，五人聞人語，八萬諸天聞天語，地獄夜叉各聞同其語，唱告至梵天是為梵音，亦是佛報得清淨音聲最妙號為梵音，若報得梵音，則人所不聞、聞亦不解。」 tr. “The Vibhāṣā says: The Buddha teaches the four truths in one voice; the five people hear human speech, eighty thousand gods hear divine speech, and beings in the hells and yakṣas each hear language identical to their own. The proclamation is passed onward until Brahmā Heaven and is therefore called the Brahmā voice. It is also the pure sound obtained as the Buddha’s recompense, supremely subtle and called the Brahmā voice. If it were a Brahmā voice obtained as recompense, humans would not hear it, and even if they heard it they would not understand”〔T34n1718 0096c21〕. In the present Taishō canon its components occur separately as follows; no single continuous passage with the same wording was obtained:
| Present Text | Verbatim | Anchor | Comparison |
|---|---|---|---|
| T27n1545 | 佛以一音演說法眾生隨類各得解皆謂世尊同其語獨為我說種種義 tr. “The Buddha expounds the Dharma in one voice; living beings each understand according to their kind, and all think that the World-Honored One uses their own language and teaches various meanings to them alone” | 0410a16 | One voice and understanding according to each class |
| T27n1545 | 「佛以一音說四聖諦。不令一切所化有情皆能領解。」 tr. “The Buddha teaches the four noble truths in one voice; He does not cause every sentient being transformed to comprehend them all” | 0410b21 | One voice teaching the four truths; the following sentence preserves that not all understand everything |
| T26n1537 | 「說此法時，具壽憍陳那及八萬天子，遠塵離垢」 tr. “When this Dharma was taught, the venerable Kauṇḍinya and eighty thousand sons of gods became free from dust and defilement” | 0479c27 | Kauṇḍinya and eighty thousand sons of gods |
| T26n1537 | 「空行藥叉聞是聲已，歡喜傳告四大王天。彼復舉聲展轉相告，經須臾頃聲至梵天。」 tr. “After sky-going yakṣas heard this sound, they joyfully announced it to the Heaven of the Four Great Kings. Those gods in turn raised their voices and passed the announcement onward, and in a moment the sound reached Brahmā Heaven” | 0480a10 | Yakṣas pass the announcement onward to Brahmā Heaven |
| T26n1537 | 「時五苾芻、八萬天子聞經歡喜，信受奉行。」 tr. “At that time the five bhikṣus and eighty thousand sons of gods heard the scripture, rejoiced, believed, received, and practiced it” | 0480a14 | The five bhikṣus and eighty thousand sons of gods in the same passage |
| T27n1545 | 「地神先唱。次虛空神。次四大王眾天。如是展轉經須臾頃聲至梵世。」 tr. “The earth deities first proclaimed it, then the deities of space, then the assemblies of gods of the Four Great Kings. Passed onward in this way, the sound reached the Brahmā world in a moment” | 0915c21 | The proclamation is passed onward to the Brahmā world |
| T27n1545 | 「佛為憍陳那等轉法輪時聲至梵世。」 tr. “When the Buddha turned the Dharma wheel for Kauṇḍinya and the others, the sound reached the Brahmā world” | 0916a03 | Turning the Dharma wheel and the Brahmā world |
5. The Lotus Treatise
| Root Treatise’s Record | Present Text | Comparison |
|---|---|---|
| 「《法華論》謂，發心退已還發，前所修善不滅，同後得果。」 tr. “The Lotus Treatise says that when one who aroused the aspiration and retreated later arouses it again, the goodness previously cultivated is not lost but joins the later practice in attaining the fruit”〔T34n1718 0097a07〕 | T26n1519: 「「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、同後得果故。」 tr. “‘What you practice is the bodhisattva path’ means that when those who aroused the aspiration for awakening and retreated later arouse it again, the wholesome roots cultivated before are not lost but join the later practice in attaining the fruit”〔0009b01〕 | The root treatise omits the opening quotation and the graphs for awakening, practice, wholesome roots, and the final causal particle |
| Same as above | T26n1520: 「「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，同後得果故。」 tr. “‘What you practice is the bodhisattva path’ means that when those who aroused the aspiration for awakening and retreated later arouse it again, the wholesome roots cultivated before are not lost but join the later practice in attaining the fruit”〔0018b23〕 | Parallel in another translation; punctuation follows each edition |
6. The “Faith and Understanding” Chapter and the Large Prajñāpāramitā
| Root Treatise’s Record | Present Text | Comparison |
|---|---|---|
| 「〈信解〉云「得道得果」」 tr. “the ‘Faith and Understanding’ chapter says, ‘attaining the path and attaining the fruit’”〔T34n1718 0097a11〕 | 「世尊我今，得道得果，於無漏法」 tr. “World-Honored One, I have now attained the path and attained the fruit within the uncontaminated Dharma”〔T09n0262 0018c16〕 | The root treatise takes the middle four graphs |
| 「《大品》云「有法是菩薩道，無法是菩薩果」」 tr. “the Large Prajñāpāramitā says, ‘existent dharmas are the bodhisattva path; nonexistent dharmas are the bodhisattva fruit’”〔T34n1718 0097a11〕 | 「菩薩摩訶薩有法是菩薩道，無法是菩薩果。」 tr. “For a bodhisattva-mahāsattva, existent dharmas are the bodhisattva path and nonexistent dharmas are the bodhisattva fruit”〔T08n0223 0384a09〕 | The present text has an explicit subject before the core quotation; the core wording is the same |
7. Citations of the Great Nirvāṇa Sūtra and Great Treatise within the Mirror
The following are all citations used in the explanatory mirror of the Fahua Wenjuji:
| Mirror’s Record | Present Text | Comparison |
|---|---|---|
| 「迦葉童子自述為例，彼亦未聞《涅槃》已前自稱邪見。」 tr. “The youth Kāśyapa’s own statement serves as an example: before hearing the Nirvāṇa Sūtra, he too called his view wrong”〔T34n1719 0294a25〕 | The Great Nirvāṇa Sūtra: 迦葉菩薩白佛言： tr. “Bodhisattva Kāśyapa said to the Buddha:” 「世尊！我從今日始得正見。世尊！自是之前，我等悉名邪見之人。」 tr. “‘World-Honored One, from today I have begun to obtain right view. World-Honored One, before this we were all called persons of wrong view’”〔T12n0374 0407b06〕 | The present text explicitly says that right view begins today and the preceding view was wrong |
| 「《大論》云：「施戒忍世間常法，欲修定慧必須精進」」 tr. “the Great Treatise says: ‘Giving, discipline, and patience are ordinary dharmas of the world; those wishing to cultivate concentration and wisdom must be diligent’”〔T34n1719 0294c17〕 | 「布施、持戒、忍辱，世間常有。」 tr. “Giving, maintaining precepts, and patience constantly exist in the world”〔T25n1509 0172a21〕 | The first half is close in meaning; the mirror compresses it |
| Same as above | 「今欲得知諸法實相，行般若波羅蜜故，修行禪定；禪定是實智慧之門，是中應懃修精進，一心行禪。」 tr. “Now, wishing to know the true mark of all dharmas, one cultivates meditation in order to practice the perfection of wisdom; meditation is the gateway to real wisdom, and within it one should diligently cultivate vigor and practice meditation one-pointedly”〔T25n1509 0172b04〕 | The latter half occurs in a separate passage; no continuous passage containing the mirror’s entire wording was obtained |
8. The Mirror’s Citation of the True Dharma Lotus
The mirror records: 「故《正法華》初例則云「三木二草」，以小草為悠悠藥，以上草為上尊藥，頌文乃云「三藥二木」」 tr. “Therefore, at the beginning of the example the True Dharma Lotus says ‘three trees and two herbs,’ calls the lesser herb ‘the unhurried medicine,’ calls the superior herb ‘the supremely honored medicine,’ and in the verse says ‘three medicines and two trees’”〔T34n1719 0294c27〕. The present T09n0263 contains the following separately:
| Present Text Verbatim | Anchor | Comparison |
|---|---|---|
| 「所有諸藥草木，竹蘆叢林諸樹小大」 tr. “all medicinal plants and trees, bamboo, reeds, groves and forests, and trees great and small” | 0083b09 | The prose generally lists medicinal plants and trees and trees great and small |
| 「如雨等潤藥草叢林、白黑青赤上中下樹」 tr. “like rain equally moistening medicinal herbs and groves and trees white, black, blue, red, superior, medium, and inferior” | 0083c10 | The prose lists superior, medium, and inferior trees |
| 「諸小世間，諸藥品類，各各異種，碎小段段，諸所良藥」 tr. “the various lesser worlds and classes of medicines, each of a different kind, minute and divided into sections, all the fine medicines” | 0084b26 | Lesser classes of medicine in the verse |
| 「是則名曰，為中品藥。」 tr. “these are called medicines of the middle grade” | 0084c04 | Medium-grade medicine in the verse |
| 「常精進行，志依一心，是則名曰，為上尊藥。」 tr. “constantly practicing diligently and resolving to rely on one mind, these are called supremely honored medicine” | 0084c06 | Supremely honored medicine in the verse |
| 「所謂樹者，則喻於斯。」 tr. “what is called a tree is represented by this” | 0084c09 | First class of trees |
是等能轉，不退轉輪，建立神足， tr. “these can turn the irreversible wheel and establish bases of supernormal power” | 0084c10 | Context for the following second class of trees |
The three continuous strings “three trees and two herbs,” “three medicines and two trees,” and “unhurried medicine” were not found in the present body of T09n0263; “supremely honored medicine” is present.
9. The Unidentified Treatise Cited by the Mirror
The mirror records 「《論》云：「羅漢發心已，後邊際定力令分段身延至變易」」 tr. “the Treatise says: ‘After arhats arouse the aspiration, the power of the later-limit concentration extends their segmented body until transformational birth and death’”〔T34n1719 0295a07〕. No continuous match for this complete sentence was found in the present bodies of T26 through T32; the mirror subsequently mentions the treatise master Vasubandhu.
10. The Mirror’s Discussion of the Supplemented Lotus
| Mirror’s Record | Present T09n0264 | Anchor |
|---|---|---|
| 「先以日月譬用歎佛智」 tr. “first it uses the simile of sun and moon to praise Buddha-wisdom”〔T34n1719 0295b19〕 | 「譬如日月光明照於世間，若作善、若作不善，若高處住、若下處住，若香、若臭，諸處平等光照無偏。如是，迦葉！如來、應、正遍知一切種智心之光明」 tr. “It is like the light of sun and moon illuminating the world: whether one does good or not-good, dwells in a high or low place, or is fragrant or foul, their light shines equally everywhere without partiality. Thus, Kāśyapa, is the light of the mind of the Tathāgata, Worthy of Offerings, Perfectly and Universally Awakened, which possesses knowledge of all modes” | 0153a29 |
| 「次明五趣中有三乘，於三乘中而說平等」 tr. “next it clarifies that there are three vehicles within the five destinies and teaches equality within the three vehicles”〔0295b20〕 | 「於諸五趣眾生受生之中，如其信解大乘、緣覺乘、聲聞乘中，為說正法平等而轉」 tr. “among living beings born in the five destinies, according to their faith and understanding within the Great Vehicle, pratyekabuddha vehicle, and śrāvaka vehicle, the true Dharma is taught and equally turned” | 0153b04 |
| 「佛以瓦器譬之，所盛不同非關泥異。」 tr. “the Buddha represents this with clay vessels: what they contain differs, but this does not concern any difference in the clay”〔0295b22〕 | 「譬如作瓦器者，等和土泥而用作器，彼中或有盛沙糖器，或盛酥器，或盛乳酪器，或盛惡糞穢器，泥亦無有種種別異，而物著中隨所受量，器則種種別異施設。」 tr. “It is like a maker of clay vessels who uniformly mixes earth and clay to make vessels. Among them are vessels holding sugar, clarified butter, milk or curds, and foul excrement. The clay itself has no various differences, but according to the quantity of the substances placed within them the vessels are established as variously different” | 0153b10 |
| 「彼種種解出三界外，為一為二三耶？」 tr. “when those various understandings leave the three realms, are they one, two, or three?”〔0295b23〕 | 「彼諸眾生種種信解，若出三界，彼等為一涅槃，為當二、三？」 tr. “when those living beings of various faiths and understandings leave the three realms, do they have one nirvāṇa, or two or three?” | 0153b15 |
| 「佛為迦葉說生盲喻」 tr. “the Buddha teaches Kāśyapa the simile of the congenitally blind man”〔0295b25〕 | 「迦葉！譬如生盲丈夫」 tr. “Kāśyapa, it is like a man blind from birth” | 0153b20 |
| 「又移〈囑累〉安〈勸發〉後」 tr. “it also moves the ‘Entrustment’ chapter to a position after ‘Encouragement of Samantabhadra’”〔0295b17〕 | The “Encouragement of Bodhisattva Samantabhadra” chapter begins〔0194b24〕; the “Entrustment” chapter begins〔0195c09〕 | 0194b24／0195c09 |
The same present passage also says 「無有三乘，唯彼眾生別異行故，施設三乘。」 tr. “there are no three vehicles; the three vehicles are established only because those living beings practice differently”〔T09n0264 0153b07〕, preserving this in the same passage as the preceding enumeration of three vehicles. The mirror says, 「南山云：「笈多輒移〈囑累品〉也」」 tr. “Nanshan says: ‘Jñānagupta arbitrarily moved the “Entrustment” chapter’”〔T34n1719 0295b29〕.
11. Works Mentioned in the Mirror without a Verbatim Citation
| Title in the Mirror | Mirror Anchor | Record in This Apparatus |
|---|---|---|
| New scripture | 0294a27 | The mirror mentions another-enjoyment recompense and Vairocana without giving the scripture’s title |
| Avataṃsaka | 0295b11 | The mirror mentions it in a rhetorical question but does not copy a scriptural sentence in this passage |
| Yogācārabhūmi | 0295b12 | The mirror only says that Yogācāra differs further, without giving the treatise’s full title or an original sentence |
| Various treatises / treatise master Vasubandhu | 0295a12–0295a14 | Connected to the preceding unidentified Treatise |
IV. Essential Explanations from the Wenjuji [the Mirror]
Zhanran first says, 「次頌中不頌略但頌廣者，廣攝略故」 tr. “next, in the verse, the brief is not restated and only the extensive is restated, because the extensive includes the brief”〔T34n1719 0294a20〕, locating these fifty-four and a half lines as the verse restatement of the extensive confirmation. Concerning Zhiyi’s assignment of “if a wise person hears” to provisional wisdom, the mirror poses its own question and answer: 「問：既云有智若聞，此必屬機，云何屬佛？答：若非有智人說，云何能令有智人信？」 tr. “Question: Since it says ‘if a wise person hears,’ this must belong to the capacity; how can it belong to the Buddha? Answer: Unless a wise person taught it, how could the wise be caused to believe?”〔0294a21–0294a22〕. This resolves a difficulty at the mirror level and is not a second question and answer in Zhiyi’s original passage.
Concerning the cloud simile, the Wenjuji uses 「凡說法之言乃對應身」 tr. “every statement about teaching the Dharma corresponds to the responsive body”〔0294a26〕 to clarify the identity of the body that teaches, and uses Xushanduo and Many Jewels to explain the absence of moisture〔0294b05–0294b06〕. Concerning the hundred grains and concentration-wisdom, it says 「五乘各以百善為本」 tr. “each of the five vehicles takes one hundred wholesome acts as its basis”〔0294b09〕 and explicitly marks 「既舉二物應有屬對，今試對之」 tr. “since two objects have been raised, there should be a correlation; here I provisionally correlate them”〔0294b14〕 before provisionally matching 「甘蔗質一可以譬定，蒲萄形多可以譬慧」 tr. “sugarcane, whose substance is one, can represent concentration; grapes, whose forms are many, can represent wisdom”〔0294b15〕. The object-by-object assignment to concentration and wisdom therefore belongs only to Zhanran’s provisional correlation; Zhiyi’s original text uses the two objects together to represent concentration and wisdom.
In applying the rain simile, the Wenjuji unfolds the ten epithets and four universal vows sentence by sentence〔0294b17–0294b23〕; it divides such differences as noble and lowly into position, conduct, and habituation〔0294b29–0294c01〕. In the passage on the three herbs and two trees, it explicitly counts 「初師具列五位，第二三師但列三位」 tr. “the first master fully enumerates five positions, while the second and third masters enumerate only three”〔0294c05〕. It also distinguishes Zhiyi’s two successive routes as directly explaining the scripture and, by analogy with the meaning, establishing three trees〔0294c09–0294c10〕, and finally adduces the True Dharma Lotus as collateral evidence.
Concerning the growth of the two vehicles, the Wenjuji expressly says 「二乘增長二解不同，並今師意」 tr. “the two explanations of the two vehicles’ growth differ, and both are the present master’s intent”〔0294c29〕. It then distinguishes the final body in the Lesser Vehicle from the later body in the Great Vehicle and concludes with 「增長皆由值佛」 tr. “growth in both cases comes from encountering the Buddha”〔0295a03〕. Concerning one voice, it takes a lower ground to refer either to the six faculties in the Perfect Teaching or to those before the grounds in the Distinct Teaching〔0295b04〕, glosses “response” in the Great Treatise as answering〔0295b08〕, and says that the one voice discussed in the Vibhāṣā belongs to the buddha of the Tripiṭaka Teaching〔0295b09–0295b10〕. These are all distinctions made in the mirror.
At the end of the chapter, the Wenjuji explains only why the verse ending does not restate the praise again〔0295b13–0295b14〕 and immediately turns to criticizing the added translation and transposed chapter in the Supplemented Lotus〔0295b15–0295c01〕. From〔0096c26〕 onward Zhiyi himself discusses provisional and real, transformational birth and death, the two vehicles’ wisdom and severance, and the question and answer on the bodhisattva path and fruit.
V. Explanations of Various Masters
The root treatise itself records three groups of different explanations.
1. Three Masters on the Three Herbs and Two Trees
| No. | Root Treatise Verbatim | Opening Anchor | Root Treatise’s Subsequent Treatment |
|---|---|---|---|
| 1 | 「有人解人天為小草，二乘為中草，外凡為大草，內凡為小樹，初地至七地為大樹。」 tr. “Someone explains humans and gods as lesser herbs, the two vehicles as medium herbs, external ordinary persons as superior herbs, internal ordinary persons as small trees, and the first through seventh grounds as great trees” | 0096b11 | After all three masters are listed, the root treatise criticizes them together for contradicting the scripture’s explicit application |
| 2 | 「有人以內凡為大草，初地至七地為小樹，八地為大樹。」 tr. “Someone takes internal ordinary persons as superior herbs, the first through seventh grounds as small trees, and the eighth ground as great trees” | 0096b13 | Same as above |
| 3 | 「有人以三十心為大草，初地至六地為小樹，七地去為大樹。」 tr. “Someone takes the thirty minds as superior herbs, the first through sixth grounds as small trees, and the seventh ground onward as great trees” | 0096b14 | Same as above |
The root treatise’s subsequent judgment is 「然三草二木佛自合喻，明文朗然，云何師心反佛違經耶？」 tr. “Yet the Buddha Himself applies the simile of the three herbs and two trees, and the clear wording shines plainly; how can one follow one’s own mind, oppose the Buddha, and contradict the scripture?”〔T34n1718 0096b15〕. It then follows the scripture’s explicit sentences in enumerating humans and gods as lesser herbs, the two vehicles as medium herbs, the six perfections as superior herbs, the Shared Teaching as small trees, and the Distinct Teaching as great trees〔0096b17–0096b25〕.
2. Two Explanations of Abiding in the Final Body
| No. | Root Treatise Verbatim | Opening Anchor |
|---|---|---|
| 1 | 「一云，二乘此身若不值佛，身未必無後，由見佛故成最後身，即是增長義；」 tr. “The first says: If the two vehicles in this body did not encounter the Buddha, this body might not have been without a later body; because they see the Buddha, it becomes the final body, and this is the meaning of growth” | 0096c08 |
| 2 | 「二云，二乘得有餘涅槃住最後身，得佛五味調熟得入法華，聞大乘得解即是增長。」 tr. “The second says: Persons of the two vehicles attain nirvāṇa with remainder and abide in the final body; the Buddha ripens them through the five flavors so that they can enter the Lotus, and after hearing the Great Vehicle they gain understanding—this is growth” | 0096c10 |
The root treatise places both explanations side by side in this topic and does not subsequently select one for present use while rejecting the other.
3. Three Masters on One Voice
| No. | Root Treatise Verbatim | Opening Anchor |
|---|---|---|
| 1 | 「有人解，法身不二名一，從法身出音故言一音。」 tr. “Someone explains that the Dharma body is nondual and therefore called one, and because sound issues from the Dharma body it is called one voice” | 0096c17 |
| 2 | 「有人言，一時並出眾聲故言一音。」 tr. “Someone says that many sounds issue simultaneously and are therefore called one voice” | 0096c18 |
| 3 | 「有人言，五音之中隨用一音。」 tr. “Someone says that one among the five tones is used as circumstances require” | 0096c19 |
The root treatise follows this with 「《大論》明一音報眾聲，不言並出，亦不言是法身出音。」 tr. “the Great Treatise clarifies that one voice answers many voices; it does not say that many sounds issue simultaneously, nor that sound issues from the Dharma body”〔T34n1718 0096c20〕, expressly excluding the simultaneous emission and Dharma-body emission added by the first two masters. The third master is followed by the passage from the Vibhāṣā on one voice, the four truths, and the Brahmā voice; the dispersed state of the present textual parallels is recorded in section III.
In addition, 「四方俱下」一時俱聞，亦云四等也 tr. “‘descending in all four directions’ means hearing simultaneously; another explanation also calls these the four equalities”〔T34n1718 0096a03〕 places another explanation alongside the first.
VI. Terminology
| Term | Function in This Passage |
|---|---|
| Fifty-four and a half lines | Four lines of direct teaching and fifty and a half lines of teaching through simile; this is the root treatise’s verse measurement and is not identical with seventy-three XML verse lines |
| Two teachings and two wisdoms | The two teachings proceed from provisional to real, and the two wisdoms likewise proceed from provisional to real; teaching and wisdom must not be merged into one item |
| Four siddhāntas | The Dharma King who destroys existence corresponds to counteraction; accordance with living beings’ desires to the world; wise belief and understanding versus unwise doubt and regret to each person; and obtaining right view to ultimate truth |
| Six differentiated similes | In the verse their order is cloud, rain, earth and mountains and rivers, plants and trees, receiving moisture, and growth; the order follows the application, not the prose opening |
| Wisdom-cloud and containing moisture | The cloud represents the responsive body, which acts in accordance with wisdom; containing moisture means possessing the Dharma of the twelve divisions |
| Ninety-five and ninety-eight | Ninety-five corresponds to the nonappearance of the light of wrong views, and ninety-eight to the removal of afflicting heat; the two numbers must not be exchanged |
| Receiving and grasping | A low-hanging cloud seems graspable; the root treatise correlates it with the responsive body descending into the world, seeming to share the three kinds of existence yet actually remaining unobtainable |
| Aggregates of the seven kinds of skillful means | The living beings’ body and mind represented by the earth, mountains, and rivers in the application; long-standing habituation-causes are concealed within the aggregates, elements, and sense fields |
| Hundred grains, five grains, five vehicles, and hundred wholesome acts | “Hundred grains” is a general expression that refers to the five grains, which represent the five vehicles’ capacity to produce one hundred wholesome acts |
| What is produced, what is moistened, and what moistens | In the undifferentiated simile, the first two phrases restate what is produced and what is moistened, while the later phrase restates what moistens; the sequence must not be reversed |
| This and that, love and hate, self and other, coming and going, sitting and standing | The root treatise correlates the pairs with having and lacking capacity, planting goodness and opposition, buddha-work and māra-work, the beginning and end of response, and entering the real and opening the provisional |
| Three herbs and two trees | The root treatise follows the scripture in enumerating five positions: humans and gods, the two vehicles, the six perfections, the Shared Teaching, and the Distinct Teaching |
| Three trees within the three kinds of bodhisattva | The six perfections are divided according to three asaṃkhyeyas, the Shared Teaching according to the seventh, eighth, and ninth grounds, and the Distinct Teaching according to the thirty minds; this coexists with the preceding five-position layer |
| Seven kinds receiving moisture | Humans, gods, the two vehicles, and three kinds of bodhisattva; although seven kinds are moistened, in relation to Buddha-wisdom they are like one drop in the ocean |
| Four positions of growth | Humans and gods, the two vehicles, the Shared Teaching, and the Distinct Teaching; the two vehicles’ final body receives two further explanations |
| One cloud, one rain, and one voice | A person on a lower ground causes another to hear one dharma, whereas the Buddha through one voice causes each class to understand; the cloud and rain in this passage take the latter meaning |
| Difference within non-difference and non-difference within difference | The first one and a half lines see each producing its fruit through rain of one flavor; the last three and a half lines use various conditions to reveal the same Buddha Way |
| Strong assurance | The two vehicles cling firmly to the fruit obtained as nirvāṇa; the later statement that they are criticized because they cling to the fruit is internal evidence from the root treatise |
| Transformational birth and death | Non-extinction means that transformational birth and death have not yet been crossed |
| Path, fruit, and cause of buddhahood | The two vehicles’ wisdom and severance are pointed out as the bodhisattva path; the end of this passage gathers both path and fruit before buddhahood into the cause of buddhahood |
The seven later classificatory terms 『五時八教』 tr. “five periods and eight teachings,” 『化儀』 tr. “modes of conversion,” 『化法』 tr. “methods of teaching,” 『藏通別圓』 tr. “Tripiṭaka, Shared, Distinct, and Perfect,” 『迹門十妙』 tr. “ten subtleties of the Trace Gate,” 『本門十妙』 tr. “ten subtleties of the Origin Gate,” and 『一念三千』 tr. “three thousand in one thought-moment” do not occur in the literal wording of this domain.
VII. Similes · Cross-Reading · Carrying Forward
The first path through the similes in this passage reads the opening and application against one another. The opening first describes a great cloud, lightning and thunder, universal rain, mountains and valleys, plants and trees, and water of one flavor; only in the application are the Buddha’s appearance in the world, His teaching, His equal observation of living beings, the five classes receiving moisture, and the four classes growing correlated with them one by one. The root scripture says 「其雨普等，四方俱下」 tr. “its rain falls universally and equally, descending in all four directions”〔T09n0262 0019c19〕 and also says 「佛平等說，如一味雨；隨眾生性，所受不同」 tr. “the Buddha teaches equally, like rain of one flavor; according to living beings’ natures, what they receive differs”〔0020b02–0020b03〕. Equality and differences in reception coexist within one simile and do not cancel one another.
The second path distinguishes receiving moisture from growth. The three herbs and two trees answer who receives moisture and how; the growth of humans and gods, the two vehicles, the Shared Teaching, and the Distinct Teaching answers how they gradually flourish after receiving it. Although the two explanations of the two vehicles’ final body describe different routes, both conclude with growth through seeing the Buddha and hearing the Dharma; “final body” cannot be read as remaining where one already stands.
The third path lets one flavor and many classes operate together. The root treatise answers the question of identity and difference with 「今一雲一雨，正是隨類之一音也」 tr. “the present one cloud and one rain precisely represent the one voice understood according to each class”〔T34n1718 0096c17〕. This mutually illuminates the root scripture’s 「其法一味」 tr. “its Dharma is of one flavor”〔T09n0262 0020a11〕 and 「隨眾生性，所受不同」 tr. “according to living beings’ natures, what they receive differs”〔0020b03〕. What is the same is the one flavor that moistens; what differs is what the plants possess and obtain. If either side is erased, the medicinal-herb simile loses one of its two aspects.
Read together with the prose of the “Parable of the Medicinal Herbs” chapter in this corpus, the present verse does not create another set of similes but restates the six prose similes in the order of their application. Read together with the “Faith and Understanding” chapter, its final question directly cites “attaining the path and attaining the fruit”; read together with the “Skillful Means” chapter, various causes and conditions, similes, and expressions still return to the Buddha Way. Cross-reading with the Profound Meaning of the Lotus Sutra and Great Calming and Contemplation uses only stable points shared within the lineage; the Fahua Xuanzan, as another commentary on the same scripture, can serve as a comparative witness from the Ci’en tradition.
This passage carries forward into the following “Bestowal of Predictions” chapter not by adding an abstract conclusion but through 「漸漸修學，悉當成佛」 tr. “gradually cultivate and learn, and you shall all become buddhas”〔T09n0262 0020b24〕, joining the śrāvakas’ lack of ultimate extinction, their existing wisdom and severance, and their future buddhahood. Because both path and fruit before the fruit of buddhahood can become causes of buddhahood, present differences in cultivation are neither denied nor mistaken for the final endpoint.
VIII. Placement of the Editions
1. Thirteen Taishō / Witness-A Variant Groups
The body follows the Taishō text; twelve numbered editorial notes and one starred cross-referential note are recorded below:
| Anchor | Note Type | Taishō | Witness A | Short Context |
|---|---|---|---|---|
| 0095c10 | Numbered anchor | 教 tr. “teaching” | 緣教 tr. “conditioned teaching” | 種種教 tr. “various teachings” |
| 0096a09 | Numbered anchor | 植 tr. “planted” | 殖 tr. “planted” | 久遠所植習因 tr. “habituation-causes planted in the distant past” |
| 0096a12 | Numbered anchor | 萄 tr. “grape” | 桃 tr. “peach” | 甘蔗蒲萄 tr. “sugarcane and grapes” |
| 0096a22 | Numbered anchor | 出 tr. “appeared” | 出現 tr. “appeared” | 既出 tr. “having appeared” |
| 0096a29 | Starred note referring back to the preceding item | 植 tr. “planting” | 殖 tr. “planting” | 植善為愛 tr. “planting goodness is love” |
| 0096b04 | Numbered anchor | 數 tr. “countless” | 量 tr. “measureless” | 無數億種 tr. “countless koṭis of kinds” |
| 0096b04 | Numbered anchor | 來至佛所而聽法 tr. “came to the Buddha and heard the Dharma” | Witness A lacks the passage | Complete seven-graph empty reading |
| 0096b05 | Numbered anchor | 上 tr. “preceding” | Witness A lacks the graph | 頌上第四 tr. “restating the preceding fourth item” |
| 0096b05 | Numbered anchor | 四 tr. “fourth” | 四上 tr. “fourth preceding” | 第四 tr. “the fourth” |
| 0096b06 | Numbered anchor | 生 tr. “beings” | 生而為說法也 tr. “beings, and He teaches the Dharma for them” | 觀是眾生 tr. “observes these living beings” |
| 0097a02 | Numbered anchor | 當 tr. “shall” | Witness A lacks the graph | 今當為汝 tr. “now I shall for you” |
| 0097a03 | Numbered anchor | 汝 tr. “you” | 汝等 tr. “you all” | 為汝說 tr. “teach for you” |
| 0097a08 | Numbered anchor | 還 tr. “again” | Witness A lacks the graph | 退已還發 tr. “after retreating, arouses it again” |
The starred note at〔0096a29〕 uses corresp to refer back to the variant between 植 tr. “plant” and 殖 tr. “plant” at〔0096a09〕 and does not generate another type="mod" note. The four empty readings are, in sequence, 來至佛所而聽法 tr. “came to the Buddha and heard the Dharma,” 上 tr. “preceding,” 當 tr. “shall,” and 還 tr. “again”; the table explicitly states that witness A lacks each. The seven-graph editorial note reads 「（來至…法）七字【大】，〔－〕【甲】」 tr. “‘(came to … Dharma), seven graphs’ in the Taishō; an empty reading in witness A”; its expanded seven Han graphs are 來 tr. “come,” 至 tr. “arrive,” 佛 tr. “Buddha,” 所 tr. “place,” 而 tr. “and,” 聽 tr. “hear,” and 法 tr. “Dharma,” matching the XML graph count.
2. Inline Notes and Gaiji
This domain contains two inline notes in the body, both reading 〔云云〕 tr. “and so forth”: the first follows 「令得正見頌上到一切智地〔云云〕」 tr. “‘causing them to obtain right view’ restates the preceding arrival at the ground of all-knowledge [and so forth]”〔T34n1718 0095c15〕; the second follows 「復有住禪」下，第四，二行，是別教增長〔云云〕 tr. “below ‘there are also those abiding in meditation,’ the fourth item, in two lines, is the growth of the Distinct Teaching [and so forth]”〔0096c14〕.
The body of this T34n1718 domain has no <g> gaiji; neither does the corresponding T34n1719 domain.
3. Contents and Page Anchors
The first-level contents of the entire work have two forms: the “Introductory” chapter does not begin with the graph meaning “explanation,” while the other twenty-seven chapters are titled “Explanation of [Chapter].” This unit is the third internal subdivision of the “Parable of the Medicinal Herbs” chapter and does not occupy a chapter of its own.
The reader source is formatted according to XML paragraphs, with one page anchor at each page transition and precise inline anchors at the beginnings of passages. This unit has three page anchors:〔T34 0095c02〕,〔T34 0096c15〕, and〔T34 0097a10〕; they mark page changes only.