Chinese
大正藏第 85 册 No. 2749 法华经疏 No. 2749 [cf. No. 262] 法华经疏 值遇者檦难值也。所以者何。诸薄德人。过无量劫。或见不见者。释难值也。以此事故我言如来难可得见者。结难值也。 经曰。斯众生等至而言灭度者。此得效也。斯等闻语生难遭想者。内心启悟也。心怀恋慕渴仰于佛者。外仰至真也。便种善根者。发心修行也。为有此效故。须不灭言灭也。 经曰。又善男子至皆实不虚者。此宗益也。诸佛如来法皆如是者。权行同也。为度众生皆实不虚者。利物一也。若不权唱涅槃。岂能进彼懈怠。彼既得进利益不虚。 经曰。譬如良医至善治众病者。第二譬说两重。一明不死作住有余譬。二明唱死作入无余譬。不死十重。一教主譬。二根缘譬。三道隐譬。四或生譬。五佛兴譬。六机过譬。七说教譬。八令修譬。九利解譬。十钝迷譬。此第一教主譬良善也医意也。善解四病之原。妙通八术之要。下针定差。投药必愈故曰良医。阿含经说良医有四德。一知病。二知病因。三知治方。四知差已不生。如来亦尔。一知苦。二知苦因。三知苦灭。四知苦灭道故名良医。凡夫能治二界烦恼为下医。二乘能治三界烦恼为中医。如来能 现代汉语译本 值遇佛法是极其难得的。[檦(biāo)] 难值：表示非常难以遇到。为什么这么说呢？因为很多福德浅薄的人，经过无量劫的时间，有的能见到佛法，有的却不能见到。释难值：解释为什么难以遇到。因此我说如来很难得见到。结难值：总结难以值遇。 经文说：‘这些众生等，（听闻佛法后）乃至以为（佛）灭度了。’这是得到效果的体现。‘这些人听闻（佛说）法，生起难遭遇想。’这是内心开启了觉悟。‘心中怀着恋慕之情，渴求仰慕佛。’这是外在仰慕至真至善的佛。‘便种下善根。’这是发起道心开始修行。正因为有这样的效果，所以需要（佛）不说不灭，而说灭度。 经文说：‘又，善男子，（诸佛所说之法）都真实不虚。’这是说明佛法的宗旨在利益众生。‘诸佛如来的法都是这样的。’这是说权巧方便的行持是相同的。‘为了度化众生，（所说之法）都真实不虚。’这是说利益众生是一致的。如果不用权巧方便宣说涅槃，怎么能使那些懈怠的人精进呢？他们既然能够精进，所得的利益就不会虚假。 经文说：‘譬如一位好医生，（他）善于治疗各种疾病。’这是第二个譬喻，包含两重含义。一是说明‘不死’，即佛常住于世，示现有余涅槃的譬喻；二是说明‘唱死’，即佛示现入灭，进入无余涅槃的譬喻。‘不死’包含十重含义：一是教主譬，二是根缘譬，三是道隐譬，四是或生譬，五是佛兴譬，六是机过譬，七是说教譬，八是令修譬，九是利解譬，十是钝迷譬。这第一重是教主譬，比喻医生医术高明，医术精湛。善于了解四种疾病的根源，精通八种医术的要领。下针必定有效，投药必定痊愈，所以称为良医。《阿含经》中说，良医有四种德行：一是知道疾病，二是知道病因，三是知道治疗方法，四是知道病好后不再复发。如来也是这样，一是知道苦，二是知道苦因，三是知道灭苦，四是知道灭苦之道，所以称为良医。凡夫能够治疗欲界和色界的烦恼，是下等医生；二乘能够治疗三界的烦恼，是中等医生；如来能够
English
English version Encountering the Dharma is extremely rare. [檦(biāo)] Difficult to encounter: indicates that it is very difficult to encounter. Why is this so? Because many people with shallow merit, after immeasurable kalpas, some can see the Dharma, and some cannot. Explaining the difficulty of encountering: explaining why it is difficult to encounter. Therefore, I say that the Tathagata is difficult to see. Concluding the difficulty of encountering: summarizing the difficulty of encountering. The sutra says: 'These beings, etc., (after hearing the Dharma) even think that (the Buddha) has passed away.' This is a manifestation of achieving results. 'These people, hearing (the Buddha's) Dharma, give rise to the thought of rare encounter.' This is the awakening of enlightenment in their hearts. 'With longing in their hearts, they thirst for and admire the Buddha.' This is the external admiration of the ultimate truth and goodness of the Buddha. 'Then they plant good roots.' This is the initiation of the aspiration for enlightenment and the beginning of practice. Precisely because there is such an effect, it is necessary for (the Buddha) not to say non-extinction, but to say extinction. The sutra says: 'Moreover, good men, (the Dharma spoken by all Buddhas) is all true and not false.' This is to explain that the purpose of the Dharma is to benefit sentient beings. 'The Dharma of all Tathagatas is like this.' This is to say that the skillful means of practice are the same. 'In order to liberate sentient beings, (the Dharma spoken) is all true and not false.' This is to say that benefiting sentient beings is consistent. If one does not use skillful means to proclaim Nirvana, how can one make those who are lazy diligent? Since they can be diligent, the benefits they obtain will not be false. The sutra says: 'It is like a good doctor, (who) is good at treating all kinds of diseases.' This is the second analogy, containing two meanings. One is to explain 'non-death', that is, the Buddha constantly dwells in the world, manifesting the analogy of Nirvana with remainder; the second is to explain 'proclaiming death', that is, the Buddha manifesting entering extinction, entering the analogy of Nirvana without remainder. 'Non-death' contains ten meanings: one is the analogy of the teaching master, the second is the analogy of roots and conditions, the third is the analogy of the hidden path, the fourth is the analogy of occasional birth, the fifth is the analogy of the Buddha's arising, the sixth is the analogy of missed opportunities, the seventh is the analogy of teaching, the eighth is the analogy of encouraging practice, the ninth is the analogy of beneficial understanding, and the tenth is the analogy of dullness and confusion. This first is the analogy of the teaching master, comparing the doctor to being skilled in medicine and proficient in medical skills. Good at understanding the origins of the four diseases, proficient in the essentials of the eight medical techniques. Applying needles is sure to be effective, and administering medicine is sure to cure, so it is called a good doctor. The 《Agama Sutra》 says that a good doctor has four virtues: first, knowing the disease; second, knowing the cause of the disease; third, knowing the treatment method; and fourth, knowing that the disease will not recur after it is cured. The Tathagata is also like this, first, knowing suffering; second, knowing the cause of suffering; third, knowing the cessation of suffering; and fourth, knowing the path to the cessation of suffering, so he is called a good doctor. Ordinary people can cure the afflictions of the desire realm and the form realm, and are inferior doctors; those of the Two Vehicles can cure the afflictions of the three realms, and are intermediate doctors; the Tathagata can --------------------------------------------------------------------------------
Chinese
治四界烦恼为上医。又外道治病还发为下医。二乘治病或发不发为中医。如来治病毕竟不发为上医。故曰良医。意无不决为智。听无不了为聪。思无不通为达。智譬种智。聪譬六通。达譬三达方。以譬教药。以譬理审教知理故日明练方药。随授必行故曰善治众病。 经曰。其人多诸至乃至百数者。第二根缘譬。受化为子。传化为息。旧解上根为十。中根为二十。下根为百数。胜人少劣人多故。 经曰。以有事缘远至他国者。第三道隐譬。他方感兴为事缘。此土息化为远至。 经曰。诸子于后至宛转于地者。第四或生譬。诸魔外道。为他所立邪道为药。能害慧命为毒。诸子信受为饮。药发者见爱互兴。闷绝者痴缠络无出于三界。轮回于六道故曰宛转于地。 经曰。是时其父还来归家者。第五佛兴譬。缘尽所以前去。感熟所以还来。来何所归还入火宅故曰归家。 经曰。诸子饮毒至更赐寿命者。第六机过譬。失心者行浅惑深忘于本见。不失心者行深或浅。犹存旧解。位在暖前得暖则不受邪教故。遥见其父者未亲给侍。皆大欢喜者意已归心。礼拜者身业崇重。问讯者口言称叹。称叹之辞即是善安隐归。安隐谓涅槃即是真实。善从真实善道中来故曰安隐归。我等愚痴者悔受邪教。误服毒药者悔 现代汉语译本： 能治疗四界（指欲界、色界、无色界和出世间界）烦恼的医生是上等医生。外道（佛教以外的宗教或哲学）治病反而会引发疾病，是下等医生。二乘（声闻乘和缘觉乘）的修行者治病，有时会引发疾病，有时不会，是中等医生。如来（佛）治病，最终不会引发疾病，是上等医生。所以说如来是‘良医’。意念没有不能决断的，是‘智’。听闻没有不能了解的，是‘聪’。思虑没有不能通达的，是‘达’。‘智’譬如种智（佛所具有的智慧，能知一切种子），‘聪’譬如六通（天眼通、天耳通、他心通、宿命通、神足通、漏尽通），‘达’譬如三达（宿命明、天眼明、漏尽明）。用方剂来比喻教法，用药物来比喻道理。因为审察教法而知晓道理，所以说‘明练方药’。随所教导必定实行，所以说‘善治众病’。 经文说：‘其人多诸至乃至百数者’，这是第二重根缘譬喻。接受教化的是儿子，传布教化的是孙子。旧的解释是上根之人有十个，中根之人有二十个，下根之人有百数。这是因为资质好的人少，资质差的人多。 经文说：‘以有事缘远至他国者’，这是第三重道隐譬喻。他方世界有感应而兴起，是‘事缘’。此土世界停止教化，是‘远至’。 经文说：‘诸子于后至宛转于地者’，这是第四重或生譬喻。各种魔和外道，用他人所建立的邪道作为药物，这种药物能损害慧命，所以是毒药。众子信受这些邪道，就是饮用了毒药。药性发作，就会产生爱和憎恨，互相兴起。昏闷迷绝的人，被愚痴缠绕，无法脱离三界（欲界、色界、无色界），在六道（天道、人道、阿修罗道、地狱道、饿鬼道、畜生道）中轮回，所以说‘宛转于地’。 经文说：‘是时其父还来归家者’，这是第五重佛兴譬喻。因缘尽了所以离去，感应成熟所以回来。回来归向哪里呢？还是回到火宅（比喻充满烦恼的世间），所以说‘归家’。 经文说：‘诸子饮毒至更赐寿命者’，这是第六重机过譬喻。失去心智的人，修行浅薄，迷惑深重，忘记了原本的见解。没有失去心智的人，修行深厚，或许迷惑浅薄，仍然保存着旧有的理解。他们的位置在暖位（四加行位的第一个阶段）之前，得到暖位就不会接受邪教了。遥远地看见父亲，是因为还没有亲近侍奉。‘皆大欢喜’，是说心意已经归向父亲。‘礼拜’，是说身业非常崇敬。‘问讯’，是说口中称赞。称赞的话语就是‘善安隐归’。‘安隐’指的是涅槃，也就是真实。善是从真实善道中来的，所以说‘安隐归’。‘我等愚痴’，是说后悔接受了邪教。‘误服毒药’，是说后悔。
English
English version: The best doctor is the one who can cure the afflictions of the four realms (the desire realm, the form realm, the formless realm, and the supramundane realm). Externalists (religions or philosophies other than Buddhism) who treat illnesses end up causing them, making them inferior doctors. Those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) sometimes cause illnesses and sometimes do not, making them intermediate doctors. The Tathāgata (Buddha) cures illnesses and ultimately does not cause them, making him the best doctor. Therefore, it is said that the Tathāgata is a 'good doctor'. Having intentions that are always decisive is 'wisdom'. Hearing and understanding everything is 'intelligence'. Thinking and penetrating everything is 'comprehension'. 'Wisdom' is like seed wisdom (the wisdom possessed by the Buddha, which knows all seeds). 'Intelligence' is like the six superknowledges (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, supernatural powers, and extinction of outflows). 'Comprehension' is like the three understandings (knowledge of past lives, divine eye, and extinction of outflows). Use prescriptions to compare to teachings, and use medicine to compare to principles. Because of examining the teachings and knowing the principles, it is said to 'clearly understand prescriptions and medicines'. Because one certainly practices what is taught, it is said to 'skillfully cure all diseases'. The sutra says: 'Those people have many children, even up to a hundred.' This is the second analogy of roots and conditions. Those who receive teachings are sons, and those who transmit teachings are grandsons. The old explanation is that there are ten people with superior roots, twenty with intermediate roots, and hundreds with inferior roots. This is because there are fewer people with good qualities and more people with poor qualities. The sutra says: 'Because of some event, they go far away to another country.' This is the third analogy of the path being hidden. The arising of a response in another world is the 'event'. The cessation of teaching in this world is 'going far away'. The sutra says: 'The children later arrive and writhe on the ground.' This is the fourth analogy of perhaps being born. Various demons and externalists use the heretical paths established by others as medicine. This medicine can harm the life of wisdom, so it is poison. The children believe and accept these heretical paths, which is like drinking poison. When the effects of the medicine arise, love and hatred will arise, mutually increasing. Those who are confused and dazed are entangled in ignorance and cannot escape the three realms (the desire realm, the form realm, and the formless realm), and they transmigrate in the six paths (the path of gods, the path of humans, the path of asuras, the path of hell, the path of hungry ghosts, and the path of animals), so it is said that they 'writhe on the ground'. The sutra says: 'At that time, their father returns home.' This is the fifth analogy of the Buddha's arising. The conditions are exhausted, so he leaves. The response is ripe, so he returns. Where does he return to? He still returns to the burning house (an analogy for the world full of afflictions), so it is said that he 'returns home'. The sutra says: 'The children drink poison and are then given longer life.' This is the sixth analogy of the opportunity passing. Those who have lost their minds have shallow practice and deep delusion, forgetting their original views. Those who have not lost their minds have deep practice and perhaps shallow delusion, still preserving their old understanding. Their position is before the stage of warmth (the first stage of the four preparatory practices), and if they attain the stage of warmth, they will not accept heretical teachings. Seeing their father from afar is because they have not yet closely served him. 'All are greatly delighted' means that their minds have already returned to their father. 'Prostrating' means that their bodily actions are very respectful. 'Inquiring' means that their mouths praise him. The words of praise are 'safe and secure return'. 'Safe and secure' refers to Nirvāṇa, which is reality. Goodness comes from the real and good path, so it is said to be a 'safe and secure return'. 'We are foolish' means that they regret accepting heretical teachings. 'Mistakenly taking poison' means that they regret it. --------------------------------------------------------------------------------