法華經義記 4.7

4.7

「我處於山谷」此下九行偈，頌第二舉昔日之憂形釋今日之喜，但上長行釋中本有二：第一舉昔之悔，第二舉昔疑也。今此九行偈亦分為二：初有六行偈，頌上昔之悔；第二有三行，頌上昔日之疑也。今就初六行頌悔中自有三階：初一行半偈，先出生悔之處正頌悔；第二有三行，出昔日所悔之法；第三有一行半，結生悔心也。今者第一上直言悔，未知在何處時生此疑悔；今偈中既廣是，故出生疑悔之處，秖在山谷林中宴坐行道，于時起疑悔之心生怨歎之意。何以知然？如來昔日唯為諸菩薩受記得佛，不言聲聞得佛，由是義故生疑悔之心，然在大眾中亦有疑有悔，山谷中亦有疑有悔，悔我不求大乘，生疑謂言既同入法性，云何如來以小乘度我、以大乘度彼？法性既同不應有小大異，此則是以理惑教。又如來親說有三乘教差別，法性之理何必是同？此則是以教惑理也。今從多論聞，在大眾中，眼見耳聞菩薩勝事、舉揚大士德高行遠，我既不豫在斯例中，于時唯得起悔恨，無暇得起疑惑之意；若在山林靜處，于時多生疑惑之心也。「我等亦佛子同入無漏法」下有三行偈，是第二出昔日所悔之法也。自有三意：初偈明生說法利，次一偈明生三十二相等內外功德，後偈明生八十種好等內外功德。「我獨經行時」下有一偈半，是第三舉山谷靜處及在大眾之中結生悔心，此則表靜處亦得起悔也。「我常於日夜」此下三行偈，頌上舉昔疑形釋今日喜。就此三行偈既廣自分為三階，初一偈正頌上昔日有疑也，第二一偈出昔日所疑之事，第三偈明今日得解故昔日疑除也。今者第一以教惑理，故言為失也。有時復以理惑教，故言為不失也。是故言以理惑教、以教惑理，踟蹰理教之間，故言為失為不失，此之謂也。「我常見世尊稱歎諸菩薩」一偈是第二即出所疑之事，秖由見如來《大品》教時獨稱歎菩薩德高行美皆得成佛，為是事故所以有疑也。「今聞佛音聲」一偈是第三明今日得解，故昔日疑除，即有二意，上半偈明解開三，下半偈明解顯一，此意即顯昔日以理惑教之是、以教惑理之非，今無漏難思議之力眾生至道場，此語果與昔日以理惑教相應也。

"I was dwelling in mountain valleys": the nine verses from here on versify the second [section], which cites past sorrow to contrast with and explain present joy. Now, within the explanation in the prose above, there were originally two parts: first, citing past regret; second, citing past doubt. These nine verses are likewise divided into two: first, there are six verses versifying the past regret above; second, there are three verses versifying the past doubt above. Within the first six verses versifying regret, there are themselves three stages: first, one and a half verses first set forth the places where regret arose and directly versify the regret; second, there are three verses setting forth the dharmas that were regretted in the past; third, there is one and a half verses concluding the arising of the mind of regret. As for the first: above, it only spoke of regret, and it was not known in what place or at what time this doubt and regret arose; now, since it is expanded in the verses, it therefore sets forth the places where doubt and regret arose: merely while sitting quietly or walking the path in mountain valleys and forests, at that time he gave rise to a mind of doubt and regret and produced sentiments of resentment and lamentation. How is this known to be so? In the past, the Tathāgata only bestowed prophecies of attaining Buddhahood upon the bodhisattvas and did not speak of voice-hearers attaining Buddhahood; by reason of this meaning, he gave rise to a mind of doubt and regret. Yet in the great assembly there was also doubt and regret, and in the mountain valleys there was also doubt and regret: regretting that I did not seek the Great Vehicle, and giving rise to doubt, thinking, "Since we equally enter into the dharma-nature, why did the Tathāgata cross me over by means of the Lesser Vehicle and cross them over by means of the Great Vehicle? Since the dharma-nature is the same, there should not be the difference of lesser and greater." This is confusing the teaching by means of the principle. Furthermore, [he thought], "The Tathāgata himself preached that there are distinctions among the teachings of the three vehicles; why must the principle of the dharma-nature be the same?" This is confusing the principle by means of the teaching. Now, hearing from the *Mahāvibhāṣā* (*Duo lun*), when in the great assembly, seeing with one's eyes and hearing with one's ears the superior matters of the bodhisattvas and the extolling of the great beings' lofty virtues and far-reaching practices, since I was not included in this category, at that time I could only give rise to regret and resentment, having no leisure to give rise to thoughts of doubt and perplexity; but when in quiet places in mountains and forests, at that time I mostly gave rise to a mind of doubt and perplexity. "We, too, are Buddha-sons, equally entering the untainted dharma": the three verses from here on are the second [stage], setting forth the dharmas that were regretted in the past. These contain three points: the first verse clarifies the generation of the benefit of preaching the Dharma; the next verse clarifies the generation of internal and external merits such as the thirty-two marks; the last verse clarifies the generation of internal and external merits such as the eighty minor characteristics. "When I was walking alone": the one and a half verses from here on are the third [stage], citing the quiet places of mountain valleys as well as being in the great assembly to conclude the arising of the mind of regret; this indicates that regret could also arise in quiet places. "Day and night I constantly": the three verses from here on versify the citing of past doubt above to contrast with and explain present joy. Within these three verses, being expanded, they are naturally divided into three stages: the first verse directly versifies the existence of doubt in the past; the second verse sets forth the matters that were doubted in the past; the third verse clarifies that because present understanding is attained, past doubts are eliminated. As for the first: confusing the principle by means of the teaching, he therefore speaks of it as "a loss"; at other times, further confusing the teaching by means of the principle, he therefore speaks of it as "not a loss." Therefore, speaking of confusing the teaching by means of the principle and confusing the principle by means of the teaching, wavering between principle and teaching, he therefore says, "whether it was a loss or not a loss"; this is what it means. "I constantly saw the World-Honoured One praising the bodhisattvas": this one verse is the second [stage], which immediately sets forth the matters that were doubted; it was solely because of seeing the Tathāgata, at the time of teaching the *Great Perfection of Wisdom* (*Dapin*), exclusively praising the lofty virtues and beautiful practices of the bodhisattvas as all being able to attain Buddhahood; it was because of this matter that he had doubts. "Now hearing the Buddha's voice": this one verse is the third [stage], clarifying that because present understanding is attained, past doubts are eliminated, which has two points: the upper half of the verse clarifies understanding the opening of the three; the lower half of the verse clarifies understanding the revelation of the one. This point reveals that in the past, confusing the teaching by means of the principle was right, and confusing the principle by means of the teaching was wrong; now, the untainted, inconceivable power leads sentient beings to the place of enlightenment—these words indeed correspond to his past confusing of the teaching by means of the principle.