法華經義記 5.48

5.48

略領解中有二者，第一法說領解，第二言「無量珍寶不求自得」，此明譬說。廣領解中有二者，第一是開譬，第二是合譬。今就略領解兩段中各有二：第一是開譬，第二是合譬。今就略領解兩段中各有二：第一法說中二者，第一先明昔日不求，第二從「我等今於佛前」下明今日自得。譬說亦爾。何者？昔日《大品》座席之時，我親為諸菩薩轉教說般若，明大乘因如彼、說大乘果如此，而我于時於此大乘因亦不求，於大乘果亦不求，而我于時自知大乘因果是好法，只是不求，何以故口言？若佛見無為入正位者不能復發菩提心，而今日值《法華》座席即會三成一，明聲聞小行皆成佛果，此則是自得之義。只就第一明昔日不求中自有二，第一列三種不求章門，第二從「無所堪任」以下釋上三章門。三章門者，一言「居僧之首」故不求，二者言「年朽邁」故不求，三者言「自謂已得涅槃」故不求；此皆道昔日《大品》座席時事。所言居僧之首不求者，須菩提等昔日既是上座，作小乘學，執教定宗位階次第。何故爾？若學菩薩，不問道俗先受戒者便為大故，我等于時有弟子皆隨於我學小乘之法，我忽移心改造，非謂眾首之人，為此義故於大乘因果不生求心。第二上云年朽邁故不求者，菩薩之懷不惜身命無方益物，我等年時已謝，何能為之？前言居僧首者明法臘已大，後復言年已朽邁者明俗年復高；但俗年雖高法臘未必大，今者法臘既大俗年又高。第三自謂已得涅槃不求者，佛昔語道有聲聞、緣覺、菩薩，我于時既得聲聞、緣覺涅槃以為究竟。又聞佛言：「若見無為入正位者，不能復發菩提心。」即是高原陸地不生蓮華之義。有此三義，是故不求也。「無所堪任」此下是第二，釋上三種不求章門，先釋第三自謂已得涅槃章門也。「世尊往昔說法既久」此下釋上第一居僧之首故不求也。「說法既久」者，不言佛坐已久，只立指波若坐席故言久。於大乘因果中不作心，故言「疲懈」。於小乘三三時中，故是「精進」也。「又今我等年已朽邁」此下，釋上第二年並朽邁故不求章門也。「我等今於佛前聞授聲聞菩提記」此下是第二，明今日自得義也。「無量珍寶不求自得」此下是第二譬說。就此譬說中亦有二，即為上兩段作譬。今言「無量珍寶不求」，此六字即為上第一昔日三種不求作譬也。次「自得」此兩字，即為上第三明今日自得作譬也。

In the brief expression of understanding there are two [parts]: first, expressing understanding through an exposition by dharma; second, the statement that "limitless precious jewels, unsought, were naturally obtained," which clarifies the expression through a parable. In the extensive expression of understanding there are two [parts]: first, the unfolding of the parable; second, the application of the parable. Now, within the two sections of the brief expression of understanding, each has two [parts]: first, within the exposition by dharma there are two: first, clarifying that in the past one did not seek; second, from "We now before the Buddha..." onward, clarifying that today one naturally obtains. The expression through a parable is also like this. Why is that? In the past, at the session of the Large Prajñāpāramitā Sūtra, I myself transmitted the teaching to the bodhisattvas and explained prajñā, clarifying that the Mahāyāna cause was like that, and explaining that the Mahāyāna fruit was like this. Yet at that time I did not seek this Mahāyāna cause, nor did I seek the Mahāyāna fruit. Although at that time I personally knew that the cause and effect of the Mahāyāna were good dharmas, I simply did not seek them. Why did [they] say: "If one sees the unconditioned and enters the determined stage, one can no longer generate the bodhi-mind"? But today, encountering the session of the Lotus Sūtra, the three are unified to accomplish the One, clarifying that the small practices of the śrāvakas all accomplish the Buddha-fruition; this is the meaning of "naturally obtained." Just within the first [part], clarifying that in the past one did not seek, there are of themselves two [subsections]: first, listing three headings of not seeking; second, from "unfit and incapable" onward, explaining the above three headings. As for the three headings: first, saying that because one "stands at the head of the Saṅgha," one did not seek; second, saying that because "one's years are decrepit," one did not seek; third, saying that because "one regarded oneself as already having attained nirvāṇa," one did not seek. These all speak of matters at the time of the past session of the Large Prajñāpāramitā Sūtra. What is meant by not seeking because one stood at the head of the Saṅgha? Śāriputra, Subhūti, and the others in the past were already elders; they engaged in Hīnayāna studies, upholding the teachings and establishing the ranks and gradations of the tenets. Why was this? Because if one studies the bodhisattva [path], regardless of whether one is a renunciant or householder, whoever took the precepts first is the senior; at that time we had disciples who all followed us in studying the dharma of the Hīnayāna; if I suddenly shifted my mind and changed course, I would not be regarded as a leader of the assembly; for this reason, no aspiration to seek the cause and effect of the Mahāyāna arose. Second, regarding what was said above that because one's years were decrepit one did not seek: the intention of a bodhisattva is not to spare body or life in benefiting beings in boundless ways; our years and vitality had already waned, so how could we undertake this? Earlier saying that one was at the head of the Saṅgha clarified that one's monastic seniority was already great; later saying again that one's years were already decrepit clarified that one's secular age was also advanced. However, although secular age may be advanced, monastic seniority is not necessarily great; now both the monastic seniority was great and secular age was also advanced. Third, regarding not seeking because one regarded oneself as already having attained nirvāṇa: the Buddha in the past taught that there are śrāvakas, pratyekabuddhas, and bodhisattvas; at that time we had already attained the nirvāṇa of śrāvakas and pratyekabuddhas and considered it to be ultimate. Furthermore, we heard the Buddha say: "If one sees the unconditioned and enters the determined stage, one cannot again generate the bodhi-mind"—this is the meaning of lotus flowers not growing on high plateaus or dry land. Having these three reasons, one therefore did not seek. "Unfit and incapable": from here down is the second [subsection], explaining the above three headings of not seeking; it first explains the third heading of regarding oneself as already having attained nirvāṇa. "The World-Honoured One in the past expounded the Dharma for a long time": from here down explains the first heading above of not seeking because of being at the head of the Saṅgha. "Expounding the Dharma for a long time" does not mean that the Buddha had been seated for a long time, but only points directly to the session of the Prajñāpāramitā, and therefore says "for a long time." Because one did not apply the mind to the cause and effect of the Mahāyāna, it says "fatigued and weary." Within the three periods of the Hīnayāna, one was still "diligent." "Furthermore, now our years are decrepit": from here down explains the second heading above of not seeking because one's years were decrepit. "We now, before the Buddha, hear the prediction of bodhi bestowed upon the śrāvakas": from here down is the second [part], clarifying the meaning of today naturally obtaining. "Limitless precious jewels, unsought, were naturally obtained": from here down is the second [section], the expression through a parable. Within this expression through a parable there are also two [parts], which provide the parables for the above two sections. Now, the six characters "Limitless precious jewels, unsought" serve as the parable for the first [section] above, the past three kinds of not seeking. Next, the two characters "naturally obtained" serve as the parable for the third [section] above, clarifying today naturally obtaining.