法華經義記 8.7

8.7

次解第四安樂行，此行明以慈悲為體，就中亦有兩段，即是長行與偈為二也。今且就長行中自有二段：第一明行體，第二「文殊師利」以下，即明得果安樂相。又此兩段之中各有二。初段中二者：第一略明大慈也；第二從「於非菩薩」下廣明大悲。不聞即是昔日聞慧不成就，不知即是昔日思慧不成就也，不覺即是昔日修慧不成就。何以知之？下三句即釋也。不聞即釋上不聞句，昔日若能聞此三乘者，則聞義成就，正由昔日不聞，是聞義不成也。不信即釋上不知句，正由昔不信言於一佛乘分別說三，是故不知同歸之理也。不解即釋上不覺句，若昔解同歸之義者，即便覺知無三之義也。

Next, explaining the fourth practice of ease and comfort: this practice explains taking loving-kindness and compassion as its substance; within it there are also two sections, namely the prose and the verse forming the two. Now, regarding the prose, within it there are themselves two sections: first, explaining the substance of the practice; second, from "Mañjuśrī..." downward, explaining the marks of the ease and comfort of attaining the fruit. Moreover, within these two sections each has two. The two within the first section: first, briefly explaining great loving-kindness; second, from "toward non-bodhisattvas..." downward, extensively explaining great compassion. "Not hearing" is precisely that hearing-wisdom was unaccomplished in the past; "not knowing" is precisely that thinking-wisdom was unaccomplished in the past; "not awakening" is precisely that cultivation-wisdom was unaccomplished in the past. How is this known? The three phrases below explain it: "Not hearing" explains the phrase "not hearing" above—in the past, if one had been able to hear these three vehicles, the meaning of hearing would have been accomplished; precisely because in the past one did not hear, the meaning of hearing was unaccomplished. "Not believing" explains the phrase "not knowing" above—precisely because in the past one did not believe the statement that within the One Buddha Vehicle it differentiatively teaches three, therefore one did not know the principle of returning to the same [destination]. "Not understanding" explains the phrase "not awakening" above—if in the past one had understood the meaning of returning to the same [destination], one would immediately have awakened to and known the meaning that there are no three.