妙法蓮華經文句 5.35

5.35

從「昔來」下，第二、二十二行，頌釋三喜，又為三：今初一行半，頌見佛喜，長行明失知見，頌中明不失大乘，上論失論遠，頌論近論得，互現耳。「我處於山谷」下，第二，十一行，頌上不聞法，又為二：初九行，頌上身遠故不聞；次「我本著邪見」下，第二，兩行，頌上入法性故不聞。邪見是凡人著，入法性是二乘著，俱不聞法。「我甞於日夜」者，生死為夜、涅槃為日，為生死中有涅槃，為生死外有耶？若得悟時二疑雙遣。又生死涅槃俱為夜，此疑得除名為日，日出時二疑雙遣。又世人二種，一、草創學大；二、習小入大，桷其事相直入者劣，例如從《阿毘曇》中入者勝，菩薩亦應爾，於《華嚴》中入者，化道應弱，五味洮汏入者勝。從「而今乃自覺」下，第三，有九行半，頌上心得妙解喜，上明不待所因不解方便，頌中明得所因又解方便，聞當作佛是所因，聞五佛道同解魔非魔，是解方便，互顯一邊五佛章，即是領文也；從「聞佛柔軟音」下，第三，二行半，頌上結成，如文。

From "Since the past" downward, the second part of twenty-two lines versifies the explanation of the three joys, which is again divided into three: now, the first one and a half lines versify the joy of seeing the Buddha. The prose clarified the loss of knowledge and vision; the verses clarify not losing the Mahāyāna. Above, it discussed loss and discussed distance; the verses discuss proximity and discuss attainment—they mutually reveal each other. From "I dwelt in mountain valleys" downward, the second part of eleven lines versifies the above not hearing the Dharma, again divided into two: first, nine lines versify the above bodily distance and therefore not hearing; next, from "I originally clung to wrong views" downward, the second two lines versify the above entering the Dharma-nature and therefore not hearing. Wrong views are clung to by ordinary mortals; entering the Dharma-nature is clung to by those of the two vehicles; both did not hear the Dharma. "I once during day and night": saṃsāra is night and nirvāṇa is day—is nirvāṇa within saṃsāra, or outside saṃsāra? When one attains awakening, both doubts are dismissed. Furthermore, saṃsāra and nirvāṇa are both night; when this doubt is removed, it is called day—when the sun rises, both doubts are dismissed. Furthermore, there are two kinds of people in the world: first, those who begin by studying the Mahāyāna; second, those who practice the small and then enter the Mahāyāna. Measuring their characteristics, those who enter directly are inferior—just as, by analogy, those who enter from the *Abhidharma* are superior. Bodhisattvas should also be like this: those who enter in the *Avataṃsaka* are weaker in guiding others, while those who enter through the purification of the five flavours are superior. From "Yet now I myself have awakened" downward, the third part has nine and a half lines versifying the above joy of the mind attaining wonderful understanding. Above, it clarified not waiting for that from which it originated and not understanding expedient means; in the verses, it clarifies attaining that from which it originated and also understanding expedient means. Hearing that he will become a buddha is that from which it originated; hearing that the five buddhas' paths are identical and understanding māra and non-māra is understanding expedient means—mutually displaying one side, the section on the five buddhas is precisely the receipt of the text. From "Hearing the Buddha's gentle and soft voice" downward, the third part has two and a half lines versifying the above conclusion and confirmation, as in the text.