妙法蓮華經文句 5.35

5.35

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.