法華義疏 5.58

5.58

疑通今昔、悔但據昔，昔失大故悔，今明不失大則無悔也。疑通今昔，者昔以教理相疑，理既唯一教不應三。今疑者，今昔兩教相疑也。昔教說三，今何由辨一？如三請中說也。「身意泰然快得安穩」者，憂悔塞心所以不泰，疑搖其慮故不安穩也。此文具含二喜：一、舊疑悔除故喜，二、今疑悔除故喜也。「真是佛子」者，明佛子有二門：一者、小乘有五佛子，謂四果及緣覺；二者、大小合明五佛子，謂四果及法身菩薩。今云真是佛子者，對小乘五種佛子並非真子，今悟解一乘、堪紹繼佛種，始為真佛子。《勝鬘經》別有〈真子章〉，如彼釋也。「從佛口生」者，上對小乘之偽，總明今大乘為真子。此下別約三慧以釋真子也。從佛教生聞慧解，故云從佛口生。「從法化生」者，從理法生思慧解也。「得佛法分」者，生修慧解也。故《毘曇》云「聞慧一向從教生，修慧一向理生，思慧或時從理或時從教」。依今文，思修二慧并從理生也。《智度論》云「外書明婆羅門從梵天口生，於四姓眾生中最勝」，今隨俗歎從佛口生。佛是真梵天，從佛口生為最勝也。「從法化生」者，亦是借譬歎也。如諸天等從父母膝上忽然化生，於四生內為最勝，今從極法而化生乃是勝也。「得佛法分」者，此亦簡歎也。入佛法有二人：一、貪名利謂取財分，二、悟解佛法名取法分。今對昔者取小乘分，不名取於佛法，若取大乘名取佛法。如下文云「不失如來知見寶藏之分」即其事也。

Doubt applies to both past and present; regret pertains only to the past. In the past, because of losing the Mahāyāna, he felt regret; now that it is made clear that he has not lost the Mahāyāna, there is no regret. That doubt applies to both past and present means: in the past, he doubted regarding teaching and principle—since principle is only one, teaching should not be three. As for the present doubt, it was doubt between the two teachings of past and present: the past teaching spoke of three, so on what basis does the present distinguish one? As stated in the three requests. Regarding 'Body and mind are at ease and blissfully secure': grief and regret blocked the mind, which is why it was not at ease; doubt shook his thoughts, which is why he was not secure. This text fully contains two joys: first, joy because past doubt and regret are eliminated; second, joy because present doubt and regret are eliminated. Regarding 'Truly a son of the Buddha': this clarifies that there are two categories of Buddha's sons: first, the Hīnayāna has five kinds of Buddha's sons, namely the four fruits and pratyekabuddhas; second, the Mahāyāna and Hīnayāna combined clarify five kinds of Buddha's sons, namely the four fruits and dharmakāya bodhisattvas. Now saying 'truly a son of the Buddha' stands in contrast to the five kinds of Buddha's sons of the Hīnayāna, which are not true sons; now awakening to and understanding the ekayāna and being able to carry on the lineage of the Buddhas, one is first a true son of the Buddha. The Śrīmālā Sūtra has a separate 'True Son Section,' as explained there. Regarding 'born from the mouth of the Buddha': above, in contrast to the artificiality of the Hīnayāna, he generally clarified that the present Mahāyāna is the true son. From here down, he specifically explains the true son in terms of the three kinds of wisdom. Born from the Buddha's teaching, one gives rise to the understanding of wisdom born of hearing; hence it says 'born from the mouth of the Buddha.' Regarding 'born transformed from the Dharma': from the principle of phenomena arises the understanding of wisdom born of reflection. Regarding 'attaining a share of the Buddha's Dharma': this gives rise to the understanding of wisdom born of cultivation. Hence the Abhidharma says: 'Wisdom born of hearing arises entirely from teaching, wisdom born of cultivation arises entirely from principle, and wisdom born of reflection arises sometimes from principle and sometimes from teaching.' According to the present text, both reflection and cultivation wisdom arise from principle. The Mahāprajñāpāramitopadeśa says: 'Non-Buddhist texts clarify that brāhmaṇas are born from the mouth of Brahmā and are supreme among the sentient beings of the four castes.' Here, conforming to worldly convention, it praises being born from the mouth of the Buddha. The Buddha is the true Brahmā, and being born from the mouth of the Buddha is supreme. 'Born transformed from the Dharma' is likewise praise using an analogy: just as deities and the like suddenly transform into birth upon their parents' knees, being supreme among the four forms of birth, so now, being born transformed from the ultimate Dharma is indeed supreme. 'Attaining a share of the Buddha's Dharma' is likewise selective praise. There are two kinds of people who enter the Buddha's Dharma: first, those greedy for fame and gain, which is called taking a share of wealth; second, those who awaken to and understand the Buddha's Dharma, which is called taking a share of the Dharma. Now, in contrast to the past taking of a share of the Hīnayāna, that was not called taking the Buddha's Dharma; taking the Mahāyāna is called taking the Buddha's Dharma. As the text below says: 'not losing one's share of the Tathāgata's treasure store of knowledge and vision,' which is precisely this matter.