法華義疏 5.59

5.59

第二、偈頌，頌上標、釋、結即為三也。頌標喜為二：初一行半，正頌歡喜；次一行，稱歎於佛。就初有三：初一句，頌得喜所由；次半行，正頌歡喜也。「疑網皆已除」下，釋歡喜意也。喜有二事：一、疑除故喜；二、有所得故喜也。「不失於大乘」者，解昔所得即是大乘，昔說大因為小果名於一說三，今悟小果即是大因故不失於大乘也。又前一句明疑網除，此半行明悔息，疑悔已除故歡喜也。「佛音甚希有」下，第、二稱歎於佛。以解由佛得故歎佛也。上半歎佛能除三界內眾生憂惱。「我以得漏盡」者，自序身子無復三界煩惑所惱，但有失大之憂、取小之惱，今聞佛教亦得除也。又上半歎昔教有能除之功，下半行辨今教有遣惑之用也。「我處於山谷」下，第二、頌上釋歡喜義也。從此章去序身子三時憂除故喜：一者、序得道後疑悔除故喜。二者、序是初得道時執見除故喜。三、頌從今聞《法華》教疑除故喜。此三收攝始終，一教意盡矣。前二即是昔舊疑悔，從初得道竟《法華》之前也。次、新疑，從聞《法華》始生也。

Second, the verse portion: versifying the proposition, explanation, and conclusion above, it consists of three parts. Versifying the statement of joy has two parts: first, one verse and a half directly versifying rejoicing; next, one verse praising the Buddha. Within the first there are three parts: the first line versifies the reason joy was attained; the next half-verse directly versifies rejoicing. From 'The net of doubts has all been removed' downward explains the meaning of rejoicing. Joy has two aspects: first, joy because doubts are removed; second, joy because there is something attained. Regarding 'not losing the Mahāyāna': understanding that what was attained in the past is indeed the Mahāyāna. In the past, the great cause was taught as the small fruit, which is called 'speaking of three on the basis of the one'; now, realizing that the small fruit is indeed the great cause, he therefore does not lose the Mahāyāna. Moreover, the preceding line clarifies that the net of doubts is removed, while this half-verse clarifies that regret has ceased; doubt and regret having been removed, he therefore rejoices. From 'The Buddha's voice is exceedingly rare' downward is the second part, praising the Buddha. Because understanding was attained through the Buddha, he praises the Buddha. The first half praises the Buddha's ability to remove the grief and affliction of sentient beings within the three realms. Regarding 'Because I have attained the exhaustion of outflows': Śāriputra narrates of himself that he is no longer afflicted by the troubles and confusion of the three realms, but had only the grief of losing the Mahāyāna and the distress of seizing upon the Hīnayāna; now hearing the Buddha's teaching, these too have been removed. Furthermore, the upper half praises the past teaching as having the efficacy of being able to remove [afflictions], while the lower half-verse distinguishes the present teaching as having the function of dispelling doubts. From 'When I dwelt in mountain valleys' downward is the second part: versifying the above meaning of explaining joy. From this passage on, it narrates Śāriputra's joy arising from the removal of grief during three periods: First, it narrates joy because doubts and regrets were removed after attaining the Path. Second, it narrates joy because clinging to views was removed when he first attained the Path. Third, it versifies joy because doubts were removed upon hearing the Lotus Sūtra teaching at present. These three encompass beginning and end, exhausting the intent of the unified teaching. The first two are past, longstanding doubts and regrets, from first attaining the Path until before the Lotus Sūtra. Next is the new doubt, which only arose upon hearing the Lotus Sūtra.