[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法華義疏](https://indike.org/pramana/in.bauddha.taisho.1721) › 5.63 # 法華義疏 5.63 法華義疏 5.63 - **Language:** Classical Chinese ### [5.63](https://indike.org/pramana/in.bauddha.taisho.1721.5.63) 舊經師一向望長行以釋偈，都失偈意也。今明偈頌者意乃大同，但偈望長行多是轉勢說法也。欲頌前者：初一，頌上疑悔文也；次一，頌上初聞佛法遇便信受文也；第三，頌上「而今從佛聞所未聞未曾有法」以去文也。就初文為三：第一，頌上失大故悔，第二，頌悔後生疑，為失大乘為不失大？第三，明疑悔除。初又二：第一、明獨處思惟生悔，第二、明在會見聞故生悔。與上長行翻者，亦是轉勢說法，欲明聞不止乎一會、思不止乎一時，是以互其前後以表之也。「我處於山谷」下半行，頌悔處也。「若坐若經行」下半行，頌悔時也。「嗚呼深自責」，正出悔辭，即是悔體。嗚呼深自責者，總標自傷自嘆之辭，自作自誤故云自欺也。「我等亦佛子」下，別出自傷之事也。「同入無漏法」者，頌長行同入法性之言也。無漏者，法性無為無漏也。又長行明法性舉其境，今明無漏舉其智，非智則不境、非境則不智，以互共相成，故前後兩說也。「不能於未來」下，上明其現同，今傷其當果異，此半行明失化他果也。「金色三十二」下，此二行明失自德果也。又上是口密德，今是身意兩密德。兩偈為異者，初偈舉佛小乘生法二身，次偈舉佛大乘生法二身。何以知然？《智度論》云「小乘中生身不說八十種好，法身中不說十八不共法」。今以小大為類，明身子俱失也。又初舉三十二相為外、十力為內，略歎佛內外二德；次偈舉八十種好為外、十八不共法為內，廣歎內外德也。以廣略為類，故二偈不同也。「同共一法中而不得此事」者，或言同一佛法中，或言同一法性中，故言同共一法中也。所以舉同者，明悔之甚也。若所行有異、所得殊者，則不悔也。良以所入是同、所得為異，是故悔耳。此頌長行中失於如來無量知見也。 > Earlier commentators on the sūtra consistently looked only to the prose to explain the verses, entirely missing the verses' intent. We now explain that the verses' intent is largely the same, but in looking from the verses to the prose, it is mostly an exposition of the Dharma with a shift in perspective. As for versifying what came before: the first versifies the previous text on doubt and remorse; the next versifies the previous text on first hearing the Buddha's teaching and immediately believing and accepting it upon encountering it; the third versifies the text from "and now having heard from the Buddha unprecedented Dharma never before heard" onwards. Regarding the first section, there are three parts: first, versifying remorse due to missing the great \[vehicle\]; second, versifying the arising of doubt after remorse, as to whether he had lost the Mahāyāna or not lost the great \[vehicle\]; third, explaining the removal of doubt and remorse. The first part also has two: first, explaining that remorse arose through solitary contemplation; second, explaining that remorse arose from seeing and hearing while in the assembly. That this is inverted from the prose above is also an exposition of the Dharma with a shift in perspective, intending to clarify that his hearing was not limited to a single assembly, nor was his contemplation limited to a single time; hence they are presented in reverse order to express this. The half-line from "I was dwelling in mountain valleys" versifies the place of remorse. The half-line from "whether sitting or walking" versifies the time of remorse. "Alas, I deeply reproached myself" directly presents the words of remorse, which is the very essence of remorse. "Alas, I deeply reproached myself" is a general statement expressing words of self-pity and self-lament; having brought it upon himself and misled himself, it is said that he deceived himself. From "we too are the Buddha's children" onwards, it specifically presents the matter of self-pity. "Equally entering the untainted Dharma" versifies the prose statement about equally entering the Dharma-nature. As for "untainted," the Dharma-nature is unconditioned and untainted. Furthermore, the prose explains the Dharma-nature by citing the objective realm, whereas here "untainted" is explained by citing wisdom. Without wisdom there is no objective realm, and without an objective realm there is no wisdom; since they mutually complete one another, they are stated in two different ways before and after. From "we cannot in the future" onwards, above it explained their present equality, whereas here it laments that their future fruits will differ; this half-line explains the loss of the fruit of transforming others. From "the golden color and the thirty-two \[marks\]" onwards, these two verses explain the loss of the fruit of one's own virtues. Furthermore, what preceded was the secret virtue of speech, whereas here are the two secret virtues of body and mind. As for the difference between the two verses, the first verse presents the Buddha's two bodies—the birth-body and the Dharma-body—according to the Hīnayāna, while the subsequent verse presents the Buddha's two bodies—the birth-body and the Dharma-body—according to the Mahāyāna. How is this known? The \*Dazhidulun\* states: "In the Hīnayāna, the eighty minor marks are not taught for the birth-body, nor are the eighteen unshared dharmas taught for the Dharma-body." Here, classifying by Hīnayāna and Mahāyāna, it clarifies that Śāriputra has lost both. Furthermore, the first presents the thirty-two marks as external and the ten powers as internal, briefly praising the Buddha's internal and external virtues; the subsequent verse presents the eighty minor marks as external and the eighteen unshared dharmas as internal, extensively praising the internal and external virtues. Being classified as extensive and brief, the two verses are therefore not the same. As for "yet within the same one Dharma we do not attain these matters," it is said either to mean "within the same one Buddha-dharma" or "within the same one Dharma-nature"; hence it says "within the same one Dharma." The reason for citing their sameness is to show the extremity of his remorse. If what was practiced had differed and what was attained had been distinct, there would be no remorse. It is precisely because what was entered was the same yet what was attained was different that there is remorse. This versifies the loss of the Tathāgata's immeasurable knowledge and vision mentioned in the prose. > — English (machine translation) (machine translation) - [Previous: 5.62](https://indike.org/pramana/in.bauddha.taisho.1721.5.62) - [Next: 5.64](https://indike.org/pramana/in.bauddha.taisho.1721.5.64) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1721.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1721~en-mt.5.63) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1721.5.63](https://indike.org/pramana/in.bauddha.taisho.1721.5.63) · Pramāṇa