法華義疏 5.82

5.82

得道以後見聞勝事，疑失佛果所以生憂，今知不失是故歡喜，所以先頌也。初得道未有失果之憂則無今日之喜，故不前頌。但後之疑悔由初保執，故舉執情釋上疑悔所由也。就文為三：初、序執見；二、明悟解；三、述解所由。初半行，身子自敘。「我本著邪見」者，身子本仕外道刪闍夜為弟子也。「為諸梵志師」者，刪闍夜去世，以二百五十人門徒付囑身子，為諸梵志師也。「世尊知我心」此下半行，序佛授其小法也。《智度論》云「頞鞞初將入王舍城乞食時，佛語之云：『汝今日若見非常之人，勿廣說法。』」即是世尊知其心也。「拔邪說涅槃」者，頞鞞說偈云「諸法因緣生，是法緣及盡，我師大聖主，是義如是說」，此偈明三諦，諸法因緣生謂苦諦，是法緣謂集諦，及盡謂滅諦，雖有三諦正為明滅諦涅槃，故云「拔邪說涅槃」也。「我悉除邪見」下，此一行陳昔悟小乘也。上半明身子斷邪見得初果時，下半明身子聞長爪論義得羅漢時，故邪中有二時，正中亦二時也。「而今乃自覺非是實滅度」者，上來序執迷，今陳得悟也。「若得作佛時」下，前半行領識迷，即領開方便門。今領顯真實義，既知昔滅之未極，即知當極之有在，故言「是時乃可謂永盡滅無餘」也。「佛於大眾中」者，第三、一行稱歎佛，即序得悟之由也。

After attaining the Way, he saw and heard superior events, and doubting that he had lost the fruit of Buddhahood, distress arose; now, knowing he has not lost it, he is joyful, which is why it is versified first. When he first attained the Way, he did not yet have the distress of losing the fruit, and thus had no present joy; hence it was not versified before. But the later doubt and remorse stemmed from his initial clinging; therefore, citing the sentiment of clinging explains the source of the doubt and remorse above. The text has three parts: first, narrating his clinging views; second, explaining his awakening and understanding; third, describing the source of his understanding. The first half-line is Śāriputra's own account. "I originally clung to wrong views": Śāriputra originally served the non-Buddhist Sañjaya as a disciple. "And was a teacher of the brahmavādins": when Sañjaya passed away, he entrusted his two hundred and fifty disciples to Śāriputra, making him a teacher of the brahmavādins. "The World-Honoured One, knowing my mind": this subsequent half-line narrates the Buddha bestowing upon him the lesser teaching. The *Dazhidulun* states: "When Aśvajit was first about to enter Rājagṛha to beg for alms, the Buddha said to him: 'Today, if you meet an extraordinary person, do not explain the Dharma at length.'" This is precisely the World-Honoured One knowing his mind. "Uprooted the false and spoke of nirvāṇa": Aśvajit spoke the verse: "All phenomena arise from causes and conditions; these dharmas' conditions and their cessation—my teacher, the Great Sage and Lord, speaks such a doctrine." This verse explains the three truths: "all phenomena arise from causes and conditions" refers to the truth of suffering; "these dharmas' conditions" refers to the truth of origin; "and their cessation" refers to the truth of cessation. Although there are three truths, its primary purpose is to illuminate the truth of cessation, nirvāṇa; hence it says "uprooted the false and spoke of nirvāṇa." From "I completely eliminated wrong views" onwards, this one verse presents his past awakening to the Hīnayāna. The upper half explains when Śāriputra severed wrong views and attained the first fruit; the lower half explains when Śāriputra heard the debate of Dīrghanakha and attained arhatship. Thus within the false there were two occasions, and within the true there were also two occasions. "Yet now I myself realize that this is not true extinction": what came before narrated clinging and delusion; now it presents his attainment of awakening. From "if I am able to become a Buddha" onwards, the first half-line articulates his recognition of delusion, which is grasping the opening of the gate of upāya; now it articulates the revealing of the real meaning. Having realized that the past extinction was not ultimate, he immediately knew that the ultimate has its place; hence it says, "at that time it can then be called eternal cessation without remainder." "The Buddha amidst the great assembly": third, this one verse praises the Buddha, which narrates the cause of his attainment of awakening.