法華義疏 7.60

7.60

「世尊往昔說法既久」，第二、明聞大不求於大。前迷小教後迷大乘者，以佛初說小、後說大故也。就文為三：初、明欣小不樂大；次、解釋之也；後、結也。「說法既久」者，說大乘法久也。「身體疲懈」者，心不樂大，故不能忘惓所以疲懈也。「但念三空」者，厭此報身欲入空以忘之也。「於菩薩法」下，上明樂小，今不欣大。「遊戲神通」者，大士現變不難，喻之如戲。又現通度物可以自娛，故名為戲。又如通非真實，故稱為戲也。「淨佛國土成就眾生」者，起願為淨土，興行為成就眾生也。「心不喜樂」者，前明住小不求於大，今明非但不求親聞大法，亦不一念好樂。「所以者何」下，第二、釋不樂大也。就文為二：初、明昔不樂大。「又今我等」下，明今不樂大。「於佛教化菩薩」下，第三、結不求大。

Regarding 'The World-Honoured One in the past expounded the Dharma for a long time': this is the second part, clarifying that upon hearing the Mahāyāna, they did not seek the Mahāyāna. The former was delusion regarding the Hīnayāna teaching, and the latter delusion regarding the Mahāyāna, because the Buddha first expounded the Hīnayāna and later expounded the Mahāyāna. As for the text, it has three parts: first, clarifying their delight in the Hīnayāna and lack of joy in the Mahāyāna; next, explaining it; last, the conclusion. 'Expounded the Dharma for a long time' means expounding the Mahāyāna Dharma for a long time. 'Our bodies grew tired and weary': because their minds took no pleasure in the Mahāyāna, they could not forget their fatigue, which is why they were tired and weary. 'Only contemplating the three emptinesses': abhorring this retributive body, they wished to enter emptiness to forget it. From 'regarding the bodhisattva dharmas' onward: above clarified delighting in the Hīnayāna; here it is not yearning for the Mahāyāna. 'Roaming playfully in supernatural powers': for great beings to manifest transformations is not difficult, which is metaphorically compared to play. Furthermore, manifesting supernatural powers to cross beings over can be self-entertaining, hence it is called play. Also, because supernatural powers are not the real truth, they are called play. 'Purifying buddha lands and bringing sentient beings to maturation': giving rise to vows is purifying the lands, and initiating practices is bringing sentient beings to maturation. 'Our minds took no pleasure': the former clarified abiding in the Hīnayāna without seeking the Mahāyāna; now it clarifies that not only did they not seek it, but even hearing the great Dharma in person, they did not take fond pleasure in it for even a single thought-moment. From 'Why is this?' onward is the second, explaining why they did not enjoy the Mahāyāna. As for the text, it has two parts: first, clarifying their lack of joy in the Mahāyāna in the past. From 'And now we' onward clarifies their lack of joy in the Mahāyāna in the present. From 'regarding the Buddha's teaching and transforming of bodhisattvas' onward is the third, concluding their failure to seek the Mahāyāna.