法華義疏 9.32

9.32

偈文為二：初頌行因，次頌得果。頌三世行因即為三別：初、七行，總歎諸菩薩，即顯歎滿願現在行德；第二、五行，頌過去行因；第三、二行半，頌未來行因。初七行為三：初偈，標歎；五行，釋歎；一行，結歎，明不可具歎也。五行為二：初四行，歎菩薩作二乘方便，次一偈，歎菩薩示凡夫方便。初四偈又二：前三偈，歎菩薩作二乘方便能成就眾生，次一偈，明二乘方便能淨佛國土。初三偈為三雙：第一，上半辨知機，下半示小乘威儀，謂機教一雙。第二偈，上半巧化他，下半自說是小道，謂自他一雙。第三偈，上半明度物，下半辨說教意，謂教理一雙。「雖小欲懈怠」者，雖現小乘威儀說於小教，似如於菩薩法懈怠，而實非懈怠。「示眾有三毒又現邪見相」者，上現聖方便，作聲聞緣覺兩聖；今示凡方便亦作二凡：一、現為在家三毒眾生，二、現出家邪見外道也。又上現二乘方便，即是無煩惱人，今示兩凡方便，謂有煩惱人，今大士體悟煩惱未曾有無，故方便示現有無。如《淨名經》云「菩薩不斷煩惱亦不與俱，而能示現俱斷二事」。「今此富樓那」下，頌第二、過去行因也。「未來亦供養」下，頌未來行因。「其後得成佛」下，頌得果為二：初、別頌得果；次、總結。別頌中半行頌化主果，半行頌國土果，一句頌時節果，四行一句頌眷屬果，五句頌菩薩，一偈頌聲聞，兩偈頌天人，從勝至劣以為次第。「法喜禪悅食」者，則定慧能資養法身，故名食也。又外從佛聞法歡喜為法喜，內如說修行為禪悅。又聖說法名法喜，聖默然名禪悅，佛勅弟子常行二事，故唯有二食。餘經說有九種食，世間四食、出世五食。世間四食者，揣、觸、思、識四食也。出世五食者，一禪、二願、三念、四八解脫、五喜。「富樓那比丘」下，第二，一行半，總結淨土也。

The verse text has two parts: first, versifying the causes practiced; next, versifying the fruits attained. Versifying the causes practiced across the three periods of time forms three distinctions: first, seven verses generally praising the bodhisattvas, which explicitly praises Pūrṇa's present virtues of practice; second, five verses, versifying the causes practiced in the past; third, two and a half verses, versifying the causes practiced in the future. The first seven verses have three parts: the first verse states the praise; five verses explain the praise; one verse concludes the praise, clarifying that it cannot be fully praised. The five verses have two parts: the first four verses praise the bodhisattva's upāya of adopting the two yānas; the next one verse praises the bodhisattva's upāya of manifesting as an ordinary being. The first four verses also have two parts: the first three verses praise the bodhisattva's upāya of adopting the two yānas being able to mature sentient beings; the next one verse clarifies that the upāya of the two yānas can purify Buddha lands. The first three verses form three pairs: first, the upper half distinguishes knowing the capacities and the lower half manifests Hīnayāna deportment, which is the pair of capacity and teaching. In the second verse, the upper half skillfully transforms others, and the lower half speaks of oneself as being on a lesser path, which is the pair of self and other. In the third verse, the upper half clarifies saving beings, and the lower half distinguishes the intention of preaching the teaching, which is the pair of teaching and principle. "Though appearing with few desires and indolent": although manifesting Hīnayāna deportment and preaching the lesser teaching, seeming as though indolent toward the bodhisattva Dharma, yet in reality he is not indolent. "Displaying to the assembly possession of the three poisons and also manifesting the signs of wrong views": above, holy upāya was manifested, making the two sages of śrāvakas and pratyekabuddhas; now, ordinary upāya is displayed, also making two ordinary types: first, manifesting as lay sentient beings with the three poisons; second, manifesting as non-Buddhist renunciants with wrong views. Furthermore, above the upāya of the two yānas was manifested, which are people without afflictions; now the upāya of two ordinary types is displayed, which refers to people with afflictions. Now the Great Being realizes that afflictions have never existed or not existed; hence through upāya he manifests their existence and non-existence. As the Vimalakīrtinirdeśa Sūtra says: "The bodhisattva neither cuts off afflictions nor abides with them, yet can manifest the two matters of both cutting off and being with them." From "Now this Pūrṇa" downward versifies the second, causes practiced in the past. From "In the future he will also make offerings" downward versifies the causes practiced in the future. From "Thereafter attaining Buddhahood" downward versifies the attainment of fruits, in two parts: first, separately versifying the attainment of fruits; next, a summary conclusion. Within the separate verses, half a verse versifies the fruit of the transforming master, half a verse versifies the fruit of the land, one line versifies the fruit of the period of time, four verses and one line versify the fruit of the retinue—five lines versifying the bodhisattvas, one verse versifying the śrāvakas, two verses versifying devas and humans, ordered from superior to inferior. "Taking joy in Dharma and delight in dhyāna as food": samādhi and wisdom can nourish the dharmakāya, hence they are called food. Furthermore, externally hearing the Dharma from the Buddha and rejoicing is joy in Dharma; internally practicing according to the teaching is delight in dhyāna. Again, the noble one's preaching of Dharma is called joy in Dharma; the noble one's silence is called delight in dhyāna. The Buddha instructed his disciples constantly to practice these two matters, so there are only two foods. Other sūtras say there are nine kinds of food: four worldly foods and five world-transcending foods. The four worldly foods are the four foods of morsel food, contact, mental volition, and consciousness. The five world-transcending foods are: first, dhyāna; second, vows; third, mindfulness; fourth, the eight liberations; fifth, joy. From "The monk Pūrṇa" downward is the second part, one and a half verses, summarizing the pure land.