妙法蓮華經玄贊 5.31

5.31

贊曰：釋得未曾有彰憂悔盡。謂我昔來所蒙佛教，謂住於小更不得大，所以憂悔；聞說此經，今日乃知不失大乘，彼昔所脩大乘因故，由此悔盡。佛音希有妙用能除眾生煩惱障之憂惱，我雖漏盡，今者聞之亦能伏除法執憂惱。此中憂者憂不作佛，一云即是法執之憂，離欲不捨，如畢藺陀筏蹉麁惡語習，法執不捨故，同前疑悔隨應亦爾。二云實是憂者，即惡作俱厭賤捨受，以憂名說，或法執類無記、善憂，離欲不捨，憂相應惱，惱即憂悔，非煩惱也。

Eulogy: Explaining the attainment of what was never before, clarifying the exhaustion of sorrow and remorse. It means that regarding the Buddha's teaching that I formerly received, thinking that abiding in the lesser vehicle I could never attain the greater, I therefore felt sorrow and remorse; hearing this sūtra preached, today I finally know that I have not lost the Mahāyāna, because of having formerly cultivated the causes of the Mahāyāna; thereby remorse is exhausted. The rare and wondrous function of the Buddha's voice can eliminate the sorrow and anguish of sentient beings' affliction obstacle; although my outflows are exhausted, hearing it now can also suppress and eliminate the sorrow and anguish of clinging to phenomena. Here, 'sorrow' is the sorrow of not becoming a buddha. One view says it is precisely the sorrow of clinging to phenomena, which is not abandoned upon departing from desire, like Pilindavatsa's habit of coarse and harsh speech; because clinging to phenomena is not abandoned, as with the previous doubt and remorse, it is also thus according to the circumstances. A second view says that what is truly sorrow is precisely the neutral feeling of revulsion and disgust accompanied by regret, spoken of under the name 'sorrow'; or it is indeterminate or wholesome sorrow of the category of clinging to phenomena, which is not abandoned upon departing from desire; anguish associated with sorrow, anguish being sorrow and remorse, not an affliction.