妙法蓮華經玄贊 6.253

6.253

贊曰：此品大文有三：初敘四人之喜敬，次申四人之領述，後陳四人之荷恩。下頌中云「世尊大恩」下是。初中有二：初明歡喜，後明虔仰。此初也。「慧命」者，應云具壽，世俗之徒皆愛身恒之壽，聖者之輩並寶智慧之命，歎願雙成故言具壽，單言慧命義便闕也。又真諦「般若名淨命，據斷德；惠命，據智德」，今言具壽，雙顯智斷二德，單言惠命義闕也。餘三以姓為稱，簡小以大標名；善現以德彰題，但以慧命標德。近聞喻說得未曾有，遠聞授記復生歡喜，踊躍義通近遠俱說。或未曾有法即是授記。

Commentary: In this chapter the main text has three parts: first, describing the four men's joy and reverence; next, setting forth the four men's comprehension and narration; finally, expressing the four men's gratitude for grace. Below in the verse where it says 'The World-Honoured One's great grace' downward is this. In the first part there are two: first, clarifying joy; second, clarifying pious reverence. This is the first. 'Venerable' (huiming) should properly be rendered ju-shou (āyuṣmat). Worldly folks all cherish enduring physical lifespan (āyus); noble ones all value the life of wisdom. Because praising and aspiring are doubly fulfilled, one says āyuṣmat (ju-shou); speaking solely of 'life of wisdom' (huiming) leaves the meaning incomplete. Furthermore, Paramārtha said: 'Prajñā is called pure life, which is based on the virtue of abandonment; huiming is based on the virtue of wisdom.' Now to say ju-shou doubly manifests the two virtues of wisdom and abandonment; speaking solely of huiming leaves the meaning incomplete. The other three are addressed by their clan names, distinguishing the lesser by displaying the greater name; Subhūti's title is illuminated through virtue, being marked with virtue solely through 'Venerable' (huiming). Having recently heard the exposition of the parable, they obtained what they had never had before; hearing from afar the prophecy (vyākaraṇa), they furthermore gave rise to joy. Dancing with joy applies generally to both recent and distant [hearings]. Alternatively, the dharma never had before is itself the prophecy.