法華經義記 7.84

7.84

釋四安樂義凡有四階：第一正出體，第二明智慧功德為行，第三明自行外化為行，第四明其四行之位。第一正出體，四安樂者第一以智慧為體，第二以說法為體，第三以離過為體，第四以慈悲心為行體。第二明智慧功德往判者，第二同是智慧欲智在說，故第二亦是智慧。第三第四同是功德，故智慧門中離出說法，功德門中離出慈悲，故有四行也。第三自行外化判者，第一第三是自行，第四同是外化凡通經之法，不過自行外化。所以有此四行者，自行、外化各分為二。自行分為二者，有兩義故，一者第一是照假實二空之解，此是智門，第三明離過，此是斷門，所以自行須明二也。第二義者智慧語其照境，自是行善取其離過邊，即是止善，既有止行之別，故分為二。外化所以分為二者，若語慈悲則談其本，若語其說法則論其末，若使但有知說法無有慈悲者，是則如無記語；若使但有慈悲無有說法者，是則與樂拔苦之行終不能成，故以外化須明此二也。第四明判此四行位，始則四念之初未至世第一法也。何意判位但在此處者？解釋者言：「此之四行本為接外凡夫菩薩，不得過深也。」今當安住四法，此是第一總唱數也。

In explaining the meaning of the four peaceful practices, there are generally four stages: first, correctly setting forth their essence; second, clarifying wisdom and merit as practice; third, clarifying one's own practice and outward transformation as practice; fourth, clarifying the stages of these four practices. First, correctly setting forth their essence: among the four peaceful practices, the first takes wisdom as its essence, the second takes preaching the Dharma as its essence, the third takes departing from faults as its essence, and the fourth takes the mind of loving-kindness and compassion as the essence of the practice. Second, regarding the determination in terms of wisdom and merit: the second is likewise wisdom, for it seeks to apply wisdom in preaching; thus the second is also wisdom. The third and fourth are likewise merit; therefore, out of the approach of wisdom, preaching the Dharma is separated, and out of the approach of merit, loving-kindness and compassion are separated; thus there are four practices. Third, regarding the determination in terms of one's own practice and outward transformation: the first and third are one's own practice, while the second and fourth are outward transformation. In general, the method of propagating the sūtra does not go beyond one's own practice and outward transformation. As for why there are these four practices, one's own practice and outward transformation are each divided into two. The reason one's own practice is divided into two is that there are two meanings: first, the first is the understanding illuminating the two types of emptiness—nominal and substantial; this is the approach of wisdom. The third clarifies departing from faults; this is the approach of severance. Therefore, in one's own practice two must be clarified. The second meaning is that wisdom speaks of illuminating the objective realm, which inherently is the goodness of active practice; taking the aspect of departing from faults, it is the goodness of cessation. Since there is the distinction between cessation and active practice, they are divided into two. As for why outward transformation is divided into two: if one speaks of loving-kindness and compassion, one discusses its root; if one speaks of preaching the Dharma, one treats its branch. If one only had the knowledge of preaching the Dharma without loving-kindness and compassion, it would be like indeterminate speech. If one only had loving-kindness and compassion without preaching the Dharma, then the practice of giving joy and eradicating suffering could ultimately never be accomplished. Therefore, in outward transformation these two must be clarified. Fourth, clarifying and determining the stages of these four practices: at the earliest, they are the beginning of the four mindfulnesses, not yet having reached the supreme mundane dharma. Why are they determined to be located only here? Commentators say: 'These four practices were originally meant to welcome external ordinary bodhisattvas; they must not be overly profound.' 'Now one should abide peacefully in four dharmas'—this is the first, generally announcing the number.