法華經義記 7.86

7.86

「文殊師利云何菩薩」以下是第二正釋兩章門，先解二空解行處章門，後解兩家親近處章門也。今且就解行處之中自有三段：第一總章門，第二別釋兩行，第三總結也。今言「云何菩薩行處」，此是第一總章門也。「若菩薩」此下是第二別解，今就此中自有二，一者先解假名空行處，第二解法空行處也。今解假名空行處有二種，一解云：「菩薩住忍辱地柔和善順」此一句明得假名空，故口無四過也。「而不卒暴」第二句得假名空，故身無三不善業也。「心亦不驚」第三句明得假名空，故意無三不善業也；此三句皆就用以明假名空相。若以此文檢假空，實自難見，故以下法空行處得知，前是假空也。下明法空行處言「又復於法」，故知前是假名空也。下偈頌中廣頌法空後復言「亦復不見是男是女」，故知是假名空也。又解三句解假名空行處，此則就人表假名空相，初句據外惡來時我不起惡也。後句據善境來時我心不驚也。何以知之？「聞聖人說無我空之時我心不驚，中間而無卒暴」句正據我內心也。若不得假空者，則不如此也。「又復於法無所行」此下三句明法空行處，此句明解法有智，不作實心行境也。「而觀諸法如實相」第二句，明解法空智也。「亦不行亦不分別」是第三句，則明得法空之時無有分別彼此之義。昔日未得法空之時，作意言我只能行、彼不能行，此有彼此分別之意；今日既得法空，唯一相無相，無彼此之殊也。「是名菩薩摩訶薩行處」，是第三總結二行處也。

From 'Mañjuśrī, how does a bodhisattva' downward is the second, directly explaining the two chapter headings: first explaining the chapter heading of the sphere of practice of understanding the two emptinesses, and afterward explaining the chapter heading of the sphere of intimacy of the two kinds. Now, within explaining the sphere of practice, there are three sections: first, the general chapter heading; second, separately explaining the two practices; third, the general conclusion. Now, the statement 'What is the bodhisattva's sphere of practice?' is the first, the general chapter heading. From 'If a bodhisattva' downward is the second, the separate explanation. Here there are two: first, explaining the sphere of practice of nominal emptiness; second, explaining the sphere of practice of dharma emptiness. Now, there are two kinds of explanations for the sphere of practice of nominal emptiness: one explanation says: 'The bodhisattva abides in the ground of forbearance, gentle and compliant'—this single sentence clarifies having attained nominal emptiness, so that the mouth has no four faults. 'And not rash or violent'—the second sentence clarifies having attained nominal emptiness, so that the body has no three unwholesome karmas. 'Nor is the mind alarmed'—the third sentence clarifies having attained nominal emptiness, so that the mind has no three unwholesome karmas; these three sentences all clarify the characteristics of nominal emptiness in terms of function. If one examines nominal emptiness through this text, it is indeed difficult to see on its own; therefore, through the sphere of practice of dharma emptiness below, one knows that the former was nominal emptiness. Below, in clarifying the sphere of practice of dharma emptiness, it says 'And further, with regard to dharmas,' hence one knows the former is nominal emptiness. In the verses below, after extensively versifying dharma emptiness, it again says 'nor again seeing whether it is male or female,' hence one knows it is nominal emptiness. Another explanation explains the three sentences as the sphere of practice of nominal emptiness by expressing the characteristics of nominal emptiness in terms of the person: the initial sentence is based on not giving rise to evil myself when external evil comes. The latter sentence is based on my mind not being alarmed when wholesome realms arrive. How is this known? 'When hearing the noble ones speak of non-self and emptiness, my mind is not alarmed, and in the middle the sentence not rash or violent' directly concerns my inner mind. If one does not attain nominal emptiness, it is not like this. From 'And further, having no practice with regard to dharmas' downward, three sentences clarify the sphere of practice of dharma emptiness: this sentence clarifies that having the wisdom understanding dharmas, one does not act with a realistic mind toward the objective realm. 'And contemplating the true mark of all dharmas' is the second sentence, clarifying the wisdom understanding dharma emptiness. 'Neither practicing nor discriminating' is the third sentence, clarifying that when attaining dharma emptiness, there is no meaning of discriminating between self and other. Formerly, when dharma emptiness was not yet attained, one generated the thought, 'I alone can practice, the other cannot practice'—this has the sense of discriminating between self and other; now, having attained dharma emptiness, there is only the single mark of marklessness, without the distinction of self and other. 'This is called the sphere of practice of a bodhisattva-mahāsattva' is the third, generally concluding the two spheres of practice.