法華經義記 7.87

7.87

從「云何名親近處」此下是第二，則解兩家親近處。此中有二，第一「云何名親近處」提章門，第二正釋。中自有二，第一先解釋假名空親近處，第二解釋法空親近處，此則是兩家方便道也。今日就解假名空親近處中，自有三段：第一先明所不親近處，第二明所親近處，第三總結也。若論方便體者，以實法過假名未得真觀以來正是方便體，今者且就外緣作方便，故如此說也。就解所不親近處中自有八種：第一先明離力勢緣也。「菩薩摩訶薩不親近國王」下是第二明離邪見緣，從「不親近諸外道」下是也。第三明離惡業緣，從「亦不親近」下是也。第四明離小乘緣，從「又不親近求聲聞」下是也。第五明離愛染之緣，「文殊」下是也。第六明離無志之緣，「五種不男」是也。第七明離譏呵之緣，從「不獨入」下是也。第八明離散亂之緣，從「樂畜年少」下是也。「常好坐禪」此下是第二，正明所親近處也。「文殊」下是第三總結也。

From 'What is called the sphere of intimacy?' downward is the second, which explains the spheres of intimacy of the two kinds. Here there are two: first, 'What is called the sphere of intimacy?' raises the chapter heading; second, directly explaining. In it there are two: first, explaining the sphere of intimacy of nominal emptiness; second, explaining the sphere of intimacy of dharma emptiness; these are the paths of skilful means of the two kinds. Now, within explaining the sphere of intimacy of nominal emptiness, there are three sections: first, clarifying what one does not draw close to; second, clarifying what one draws close to; third, the general conclusion. If one discusses the essence of skilful means: from passing beyond nominal designation with substantial dharmas until not yet attaining the true contemplation, this is precisely the essence of skilful means; now, treating external conditions as skilful means, it is therefore spoken of in this way. Within explaining what one does not draw close to, there are eight kinds: first, clarifying departing from conditions of power and influence. From 'A bodhisattva-mahāsattva does not draw close to kings' downward is the second, clarifying departing from conditions of wrong views, from 'does not draw close to non-Buddhists' downward. The third clarifies departing from conditions of evil karma, from 'nor does one draw close to' downward. The fourth clarifies departing from conditions of the Lesser Vehicle, from 'moreover, does not draw close to those seeking the voice-hearer [vehicle]' downward. The fifth clarifies departing from conditions of affectionate attachment, from 'Mañjuśrī' downward. The sixth clarifies departing from conditions of lacking aspiration, which is the 'five kinds of non-men.' The seventh clarifies departing from conditions of ridicule and censure, from 'does not enter alone' downward. The eighth clarifies departing from conditions of distraction, from 'taking pleasure in keeping youths' downward. From 'Always fond of sitting in meditation' downward is the second, directly clarifying what one draws close to. From 'Mañjuśrī' downward is the third, the general conclusion.