法華經義記 7.86

7.86

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.