法華經義記 7.87

7.87

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.