妙法蓮華經玄義 5.15

5.15

私謂：五品位是圓家方便，初欲令易解準小望大，如三藏之五停心。初品圓信法界，上信諸佛，下信眾生，皆起隨喜，是圓家慈停心，遍對治法界上嫉妬。第二品讀誦大乘文字，文字是法身氣命，讀誦明利是圓家數息停心，遍治法界上覺觀。說法品能自淨心，亦淨他心，是圓家因緣停心，遍治法界上自、他癡。癡去故，諸行去乃至老死去，兼行六度品，是圓家不淨停心。六蔽初名貪欲，若捨貪欲，欲因、欲果皆捨。捨故無復報身，非淨非不淨也。正行六度品，是圓家念佛停心。正行六度時，即事而理，理不妨道，事妨於道。即事而理，無障可論。大意如此（云云）。

Privately, I state: The stages of the five grades are the expedients of the perfect school. At first, wishing to make it easy to understand, one compares the small to gauge the great, like the fivefold stilling of the mind in the Tripiṭaka [school]. The initial grade of perfect faith in the dharma realm—believing in the buddhas above and believing in sentient beings below, giving rise to rejoicing toward all—is the perfect school's stilling of the mind through loving-kindness, universally counteracting jealousy across the dharma realm. The second grade of reading and reciting the written words of the Mahāyāna—words being the vital breath of the dharma-kāya, and fluent and keen reading and recitation—is the perfect school's stilling of the mind through counting the breath, universally counteracting discursive thought across the dharma realm. The grade of preaching the Dharma can purify one's own mind as well as the minds of others; it is the perfect school's stilling of the mind through causes and conditions, universally counteracting the ignorance of self and others across the dharma realm. Because ignorance is eliminated, the formations are eliminated, and so on up to old age and death being eliminated. The grade of collaterally practicing the six perfections is the perfect school's stilling of the mind through impurity. The first of the six hindrances is called greed and desire; if one renounces greed and desire, the causes of desire and the fruits of desire are both renounced. Being renounced, there is no longer a retributive body, which is neither pure nor impure. The grade of directly practicing the six perfections is the perfect school's stilling of the mind through mindfulness of the Buddha. When directly practicing the six perfections, phenomena are immediately principle; principle does not obstruct the path, while phenomena obstruct the path. When phenomena are immediately principle, no obstruction can be spoken of. Such is the general import (and so forth).