妙法蓮華經玄義 9.84

9.84

行同異者，夫稟教立行，不出信、法。鈍者因聞得解，從解立行，故名信行。利者自推得解，從解立行，故名法行。二行通四教。三藏信、法，以傍實相為體。通教信、法，以傍含正為體。別教信、法，以正為體。圓信、法，亦用正為體。若橫論行，即是諸波羅蜜、慈悲喜捨等，當教論體。若橫竪諸行有體，則本立而道生。若體有行，體則藉行而顯也。重明圓竪行，五品、六根以相似正為體；初住至等覺，皆用真正為體。橫行者，如《大品》云：一切法皆是摩訶衍，以不可得，不可得故，即正實相也。此文云：「不得諸法，若有若無」「等賜諸子各一大車」，即其義也。儒童見然燈佛，得無生忍，行有真體。《金剛般若》云：「無住相布施，如人有目，見種種色。」亦其義也。竪行有體，其車則高；橫行有體，其車即廣；高廣大運，行步平正，其疾如風（云云）。

Regarding identity and difference among practices: generally, when one receives teachings and establishes practice, it does not go beyond faith and dharma. The dull-rooted attain understanding through hearing and establish practice on the basis of understanding; hence this is called practice of faith. The sharp-rooted attain understanding through their own deduction and establish practice on the basis of understanding; hence this is called practice of dharma. Both practices run through the four teachings. The faith and dharma of the Tripiṭaka teaching take the secondary real mark as their substance. The faith and dharma of the shared teaching take the secondary containing the primary as their substance. The faith and dharma of the distinctive teaching take the primary as their substance. Perfect faith and dharma likewise take the primary as their substance. If discussed horizontally, practices are the various pāramitās, loving-kindness, compassion, sympathetic joy, equanimity, and so on, whose substance is discussed according to the particular teaching. If both horizontal and vertical practices have a substance, then the root is established and the way arises. If the substance has practices, the substance is revealed by relying on practice. To clarify again the vertical practices of the perfect teaching: the five grades and the six sense-faculties take the resembling primary as their substance; from the first abode to equal enlightenment, all take the truly real primary as their substance. As for horizontal practice, as the Pañcaviṃśati states: all dharmas are the Mahāyāna, because nothing is to be grasped, and because of this ungraspability, it is the primary real mark. The present text says: “Not apprehending any dharma, whether existing or non-existing,” and “Equally bestowing upon all sons a single great carriage each”—this is its meaning. The youth Māṇava saw Dīpaṅkara Buddha and attained the patience of the unproduced nature of dharmas; his practice possessed the true substance. The Vajracchedikā states: “Giving without abiding in signs is like a person with eyes who sees all kinds of colors.” This is also its meaning. When vertical practice has substance, the carriage is high; when horizontal practice has substance, the carriage is broad. The lofty and broad great conveyance moves smoothly and uprightly, as swift as the wind, and so forth.