法華玄義釋籤 8.21

8.21

次約教中二：初通約四教明增數相，次廣明別圓兩五行相。為別圓二教行法該廣，別雖次第，證道是同，是故行門可以相例、可以相顯。初文三：初正釋，次判，三開。初又三：標、釋、結。釋中自四：初三藏中二：初增一至三，次廣指諸數。初文初者明一法為行者，謂不放逸及他物莫取。於中二：先引經，次「所言」下釋中，前之二文俱有所作已辦而不釋者，此是果法故不復釋。今意明行故但釋不放逸。言「護心不放逸行」者，《增一》第四佛在給孤獨告諸比丘當修一法，廣演一法修行廣布已便得神通諸行寂靜得沙門果至泥洹果。云何一法？謂不放逸行。云何不放逸？所謂護心。云何護心？於是比丘當守護心？有漏心有漏法欲得悅預，未盡欲漏便不生，已生便滅，無明亦爾。閑靜一處便自覺知，而自遊戲便得解脫，四智具足。「所作」等者，一切羅漢皆具四智，謂我生已盡，梵行已立，所作已辦，不受後有。今文略舉一焉。

Next, in [the explanation] according to the teachings, there are two parts: first, generally clarifying the characteristics of numerical progression according to the four teachings; second, broadly clarifying the characteristics of the two kinds of five practices of the Separate and Perfect [Teachings]. Because the practices of the two teachings, Separate and Perfect, are all-encompassing and vast—and although the Separate is sequential, their realization of the Way is identical—therefore, their portals of practice can be analogized to each other and mutually illuminate each other. The first text has three parts: first, a direct explanation; second, classification; third, opening. The first also has three: heading, explanation, and conclusion. Within the explanation, there are four parts of its own: first, within the Tripiṭaka [Teaching], there are two: first, increasing from one to three; second, broadly indicating the various numbers. In the first text, the first part, which clarifies one dharma as practice, refers to non-negligence and non-appropriation of others' possessions. Within it, there are two: first, citing the sūtra; second, within the explanation below 'What is called...', the preceding two texts both have 'what was to be done has been accomplished' without explaining it, because this is a fruit-dharma and thus is not explained again. The present intention is to clarify practice; hence, it only explains non-negligence. Regarding 'the practice of non-negligence that guards the mind,' in fascicle four of the Ekottarika-āgama, the Buddha was in Anāthapiṇḍada's park and told the monks: 'You should cultivate one dharma and broadly expound one dharma. Having cultivated it and spread it broadly, you will immediately attain supernormal powers, the tranquility of all practices, and attain from the fruits of the recluse up to the fruit of nirvāṇa.' What is the one dharma? It is called the practice of non-negligence. What is non-negligence? It is what is called guarding the mind. What is guarding the mind? Thereupon, the monk should guard the mind: when the mind with outflows and dharmas with outflows desire to obtain joy, defilements of desire that have not ended will not arise, and those that have already arisen will cease; ignorance is also like this. Staying at ease in a quiet place, one naturally becomes aware and knows, and wandering at ease, one immediately attains liberation and is complete with the four wisdoms. Regarding 'what was to be done,' and so on: all arhats are complete with the four wisdoms—namely, 'my births have been exhausted, the pure conduct has been established, what was to be done has been accomplished, and there will be no further existence.' The present text briefly cites one of them.