法華玄義釋籤 8.27

8.27

次明二教五行，五行具在《大經》十一，經初云：「佛告迦葉菩薩：應當於是大乘大般涅槃專心思惟五種之行。何等為五？一者聖行乃至病行。善男子！菩薩常當修習是五種行，復有一行是如來行。」今家判前所列名次第行，復有一行名不次第行。又前五中通於兩義，證道通圓，教道唯別。今釋五行，先列章，次解釋。釋中二：先釋，次料簡釋疑。初釋中三：先釋兩五行，次判，三開。初釋中二：先次第，次不次第。先次第中二：先列，次釋。釋中二：初正釋，次問答料簡。初文釋中，五行自為五文。初聖行中二：先列，次釋。釋中二：先引經立意，次正釋。初文者又二：初「如經」下經文，次「從此」下是文中結示。次從「若聞」下解釋，又三：初明依經立信，次明依信立願，後方依願立行。初立信者，信於果頭滅理及以緣修之行，行要不出三學，先知苦集，信此道滅以破苦集，故菩薩發心須以四諦為願行之本，具如《止觀》第一及第五明發心中辨。次「自傷」下依信立願，又為二：先自愍悲他，次正明願相。唯有苦集無復道滅，是則四諦俱無故也。以不了苦集，即名為無。次「菩薩」下正明發願，即四弘也。具如《止觀》發心中明。今是次第弘誓之相，應與前兩後一子細以境智相對辨別，今文中總略無復委悉。三「發誓願已」下正明行相以填前願，至無作慧行，斷十二品無明，願方滿也。行相為三：先戒，次定，三慧。初戒中三：謂釋、判、開。初釋中為二：先正釋，次結勸辨位。初又二：初明持根本白四羯磨以為遠因，次「因是」下明由是因本，次出生五支諸戒。初文者，若不盡壽淨修梵行，則常住遠果何由可剋？言「盡壽」者，且順白四所受勢分為言，故於二百五十中，性遮兩戒等持無缺，而世大乘語者乃根本先壞。何者？謂證真如則大妄居首，三寶交互盜用為先，未善媒房安疑衣鉢，受食受藥詎思益方，屏坐露坐曾無介意，說法豈求男子，宿載無間女人，如斯等類不可具載。愛見羅剎全損浮囊，身尚叵存利他安在？言「羅剎乞浮囊」等，廣如《止觀》第四持戒犯相等文。「因是持戒具足根本」乃至「無上道」者，明定慧聖行並由事戒而得成就。於中先列，次釋。初云「具足」等者，五八十等未名具足，至此白四方名具足。言「根本」者，由此能為道定根本，若此具足復由五八以為根本。言「前後眷屬餘清淨戒」者，捨墮已下及諸經所制皆名餘戒。經列五支戒，前二支戒聖行攝，次一定聖行攝，餘二慧聖行攝，故文且通列，同名戒故。「絓」者卦也亦預也。「後三非作法是得法」者，經列五支戒竟，云復有二種戒：一者受世教戒，二者得正法戒。得正法戒終不為惡，受世教者謂白四羯磨然後乃得。得正法戒者，通於大小及定慧等。從受得戒邊，戒聖行攝，又有二種：一者性戒，二者息世譏嫌戒。經文釋譏嫌戒，具如《梵網》列諸輕戒及諸願等。「非諸惡覺」等者，戒體是覺，離惡覺故名覺清淨，故名「定共」。既云「發得根本」，通指欲散，俱名「惡覺」，與色定俱，故名「定共」。「護持」等者，種種方便令入無漏，故名「護持」。初離邪見，故名「正念」。無諸見穢，故名「清淨」。從相似來通屬此戒，故指軟等名雖未發，乃至羅漢通名道共。「復次」下寄此位中判道定屬戒，以止行二善俱是戒故，故先判已。結云「動不動俱是毘尼」，道定是不動，律儀名為動。「何者」下釋。

Next, explaining the five practices of the two teachings: the five practices are found in full in fascicle eleven of the Great Sūtra. At the beginning of that sūtra, it states: "The Buddha told Bodhisattva Kāśyapa: 'Regarding this Mahāyāna Mahāparinirvāṇa, you should single-mindedly contemplate the five kinds of practices. What are the five? The first is noble practice, and so on up to practice regarding illness. Good man! Bodhisattvas should always cultivate these five kinds of practices. Furthermore, there is one practice that is the practice of the Tathāgata.'" Our school classifies the former list as gradual practices, while the additional single practice is designated as the non-gradual practice. Furthermore, the former five encompass two senses: the track of realization applies to the Perfect [Teaching], whereas the track of verbal teaching applies solely to the Separate [Teaching].

Now, in interpreting the five practices, [the text] first presents the section headings and then provides the explanation. Within the explanation, there are two parts: first, the explanation; next, the critical distinctions that resolve doubts. Within the first explanation, there are three parts: first, explaining the two sets of five practices; second, evaluating them; third, opening them up. Within the first explanation, there are two parts: first, the gradual; next, the non-gradual. In the first part on the gradual, there are two: first, listing; next, explaining. Within the explanation, there are two parts: first, the main explanation; next, questions and answers with critical analysis. Within the text of the main explanation, the five practices themselves form five passages.

In the first, noble practice, there are two: first, listing; next, explaining. Within the explanation, there are two parts: first, citing the sūtra to establish the intention; next, the main explanation. The first part also has two: first, from "as the sūtra says" onward is the sūtra text; next, from "henceforward" onward is the concluding clarification in the text. Next, the explanation from "if one hears" onward also has three parts: first, clarifying the establishment of faith based on the sūtra; second, clarifying the establishment of vows based on faith; and after that, establishing practice based on vows.

In the first part on establishing faith, one has faith in the principle of cessation at the culmination of the fruit and in the cultivation of practices through conditioned means. The essential points of practice do not go beyond the three learnings: first knowing suffering and origin, one has faith in this path and cessation to eradicate suffering and origin. Therefore, when a bodhisattva arouses the aspiration [for awakening], it must take the four noble truths as the foundation of vows and practices, just as discussed in the clarification of the arousal of the aspiration in the first and fifth fascicles of the Zhiguan.

Next, the establishment of vows based on faith from "feeling self-pity" onward also has two parts: first, feeling pity for oneself and compassion for others; next, directly clarifying the characteristics of the vows. [Because for worldly people] there are only suffering and origin without path and cessation, the four truths are entirely absent. By failing to understand suffering and origin, it is called "absent." Next, from "the bodhisattva" onward directly clarifies making vows, which are the four universal vows, just as explained in the arousal of the aspiration in the Zhiguan. Here they are the characteristics of gradual universal vows; one should distinguish them in detail by matching object and wisdom against the preceding two and subsequent one, but the present text summarizes them briefly without full elaboration.

Third, from "having made vows" onward directly clarifies the characteristics of practice to fulfill the preceding vows: up to the practice of non-arising wisdom, cutting off the twelve grades of ignorance, only then are the vows fulfilled. The characteristics of practice are threefold: first, precepts; second, concentration; third, wisdom.

In the first, precepts, there are three parts: namely, explanation, evaluation, and opening up. In the first, explanation, there are two parts: first, the main explanation; next, the concluding exhortation and discernment of stages. The first also has two: first, clarifying the observance of the fundamental four-part jñapti-caturtha-karman as the distant cause; next, from "due to this" onward, clarifying that based on this foundational cause, the various precepts of the five limbs next arise.

In the first text, if one does not purify and cultivate noble conduct throughout one's entire life, how could the distant fruit of eternal abiding ever be achieved? Regarding "throughout one's entire life," it is spoken provisionally in accordance with the force of the reception of the four-part [karman]; thus, among the two hundred and fifty [precepts], one maintains both the intrinsic precepts and the secondary prohibitive precepts equally without defect. Yet worldly speakers of Mahāyāna instead destroy the foundation first. How so? Presuming to have realized suchness, major false speech takes the lead; reciprocal theft and misuse of the Three Jewels comes first; before properly arranging quarters, can one worry about robes and bowls? In accepting food and medicine, do they consider appropriate remedies? Sitting in hidden corners or in the open without the slightest care; when preaching the Dharma, do they ask for men only? Staying overnight without separation from women—instances like these cannot be fully recorded! The rākṣasa of attachment and views completely ruins the floating lifebuoy; when one's own body can barely be preserved, where is the benefit to others? The phrase "the rākṣasa begs for the floating lifebuoy," etc., is explained in detail in passages such as the observance and transgression of precepts in the fourth fascicle of the Zhiguan.

From "due to this complete observance of the foundational precepts" up to "the unexcelled path" clarifies that the noble practices of concentration and wisdom are both accomplished by virtue of the phenomenal precepts. Within this, [the text] first lists and then explains. In the beginning, regarding "complete," etc., the five, eight, ten precepts, and so forth are not yet called complete; only upon reaching this four-part [karman] is it called complete. Regarding "foundation," because of this it can serve as the foundation for the path and concentration; and this completeness in turn relies on the five and eight as its foundation. Regarding "the remaining pure precepts belonging to the preceding and following retinues," from the niḥsargika-prāyaścittika downward and all that is instituted in various sūtras are called the remaining precepts. The sūtra lists five limbs of precepts: the first two limbs of precepts are subsumed under the noble practice of precepts, the next one is subsumed under the noble practice of concentration, and the remaining two are subsumed under the noble practice of wisdom; thus the text provisionally lists them together, because they share the name "precepts."

"Gua" means to hang up, and also means to be included in. Regarding "the latter three are not through ritual action but through obtaining the Dharma," after listing the five limbs of precepts, the sūtra states that there are further two kinds of precepts: first, precepts received through worldly teaching; second, precepts of obtaining the correct Dharma. In the precepts of obtaining the correct Dharma, one never does evil. Those received through worldly teaching are obtained only after the four-part karman. The precepts of obtaining the correct Dharma apply across both the Hinayāna and Mahāyāna, as well as to concentration and wisdom. From the side of receiving and obtaining the precepts, they are subsumed under the noble practice of precepts, and they also have two kinds: first, intrinsic precepts; second, precepts that halt worldly ridicule and censure. The sūtra's explanation of the precepts against censure is fully detailed in the Brahmā's Net Sūtra listing the various minor precepts and various vows.

Regarding "not having evil thoughts," etc.: the essence of the precept is awareness; being free from evil thoughts is called pure awareness, hence it is named "co-existent with concentration." Since it is said to "arise and attain the foundation," it refers generally to the dispersal of desire, all of which are called "evil thoughts"; co-existing with the concentrations of the form realm, it is called "co-existent with concentration." Regarding "safeguarding," etc.: various skillful means cause one to enter the taintless state, hence it is called "safeguarding." Initially leaving behind wrong views, it is called "correct mindfulness." Having no defilement of views, it is called "purity." From the stage of resemblance onward, all belong to these precepts; therefore, referring to the soft [roots] and so on, although [wisdom] has not yet arisen, up to the arhat, all are named "co-existent with the path."

From "furthermore" onward, drawing upon this stage, it evaluates concentration and the path as belonging to precepts; because both the good of cessation and the good of active practice are precepts, it therefore first evaluates them. Concluding, it states: "both the moving and the unmoving are vinaya"; the path and concentration are unmoving, whereas the monastic deportment is moving. From "what is the reason" onward, it explains.