法華玄義釋籤 9.23

9.23

次明梵行者，始從初心發大慈悲以行填願，來至初地方一分成，爾時慈悲方名梵行。於中為九：初釋名，次「以此」下功能名立，三「菩薩」下得名之由，四「非餘」下簡非破邪，五「以今」下結歸正體，六「大經」下引證無緣，七「若依」下顯圓辨異，八「慈若不具」下反以偏顯圓，九以功能結名。此之九文一一皆須約中理破無明，無緣慈悲為利他故而為拔與，方應此文。經釋聖行盡第十三至第十四卷初，明梵行品盡第十八卷，品初釋七善，次廣釋四無量心，既以眾生緣等三釋慈無量，餘三準例亦應具三，故此中所引並在梵行品內，顯次第邊判屬福德，故云法聚。若無緣慈稱三諦理，則非復福德，約與拔邊仍屬福德，故今文中須且屬福。然體是中道，故初文云「無二邊愛見」等，愛見是有邊，證得是無邊，從初以來緣於中淨而起慈悲故名梵行。言「喜捨」者，見諸眾生已離二死得中道樂而生歡喜，恐墜二邊，常於眾生起法界想，名之為捨。

Next, in clarifying pure conduct: starting from the initial mind, one generates great loving-kindness and great compassion, using practice to fulfill vows; arriving at the first bhūmi, it is only then partially completed, and only at that time are loving-kindness and compassion called pure conduct. Within this there are nine [sections]: first, explaining the name; second, below "by this...", establishing names by function; third, below "the bodhisattva...", the reason for obtaining the name; fourth, below "not the rest...", selecting out the incorrect and refuting the heterodox; fifth, below "with the present...", concluding by returning to the correct substance; sixth, below "Great Sūtra...", citing evidence for unconditioned [compassion]; seventh, below "if according to...", revealing the Perfect and distinguishing differences; eighth, below "if loving-kindness does not possess...", conversely using the skewed to reveal the Perfect; ninth, concluding the name by function. Every single one of these nine passages must refute ignorance according to the Middle principle; unconditioned loving-kindness and compassion, for the sake of benefiting others, eradicate [suffering] and grant [joy]—only then does it accord with this text. The sūtra's explanation of noble conduct extends from the end of the thirteenth fascicle to the beginning of the fourteenth; the chapter on pure conduct extends through the end of the eighteenth fascicle. At the beginning of the chapter it explains the seven wholesomenesses, and next broadly explains the four immeasurables; since loving-kindness immeasurable is explained with three [types], such as conditioned by sentient beings, the remaining three should also possess three by analogy; hence what is cited here is entirely within the chapter on pure conduct. In terms of revealing the sequential aspect, it is classified as belonging to merit; hence it is called an accumulation of dharmas. If unconditioned loving-kindness accords with the principle of the three truths, it is no longer merit; [yet] in terms of granting and eradicating, it still belongs to merit, so in the present text it must provisionally belong to merit. However, its substance is the Middle Way, which is why the initial text states "free from the love and views of the two extremes," and so forth: love and views are the extreme of existence, while realization and attainment are the extreme of nonexistence; from the beginning, relying on the purity of the Middle, one gives rise to loving-kindness and compassion, which is therefore called pure conduct. As for "joy and equanimity": seeing that all sentient beings have already transcended the two kinds of death and attained the joy of the Middle Way, one gives rise to joy; fearing they might fall into the two extremes, one constantly gives rise to the conception of the dharma realm regarding sentient beings, which is called equanimity.