法華玄義釋籤 9.28

9.28

次明圓五行中二：初約教，次觀心。初文又四：初引經立行，次「此大」下判因果，三舉此斥偏，四「若圓行」下正明圓行。初二如文。三斥中云「過茶可說」者，別妙覺後猶有實位，故可說也。四正明中四：初略立，次「如大論」下引證，三「此經」下引同，四「今依」下依今經廣釋行相。初如文。次引二文證者，初《大論》如文。次《大品》文中云「行生脩」者，《大論》八十先舉經云「須菩提白佛，菩薩云何行般若波羅蜜？云何生般若波羅蜜？云何修般若波羅蜜？佛言：色是寂滅故、色是虛誑故、色不實故，應行應生應修般若波羅蜜；受想行識亦復如是。須菩提又問：行生脩為幾時？佛言：初發心乃至坐道場行般若波羅蜜，生般若波羅蜜，修般若波羅蜜。」既言初後俱行生脩，即圓義也。故知即行時生、生故復脩，故經復云「須菩提言：次第心中應行生脩等耶？佛言：常不離薩婆若心，不令餘念得入，為行為生為脩。若心心數法不行，為行為生為脩。」有人釋云：行在乾慧地，生在無生忍，脩在無生忍後。此通意耳。若準通意，例別可知，並非今所用。三引同中又三：初就因果互現故義同，次「入室」下人法互舉故義同，三「涅槃」下次不次互現故義同，如前所會。四依今經中三：初標，次「文云」下略對，三「云何」下廣釋。初如文，次對中二：先略對，次「此五行」下融通顯妙。既同一實五一不二故不相作，五一灼然故非合，其體無二故非離。不見此意，云何欲脩四安樂耶？法華三昧行實無憑。

Next, in explaining the five practices of the Perfect [Teaching], there are two parts: first, in terms of doctrine; second, in terms of contemplating the mind. The first text again has four [parts]: first, citing sūtras to establish the practice; second, under "This Great...", determining cause and effect; third, adducing this to refute one-sided [views]; fourth, under "If the perfect practice...", directly explaining the perfect practice. The first two are as in the text. In the third, the refutation, the statement "beyond ḍha can be spoken" means that after the marvellous enlightenment of the Separate [Teaching], there still exist actual stages, and therefore it can be spoken. In the fourth, the direct explanation, there are four [parts]: first, briefly establishing it; second, under "As the Da zhidu lun says...", citing evidence; third, under "This sūtra...", citing parallels; fourth, under "Now relying on...", relying on the present sūtra to extensively explain the characteristics of the practice. The first is as in the text. In the second, citing two passages as evidence, the first from the Da zhidu lun is as in the text. Next, in the passage from the Large Perfection of Wisdom Sūtra, regarding the words "practise, generate, and cultivate": chapter eighty of the Da zhidu lun first quotes the sūtra: "Subhūti said to the Buddha: 'How does a bodhisattva practise the perfection of wisdom? How do they generate the perfection of wisdom? How do they cultivate the perfection of wisdom?' The Buddha said: 'Because form is quiescence, because form is false and deceptive, because form is unreal, one should practise, generate, and cultivate the perfection of wisdom; sensation, perception, formations, and consciousness are also like this.' Subhūti also asked: 'How long are practising, generating, and cultivating?' The Buddha said: 'From the initial aspiration until sitting at the place of the way, they practise the perfection of wisdom, generate the perfection of wisdom, and cultivate the perfection of wisdom.'" Since it says that practising, generating, and cultivating take place throughout the beginning and the end, this is precisely the perfect meaning. Therefore, we know that precisely when practising, it is generated; because it is generated, it is further cultivated. Thus the sūtra further says: "Subhūti said: 'Should one practise, generate, cultivate, etc., in a sequential mind?' The Buddha said: 'Always not departing from the mind of sarvajña (all-knowledge), not allowing other thoughts to enter, is practising, is generating, is cultivating. When the mind and mental factors do not act, that is practising, generating, and cultivating.'" Someone explained this: "Practising is at the stage of dry wisdom; generating is at the forbearance of the non-arising of dharmas; cultivating is after the forbearance of the non-arising of dharmas." This is merely the meaning of the Common [Teaching]. If we go by the Common meaning, by analogy with the Separate [Teaching] it can be known, neither of which is what is used here. In the third, citing parallels, there are again three: first, because cause and effect are mutually manifested, the meaning is identical; second, under "entering the room...", because person and dharma are mutually adduced, the meaning is identical; third, under "Nirvāṇa...", because sequential and non-sequential are mutually manifested, the meaning is identical, as harmonised earlier. In the fourth, relying on the present sūtra, there are three [parts]: first, stating the topic; second, under "The text says...", briefly matching; third, under "How is it that...", extensively explaining. The first is as in the text. In the second, the matching, there are two: first, briefly matching; second, under "These five practices...", fusing together to manifest the marvellous. Since they are the identical one reality, and the five and the one are non-dual, they do not produce one another; because the five and the one are distinct and clear, they are not combined; because their essence is non-dual, they are not separate. Without discerning this meaning, how could one wish to cultivate the four peaceful and joyful practices? The practice of the Lotus Samādhi would truly have nothing to rely upon.