法華玄義釋籤 9.29

9.29

三廣釋中為二：初引文以釋五行，次「又復觀」下例以五行用銷諸文。初文者，五行自為五文。初聖行中亦三，謂戒定慧。初戒聖行中云「以圓心離十惱亂」者，安樂行中脩止觀安樂行應離十惱亂：一者毫勢，謂國王王子；二者邪人法，謂路逆路；三者兇戲；四者旃陀羅；五二乘；六欲想；七不男；八危害，謂獨入他家；九譏嫌；十畜養。所離雖近，能離妙故。天行中言「觀一切空」等者，彼第一安樂行疏以十八空銷十八句，故知畢竟中空即是所觀、即天然理也。次嬰兒病行中，忍惡名病，柔和名嬰兒。「遮喧遮靜」等者，喧靜譬二諦，二諦望中猶名為辱，中忍能遮故云忍辱，辱即病也。「文云」下重引文證二行。言「能為下劣」等者，能為二乘下劣不弊不淨垢衣，故云忍於斯事。方便附近同其事業，即是同二乘小善也。次以五行用消諸文者，並是初地所用所證所照法門，又為二：初正消初地諸法，次消前來諸境。初文又二：初正消，次「若漸引」下與別對辨。初文又為三：初消十界，次「又一心」下消三諦三昧，三「又如來」下消慈悲破有。初文二：釋、結。初文者，十界皆理故是天行，九界猶苦故起悲，唯佛界樂故起慈，同九惡示九善名病兒兩行；聖行可知。當知秖是一心十界即空假中五行具足。次消三諦三昧，又二：先正對五行，次以三諦以對二十五有過患。初文者，次第行中既至初地成王三昧，今一心中亦三昧具足。次消自行圓破二十五有過患者，故能於一心中圓破眾生二十五有，能令眾生所見不同，雖復不同不出三諦。三消慈悲破有中，皆有引經對釋可知。言「示種種身」至「如癡」者，病行同惡，始從阿鼻乃至等覺一品無明，皆名病行。能於其中現極惡身，故云「如聾如瘂」，說極惡法，故云「如狂如癡」。言「踞師子床」等者，圓滿報身安處空理，無復通別之惑，亦無八魔等畏，名「師子床」。「寶几承足」者，定慧為足，實諦為几，即無生定慧依真如境也。經又云「婆羅門」者八地已上，「剎利」者七地已還，「居士」者凡夫，「商估」者諸菩薩等現於三土，此往他方他方來此。「出入」者，二而不二是入，不二而二是出，又不二而二是入，二而不二是出。又無量還一為入，一中無量為出，應釋出所以（云云）。

In the third, the extensive explanation, there are two: first, citing texts to explain the five practices; second, under "Furthermore, contemplating...", applying the five practices by analogy to explain the various texts. As for the first text, the five practices themselves constitute five passages. In the first, the noble practice, there are also three: morality, concentration, and wisdom. First, in the noble practice of morality, regarding "with the perfect mind leaving behind the ten disturbances": in the peaceful and joyful practices, when cultivating the calm and contemplation of the peaceful and joyful practice, one should abandon the ten disturbances: first, persons of power and influence, namely kings and princes; second, heterodox people and teachings, namely [those along] roads and counter-roads; third, dangerous amusements; fourth, caṇḍālas; fifth, the two vehicles; sixth, desirous thoughts; seventh, non-men; eighth, hazardous dangers, namely entering another's house alone; ninth, suspicion and reproach; tenth, keeping animals. Although what is abandoned is close at hand, the capacity to abandon it is marvellous. In the heavenly practice, regarding the statement "contemplating all as empty", etc.: the commentary on that first peaceful and joyful practice explains the eighteen phrases by means of the eighteen types of emptiness; hence we know that ultimate middle emptiness is precisely what is contemplated, which is the inherent natural principle. Next, in the infant and sick practices, enduring evil is called "sick", and being gentle and compliant is called "infant". Regarding "blocking clamour and blocking quiet", etc.: clamour and quiet are an analogy for the two truths; viewed from the Middle, the two truths are still called humiliation; the forbearance of the Middle can block them, hence it is called forbearance of humiliation, and humiliation is precisely sickness. Under "The text says...", it repeatedly cites texts to verify the two practices. Regarding "able to do lowly and inferior things", etc.: being able to act for the sake of the two vehicles' lowly, not worn out, and impure soiled garments is why it says "enduring such things". By expedient means drawing near and participating in their activities is precisely conforming to the minor goods of the two vehicles. Next, regarding applying the five practices to explain the various texts: these are all the Dharma gates employed, realised, and illuminated at the first bhūmi. Again there are two [parts]: first, directly explaining the various dharmas of the first bhūmi; second, explaining the previously mentioned realms. The first text again has two: first, directly explaining; second, under "If gradually led...", distinguishing them in contrast to the Separate [Teaching]. The first text again has three: first, explaining the ten realms; second, under "Furthermore, in a single mind...", explaining the three truths and the samādhis; third, under "Furthermore, the Tathāgata...", explaining loving-kindness and compassion destroying existence. The first text has two: the explanation and the conclusion. In the first text, because the ten realms are all the principle, this is the heavenly practice; because the nine realms are still suffering, compassion arises; because only the Buddha realm is joyful, loving-kindness arises; conforming to the nine [realms'] evils and manifesting the nine [realms'] goods are called the sick and infant practices; the noble practice can be understood. One should know that it is merely in a single mind that the ten realms are identical to emptiness, conventional existence, and the Middle, fully endowing the five practices. Next, in explaining the three truths and the samādhis, there are again two: first, directly matching the five practices; second, matching the three truths to the faults and afflictions of the twenty-five states of existence. As for the first text: since in the sequential practice, upon reaching the first bhūmi, the king of samādhis is accomplished, now in a single mind the samādhis are also fully endowed. Next, in explaining one's own practice's perfect destruction of the faults and afflictions of the twenty-five states of existence: therefore one is able in a single mind to perfectly destroy the twenty-five states of existence of sentient beings, and able to make what sentient beings see be different; although different, it does not go beyond the three truths. In the third, explaining loving-kindness and compassion destroying existence, there are citations of sūtras with matching explanations in each case, which can be understood. Regarding the words "manifesting various bodies" up to "like a fool": the sick practice conforms to evil; from the Avīci [hell] up to the single grade of ignorance of virtual enlightenment, all are called the sick practice. Being able within these to manifest extremely evil bodies is why it says "like the deaf and dumb"; preaching extremely evil teachings is why it says "like the insane and foolish". Regarding "seated upon a lion seat", etc.: the perfect reward body rests peacefully in the principle of emptiness, no longer having the delusions of the Common or Separate [Teachings], nor any fears of the eight Māras and so forth; this is called the "lion seat". As for "a jewelled stool supporting the feet": concentration and wisdom are the feet, and the real truth is the stool; that is, the concentration and wisdom of non-arising relying upon the realm of thusness. The sūtra also says: "Brāhmaṇas" refers to the eighth bhūmi and above; "kṣatriyas" refers to the seventh bhūmi and below; "householders" refers to ordinary persons; "merchants" refers to the bodhisattvas and others manifesting in the three lands, going from here to other directions and coming from other directions to here. As for "entering and leaving": two and yet non-dual is entering, non-dual and yet two is leaving; furthermore, non-dual and yet two is entering, two and yet non-dual is leaving. Furthermore, the limitless returning to the one is entering, and the limitless within the one is leaving; the reasons for leaving should be explained (and so on).