妙法蓮華經文句 8.84

8.84

釋此品為三：依事、附文、法門。事者，身無危險故安，心無憂惱故樂，身安心樂故能進行；附文者，著如來衣則法身安，入如來室故解脫心樂，坐如來座故，般若導行進，此附上品文釋耳。住忍辱地故身安，而不卒暴故心樂，觀諸法實相故行進。又法門者，安名不動，樂名無受，行名無行。不動者六道生死，二聖涅槃所不能動，既不緣二邊則身無動搖。上文云「身體及手足，靜然安不動，其心常憺怕，未曾有散亂」，則安住不動如須彌頂，常住不動法門也。樂者不受三昧廣大之用，不受凡夫之五受，乃至圓教中五受生見亦皆不受，有受則有苦，無受則無苦，無苦無樂乃名大樂。無行者，若有所受即有所行，無受則無所行，不行凡夫行，不行賢聖行，故言無行，而行中道，是故名行，即法門也。今更廣事解，夫安樂者即大涅槃，從果立名也；行者即涅槃道，從因得名也。諸餘因果俱苦，如常見外道行於苦行還得苦果；若因樂果苦，如斷見外道恣情取樂後得苦報；若因苦果樂，如析法二乘無常拙度加功苦至方入涅槃。今言安樂行者，因果俱樂，即是大品如實巧度。《大經》云「定苦行者謂諸凡夫，苦樂行者聲聞緣覺，定樂行者謂諸菩薩也。」絓七方便麁因麁果，皆非安樂行；獨此妙因妙果，稱安樂行也。更廣依文釋者，安樂行是涅槃道，涅槃有三義，謂三德祕藏；行有三義，謂止行、觀行、慈悲行。止行者，三業柔和違從俱寂，即是體法身行，即上文如來衣也。觀行者，一實相慧無分別光，即體般若行，即上如來座也。慈悲行者，四弘誓願廣度一切，即體解脫行，即上文如來室也。總此三行為涅槃道，總於三德為行之境，境稱安樂、道稱為行。《大論》云「菩薩從初發心，常觀涅槃行道因時用此三行法，導三業為行，三業淨故即是淨於六根，六根若淨發相似解而得入真，果時名佛眼耳等。」因名止行，果名斷德；因名觀行，果名智德；因名慈悲行，果名恩德。又因名三業，果名三密；因時慈悲導三業利他，果時名三輪不思議化。如此觀時無復分別，一切諸法中悉有安樂性，一切眾生即大涅槃不可復滅，行於非道通達佛道，此即絕待明安樂行，此行與涅槃義合。彼云，復有一行是如來行，如來是人、安樂是法，如來是安樂人、安樂是如來法，總而言之，其義不異，別亦不異。此明寂滅忍法空座如來室，彼明金銀寶樹，寶樹即無漏寶林，無漏與空寂滅忍合，金沙大河直入西海，即一實慧與諸法空合，得道女人則無諂曲，此無緣大慈與如來室合，彼呼為無餘義，此呼為無上道。又五行義亦與衣座室意同也。

Explicating this chapter is threefold: according to phenomenal events, according with the text, and according to dharma gates. As for phenomenal events: because the body is free from danger, there is ease; because the mind is free from anxiety and distress, there is joy; because the body is at ease and the mind is joyful, one is able to advance in practice. As for according with the text: putting on the Tathāgata's robe brings ease to the Dharma-body; entering the Tathāgata's room brings joy to the mind of liberation; sitting upon the Tathāgata's seat causes prajñā to guide practice forward—this is simply an interpretation based on the text of the preceding chapter. Dwelling on the stage of patience brings ease to the body; not being rash or violent brings joy to the mind; contemplating the real mark of all dharmas brings progress in practice. Furthermore, as for dharma gates: 'ease' is called immobility; 'joy' is called non-reception; 'practice' is called non-practice. Immobility means that neither the saṃsāra of the six paths nor the nirvāṇa of the two sages can move one; since one is not bound to the two extremes, the body does not waver. The previous text says: 'His body, hands, and feet / Remain quietly at ease and unmoved; / His mind is always tranquil / And has never been distracted'—this is dwelling peacefully and unmoved like the peak of Mount Sumeru, which is the dharma gate of constant abiding and immobility. 'Joy' means not receiving the vast function of samādhi, not receiving the five kinds of feelings of ordinary mortals, and even not receiving the views arising from the five feelings within the perfect teaching; where there is receiving there is suffering, and where there is no receiving there is no suffering: neither suffering nor joy is what is called Great Joy. 'Non-practice' means: if there is something received, then there is something practiced; if there is no reception, there is nothing practiced—not practicing the practice of ordinary mortals, and not practicing the practice of the worthy and holy, hence it is called non-practice; yet one practices the Middle Way, and therefore it is called practice: this is the dharma gate. Now to explain further in terms of phenomenal events: 'ease and joy' is Great Nirvāṇa, a name established from the effect; 'practice' is the path to nirvāṇa, receiving its name from the cause. In all other cases, causes and effects are both suffering: for example, non-Buddhists holding eternalist views cultivate ascetic practices and in return obtain painful fruits; or if the cause is joyful and the effect is painful, as with non-Buddhists holding annihilationist views who indulge their desires to take pleasure and subsequently receive painful retributions; or if the cause is painful and the effect is joyful, as with the two vehicles who analyze dharmas into components, who through clumsy crossing over based on impermanence apply exertion through intense suffering before finally entering nirvāṇa. Here, 'practices of ease and joy' means that cause and effect are both joyful; that is the skillful crossing over in accordance with reality of the Great Chapter [of the Prajñāpāramitā]. The Great Sūtra says: 'Those whose practice is definitely painful are ordinary mortals; those whose practice is both painful and joyful are the śrāvakas and pratyekabuddhas; those whose practice is definitely joyful are the bodhisattvas.' All the coarse causes and coarse effects of the seven expedient means are not the practices of ease and joy; only this wonderful cause and wonderful effect is called the practice of ease and joy. To explain further according with the text: the practice of ease and joy is the path to nirvāṇa. Nirvāṇa has three meanings, namely the secret store of the three virtues. Practice has three meanings, namely the practice of cessation, the practice of contemplation, and the practice of compassion. The practice of cessation means that the three karmas are gentle and compliant, with contrariness and compliance both stilled; this is the practice of embodying the Dharma-body, which is the Tathāgata's robe in the preceding text. The practice of contemplation means the wisdom of the single real mark, the light without discrimination; this is the practice of embodying prajñā, which is the Tathāgata's seat in the preceding text. The practice of compassion means the four vast vows to deliver all beings broadly; this is the practice of embodying liberation, which is the Tathāgata's room in the preceding text. Uniting these three practices constitutes the path to nirvāṇa; uniting the three virtues constitutes the object of practice: the object is called ease and joy, and the path is called practice. The Great Treatise says: 'From their initial arousal of the mind, bodhisattvas constantly contemplate nirvāṇa and practice the path.' In the causal stage, they employ these three dharmas of practice to guide the three karmas into practice; because the three karmas are pure, this is the purification of the six sense faculties. When the six sense faculties are purified, they bring forth semblance understanding and are able to enter reality; in the fruition stage, these are called the Buddha's eyes, ears, and so forth. In the causal stage it is called the practice of cessation; in the fruition stage it is called the virtue of severance. In the causal stage it is called the practice of contemplation; in the fruition stage it is called the virtue of wisdom. In the causal stage it is called the practice of compassion; in the fruition stage it is called the virtue of grace. Furthermore, in the causal stage they are called the three karmas; in the fruition stage they are called the three mysteries. In the causal stage, compassion guides the three karmas to benefit others; in the fruition stage, it is called the three wheels of inconceivable transformation. When contemplating in this manner, there is no further discrimination: all dharmas possess the nature of ease and joy, and all sentient beings are Great Nirvāṇa, which cannot be extinguished again; practicing along non-paths, one fully penetrates the Buddha Path. This explains the practice of ease and joy in absolute terms: this practice accords with the meaning of nirvāṇa. That [sūtra] says: 'There is yet another practice, which is the Tathāgata's practice.' The Tathāgata is the person, ease and joy is the dharma; the Tathāgata is the person of ease and joy, and ease and joy is the dharma of the Tathāgata. Spoken of collectively, their meanings are not different; spoken of separately, they are also not different. Here it explains the forbearance of extinction, the seat of the emptiness of dharmas, and the Tathāgata's room; there it explains the jeweled trees of gold and silver—the jeweled trees being the jeweled grove of non-outflows, where non-outflows accords with the emptiness of the forbearance of extinction; the great river of golden sand running straight into the western sea accords with the wisdom of the single reality and the emptiness of all dharmas; a woman who attains the Way is free from deceit and crookedness, which unconditioned great compassion accords with the Tathāgata's room. That calls it the meaning of non-remainder; this calls it the Unsurpassed Path. Moreover, the meaning of the five practices is identical in purport with the robe, seat, and room.