妙法蓮華經文句 8.89

8.89

廣法門釋者，應明不動門、不受門、不行門，略不記也。此品是迹門流通第四意，若二萬八十億那由他受命弘經，深識權實廣知漸頓，又達機緣、神力自在，濁世惱亂不障通經，不俟更示方法；若初依始心，欲修圓行入濁弘經，為濁所惱，自行不立亦無化功，為是人故須示方法明安樂行，故有此品來也。此安樂行有何次第？然法華圓行，一行無量行，不可思議，何定前後？今且一緒，〈法師品〉略示弘經，則以益他為本，先明入室，此中辨惡世弘經安諸逼惱，先著如來衣，前後互現耳。若約行次者，諸法從本已來，常自寂滅相，若乖寂起相，應先以般若蕩累，則初坐座；諸法不生而般若生，同體慈悲愍眾故行道，次入如來室；既以慈悲化世必涉違從，決須安忍，次著如來衣。雖作此次，說非行時，行時入空即具一切法，況慈忍耶。

To explain extensively in terms of dharma gates, one should clarify the gate of immobility, the gate of non-reception, and the gate of non-practice, but these are omitted here and not recorded. This chapter is the fourth purport of transmission in the trace gate. If it were the twenty thousand and eighty billion nayutas who received the commission to propagate the sūtra, they deeply understand the expedient and the real, broadly know the gradual and the sudden, fully grasp faculties and conditions, and have sovereign spiritual powers; the disturbances of a turbid world would not obstruct their propagating the sūtra, and they would not wait for further instruction on methods. But if beginners of initial resolve who wish to cultivate the perfect practice enter the turbid [world] to propagate the sūtra, they will be harassed by the turbidities, their own practice will not stand, and they will have no success in converting others; it is for such persons that methods must be shown and the practices of ease and joy clarified, which is why this chapter occurs. What is the sequence of these practices of ease and joy? The perfect practice of the Lotus Sūtra is such that one practice is immeasurable practices, inconceivable; how could there be a fixed before and after? Now, to sketch an outline: the 'Dharma Teacher Chapter' briefly shows the propagation of the sūtra by taking benefiting others as fundamental, so it first explains entering the room; here, to distinguish propagating the sūtra in an evil world and pacifying all harassments, one first puts on the Tathāgata's robe: they simply present [the elements] interchangeably. If taken in terms of the sequence of practice: all dharmas from their origin have always been characterized by quiescent extinction; if one deviates from quiescence to generate marks, one should first use prajñā to sweep away defilements, so one first sits on the seat; when all dharmas do not arise, prajñā arises, and through compassion of identical substance, feeling pity for sentient beings, one practices the Way, so one next enters the Tathāgata's room; having used compassion to convert the world, one will inevitably encounter both contrariness and compliance, so one definitely must endure patiently, and next puts on the Tathāgata's robe. Although this sequence is made, this is when explaining, not when practicing; when practicing, entering emptiness immediately endows all dharmas, not to mention compassion and patience.