妙法蓮華經文句 9.13

9.13

行法為三：初「在家出家」去，明標誓願境；二、從「應作是念」去，明起誓願之由；三、從「我得」去，正立誓願。初明慈誓境，通取曾發方便心者，而未出三界名在家，斷通惑盡名出家，此攝得兩種二乘、三種菩薩，此輩亦具無明，亦應是大悲境，但其皆曾發心，與慈誓相應，須與其圓道圓果之樂，故言「生大慈心」耳。悲境者非菩薩人，通取未曾發方便心者，名「非菩薩」。全不歸向方便，況復真實。此悲境攝得一切三界內者，此等亦須與樂，但其流轉無際，正與悲誓相應，宜拔其罪因罪果，故言「生大悲心」耳。從「應作是念」至「隨宜說法」者，即起慈之由。由諸樂小執佛方便以為真實，不會圓道故言「大失」，大失是慈誓之由。從「不聞不知」去，是悲誓之由。由未發偏圓心、不聞偏圓二道故，以不聞偏道無聞慧，不知者無思慧，不覺者無修慧。又無圓三慧。何者？不問故不聞，不信故不知，不解故不修，偏圓三慧權實皆無，甚可憐愍，起悲之由。從「其人雖不問不信此經」去，正發誓願。彼雖不問不信偏圓二道，菩薩不約偏發誓，但欲與其圓道三慧，故言「雖不問不信此經，我得三菩提引令得入」也。誓願、菩提、智慧、神通，皆約安樂行得。何者？深觀如來座，故得智慧力，四辯莊嚴，能以慧拔也；深觀如來室、如來衣，得大善寂力，不起滅定現諸威儀；神通福德莊嚴先以定動也。

The methods of practice are threefold: first, from "lay or monastic" onward marks the sphere of the vow; second, from "one should think thus" onward clarifies the reason for giving rise to the vow; third, from "when I attain" onward properly establishes the vow. First, clarifying the sphere of the vow of loving-kindness: this broadly takes those who have once generated the mind of expedient means. Those who have not yet escaped the triple world are called lay, while those who have completely severed the deluded thoughts common [to the three realms] are called monastic; this includes the two kinds of the Two Vehicles and three kinds of bodhisattvas. These groups also possess fundamental ignorance and should also be the object of great compassion; however, because they have all once aroused the aspiration and correspond to the vow of loving-kindness, one must grant them the joy of the perfect Way and perfect fruit, which is why it says "arousing a mind of great loving-kindness". The sphere of compassion consists of those who are not bodhisattvas; it broadly takes those who have never aroused the mind of expedient means, calling them "non-bodhisattvas". They do not turn toward the expedient at all, much less the real. This sphere of compassion includes all those within the triple world. These individuals also must be given joy, but because their wandering in transmigration is boundless, they precisely correspond to the vow of compassion, and it is fitting to pull out their sinful causes and sinful effects; hence it says "arousing a mind of great compassion". From "one should think thus" to "expounding the Dharma in accordance with what is suitable" is the reason for giving rise to loving-kindness. Because those who delight in the small cling to the Buddha's expedient means as the real and do not accord with the perfect Way, it is called a "great loss"; this great loss is the reason for the vow of loving-kindness. From "not hearing and not knowing" onward is the reason for the vow of compassion. Because they have not aroused the mind of the biased or the perfect and have not heard the two ways of the biased and the perfect: by not hearing the biased way they lack the wisdom of hearing; those who do not know lack the wisdom of contemplation; those who do not awaken lack the wisdom of cultivation. Furthermore, they lack the three wisdoms of the perfect. How so? Because they do not inquire, they do not hear; because they do not believe, they do not know; because they do not understand, they do not cultivate. Lacking both the biased and perfect three wisdoms, both expedient and real, they are exceedingly pitiable, which is the reason for giving rise to compassion. From "though those persons do not inquire about or believe in this sūtra" onward properly makes the vow. Although they do not inquire about or believe in the two paths of the biased and the perfect, the bodhisattva does not make the vow based on the biased, but wishes only to grant them the three wisdoms of the perfect Way; hence it is said, "Though they do not inquire about or believe in this sūtra, when I attain sambodhi, I shall guide them and cause them to enter it." The vow, bodhi, wisdom, and supernormal powers are all attained by means of comfortable practice. How so? By deeply contemplating the Tathāgata's seat, one attains the power of wisdom, adorned with the four unhindered eloquence skills, able to deliver [beings] through wisdom; by deeply contemplating the Tathāgata's room and the Tathāgata's robe, one attains the power of great wholesome tranquility, manifesting all bodily postures without arising from the cessation samādhi; adorned with supernormal powers, merit, and virtue, one first moves them through samādhi.