妙法蓮華經文句 9.8

9.8

偈有十六行半，為三：初二行，頌標章；次九行半，頌前行法；後五行，明行成。初二行，頌上住安樂行。上總稱應住，頌中別出行相。行相者有三：「安隱說法」者半行，欲令前人得安隱道及果，即入室義；「清淨地」等半行，即坐座義；「油塗身」等一行，即著衣義。三法導口業名安樂行。「安處法座」下九行半，頌行，為二：初五行半，頌止行；次四行，頌觀行。上止行有四，今具頌。初「隨問為說」半行，頌不輕慢，慢則不隨。「若有比丘」至「隨義答」，二，二行半，頌不說長短，但依義不譚人好惡。「若有難問隨義答」者有二：一、可答，二、不可答。問答相難詰相上下，若勝負則自知，是為智者語；是放恣敢有違者誅之，是為王者語；長短是非皆不知，唯覓勝而已，是為愚者語。「因緣譬喻」去至「入於佛道」，三，一行半，追頌不樂說人法過。若說人過生人毒念，今不說過故，使發心入佛道，佛道從喜生也。「除懶惰意」，四，一行，頌無怨嫌。怨嫌心起則懈懶憂惱，今以慈心說法無怨嫌者，精進無憂。上長行皆約止善說，頌中皆約行善也。

The verses comprise sixteen and a half lines, divided into three parts: first, two lines verse the marking of the heading; next, nine and a half lines verse the preceding methods of practice; last, five lines clarify the completion of practice. The first two lines verse the aforementioned abiding in the comfortable practice. Above, it generally stated that one should abide; in the verses, the marks of practice are separately set out. The marks of practice are three: "expounding the Dharma at ease" in half a line means wishing to cause the person before one to attain the peaceful and easeful Way and its fruit, which is the meaning of entering the room; "on pure ground", etc., in half a line is the meaning of sitting on the seat; "anointing the body with oil", etc., in one line is the meaning of putting on the robe. These three dharmas guiding vocal karma are called comfortable practice. From "peacefully established on the Dharma-seat" below, nine and a half lines verse practice, divided into two: first, five and a half lines verse cessation practice; next, four lines verse contemplation practice. Above, cessation practice had four aspects, and now all are versified. First, "expounding according to questions" in half a line verses not being arrogant, for being arrogant one would not comply. From "if there is a monk" up to "replying according to the meaning", the second, two and a half lines verse not speaking of strengths and weaknesses, relying solely on the meaning without discussing people's virtues or flaws. Regarding "if there are difficult questions, replying according to the meaning", there are two aspects: first, those that can be answered; second, those that cannot be answered. Question and answer challenging each other, testing superiority and inferiority—if one knows victory or defeat for oneself, these are the words of a wise person; being arbitrary, executing any who dare to disobey, these are the words of a king; knowing neither strengths nor weaknesses, right nor wrong, seeking only victory, these are the words of a fool. From "causes, conditions, and parables" up to "entering the Buddha Way", the third, one and a half lines retrospectively verses not delighting in speaking of the faults of people and dharmas. If one speaks of people's faults, one arouses malicious thoughts in them; now, because one does not speak of faults, one causes them to resolve to enter the Buddha Way, for the Buddha Way arises from joy. "Eliminating indolent thoughts", the fourth, one line verses being without resentment or disdain. When a mind of resentment or disdain arises, then indolence, grief, and affliction follow; now, expounding the Dharma with a mind of loving-kindness without resentment or disdain, one is vigorous and free from grief. Above, the prose was explained entirely in terms of the good of cessation, while in the verses it is explained entirely in terms of the good of active practice.