妙法蓮華經文句 8.91

8.91

The chapter's text contains questions and answers. In the question, first it praises the bodhisattvas of profound practice in the preceding chapter who are able to propagate the sūtra in this way; afterwards it asks how bodhisattvas of shallow practice can preach this sūtra in an evil world. From 'The Buddha told' downward is the second part, the answer, which contains three sections: first, presenting the headings of the four practices; second, explaining the methods of cultivation; third, summarizing the signs of the completion of practice. First, presenting the headings is as in the text. From 'First, dwelling peacefully' downward is the second section, explaining the methods, which is divided into four distinct parts. The first text also has two parts: first, explaining the method; second, concluding with the completion of practice. Cultivation has prose and gāthās. The prose also has two parts: first, from 'First' downward, stating practice and intimacy; next, from 'Mañjuśrī' downward, explaining practice and intimacy. First, presenting both is as in the text. Next, within the explanation there are also two: namely, the realm of practice and the realm of intimacy. Some say that the initial practice of the internal ordinary mortals is called the realm of practice, and when they have practiced long and matured, being gradually able to draw close to the principle, it is called the realm of intimacy, citing the practice that is close to the fruit in the preceding chapter as an example. Others say that the realm of practice concerns the cause and the realm of intimacy concerns the fruit; the realm of practice clarifies wisdom, and the realm of intimacy clarifies the object. Master Yao says: 'From the seventh abidance upward, the mind embodying the principle is the realm of practice, having already transcended fragmented [samsāra]; from this point downward, non-arising not yet having become manifest, gradually drawing close to the principle is the realm of intimacy. Both belong to fragmented [samsāra]; these two are the beginning of practice, collectively making up one practice of ease and joy.' Personally, I say: The first school takes 'practice' to be shallow, but the Great Sūtra says, 'Bodhisattvas of the tenth bhūmi, on account of their practice, do not see clearly'—one should know that practice is not shallow. The latter school takes 'intimacy' to be shallow, but Vimalakīrti says, 'Drawing close to the matchless, sovereign wisdom of the Buddha'—here intimacy becomes even deeper. If both practices are deep, then they would constitute the practice of the bodhisattvas propagating the sūtra in the previous chapter, having nothing to do with the methods for beginners; if both practices are shallow, then they would be what is practiced by people of the seven expedient means, having nothing to do with the methods of perfect practice. Therefore, one cannot rely one-sidedly on shallow or deep. Now, 'practice' means advancing forward, and 'intimacy' means closely familiarizing oneself; because one closely familiarizes oneself, one advances forward, and because one advances forward, one closely familiarizes oneself—what shallowness or depth is there? Furthermore, practice and intimacy are the methods mentioned above: the realm of practice is the Tathāgata's robe, and the realm of intimacy is the Tathāgata's seat. Since seat and robe are neither shallow nor deep, how could practice and intimacy have superiority or inferiority? Moreover, patience must internally harbor the ultimate principle while encountering conditions and enduring affairs—this is designated as practice; the empty seat must fully comprehend external conditions and rest in the true realm—this is designated as intimacy. Because principle and phenomena are mutually manifest, what shallowness or depth is there? If so, why distinguish practice and intimacy? Directly approaching the principle and briefly explaining it is called the realm of practice; according with phenomena and explaining it extensively is called the realm of intimacy. The explanation has extensive and brief, but the principle has neither shallow nor deep.