妙法蓮華經文句 8.96

8.96

'What is called the sphere of intimacy', and below: the second, the sphere of intimacy. The text has three parts: distancing oneself from the ten disturbances, which discusses intimacy in terms of distance, and is also an auxiliary contemplation attached to the approach of precepts; cultivating and collecting one's mind, which discusses intimacy in terms of intimacy, and is also an auxiliary contemplation attached to the approach of concentration; and contemplating all dharmas as empty, which discusses intimacy in terms of neither distance nor intimacy, and is also an auxiliary contemplation attached to the approach of wisdom. Above, one directly focuses on the principle and abides in the ground of forbearance; now, the approach of precepts extensively sets forth the conditions of various humiliations from which one should cultivate distancing: neither holding weapons nor abandoning them, but distancing oneself solely through correct wisdom. One should know that distance and intimacy expand upon the aforementioned 'practicing what is not practiced'. Above, it directly explained not being violent or alarmed; now, the approach of concentration extensively sets forth the mind of cultivating concentration, the places for cultivating concentration, and the essential approaches to cultivating concentration. Through the power of concentration, when in violent turbulence one brings order, and when in alarm one brings peace. One should know that discussing intimacy in terms of intimacy expands upon the aforementioned 'not practicing practice'. Above, it directly explained practicing nothing; now, extensively contemplating the emptiness of everything, one fully engages all objects—immeasurable, boundless, unhindered, and unobstructive. One should know that neither distance nor intimacy expands upon the aforementioned 'neither practice nor non-practice'. Under the first, there are ten kinds of things to be kept at a distance: first, powerful elites; second, heterodox persons and teachings; third, perilous amusements; fourth, caṇḍālas; fifth, assemblies of the two vehicles; sixth, distancing desires and thoughts; seventh, distancing unmanly persons; eighth, distancing danger and harm; ninth, distancing ridicule and suspicion; tenth, distancing the rearing [of animals or disciples], and so forth. 'Lokāyata' is here called evil treatises, or refutational treatises. 'Reverse-loka' refers to treatises opposing ruler and father. Also, 'loka' is named good treatises, or a master refuting a disciple; 'reverse-loka' is named evil treatises, or a disciple refuting a master. 'Nārāyaṇa' refers to superior acrobatic performances, also called colorful paintings, bodily shape-shifting, or ascending poles and tumbling upside down, and the like. Dividing the ten kinds into the two extremes: nine pertain to saṃsāra, and one pertains to nirvāṇa. Distancing both is simply another name for quiescent cessation. The contemplation of mind explains the ten kinds (and so forth); there are three meanings to the sphere of intimacy (and so forth).