妙法蓮華經文句 9.8

9.8

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.