法華文句記 9.16

9.16

五正釋者，釋「行處近處」中，先三古師，次章安破者，以初家行淺近深，即初兩家。於中次家二釋，初釋因果別，後釋通因果，故破初家及次家初釋云十地有行非獨初心。次破後家者，瑤師以七住已上為行，七住已前為近，故引《淨名》等覺極深亦名為近。「若兩行」去總判三家互失。言「兩行」者，行近兩處俱得名行，所以俱淺俱深並皆有過。言前品者，指〈持品〉中能忍違從，即深行也。何關此中言七方便者，權行所行不涉今品。「然行名」下立理破也。得名雖別二義相假，一一行中皆習近故俱通深淺，不可並深俱淺及互深淺。然今品文始行正當並淺而永異古師，以通俱深異七方便，淺名雖通其意則別，下去約位義通於深，以深攝淺故也。「又行近」下引義以破，既是〈法師品〉中衣座室三，理無淺深。「又忍辱」下約行以破。「若爾」下徵起釋疑。「詣理」下正判。言「詣理」者，以《經》云「住忍辱地」故也。

Fifth, as for the main explanation: within the explanation of 'spheres of practice and spheres of intimacy', there are first three ancient masters, and next Zhāng'ān refutes them. Because the first master takes practice as shallow and intimacy as deep—that is, the first two masters—therein the second master has two explanations: the first explains cause and effect as distinct, and the latter explains them as encompassing cause and effect. Therefore he refutes the first master and the second master's first explanation, saying that the ten stages have practice, not solely the initial resolve. Next, refuting the latter master: Master Yao takes the seventh abidance and above as practice, and before the seventh abidance as intimacy; hence [Zhāng’ān] cites the Vimalakīrti to show that even the utmost depth of equal awakening is also called intimacy. From 'if both practices' onward, he generally evaluates the mutual errors of the three masters. 'Both practices' means that both practice and intimacy may equally be called 'practice'; therefore, whether both are shallow or both are deep, both incur error. 'The preceding chapter' refers to being able to endure adversity and conformity in the 'Chapter on Upholding', which is deep practice. What does it have to do with the seven skillful means mentioned here? Practices performed by provisional practitioners do not pertain to the present chapter. From 'however, the name of practice' below, he establishes principle to refute them. Although their derivation of names differs, the two meanings depend on each other; because in every single practice one cultivates intimacy, both encompass the deep and the shallow—they cannot both be deep, both be shallow, or be mutually deep and shallow. However, the text of the present chapter directly regards the initial practitioner as being shallow, yet eternally differs from the ancient masters; because it encompasses both being deep, it differs from the seven skillful means. Although the name 'shallow' is shared, its meaning is distinct; below, in terms of stages, the meaning encompasses the deep, because the deep encompasses the shallow. From 'furthermore, practice and intimacy' below, he cites principles to refute them: since these are the robe, seat, and room from the 'Teacher of the Dharma' chapter, in principle there is no shallow or deep. From 'furthermore, forbearance' below, he refutes them in terms of practice. From 'if so' below, an objection is raised to resolve doubts. From 'reaching principle' below, he definitively evaluates it. 'Reaching principle' is because the sūtra states 'abiding in the ground of forbearance'.