法華文句記 9.34

9.34

Next, in terms of two dharmas, he clarifies the text by means of the two forbearances toward sentient beings and dharmas, wherein are four [parts]: first, marking them; next, from 'the two forbearances' below, harmonizing different names, which are the two emptinesses; third, from 'the two emptinesses' below, distinguishing the differences, wherein first he marks them, and next from 'what is this' below, explains their distinct characteristics. The conventional and ultimate, provisional and real, pervade the three teachings; here the intent lies in the perfect [teaching]—how could it only differ from the two vehicles? For now, following what is difficult to distinguish, it is temporarily contrasted with them. 'Clarifying the two emptinesses through the conventional and ultimate, provisional and real': the ultimate truth is emptiness of dharmas, and the conventional truth is emptiness of sentient beings. The conventional is provisional, and the ultimate is real. Thus the Profound Meaning text says: 'The mundane truth refutes self-nature, and the ultimate truth refutes the provisional.' Refuting the provisional is emptiness of characteristics; refuting self-nature is emptiness of nature. Hence the ultimate and conventional are non-dual. The two emptinesses are simultaneous; in contrast to what is refuted, the ultimate and conventional are divided—this is the inconceivable ultimate and conventional. Within the shared teaching there are also these two emptinesses; the names are identical but the meanings differ. That they are simultaneous does not differ, yet one must deliberate carefully. Third, from 'if further opened' below, he explains opening and combining. If opened into four forbearances: the two words 'gentle and harmonious' are the forbearance of subduing; the two words 'good and compliant' are the forbearance of compliance. From 'furthermore' below is the forbearance of non-arising. From 'neither' below is the forbearance of quiescence. If into five forbearances, one separates the word 'good' from within the forbearance of compliance, while the rest are identical to the four forbearances. If into six forbearances, one separates the word 'harmonious' from within the forbearance of subduing, while the rest are identical to the five forbearances. If further opened into forty-two forbearances, they emerge solely from within the two forbearances of non-arising and quiescence. If contrasted with before the abidances, their increase or decrease following the preceding four, five, or six forbearances can be understood, and their meanings all apply to what follows. If it is said that one stage possesses forty-one, then every stage has forty-one forbearances, and every stage also has subduing, compliance, and so forth. Combined, then following the preceding they form four or form two; the two again form one, collectively establishing the name of forbearance. In every stage there is none that is not subduing, compliance, non-arising, and quiescence. Fourth, from 'now for the time being' below, the main explanation: still separating the two emptinesses into four forbearances, then all lines in the sūtra possess the two emptinesses and four forbearances. Therein are ten: first, marking; next, listing the names; third, from 'these four forbearances' below, adducing the distinct [teaching] to differentiate the perfect; fourth, from 'now the perfect' below, setting forth the intent of the present perfect [teaching] to distinguish it from the distinct; fifth, from 'the Great Sūtra' below, citing proof; sixth, from 'if in terms of' below, explaining the four forbearances in terms of absence of shallow or deep; seventh, from 'hearing of birth-and-death' below, explaining the sūtra text; eighth, from 'practicing this' below, concluding with the three dharmas; ninth, from 'the two emptinesses' below, concluding the names; tenth, from 'this is named' below, the general conclusion. The first and second are as in the text. Third, in adducing the distinct teaching, he evaluates those four forbearances by means of the two forbearances: subduing and compliance are before the stages, hence called 'forbearance toward sentient beings'; non-arising is on the stages, and quiescence is at the ultimate fruit; hence, attaining forbearance in reliance on the Dharma from the first stage onward, they are collectively named 'forbearance toward dharmas'. Fourth, in the present perfect [teaching], in the perfect stages all forbearances are without shallow or deep. Fifth, citing proof of non-duality, the clear text is right here. Sixth, 'establishing the four forbearances in terms of absence of shallow or deep': if borrowing the names of the distinct for the perfect, temporarily taking subduing and compliance for before the abidances, non-arising for ascending to the abidances, and quiescence for wondrous awakening, when temporarily separated and matched, the practice and principle must be completely fused; hence it says they all see the middle principle. It should be as in the present text, where the initial forbearance of subduing also reaches the vajra [stage], and quiescence and non-arising also reach downward. Seventh, in directly explaining the sūtra text, the reason he does not explain 'abiding in the ground of forbearance' and so forth is that establishing the four perfect forbearances just now all relies on abiding in the ground of forbearance, so it is temporarily set aside. Also, not explaining forbearance toward dharmas but only briefly explaining forbearance toward sentient beings is because only the meaning of forbearance toward sentient beings is profound, whereas forbearance toward dharmas can be readily recognized. Within forbearance toward sentient beings, also not explaining gentle, harmonious, good, and compliant is because from 'not impetuous' and 'mind not frightened' onward are the virtues of gentleness and harmony; having understood not being rash and violent and so forth, the preceding may be inferred accordingly. Hence we know that the four forbearances all rely on principle in order to reveal the perfect. Within the brief explanation, the first two lines explain 'and not impetuous'. Next, from 'hearing the Buddha' below, he explains 'the mind is also not frightened'; since this line is fused, the remaining lines can be seen. Hence saying 'hearing of birth-and-death and nirvāṇa' up to 'neither difficult nor easy', one knows that their mind constantly abides in the ground of forbearance. Eighth, concluding with the three dharmas also refers to the three practices of practicing non-practice and so forth. Ninth and tenth can be seen.