法華玄論 1.11

1.11

次就〈安樂行品〉明弘經方法。經云「菩薩摩訶薩安住四法，能於後世說《法華經》。」四行不同，後當廣說。一智慧行、二離憍慢行、三無嫉妬行、四慈悲行。安住四行，身心快樂，故名安樂行。智慧行者，具足二慧：觀一切法空如實相，亦不行不分別，謂實慧也；而知諸法從因緣生，謂方便慧也。此二慧是菩薩之妙悟，利人天之明術。夫欲自行化他必須正解，故先明二慧。雖有智慧，恐恃解凌物、美己惡人，宜應離之，是故第二明無憍慢行。雖不舉我凌他，猶恐忌他勝己，則是弘經之巨患、傷大士之本懷，是故第三明離嫉妬行。初具二慧為明解，次無兩過為高行，行解內成故慈悲外被，是故第四辨慈悲行。備此四行，則德無不立、化無不隆，欲弘大道具應習之。

Next, the method of propagating the sūtra is explained in reference to the “Peaceful and Joyful Practice” chapter. The sūtra states, “If a bodhisattva-mahāsattva peacefully abides in four dharmas, he will be able to preach the Saddharmapuṇḍarīka-sūtra in later ages.” The four practices are different and will be explained extensively later: first, the practice of wisdom; second, the practice of freedom from arrogance; third, the practice of freedom from jealousy; and fourth, the practice of loving-kindness and compassion. Dwelling peacefully in these four practices, body and mind are joyful; hence they are called peaceful and joyful practices. As for the practice of wisdom, one is fully endowed with two wisdoms: contemplating all dharmas as empty like the true mark, neither practicing nor discriminating—this is called real wisdom; yet knowing that all dharmas arise from causes and conditions—this is called skillful wisdom. These two wisdoms are the wonderful awakenings of bodhisattvas and the brilliant arts that benefit humans and devas. If one wishes to cultivate oneself and transform others, one must possess correct understanding; therefore, the two wisdoms are explained first. Although one has wisdom, fearing that one might rely on understanding to mistreat others, praising oneself and disparaging others, one should stay free of it; therefore, the second is explained as the practice of freedom from arrogance. Although one does not exalt oneself to mistreat others, one may still fear that others will surpass oneself, which is a great peril in propagating the sūtra and injures the fundamental intent of the great being; therefore, the third is explained as the practice of freedom from jealousy. First, possessing the two wisdoms constitutes clear understanding; next, being free of the two faults constitutes exalted practice. When practice and understanding are accomplished internally, loving-kindness and compassion are extended externally; therefore, the fourth explains the practice of loving-kindness and compassion. Fully endowed with these four practices, there is no virtue that is not established and no transformation that does not flourish. Wishing to propagate the Great Way, one should cultivate them completely.