法華玄論 8.147

8.147

評曰：不然。初文具明空有解行，忍辱是有行之一枝，亦非所用也。今所明者，初行正是二慧為體。何以知然？夫欲說法，要須正解二慧。是菩薩妙悟不同凡夫二乘，故以二慧為體。故文云「觀諸法如實相空無所有」，謂實慧也。「但從顛倒因緣生」，謂方便慧也。第二行體者，光宅云：說法行用言辯為體。有人言：用權智為體。今依生公及注經，用離慢為體。上明二慧已有能說之功，但恐內恃明解、外相是非，故明離慢為體也。第三光宅云離過行，即以離過為體。龍公云：不說他人好惡長短。印師云：離七支惡。復有人言：離慢為體。今依生公以離嫉妬為體。憍慢則貴己卑人，嫉妬則惡人勝己，斯二是弘法之大患、傷菩薩之本懷，故說離之也。第四慈悲行。經有明文，眾師更無異說。但慈悲有三：一眾生緣，見有眾生；二法緣，不見有眾生，而見有法；三無緣。此三異者，亦得三人具三、一人具三。三人具三者，外道有眾生緣，二乘法緣，菩薩無緣也。一人具三者，始行為眾生緣，中行為法緣，上行為無緣。今品所明者既發趾標生法二空，則以無緣為正宗也。

We critique this: It is not so. The initial passage fully clarifies the understanding and practice of emptiness and existence; forbearance is just one branch of the practice of existence, and is not to be accepted either. What we now clarify is that the first practice precisely takes the two wisdoms as its essence. How is this known? One who wishes to preach the Dharma must have a correct understanding of the two wisdoms. This wondrous realization of a bodhisattva is not the same as that of ordinary persons and the two vehicles; therefore, it takes the two wisdoms as its essence. Thus the text says, 'Contemplating all phenomena in accordance with the true mark, empty and devoid of anything'—this refers to real wisdom. 'Only arising from inverted causes and conditions'—this refers to expedient wisdom. As for the essence of the second practice, Guangzhai says: The practice of preaching the Dharma takes eloquence in speech as its essence. Some say: It takes provisional knowledge as its essence. We now follow Master Daosheng and the annotated sūtras in taking leaving arrogance behind as its essence. The above clarification of the two wisdoms already has the efficacy of being able to preach; one only fears that internally relying on clear understanding, externally one assesses right and wrong; therefore, it clarifies leaving arrogance behind as its essence. As for the third, Guangzhai says it is the practice of leaving faults behind, thus taking leaving faults behind as its essence. Master Long says: Not speaking of others' good and bad, long and short. Master Yin says: Leaving behind the seven branches of evil. Some further say: It takes leaving arrogance behind as its essence. We now follow Master Daosheng in taking leaving jealousy behind as its essence. Arrogance honors oneself and demeans others; jealousy resents others surpassing oneself. These two are great afflictions in propagating the Dharma, injuring the fundamental intention of a bodhisattva; therefore, leaving them behind is taught. The fourth is the practice of loving-kindness and compassion. The sūtra has an explicit text, and the various masters have no different explanations. However, loving-kindness and compassion have three kinds: first, conditions of sentient beings, seeing that sentient beings exist; second, conditions of phenomena, not seeing that sentient beings exist, but seeing that phenomena exist; third, unconditioned. As for the differences among these three, it may be that three persons are endowed with the three, or that one person is endowed with the three. Three persons endowed with the three means: non-Buddhists have conditions of sentient beings, the two vehicles have conditions of phenomena, and bodhisattvas are unconditioned. One person endowed with the three means: the initial practice is conditions of sentient beings, the intermediate practice is conditions of phenomena, and the advanced practice is unconditioned. What is clarified in this chapter now, since it commences by pointing to the two emptinesses of beings and phenomena, takes the unconditioned as the orthodox tenet.