法華義疏 10.10

10.10

就品為二：一、問；二、答。問中為二：初、歎前；二、問後。答中亦二：初、總標四行名；二、別出四行體。「安住四法」者，心安住四法則無復苦，故得安樂，名安樂行。「一者安住菩薩行處及親近處」下，第二、別出四行體。又開四別：初、正明行體；二、歎教；三、勸修；四、總釋安樂義。就出四行體即為四別。就初行體又開為三：第一、正明行體。末後四行半偈，第二、辨安樂相，初文即是釋行，後文釋安樂相。行謂因，安樂即行所得果。偈後長行，第三、總結初安樂行。就初文又二：一、長行；二、偈頌。長行又二：一、標行、近二章門；二、雙釋二門。「行處」者，修行之人已入於理而履行之，名為行處；雖未入理親而近之，名為近處。此二始終之名，故合為一。

Regarding the chapter, there are two parts: first, the question; second, the answer. Within the question, there are two parts: first, praising what came before; second, asking about what follows. Within the answer, there are also two parts: first, broadly indicating the names of the four practices; second, separately setting forth the substance of the four practices. "Peacefully abiding in four dharmas": when the mind peacefully abides in the four dharmas, there is no further suffering; hence, one attains peace and joy, which is called "peaceful practices." From "first, peacefully abiding in the bodhisattva's sphere of practice and sphere of intimacy" onward is the second part, separately setting forth the substance of the four practices. This again opens into four distinctions: first, directly clarifying the substance of the practices; second, praising the teaching; third, encouraging cultivation; fourth, broadly explaining the meaning of peace and joy. In setting forth the substance of the four practices, there are thus four distinctions. Within the substance of the first practice, it again opens into three: first, directly clarifying the substance of the practice; second, the final four and a half verses, which distinguish the marks of peace and joy—the former passage explains the practice, while the latter passage explains the marks of peace and joy, practice being the cause and peace and joy being the fruit attained through practice; third, the prose following the verses, which summarizes the first peaceful practice. Within the first passage, there are again two parts: first, the prose; second, the verse. Within the prose, there are again two parts: first, indicating the two chapter headings of practice and intimacy; second, explaining both headings together. "Sphere of practice": when a practitioner has already entered into the principle and treads it, it is called the sphere of practice. When one has not yet entered the principle but is close and intimate with it, it is called the sphere of intimacy. These are the designations for the beginning and the culmination; hence, they are combined as one.