法華義疏 10.19

10.19

「云何名」下，第二、釋行、近二章門，則為二別。釋行處章門為三：謂標、釋、結也。「若菩薩」下，釋章門也。此文意多含，今以七義釋之：一、依《智度論》二忍解之，「住忍辱地」者，謂生忍也；後明觀空，謂法忍也。《論》云「菩薩行生忍得無量功德，行法忍得無量智慧」，生忍是違順等境，菩薩能安忍之，於違不瞋、於順不貪，故是功德；法忍不受一切諸法，知其空寂，故得智慧。此據空有二門以分福慧。又生空位淺與功德之名，法空既深受智慧之稱，此約二空淺深以分福慧。又俱就有門以明二忍，忍違順眾生為生忍，忍眾生違順等法為法忍，此二亦有淺深。眾生五情取之不得，又是假名，是故易忍；違順等法是見聞現事，是故難忍。以約忍有淺深以分福慧。然自有福慧不二、無有淺深，今約觀門階級故分淺深也。初文四句：一、「住忍辱地」者，總明三業也。忍辱名地有二種義：一者、不為外緣所動故名為地，二者、能生如地，以能忍諸辱得通大法，萬善便生，故名忍心以之為地。「柔和善順」者，柔和其言不逆誤物，謂口忍也。「而不卒暴」者，雖刀杖加之而身不妄動，以不加報故是身忍。又是威儀庠序名不卒暴，如《大品》云「菩薩一心安祥」也。「心亦不驚」者，又但非身口不加報，亦不起一念嗔心，謂意忍也。又能安同異故心不驚。「又復於法無所行」者，上辨生忍，今是法忍。二者、上是觀方便，今是正觀體，以調身口然後始得入實相觀也。三者、上明菩薩行，今明菩薩解。四者、住忍辱地是方便慧，觀空謂實慧也。五者、住忍辱地是外行處，觀空是內行處。六者、住忍辱地然後觀空者，要前明有中行諸功德，以有資空然後始得從空出有，不爾者墮二乘地。七者、住忍辱地然後觀空者，欲簡異耶見觀空。《智度論》云「邪見空，前作惡業然後撥之；今言真空者，前行施戒忍禪然後觀空也」。「又復於法無所行」者，以住忍辱地調柔身口故得入空，以入空故不行一切生死涅槃等法也。「而觀諸法如實相」者，上不行顛倒之法，今觀實相法也。「亦不行」者，初明不行不實，次明行實，今實不實一切不行，故言亦不行也。「不分別」者，亦不分別行與不行也。上忍辱等即世諦觀，觀諸法實相乃至不行不分別，謂第一義諦觀，以諸佛說法常依二諦，故菩薩依佛修學亦作二諦觀也。

From "What is called..." onward is the second part, explaining the two chapter headings of practice and intimacy, which divides into two. The explanation of the chapter heading of the sphere of practice has three parts: namely, the statement, the explanation, and the conclusion. From "If a bodhisattva..." onward is the explanation of the chapter heading. This text contains many implications; now it is explained by means of seven meanings: First, explaining it according to the two forbearances in the Dazhidulun: "abiding in the ground of forbearance" refers to forbearance toward sentient beings; the subsequent clarification of contemplating emptiness refers to forbearance toward dharmas. The treatise says: "When a bodhisattva practices forbearance toward sentient beings, he attains immeasurable merit; when he practices forbearance toward dharmas, he attains immeasurable wisdom." Sentient beings are conditions of adversity, agreeableness, and the like; when a bodhisattva can peacefully endure them—neither angry at adversity nor greedy for agreeableness—this is merit. Forbearance toward dharmas does not accept any dharmas, knowing them to be empty and tranquil; hence, one attains wisdom. This divides merit and wisdom according to the two approaches of emptiness and existence. Furthermore, the stage of emptiness of sentient beings is shallow and receives the name of merit; since the emptiness of dharmas is profound, it receives the title of wisdom. This divides merit and wisdom according to the shallowness and profundity of the two kinds of emptiness. Furthermore, both are taken with respect to the approach of existence to clarify the two forbearances: enduring adverse and agreeable sentient beings is forbearance toward sentient beings; enduring dharmas such as adversity and agreeableness among sentient beings is forbearance toward dharmas. These two also have shallowness and profundity: sentient beings cannot be apprehended by the five senses and are merely provisional names, therefore they are easy to endure; adverse and agreeable dharmas are actual phenomena that are seen and heard, therefore they are difficult to endure. Thus, merit and wisdom are distinguished according to the shallowness and profundity of forbearance. However, of themselves, merit and wisdom are non-dual and have no shallowness or profundity; here, shallowness and profundity are distinguished in terms of the levels of contemplative approaches. In the initial passage there are four phrases: First, "abiding in the ground of forbearance" broadly clarifies the three karmas. Forbearance is called a "ground" for two meanings: first, because it is not shaken by external conditions, it is called a ground; second, because it is capable of generating like the ground—since being able to endure all insults allows one to penetrate the Great Dharma and the myriad goods then arise, the mind of forbearance is therefore taken as a ground. "Gentle and compliant" means that one's speech is gentle and does not cross or mislead others; this refers to forbearance of speech. "Not rash or violent" means that even if swords and staves are brought against one, one's body does not react improperly, and because one does not retaliate, it is forbearance of the body. Furthermore, dignified deportment and composed manner are called not being rash or violent, as the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says: "The bodhisattva is single-minded and composed." "The mind is also not alarmed" means that not only does one refrain from retaliating with body and speech, but one does not even give rise to a single thought of anger; this refers to forbearance of mind. Furthermore, because one can rest at ease in similarities and differences, the mind is not alarmed. "Moreover, having nothing to practice with respect to dharmas": above, forbearance toward sentient beings was distinguished; now it is forbearance toward dharmas. Second, the above is the expedient means of contemplation, while the present is the substance of correct contemplation: having attuned body and speech, one only then begins to enter the contemplation of the real mark. Third, the above clarifies the bodhisattva's practice, while the present clarifies the bodhisattva's understanding. Fourth, abiding in the ground of forbearance is expedient wisdom; contemplating emptiness refers to real wisdom. Fifth, abiding in the ground of forbearance is the external sphere of practice; contemplating emptiness is the internal sphere of practice. Sixth, abiding in the ground of forbearance and then contemplating emptiness means that one must first clarify cultivating all merits within existence; using existence to assist emptiness, one is only then able to emerge from emptiness into existence; otherwise, one would fall into the stage of the two vehicles. Seventh, abiding in the ground of forbearance and then contemplating emptiness is intended to distinguish it from contemplating emptiness with false views. The Dazhidulun says: "In the emptiness of false views, one first commits evil karma and then denies it; when true emptiness is spoken of now, one first practices giving, morality, forbearance, and meditation, and then contemplates emptiness." "Moreover, having nothing to practice with respect to dharmas": because one attunes and gentles body and speech by abiding in the ground of forbearance, one is able to enter emptiness; because one enters emptiness, one does not practice any dharmas of saṃsāra, nirvāṇa, and so forth. "And contemplating the real mark of all dharmas": above, one does not practice inverted dharmas; now, one contemplates the dharma of the real mark. "Also not practicing": first, it clarifies not practicing what is unreal; next, it clarifies practicing what is real; now, one practices neither the real nor the unreal at all, hence it is said 'also not practicing.' "Not discriminating": one also does not discriminate between practicing and not practicing. The above forbearance and so forth are contemplation of worldly truth; contemplating the real mark of all dharmas up to not practicing and not discriminating refers to contemplation of ultimate truth. Because the Buddhas always rely on the two truths in expounding the Dharma, the bodhisattva who trains and learns in reliance on the Buddha also performs contemplation of the two truths.