法華義疏 10.41

10.41

偈文為二：第一、雙標行近二處；第二、釋行近二處。初一行半，謂雙標也。「常離國王」下，第二、釋二門也。長行明行近二處各有空有二門，今偈轉勢說法，前合釋行近二處有門，次合釋行近二處空門，欲以空有合為一類也。釋有門中，前釋、次結、就釋中但釋有近處、不釋有行處者，凡有二義：一者、欲顯離十種惡緣通得作行近二處前方便故也。離十種惡緣既得為行近方便，即顯前住忍辱地等亦通得與行近為方便也。二者、為欲存略故，但舉近處之有行耳。

The verse text has two [parts]: first, jointly designating the two spheres of practice and association; second, explaining the two spheres of practice and association. The initial one and a half verses are the joint designation. From "Always staying far from kings" onward: second, explaining the two approaches. The prose explains that the two spheres of practice and association each have the two approaches of emptiness and existence; here the verses alter the momentum in preaching the Dharma: first they jointly explain the existence-approach of both spheres of practice and association, and next they jointly explain the emptiness-approach of both spheres of practice and association, intending to combine emptiness and existence into one category. In explaining the existence-approach, there is first the explanation and next the conclusion; in the explanation, only the sphere of association in terms of existence is explained, while the sphere of practice in terms of existence is not explained, for generally two reasons: First, to reveal that avoiding the ten kinds of evil conditions can generally serve as the preliminary expedient for both the spheres of practice and association. Since avoiding the ten kinds of evil conditions can serve as the expedient for practice and association, this reveals that previously dwelling in the stage of patience and so forth can also generally serve as an expedient for practice and association. Second, out of a desire for brevity, it merely adduces the practice of existence within the sphere of association.