法華義疏 10.5

10.5

二、釋名門者，釋四行名不同，今依竺道生及《注法華經》辨四行者：一、空寂行；二、無憍慢行；三、離嫉妬行；四、慈悲行。第一前明空寂行者，空寂即是諸法實相、波若正觀，既乖實相理則便有苦無樂，與理相應則便有樂無苦，今正明弘經安樂之義，是故初明空寂行也。雖內修空觀，但始行之人觀力未成，處眾說法多恃解陵物，是故次明離憍慢行。夫為師匠若恃解陵他則忌他勝己，蓋是有識之常情、為弘經之巨患，是故次明離嫉妬行。通法之人雖無憍慢嫉妬，但所化之流凡有二種：一、求大道，二、執小乘。於此二人多生愛恚，若起愛恚則癡使隨之，故須於學大乘者當起慈心，於非菩薩宜生愍側，是故次辨菩薩慈悲行。義不盡者文當具足，通稱安樂行者，安住四法則便得樂故稱安樂。行者涉行之義，謂心行此四法也。

Second, as for the gate of explaining the name, explanations of the names of the four practices differ. Now, relying on Zhu Daosheng and the Commentary on the Lotus Sūtra, the four practices are explained as: 1. the practice of emptiness and quiescence; 2. the practice of non-arrogance; 3. the practice of freedom from jealousy; 4. the practice of loving-kindness and compassion. First, explaining the practice of emptiness and quiescence: emptiness and quiescence is the true mark of all dharmas and the correct contemplation of prajñā. When one goes contrary to the principle of the true mark, there is suffering and no joy; when one accords with the principle, there is joy and no suffering. Now, directly explaining the meaning of peace and joy in propounding the sūtra, he therefore first explains the practice of emptiness and quiescence. Although one internally cultivates the contemplation of emptiness, the contemplative power of beginners is not yet perfected, and when expounding the Dharma among the assembly, they often rely on their understanding to look down on others; therefore, he next explains the practice of freedom from arrogance. When a teacher relies on understanding to look down on others, he begrudges others surpassing himself; this is indeed a common sentiment among conscious beings and a great peril in propounding the sūtra. Therefore, he next explains the practice of freedom from jealousy. Although one who communicates the Dharma may be without arrogance and jealousy, the classes of beings to be converted are generally of two kinds: 1. those seeking the Great Way; 2. those clinging to the Hīnayāna. Toward these two types of persons, one often generates affection or anger; if one gives rise to affection and anger, the affliction of delusion follows them. Therefore, toward those who study the Mahāyāna, one must give rise to thoughts of loving-kindness; toward those who are not bodhisattvas, one ought to give rise to pity and sympathy. Therefore, he next explains the bodhisattva's practice of loving-kindness and compassion. What is not exhausted in meaning will be fully provided in the text. They are collectively called peaceful practices because, by abiding peacefully in the four dharmas, one attains joy; hence they are called "peace and joy." "Practice" has the meaning of engaging in conduct, meaning that the mind practices these four dharmas.