法華義疏 10.50

10.50

「又文殊」下，次明第二安樂行。有人言：第二行以說法為體，即名說法安樂行。然說法是音聲性，法入所攝；今不論此，正取動口言說之心，是第二行體。有人言：第二行口無四過為體；今明以無憍慢為體，良由內懷憍慢自舉陵他，是故說人好惡長短等，欲弘大道宜應離之。又憍慢是癡使，菩薩不應起也。又眾生皆有一乘，同有佛性，並當作佛，不應慢之。如《戒經》云「我是已成佛，汝是當成佛」，亦如常不輕菩薩不輕一切，作此不輕即是弘一乘也。就文為三：一、勸住安樂行；二、明行體；三、辨行果。「若口宣說」下，明行體也。行體為二：初長行，次偈。長行為二：前明離過為行體，次明集德為行體。「不樂說人及經典過」者，若說人過，人聞起嗔不受大道。又說人過必是輕慢之心，則自生煩惱。不說經典過者，如來說法淺深隨機終歸一道，不得執大呵小、執小呵大，如《百喻經》說有二弟子互打師兩脚，即其事也。「亦不輕慢諸餘法師」者，弘小乘者名為餘師，當起愍惻不應輕之。又劣於己者名為餘師，當恕之不逮，亦不應輕也。「於聲聞人亦不說其過惡，亦不稱名讚歎其美」者，別稱名說過則生其嗔心，若稱歎之則增其執見，但得用大通呵於小耳。「善修如是」下，第二、明集德行體。「但以大乘而為解說」者，設答小乘義者，方便誘引終令入大，故〈藥草品〉云「恒為大乘而作因緣」。

From “Furthermore, Mañjuśrī” downward, next clarifies the second peaceful practice. Some say: The second practice takes preaching the Dharma as its essence, and thus is named the peaceful practice of preaching the Dharma. However, preaching the Dharma is of the nature of vocal sound, subsumed under the sense-sphere of dharmas; here we do not discuss this, but directly take the mind that moves the mouth to speak as the essence of the second practice. Some say: The second practice takes the absence of the four faults of speech as its essence. We now clarify that it takes the absence of haughtiness and arrogance as its essence; for it truly arises from harboring arrogance within, exalting oneself and degrading others, that one speaks of people's strengths and weaknesses, merits and shortcomings, and so forth—if one wishes to propagate the Great Way, one ought to leave this behind. Moreover, haughtiness and arrogance are defilements born of delusion; a bodhisattva should not produce them. Furthermore, sentient beings all possess the ekayāna, equally possess the Buddha-nature, and will all become buddhas; one must not be arrogant toward them. As the Precept Sūtra says: “I am a buddha already accomplished; you are a buddha yet to be accomplished.” It is also like Bodhisattva Sadāparibhūta, who did not slight anyone; acting with such non-slighting is precisely propagating the ekayāna. In terms of the text, there are three parts: first, encouraging abiding in the peaceful practice; second, clarifying the essence of the practice; third, distinguishing the fruit of the practice. From “If with one's mouth one explains” downward clarifies the essence of the practice. The essence of the practice has two parts: first the prose, and next the verses. The prose has two parts: first it clarifies leaving faults behind as the essence of the practice, and next it clarifies gathering virtues as the essence of the practice. Regarding “Not taking pleasure in speaking of the faults of people or scriptures”: if one speaks of people's faults, those who hear it will produce anger and not accept the Great Way. Moreover, speaking of people's faults necessarily stems from a mind of slighting and arrogance, which in turn generates afflictions in oneself. Regarding not speaking of the faults of the scriptures: the Tathāgata's teaching of the Dharma adapts to capacities in shallowness or depth, but ultimately returns to the one Way; one must not cling to the great to scold the small, nor cling to the small to scold the great—just as the Sūtra of One Hundred Parables relates how two disciples struck each of their master's two legs against one another, which is precisely this matter. Regarding “Nor slighting other Dharma masters”: those who propagate the Hīnayāna are called “other masters”; one should generate pity and sorrow for them and must not slight them. Moreover, those who are inferior to oneself are called “other masters”; one should pardon their shortcomings and also must not slight them. Regarding “Toward śrāvakas, also not speaking of their faults and vices, nor naming them to praise their virtues”: if one calls them by name and speaks of their faults, it will give rise to anger in them; if one praises them by name, it will increase their clinging views; one may only use the great generally to admonish the small. From “Cultivating well like this” downward is the second [part], clarifying the practice's essence of gathering virtues. Regarding “Only explaining by means of the Mahāyāna”: even if one responds regarding Hīnayāna doctrines, one uses expedient means to entice and guide them so that they ultimately enter the Great; hence the Medicinal Herbs Chapter says, “Constantly providing causes and conditions for the sake of the Mahāyāna.”