法華義疏 10.53

10.53

「又文殊」下，第三行。有人言：第三名離過行，取決定息惡之心為行體。有人言：以意除三毒為行體。今以離嫉妬為行體也。初長行，次偈。長行為二：初明行體，後辨行果。行體為二：初誡，次勸。誡中又二：初、誡令於人不應起過；次、誡令於法不應起過也。嫉其資財為嫉，妬其正報為妬，覆藏自性典情順時宜名之為諂，為欺彼故現承事相稱誑也。「又亦不應戲論諸法」下，第二、誡令於法離過。無記心中往復言論名為戲論。《中論》云「戲論有二種：一者、愛論；二者、見論」，今離此二也。「有所諍競」者，誡令不應偏有所執，〈求那跋摩遺文偈〉云「諸論各異端，修行理無二，偏執有是非，達者無違諍」也。「當於一切眾生」下，第二、勸令集善也。「不多不少」者，多說則起輕厭，少說則文理未足生彼迷心也。

From “Furthermore, Mañjuśrī” downward is the third practice. Some say: The third is named the practice of leaving faults behind, taking the mind that decisively ceases evil as the essence of the practice. Some say: It takes the eradication of the three poisons by the mind as the essence of the practice. We now hold that it takes leaving behind jealousy and envy as the essence of the practice. First is the prose, and next the verses. The prose has two parts: first it clarifies the essence of the practice, and afterward it distinguishes the fruit of the practice. The essence of the practice has two parts: first admonitions, and next encouragements. The admonitions also have two parts: first, admonishing that toward people one should not give rise to faults; next, admonishing that toward dharmas one should not give rise to faults. Being jealous of another's wealth and property is jealousy (ji); envying another's primary retributions is envy (du). Concealing one's own nature while accommodating feelings to suit temporal convenience is called flattery; displaying an appearance of serving respectfully in order to deceive another is called deceit. From “Furthermore, one also should not indulge in frivolous discourse on dharmas” downward is the second [part], admonishing one to leave faults behind regarding dharmas. Discoursing back and forth with an indeterminate mind is called frivolous discourse. The Mūlamadhyamakakārikā says: “There are two kinds of frivolous discourse: first, frivolous discourse born of craving; second, frivolous discourse born of views.” Here one leaves both behind. Regarding “Contending in disputes”: this admonishes that one should not cling one-sidedly to anything; the verse from Guṇavarman's Testament says: “Various treatises have different positions, / But in practice the principle is not two. / Clinging one-sidedly, right and wrong arise; / The thorough knower has no dispute or contention.” From “Toward all sentient beings one should” downward is the second [part], encouraging the gathering of the good. Regarding “Neither too much nor too little”: preaching too much produces weariness and contempt; preaching too little leaves the text and meaning deficient, generating confusion in their minds.