法華義疏 10.7

10.7

第四、體相門者，第一行以畢竟空觀為體，第二行以無憍慢心為體，第三行以無嫉妬心為體，第四行以慈悲心為體。然此四行唯一正觀，約用不同故開四種：觀實相義名空寂行，即此正觀離過之義謂無憍慢嫉妬，即此空觀拔苦與樂故名慈悲，慈悲心不礙畢竟空、畢竟空不妨慈悲，雖行慈悲常畢竟空、畢竟空不捨慈悲，是故超凡越聖稱菩薩行也，亦是空悲二道。《大品》云「菩薩住二法魔不能壞：一者、知空；二、不捨眾生」。

Fourth, regarding the gate of essence and characteristics: the first practice takes the contemplation of ultimate emptiness as its essence; the second practice takes the mind free of arrogance as its essence; the third practice takes the mind free of jealousy as its essence; the fourth practice takes the mind of loving-kindness and compassion as its essence. However, these four practices are solely a single correct contemplation; according to the difference in function, four kinds are opened: contemplating the meaning of the true mark is called the practice of emptiness and quiescence; this very correct contemplation's meaning of departing from faults is called freedom from arrogance and jealousy; this very contemplation of emptiness eradicating suffering and granting joy is called loving-kindness and compassion. The mind of loving-kindness and compassion does not obstruct ultimate emptiness, and ultimate emptiness does not impede loving-kindness and compassion; though practicing loving-kindness and compassion, it is constantly ultimately empty; being ultimately empty, it does not abandon loving-kindness and compassion. Therefore, surpassing the ordinary and transcending the noble is called bodhisattva practice; it is also the two paths of emptiness and compassion. The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra states: 'When a bodhisattva abides in two dharmas, Māra cannot destroy him: first, knowing emptiness; second, not abandoning living beings.'