法華義疏 10.9

10.9

第六同異門者，〈法師品〉末明於三事：一、入慈悲室；二、著忍辱衣；三、諸法空為座。與今四行義不同者，上文前明有行，次辨於空。所以然者，上品正釋法師。夫為法師則為物說法宜前運慈悲，但慈悲之心久處生死多諸患難宜應行忍，雖有慈悲忍辱若不入空觀則慈悲忍不成，故次明空行，故從有入空。此品正為惡世弘經多受苦惱心生退沒，故前明入畢竟空則不見身心，自他俱靜便得快樂，故初明空行；以得空觀故能不起憍慢嫉妬，以得空觀故導成慈悲，故前明空行後辨有行。又兩品欲示空有不二，故前後互說也。

Sixth, the section on identity and difference. The end of the "Dharma Master Chapter" explains three matters: first, entering the room of benevolence and compassion; second, putting on the robe of forbearance; third, having the emptiness of all dharmas as one's seat. As for how these differ in meaning from the present four practices: in the passage above, active practices are explained first, and emptiness is distinguished next. Why is this? The previous chapter primarily explains the Dharma master. Now, for one who is a Dharma master, when expounding the Dharma for sentient beings, it is fitting first to give rise to benevolence and compassion; however, with a mind of benevolence and compassion, one remains in saṃsāra for a long time and encounters many hardships and perils, so it is fitting that one should practice forbearance; and although one has benevolence, compassion, and forbearance, if one does not enter into the contemplation of emptiness, then benevolence, compassion, and forbearance will not be perfected. Therefore, practices of emptiness are explained next, thus proceeding from existence into emptiness. The present chapter, however, is directly meant for those who propagate the sūtra in an evil age and, undergoing much suffering and affliction, give rise to a mind of regression. Therefore, it first explains that upon entering ultimate emptiness, one perceives neither body nor mind; self and other are both tranquil, and one immediately attains peace and joy. Hence, it explains practices of emptiness first. Because one has attained the contemplation of emptiness, one is able not to give rise to arrogance or jealousy; and because one has attained the contemplation of emptiness, it guides and perfects benevolence and compassion. Therefore, it first explains practices of emptiness and later distinguishes active practices. Furthermore, the two chapters intend to show that emptiness and existence are non-dual; hence, they are explained alternately before and after.