法華遊意 1.407

1.407

畢竟空觀者為成二行及辨弘經大宗，為成二行者雖有慈悲，若無空觀者則見有眾生，眾生成緣，名凡夫慈；若無空觀者則見有諸法，成於法緣，成二乘慈。是以知一切法空，不見有眾生及以諸法而起慈者，名無緣慈。無緣慈者謂如來慈，故以畢竟空觀成慈悲行。若無空觀而起忍者，則不成無生忍，亦非法忍；以有畢竟空觀而起忍，則成無生忍及以法忍。故此和忍是如來忍，名如來衣。次明畢竟空觀成弘經大宗者，若無空觀則破三著一，麁惑雖去細染尋生；以有空觀，雖復破三心不染一，名無所得也。又〈藥草喻品〉云「究竟涅槃，常寂滅相，終歸於空」，即知空為諸法之體。昔說五乘謂從體起用，今會五為一則攝用歸體，故言終歸於空為諸法之體。今既弘法則宜識其體，識體故則識其用，體用具足方可弘經也。又但明三法者，夫為法師要具三事：一、入講堂，二、被法服，三、登高座。若無慈悲則不入講堂，心不和忍便無法服，若無空觀則不登高座。黨闕此三事，安可弘經說法？既具此三事，受持讀誦等乃至四威儀三業，皆須安住此三也。悉合此三門以為二義，成十種法師。

The contemplation of ultimate emptiness serves to accomplish the two practices and to elucidate the overarching purport of propagating the sūtra. As for accomplishing the two practices: although one may possess benevolence and compassion, if one lacks the contemplation of emptiness, one perceives sentient beings to exist; taking sentient beings as object-conditions is called the benevolence of an ordinary person. If one lacks the contemplation of emptiness, one perceives dharmas to exist; taking dharmas as object-conditions constitutes the benevolence of the two vehicles. Therefore, knowing that all dharmas are empty and not perceiving sentient beings or dharmas, yet giving rise to benevolence—this is called unconditioned benevolence. Unconditioned benevolence refers to the Tathāgata's benevolence; hence, through the contemplation of ultimate emptiness, the practice of benevolence and compassion is accomplished. If one gives rise to patience without the contemplation of emptiness, it does not constitute the forbearance of the non-arising of dharmas, nor is it the forbearance of dharmas. When one gives rise to patience through having the contemplation of ultimate emptiness, it constitutes both the forbearance of the non-arising of dharmas and the forbearance of dharmas. Therefore this harmonious patience is the Tathāgata's patience, called the Tathāgata's robe. Next, regarding the contemplation of ultimate emptiness accomplishing the overarching purport of propagating the sūtra: if one lacks the contemplation of emptiness, one refutes the three [vehicles] and attaches to the one, and although coarse delusions are removed, subtle taints quickly arise; with the contemplation of emptiness, although one refutes the three, the mind is untainted by the one, which is called having nothing to attain. Furthermore, the "Parable of the Medicinal Herbs Chapter" states: "Ultimate nirvāṇa, of the mark of perpetual cessation, ultimately returns to emptiness." From this we know that emptiness is the substance of all dharmas. In the past, the exposition of the five vehicles meant giving rise to function from substance; now, unifying the five into one absorbs function back into substance; hence it is said to ultimately return to emptiness as the substance of all dharmas. Now that one is propagating the Dharma, one ought to recognize its substance; by recognizing the substance, one recognizes its function; only when substance and function are fully complete can one propagate the sūtra. Furthermore, regarding the explanation of merely three dharmas: to be a Dharma master, three things are essentially required: first, entering the lecture hall; second, donning the Dharma robes; third, mounting the high seat. If one lacks benevolence and compassion, one does not enter the lecture hall; if the mind is not harmonious and patient, one lacks the Dharma robes; if one lacks the contemplation of emptiness, one does not mount the high seat. If one happens to lack these three things, how could one propagate the sūtra and expound the Dharma? When one possesses these three things, from accepting, upholding, reading, and reciting up to the four bodily postures and three modes of karma, all must abide in these three. Combining these three gates into two meanings constitutes the ten kinds of Dharma masters.