妙法蓮華經玄贊 9.167

9.167

贊曰：下釋。有三：初修有行，次修空行，後雙拂二行。此初也。唯修有行，以非空，滯生死而無所證；唯修空行，以非有，滯涅槃而無所利；顯成無住，空、有雙觀，不同凡夫及二乘也。同《無垢稱》「行不住道」。又唯修有行，以非空，妄想以之而更長；但習空行而非有，真心無因而不生。故滅妄想於空門，起真心於有府，有、空雙觀方成中道，即是此之行處也。有行有四：一住忍地，且如說法之時，怨害能容、苦逼能受、諦法能印。二柔和善順，身隨妙行、語起善言、心無惡想，外離麁獷名曰柔和，內契玄宗名為善順。三而不卒暴，卒謂卒爾，暴謂縱橫。終不卒爾縱橫。非理三業舉措既未圓善，一一起時皆須審諦安徐思念，智為前導然後動發，見可而進、知難而退，名為不卒。設思而起亦不非理，名為不卒暴。「卒」音麁沒反，若倉猝作「猝」。「猝」音《切韻》「則沒、子出二反」，俱非此用。《玉篇》為「倉卒」，亦為「猝」字。「暴」音薄報反，古作「𭭮」字。四心亦不驚，設於大義曾所未聞，他所詰徵違宗返己。供養、親近、打罵、疎背、名利、威勢、毀辱、擯默、利衰、毀譽、稱譏、苦樂，於此一切安固不動，心亦不驚。故有頌言：「諸佛常遊於世間，　利樂一切有情類，　八法熱風邪分別，　不能傾動不拘礙。」或住忍辱地總句，語常柔和、善順身安而不卒暴，內心恒亦不驚，三業順此理而行於有，何經弘而見擁？忍辱名地者，地是所依生長之義，以忍為依生長善故，喻之於地。又云從喻為名，行忍之時如地而忍順違不動，故鑿深谿而不怒，搆崇堂而不愛，遇萬物而皆載，任德用而逾大。掘擾發於甘泉，種蒔竟無希賚，故行三忍標以地名。熟思熟思，可謂菩薩摩訶薩矣。或地是位義，於一切位常行忍故。

The Commentary says: The explanation below has three parts: first, cultivating practice in the realm of existence; second, cultivating practice in the realm of emptiness; third, sweeping away both practices. This is the first. If one only cultivates practice in the realm of existence, because it is not empty, one remains stuck in birth and death and realizes nothing. If one only cultivates practice in the realm of emptiness, because it is not existent, one remains stuck in nirvāṇa and benefits no one. To demonstrate non-abiding, one contemplates emptiness and existence together, which differs from ordinary people and the two vehicles. This accords with the Vimalakīrtinirdeśa-sūtra's phrase "practicing the path of non-abiding." Furthermore, if one only cultivates practice in the realm of existence, because it is not empty, false conceptualizations will grow further; if one only trains in the practice of emptiness and lacks existence, the true mind will have no cause through which to arise. Therefore, one extinguishes false conceptualizations through the gateway of emptiness, and gives rise to the true mind from the storehouse of existence; only by contemplating both existence and emptiness together does one achieve the Middle Way, which is precisely this sphere of practice. The practice of existence has four aspects: First, abiding in the ground of endurance: as when preaching the Dharma, being able to endure enmity and harm, being able to bear the oppression of suffering, and being able to verify the true Dharma. Second, being gentle, pliant, and adaptable: one's body follows wonderful conduct, one's speech gives rise to wholesome words, and one's mind harbors no evil thoughts; externally being free of coarseness and ferocity is called gentle and pliant, and internally according with the profound tenet is called adaptable. Third, not hasty or violent: "hasty" means abrupt, and "violent" means erratic and reckless; one is never abrupt and reckless. Since the actions of one's unprincipled three karmic modes are not yet fully wholesome, whenever each arises one must carefully examine and calmly reflect, having wisdom lead before acting, advancing upon seeing what is appropriate and retreating upon knowing difficulty—this is called not hasty. Even when acting with reflection, it is not unprincipled; this is called not violent. "Cu" (卒) is pronounced cu-me fan [cù]; if written as cangcu, it is written with "cù" (猝). For "cù" (猝), the Qieyun gives two pronunciations, ze-me [zé] and zi-chu [zǐ], neither of which applies here. The Yupian takes it as cangcu (倉卒) and also writes it as "cù" (猝). "Bao" (暴) is pronounced bo-bao fan [bào]; in ancient times it was written "𭭮". Fourth, the mind also does not panic: even if confronted with great principles never heard before, or cross-examined by others in ways that contradict one's tenet and turn back on oneself; or [in the face of] offerings, intimacy, beatings, scoldings, estrangement, rejection, fame, gain, authority, humiliation, ostracism, gain, loss, disgrace, praise, acclaim, blame, suffering, and pleasure—in all of these one remains steadfast and unmoved, and the mind does not panic. Thus a verse says: / "The buddhas always wander through the world, / Benefiting and bringing joy to all sentient beings; / The hot winds and deviant conceptualizations of the eight dharmas / Cannot shake them or hinder them." / Alternatively, "abiding on the ground of endurance" is the general statement: one's speech is always gentle, one's body is adaptable and at ease without being hasty or violent, and one's inner mind is always unpanicked. When the three karmic modes accord with this principle and practice within existence, what sūtra could one propagate and meet with obstruction? As for endurance being called a "ground": a ground has the meaning of being a basis and producing growth; because endurance is the basis for producing and growing wholesomeness, it is compared to a ground. It is also said that it takes its name from a metaphor: when practicing endurance, one is like the earth, enduring favor and opposition without being moved. Thus, when a deep ravine is dug into it, it feels no anger; when a lofty hall is erected upon it, it feels no love; encountering the ten thousand things, it supports them all; yielding to virtues and functions, it grows ever greater. Though dug and disturbed, it yields sweet springs; though planted and sown, it never seeks reward. Therefore, practicing the three kinds of endurance is labeled with the name "ground." Reflect carefully, reflect carefully—such a person may be called a bodhisattva-mahāsattva! Alternatively, "ground" has the meaning of a stage, because one always practices endurance in all stages.