妙法蓮華經文句 安樂行品 · 總釋（三義・來意・次第・體異）
我們很容易把安樂想成一個不再被打擾的地方：沒有人反對，沒有事情逼迫，身心都平靜，才算可以安心修行。
〈安樂行品〉說的恰好更深。它不是教人永遠留在安全之處，而是問：當你真的走入濁世、面對違逆與順從時，能不能仍然不失其心？
智者用三個意象回答。忍辱像衣，披在身上，使外境的粗暴不立刻變成自己的粗暴；慈悲像室，把眾生容納進來，不因對方難以相處便把門關上；一切法空像座，使人安坐，不被每一個得失拉著走。
所以，安不是停步，而是不被兩邊動搖；樂不是抓住舒服，而是不再由苦樂取捨決定自己；無行也不是什麼都不做，而是不執著有所受、有所行，仍然走向眾生。
這也是為什麼安樂與行可以同時成立。安樂是所向的果，行是通往那裡的路；真正相應的路，不會一面求安樂之果，一面以傷人的方法前進。
本品特別為初發心、想入濁世弘經的人說。深行者不必等待方法，初行者卻需要衣、室、座護持自己。願心若只有熱烈，第一場逆境便可能把它折斷；願心若只有自保，又永遠走不到眾生身邊。
下次遇到使你不安的人或事，可以不急著問『怎樣才能離開』，先問三件事：我是否仍披著忍辱之衣？是否仍開著慈悲之室？是否仍坐穩於空法之座？
能這樣走進風浪，安樂才不是躲避世界，而是足以承擔世界。
We readily imagine peaceful ease as a place where nothing disturbs us: only when no one objects, nothing presses upon us, and body and mind are calm do we think we can practice in peace.
The “Peaceful Practices” chapter goes deeper. It does not teach us to remain forever in safety. It asks whether, when we truly enter the turbid world and encounter both opposition and compliance, we can still keep from losing our mind.
Master Zhiyi answers with three images. Forbearance is a robe: worn upon the body, it keeps the violence of circumstances from immediately becoming our own violence. Compassion is a chamber: it receives sentient beings without closing its door because they are difficult to face. The emptiness of all dharmas is a seat: it lets us sit securely without being dragged about by every gain and loss.
Peace, therefore, is not stopping but remaining unshaken by either extreme. Ease is not clinging to comfort but no longer letting the acceptance and rejection of pain and pleasure determine us. Non-practice does not mean doing nothing; it means not clinging to something received or something done, while still walking toward sentient beings.
This is why peaceful ease and practice can stand together. Peaceful ease is the fruit toward which one moves; practice is the path that leads there. A path truly consonant with its goal does not seek the fruit of peace while advancing through methods that wound others.
This chapter is taught especially for those newly resolved to enter a turbid world and propagate the sutra. Those deep in practice need not wait for a method, but beginners need the robe, chamber, and seat to sustain them. If aspiration is only fervent, the first adversity may break it; if it is only self-protective, it will never reach the side of sentient beings.
The next time a person or event unsettles you, do not rush to ask, “How can I get away?” First ask three things: Am I still wearing the robe of forbearance? Is the chamber of compassion still open? Am I still seated firmly upon the seat of the emptiness of dharmas?
When one can enter the storm in this way, peaceful ease is no longer hiding from the world. It is the capacity to bear the world.
隋天台智者大師說《妙法蓮華經文句》〔灌頂法師私記・唐天寶戊子朗和尚條倫治定本・卷端序＝鏡中沙門神逈述〕· 大正藏 T34n1718〔起 T34 0118a23〕。段/行首〔T34 …〕＝大正藏頁·欄·行錨（換頁一枚）。
〔T34 0118a23〕釋安樂行品 釋此品為三：依事、附文、法門。事者，身無危險故安，心無憂惱故樂，身安心樂故能進行；附文者，著如來衣則法身安，入如來室故解脫心樂，坐如來座故，般若導行進，此附上品文釋耳。住忍辱地故身安，而不卒暴故心樂，觀諸法實相故行進。又法門者，安名不動，樂名無受，行名無行。不動者六道生死，二聖涅槃所不能動，既不緣二邊則身無動搖。上文云「身體及手足，靜然安不動，其心常憺怕，未曾有散亂」，則安住不動如須彌頂，常住不動法門也。樂者不受三昧廣大之用，不受凡夫之五受，乃至圓教中五受生見亦皆不受，有受則有苦，無受則無苦，無苦無樂乃名大樂。無行者，若有所受即有所行，無受則無所行，不行凡夫行，不行賢聖行，故言無行，而行中道，是故名行，即法門也。今更廣事解，夫安樂者即大涅槃，從果立名也；行者即涅槃道，從因得名也。諸餘因果俱苦，如常見外道行於苦行還得苦果；若因樂果苦，如斷見外道恣情取樂後得苦報；若因苦果樂，如析法二乘無常拙度加功苦至方入涅槃。今言安樂行者，因果俱樂，即是大品如實巧度。《大經》云「定苦行者謂諸凡夫，苦樂行者聲聞緣覺，定樂行者謂諸菩薩也。」絓七方便麁因麁果，皆非安樂行；獨此妙因妙果，稱安樂行也。更廣依文釋者，安樂行是涅槃道，涅槃有三義，謂三德祕藏；行有三義，謂止行、觀行、慈悲行。止行者，三業柔和違從俱寂，即是體法身行，即上文如來衣也。觀行者，一實相慧無分別光，即體般若行，即上如來座也。慈悲行者，四弘誓願廣度一切，即體解脫行，即上文如來室也。總此三行為涅槃道，總於三德為行之境，境稱安樂、道稱為行。《大論》云「菩薩從初發心，常觀涅槃行道因時用此三行法，導三業為行，三業淨故即是淨於六根，六根若淨發相似解而得入真，果時名佛眼耳等。」因名止行，果名斷德；因名觀行，果名智德；因名慈悲，行果名恩德。又因名三業，果名三密；因時慈悲導三業利他，果時名三輪不思議化。如此觀時無復分別，一切諸法中悉有安樂性，一切眾生即大涅槃不可復滅，行於非道通達佛道，此即絕待明安樂行，此行與涅槃義合。彼云，復有一行是如來行，如來是人、安樂是法，如來是安樂人、安樂是如來法，總而言之，其義不異，別亦不異。此明寂滅忍法空座如來室，彼明金銀寶樹，寶樹即無漏寶林，無漏與空寂滅忍合，金沙大河直入西海，即一實慧與諸法空合，得道女人則無諂曲，此無緣大慈與如來室合，彼呼為無餘義，此呼為無上道。又五行義亦與衣座室意同也。 問： 《大經》明親附國王持弓帶箭摧伏惡人，此經遠離豪勢謙下慈善，剛柔碩乖云何不異？ 答： 《大經》偏論折伏，住一子地，何曾無攝受？此經偏明攝受，頭破七分，非無折伏。各舉一端適時而已，理必具四。何者？適時稱宜即世界意？攝受即為人意，折伏即對治意，悟道即第一義意也。 廣法門釋者，應明不動門、不受門、不行門，略不記也。此品是迹門流通第四意，若二萬八十億那由他受命弘經，深識權實廣知漸頓，又達機緣、神力自在，濁世惱亂不障通經，不俟更示方法；若初依始心，欲修圓行入濁弘經，為濁所惱，自行不立亦無化功，為是人故須示方法明安樂行，故有此品來也。此安樂行有何次第？然法華圓行，一行無量行，不可思議，何定前後？今且一緒，〈法師品〉略示弘經，則以益他為本，先明入室，此中辨惡世弘經安諸逼惱，先著如來衣，前後互現耳。若約行次者，諸法從本已來，常自寂滅相，若乖寂起相，應先以般若蕩累，則初坐座；諸法不生而般若生，同體慈悲愍眾故行道，次入如來室；既以慈悲化世必涉違從，決須安忍，次著如來衣。雖作此次，說非行時，行時入空即具一切法，況慈忍耶。 〔T34 0119a13〕四安樂行者，舊云：一、假實二空為體，二、說法為體，三、離過為體，四、慈悲為體。基師云：一、空，二、離憍慢，三、除嫉妬，四、大慈悲。龍師云：一、身遠諸惡漸近空理，二、除口過，三、除意嫉，四、起慈悲。南岳師云：一、無著正慧，二、口不說過，三、敬上接下，四、大慈悲。天台師云：止觀慈悲，導三業及誓願，身業有止故離身麁業，有觀故不得身，不得身業不得能離，無所得故不墮凡夫；有慈悲故勤修身業廣利一切，不墮二乘地，有止行故著忍辱衣，有觀行故坐如來座；有慈悲故入如來室，止行離過即成斷德，觀行無著即成智德，慈悲利他即成恩德，恩德資成智德，智德能通達斷德，是名身業安樂行。餘口意誓願亦如是。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
一、先從三方面解釋品名
解釋〈安樂行品〉，可以從三方面來說：第一依事相，第二貼附經文，第三依所顯的法門。
先依事相說。身體沒有危險，所以稱為安；內心沒有憂愁惱亂，所以稱為樂；身體安穩、內心快樂，便能進而修行，所以稱為行。
再貼附經文說。前一品說，披著如來之衣，法身便安；進入如來之室，解脫之心便樂；坐在如來之座，般若便能引導修行向前。這一層是貼附前品的經文而解釋。若貼附本品來說，住在忍辱之地，所以身安；性情柔和而不突然粗暴，所以心樂；觀察一切法的真實相，所以修行能向前。
二、安是不動，樂是無受，行是無行
再依法門說，安名為不動，樂名為無受，行名為無行。
所謂不動，是六道中的生死與聲聞、緣覺二乘的涅槃都不能使人動搖。既不攀緣這兩邊，身便沒有動搖。前文大意說：身體和手足寂靜安穩而不動，心中常常恬靜淡泊，從來沒有散亂。這便是安住不動，如同須彌山頂一樣，是常住不動的法門。
所謂無受，是不受三昧的廣大作用，不受凡夫的五種感受，乃至在圓滿教門中，對五受生起見取，也全都不受。有所領受，便有苦；沒有領受，便沒有苦；超出苦與樂的相對，才名為大樂。
所謂無行，是說只要有所領受，便有所行；沒有領受，便無所行。不行凡夫之行，也不行賢聖之行，所以稱為無行；然而又正行於中道，因此仍名為行。這就是依法門解釋安樂行。
三、從因果廣釋安樂行
現在再從事相廣說。安樂就是大涅槃，是從果上立名；行就是通向涅槃的道路，是從因上得名。
除了安樂行以外，其餘種種因果總體都歸於苦。分別說來，有三種苦樂交錯的情形。第一，因苦、果也苦，如執著常見的外道修種種苦行，後來仍得到苦果。第二，因樂、果卻苦，如執著斷見的外道任情享樂，後來得到苦報。第三，因苦、果樂，如析法的二乘人，以觀無常的拙劣方法費力用功，經歷艱苦，最後才能進入涅槃。如今所說的安樂行，因與果都安樂，正是《大品》所說的如實巧度。
《大經》的意思是：一定行苦的人，是凡夫；苦樂交雜而行的人，是聲聞、緣覺；一定行樂的人，是菩薩。總括七方便所有粗劣的因與粗劣的果，都不能稱為安樂行；只有這裡所說的妙因、妙果，才能稱為安樂行。
四、三德是境，三行是道
再從經文廣說，安樂行就是通向涅槃的道路。涅槃有三層義，稱為法身、般若、解脫三德祕藏；行也有三層義，就是止行、觀行、慈悲行。
止行，是身、口、意三業都柔和，面對違逆或順從都歸於寂靜。這便是體合法身之行，也就是前文所說的如來衣。
觀行，是以真實相的智慧照見一切，發出沒有分別的光明。這便是體合般若之行，也就是前文所說的如來座。
慈悲行，是發起四弘誓願，廣泛度脫一切眾生。這便是體合解脫之行，也就是前文所說的如來室。
總合這三種行，便是涅槃之道；總合三德，便是修行所對的境。境稱為安樂，道稱為行。
五、三行如何導三業而至果德
《大論》所錄的意思是：菩薩從最初發心起，常常觀察涅槃而行道；在因地時，用止、觀、慈悲這三種行法引導身、口、意三業而修行。三業清淨，也就是六根清淨；六根若清淨，便發起相似的理解，進而進入真實；到了果地，便稱為佛的眼、耳等六根。
在因地稱為止行，到果地稱為斷德；在因地稱為觀行，到果地稱為智德；在因地稱為慈悲行，到果地稱為恩德。又，在因地稱為三業，到果地稱為三密；因地以慈悲引導三業、利益眾生，到了果地，便稱為三輪不可思議的教化。
六、一切法本有安樂性
如此觀察時，心中不再分別：一切法中都有安樂之性；一切眾生本來就是大涅槃，不可能再被滅一次；行於通常所說的非道，也能通達佛道。這就是以超出一切相對的方式說明安樂行。這種行與涅槃的義理相合。
《大經》又說，另有一行名為如來行。如來是人，安樂是法；如來是安樂之人，安樂是如來之法。總體來說，兩者義理不異；分別來說，兩者也不異。
本論所說的是寂滅忍、法空座與如來室；《大經》則說金銀寶樹。寶樹就是無漏的寶林，無漏與空、寂滅、忍相合。又說金沙大河直接流入西海，這與真實智慧及一切法空相合；又說得道的女人沒有諂曲，這與無緣大慈及如來室相合。《大經》把它稱為沒有剩餘的義，這裡把它稱為無上道。該經所說五種行的義理，也與衣、座、室的意思相同。
七、攝受與折伏為何看似相反
有人問：《大經》說親近國王、持弓帶箭、摧伏惡人；《法華經》卻說遠離有權勢的人，態度謙下慈善。前者剛強，後者柔和，差別如此之大，怎能說兩者不異？
回答是：《大經》偏重說折伏，卻又說菩薩住在把一切眾生視如獨子的境地，哪裡會沒有攝受？《法華經》偏重說攝受，卻又說惡人將頭破七分，並不是沒有折伏。兩經只是各自舉出一端，以適合當時的情況；就道理說，必定具足四種意義。
第一，選擇合宜的時機，是世界悉檀之意；第二，攝受眾生，是為人悉檀之意；第三，折伏過惡，是對治悉檀之意；第四，使人悟道，是第一義悉檀之意。
若再廣泛依法門解釋，本應說明不動門、不受門、不行門；本論在這裡只列出三門，略而沒有記述。
八、本品為誰而來
本品在迹門流通中是第四層意思。那二萬位與八十億那由他位受命弘經的菩薩，深深了知權宜與真實，廣泛通曉漸次與頓入，又能通達眾生的根機和因緣，神力運用自在。濁惡世間的惱亂不能阻礙祂們弘通經典，所以不必再另外開示方法。
可是，若是最初有所依憑、剛剛發心的人，想修圓滿之行，進入濁世弘揚經典，卻受到濁世惱亂，使自己的修行不能成立，也不能成就教化眾生的功用，便必須為這類人開示方法，說明安樂行。這就是本品出現的緣由。
九、安樂行究竟有沒有先後
安樂行有什麼次第呢？《法華》圓滿之行，一種行便含有無量種行，意義不可思議，怎能固定誰先誰後？如今只暫取一條次緒來說。
若依說法的功能，〈法師品〉簡略開示弘經，以利益他人為根本，所以先說進入如來室；本品說在惡世弘經，先要安頓各種逼迫惱亂，所以先說披著如來衣。兩品只是把前後次序互相顯出。
若依實行的說明次第，一切法從本來便常住於寂滅之相。若背離寂滅而生起種種相，便應先以般若掃除繫累，所以第一步是坐在如來座。明白一切法本來不生，般若智慧卻由此生起；菩薩因與眾生同體的慈悲，憐愍眾生而行道，所以其次進入如來室。既以慈悲教化世間，必定會遭逢違逆與順從，便決定需要安忍，所以再次披著如來衣。
雖然說明時作出座、室、衣的次第，卻不是實行當下各自分開的次第。真正實行時，一入於空，便同時具足一切法，何況慈悲與忍辱，怎會不具足？
十、五家怎樣解釋四行之體
對四安樂行以什麼為體，本論先列四家說法。
第一，舊說以假、實二空為第一行之體，以說法為第二行之體，以遠離過失為第三行之體，以慈悲為第四行之體。
第二，基師以空為第一，以遠離憍慢為第二，以除去嫉妬為第三，以大慈悲為第四。
第三，龍師以身體遠離種種惡行、逐漸接近空理為第一，以除去口業過失為第二，以除去內心嫉妬為第三，以生起慈悲為第四。
第四，南岳師以沒有執著的正慧為第一，以口中不說他人過失為第二，以恭敬在上者、接引在下者為第三，以大慈悲為第四。
十一、天台以止、觀、慈悲貫通四行
天台師說，以止、觀、慈悲引導身、口、意三業以及誓願。正文先以身業為例。
身業有止，所以遠離身體的粗重惡業；有觀，所以不可得身，不可得身業，也不可得一個能夠遠離身業的人。因為一切都無所得，所以不墮在凡夫一邊。
身業又有慈悲，所以精勤修習一切身業，廣泛利益眾生，不墮在二乘境地。有止行，所以披著忍辱之衣；有觀行，所以坐在如來之座；有慈悲，所以進入如來之室。
止行能離過失，便成就斷德；觀行沒有執著，便成就智德；慈悲利益他人，便成就恩德。恩德幫助智德成就，智德又能通達斷德。這就名為身業安樂行。其餘口業、意業與誓願，也都依止、觀、慈悲如此修行。
I. First Explaining the Chapter Title in Three Ways
The “Peaceful Practices” chapter can be explained in three ways: first in terms of circumstances, second by attaching the explanation to the text, and third in terms of the Dharma-gateway revealed.
First, in terms of circumstances: because the body is free from danger, it is called peaceful; because the mind is free from sorrow and distress, it is called at ease; because bodily peace and mental ease enable practice to advance, it is called practice.
Next, attaching the explanation to the text: the preceding chapter says that putting on the Tathāgata’s robe gives peace to the dharma-body, entering the Tathāgata’s chamber gives ease to the mind of liberation, and sitting upon the Tathāgata’s seat lets prajñā guide practice forward. This explanation attaches to the text of the preceding chapter. Attached to the present chapter, abiding on the ground of forbearance gives the body peace; gentleness without sudden violence gives the mind ease; and contemplating all dharmas in their true aspect lets practice advance.
II. Peace Is Nonmovement, Ease Is Non-Reception, and Practice Is Non-Practice
In terms of the Dharma-gateway, peace is named nonmovement, ease non-reception, and practice non-practice.
Nonmovement means that neither birth and death in the six paths nor the nirvāṇa of śrāvakas and pratyekabuddhas can move one. Because one does not condition oneself upon either extreme, the body is without wavering. The preceding passage says in substance that body, hands, and feet are quiet, peaceful, and unmoving, while the mind is constantly serene and has never been scattered. This is abiding peacefully and unmoving, like the summit of Mount Sumeru: the Dharma-gateway of permanent abiding and nonmovement.
Non-reception means not receiving the vast functioning of samādhi, not receiving the five kinds of feeling of ordinary beings, and not even receiving the views produced from the five feelings within the Perfect Teaching. Where there is reception there is suffering; where there is no reception there is no suffering. Only beyond the opposition of pain and pleasure is it called great ease.
Non-practice means that where something is received, something is practiced; where nothing is received, nothing is practiced. One practices neither the practices of ordinary beings nor those of worthies and sages, and therefore it is called non-practice. Yet one thereby practices the middle way, and so it is still named practice. This is the explanation of peaceful practice in terms of the Dharma-gateway.
III. An Expanded Explanation of Peaceful Practice through Cause and Fruit
We now expand the explanation in terms of circumstances. Peaceful ease is great nirvāṇa and is named from the fruit; practice is the path leading to nirvāṇa and is named from the cause.
Apart from peaceful practice, all other kinds of cause and fruit are painful as a whole. More particularly, there are three mixed patterns of pain and pleasure. First, both cause and fruit are painful: outsiders attached to eternalism perform painful austerities and still later obtain a painful fruit. Second, the cause is pleasant but the fruit painful: outsiders attached to annihilationism freely indulge their desires and later receive painful retribution. Third, the cause is painful but the fruit pleasant: those of the two vehicles who analyze dharmas exert themselves through the clumsy method of contemplating impermanence and only after hardship enter nirvāṇa. In the peaceful practice taught here, both cause and fruit are pleasant; this is the skillful crossing in accordance with reality taught in the Mahāprajñāpāramitā Sutra.
The Great Nirvāṇa Sutra means that those whose practice is invariably painful are ordinary beings; those whose practice mixes pain and pleasure are śrāvakas and pratyekabuddhas; and those whose practice is invariably pleasant are bodhisattvas. In sum, all the coarse causes and coarse fruits of the seven expedients cannot be called peaceful practice. Only the wondrous cause and wondrous fruit taught here merit that name.
IV. The Three Virtues Are the Object; the Three Practices Are the Path
In an expanded explanation based upon the sutra, peaceful practice is the path leading to nirvāṇa. Nirvāṇa has three meanings, called the secret treasury of the three virtues—dharma-body, prajñā, and liberation. Practice also has three meanings: the practice of calming, the practice of contemplation, and the practice of compassion.
The practice of calming makes all three modes of conduct—body, speech, and mind—gentle, bringing both opposition and compliance to quiescence. This practice embodies the dharma-body and is the Tathāgata’s robe described above.
The practice of contemplation illuminates everything with the wisdom of the true aspect, emitting a light free of discrimination. This practice embodies prajñā and is the Tathāgata’s seat described above.
The practice of compassion gives rise to the four universal vows and widely liberates all sentient beings. This practice embodies liberation and is the Tathāgata’s chamber described above.
Taken together, these three practices are the path to nirvāṇa. Taken together, the three virtues are the object toward which practice proceeds. The object is called peaceful ease; the path is called practice.
V. How the Three Practices Guide the Three Karmas to the Virtues of the Fruit
The passage recorded from the Great Treatise means that from the first generation of resolve a bodhisattva constantly contemplates nirvāṇa while practicing the path. At the causal stage, the bodhisattva uses calming, contemplation, and compassion to guide the three karmas of body, speech, and mind in practice. Purifying the three karmas is precisely purifying the six sense faculties; when the six faculties are pure, understanding in semblance arises and one enters the real. At the fruit, these are called the Buddha’s eyes, ears, and other faculties.
At the causal stage it is called the practice of calming; at the fruit, the virtue of severance. At the causal stage it is called the practice of contemplation; at the fruit, the virtue of wisdom. At the causal stage it is called the practice of compassion; at the fruit, the virtue of beneficence. Again, at the causal stage they are called the three karmas; at the fruit, the three mysteries. In the causal stage compassion guides the three karmas to benefit others; at the fruit, this is called the inconceivable transformation of the three wheels.
VI. All Dharmas Inherently Possess the Nature of Peaceful Ease
When one contemplates in this way, discrimination no longer remains: all dharmas possess the nature of peaceful ease; all sentient beings are themselves great nirvāṇa and cannot be extinguished again; by practicing what is ordinarily called a non-Buddhist path one can penetrate the Buddha’s path. This explains peaceful practice beyond every opposition. Such practice accords with the meaning of nirvāṇa.
The Great Nirvāṇa Sutra also says that there is another practice called the practice of the Tathāgata. Tathāgata names the person, while peaceful ease names the Dharma; the Tathāgata is the person of peaceful ease, and peaceful ease is the Tathāgata’s Dharma. In general their meanings do not differ; distinguished, they still do not differ.
The present treatise speaks of the patience of quiescent extinction, the seat of the emptiness of dharmas, and the Tathāgata’s chamber. The Great Nirvāṇa Sutra speaks of jeweled trees of gold and silver. Jeweled trees are a precious grove of the uncontaminated, and the uncontaminated accords with emptiness, quiescent extinction, and patience. It also speaks of a great golden-sand river flowing directly into the western sea, which accords with the wisdom of the one reality and the emptiness of all dharmas; and of an awakened woman free from deviousness, which accords with objectless great loving-kindness and the Tathāgata’s chamber. That sutra calls this the meaning without remainder; here it is called the unsurpassed path. The five practices taught there likewise accord with the meaning of robe, seat, and chamber.
VII. Why Do Attraction and Subjugation Appear Opposed?
Someone asks: the Great Nirvāṇa Sutra speaks of associating with kings, carrying bows and arrows, and subduing evil people, whereas the Lotus Sutra says to remain distant from the powerful and to be humble and kind. The former is forceful, the latter gentle. How can two teachings so different be said not to differ?
The answer is that although the Great Nirvāṇa Sutra emphasizes subjugation, it also says that bodhisattvas abide on the ground that regards all sentient beings as an only child—how could attraction be absent? Although the Lotus Sutra emphasizes attraction, it also says that an evil person’s head will split into seven parts—subjugation is not absent. Each sutra brings forward one side because it suits its time; in principle both necessarily possess four meanings.
First, choosing what is timely and fitting carries the meaning of the worldly siddhānta. Second, attracting sentient beings carries the siddhānta for the person. Third, subjugating faults carries the counteractive siddhānta. Fourth, causing realization of the path carries the siddhānta of ultimate meaning.
An expanded explanation through the Dharma-gateway ought further to set forth the gateway of nonmovement, the gateway of non-reception, and the gateway of non-practice. The root treatise only lists those three gateways here and leaves the explanation unrecorded.
VIII. For Whom Does This Chapter Come?
This chapter is the fourth purport in the transmission of the Trace Gate. The twenty thousand and the eighty koṭis of nayutas of bodhisattvas who received the charge to propagate the sutra deeply know the provisional and the real, widely understand the gradual and the sudden, comprehend capacities and conditions, and freely employ supernormal powers. The disturbances of a turbid world cannot obstruct their propagation of the sutra, so they do not need a further method to be shown.
But people at the beginning of reliance and resolve who wish to cultivate the perfect practice and enter the turbid world to propagate the sutra may be disturbed by that world, so that their own practice cannot stand and their transformative work cannot succeed. A method must therefore be shown to such people and peaceful practice explained. This is why the chapter comes.
IX. Does Peaceful Practice Ultimately Have an Order?
What sequence does peaceful practice have? In the perfect practice of the Lotus, a single practice contains immeasurable practices and is inconceivable. How could its earlier and later stages be fixed? Here only one thread is provisionally taken up for explanation.
In terms of the function of teaching, the “Dharma Teacher” chapter briefly reveals propagation of the sutra and takes benefiting others as its basis, so it first speaks of entering the Tathāgata’s chamber. The present chapter speaks of propagating the sutra in an evil age and first settles the many pressures and afflictions, so it begins with donning the Tathāgata’s robe. The two chapters mutually reveal what comes before and after.
In the explanatory sequence of actual practice, all dharmas have from the beginning constantly and naturally borne the mark of quiescent extinction. When one turns away from quiescence and gives rise to marks, one should first use prajñā to sweep away entanglements; thus one first sits upon the Tathāgata’s seat. Although all dharmas are unborn, prajñā is thereby born; moved by compassion grounded in shared embodiment, the bodhisattva pities sentient beings and practices the path, so next enters the Tathāgata’s chamber. Once compassion begins transforming the world, opposition and compliance will inevitably be encountered; one must therefore practice patient endurance, and next dons the Tathāgata’s robe.
Although the explanatory sequence is seat, chamber, robe, these are not separate stages at the time of practice. In actual practice, entering emptiness itself includes all dharmas. How, then, could compassion and forbearance be absent?
X. How Do Five Houses Explain the Essence of the Four Practices?
The root treatise first presents four houses’ explanations of what constitutes the essence of the four peaceful practices.
First, the old explanation takes the two emptinesses of the provisional and the real as the essence of the first practice, teaching the Dharma as the essence of the second, avoiding faults as the essence of the third, and compassion as the essence of the fourth.
Second, Master Ji takes emptiness as the first, freedom from arrogance as the second, removal of jealousy as the third, and great compassion as the fourth.
Third, Master Long takes bodily separation from various evils and gradual approach to the principle of emptiness as the first, removal of verbal faults as the second, removal of jealousy from the mind as the third, and the arising of compassion as the fourth.
Fourth, Master Nanyue takes unattached right wisdom as the first, not speaking of others’ faults as the second, respecting those above and guiding those below as the third, and great compassion as the fourth.
XI. Tiantai Uses Calming, Contemplation, and Compassion to Penetrate All Four Practices
The Tiantai master says that calming, contemplation, and compassion guide the three karmas of body, speech, and mind, as well as vow. The root text first takes bodily action as its example.
Because bodily action has calming, it leaves coarse bodily misconduct. Because it has contemplation, body cannot be apprehended, bodily action cannot be apprehended, and an agent capable of leaving bodily action cannot be apprehended. Since nothing at all is attained, it does not fall to the side of ordinary beings.
Because bodily action also has compassion, it diligently cultivates all bodily action, benefits sentient beings widely, and does not fall to the ground of the two vehicles. Because it has the practice of calming, it dons the robe of forbearance; because it has the practice of contemplation, it sits upon the Tathāgata’s seat; because it has compassion, it enters the Tathāgata’s chamber.
The practice of calming leaves faults and accomplishes the virtue of severance. The practice of contemplation is unattached and accomplishes the virtue of wisdom. Compassion benefits others and accomplishes the virtue of beneficence. Beneficence assists wisdom in being accomplished, and wisdom can penetrate severance. This is called the peaceful practice of bodily action. Verbal and mental action, as well as vow, likewise practice through calming, contemplation, and compassion.
〈安樂行品〉把兩個看似相反的字放在一起：安樂像是已經到達，行卻像仍在路上；安樂似乎不受擾動，弘經卻必須走入最容易受擾動的濁世。智者不急著把兩字壓成一句定義，而是從身心之事、經文所示與法門之義，逐層回答：怎樣的安樂，才不會使行停止？怎樣的行，才不會被境界牽動？
一、身安、心樂，為何只是第一步
從事相看，安先落在身：身體沒有危險，才稱為安；樂落在心：內心沒有憂惱，才稱為樂。身安而心樂，才有向前修行的條件。這不是把安樂說成終點，而是指出行得以開始的處所。
若人外在屢遭危害，內在又不斷憂惱，即使立下弘經之願，也可能被逼迫和散亂截斷。所以本品先問的，不是能說多少道理，而是身與心能否安住到足以繼續前行。安樂在此不是獎賞，而是護持行的力量。
可是，只說無危險、無憂惱，仍會使人以為安樂全靠順境。於是本論再把目光轉向經文：前品的衣、室、座，以及本品的忍辱地、不卒暴、觀諸法實相，都說明真正的安住不是等待外界不再逆己，而是在逆順中有可依止之處。
二、衣、室、座，為何次序不只一種
衣披在身上，室容納其人，座使人安坐。三個意象都很具體，卻各自顯出不同作用：柔和忍辱如衣，使身不因外境粗暴而受傷；慈悲如室，使心不把眾生拒在門外；一切法空如座，使觀照有安住之地。
本論第一次依安、樂、行解釋時，依次說衣、室、座：衣使法身安，室使解脫心樂，座使般若導行向前。後來依止、觀、慈悲三行說時，次序成為衣、座、室：止體合法身而如衣，觀體合般若而如座，慈悲體合解脫而如室。再說實行的次第時，則成為座、室、衣：先以般若除去繫累，次由同體慈悲走向眾生，最後在教化所遇的違逆與順從中安忍。
三個次序沒有互相取消。每一次改序，都因正在回答的問題不同：品名如何成立，三行如何配合三德，實行時如何說明，入口自然不同。若只記住一個固定順序，反而看不見同一件衣、同一間室、同一個座，如何隨文承擔不同作用。
三、不動、無受、無行，會不會使人什麼都不做
法門之義把安說成不動。六道生死不能動搖，聲聞、緣覺的涅槃也不能動搖；不攀緣任何一邊，才像須彌頂那樣安住。這裡的不動不是身體僵止，而是不被兩端拉走。
樂又被說成無受。有受便有苦，無受便無苦；直到不再落入苦與樂的對待，才名為大樂。因此，大樂不是把一種強烈快感保存得更久，而是不再由領受與拒絕決定自己的安穩。
最容易誤解的是行名無行。若無行就是不作，本品便無法說弘經。本論卻緊接著說：不行凡夫行，也不行賢聖行，所以名為無行；然而正因此而行於中道。無行所否定的是有所受、有所取而形成的行，不是否定一切行動。身可以走入濁世，口可以宣說經典，心可以慈悲眾生；只是不再把所行執作可得之物。
四、安樂從果立名，行為何從因得名
本論再把安樂與行放進因果中看。安樂是大涅槃，從果立名；行是通向涅槃的道路，從因得名。品名把果與因並置，是要問：這條路是否只能以苦換樂，還是因地本身已與所向之果相應？
本論列出四種情形。執常的外道以苦行為因，仍得苦果，是因苦果苦；執斷的外道任情享樂，後得苦報，是因樂果苦；析法二乘艱苦用功，後入涅槃，是因苦果樂；本品所說的安樂行，則是因果俱樂。
因果俱樂，說的是所行之因不以顛倒或粗劣的方法背離所求之果。若以慈悲弘經，卻在過程中傷害眾生；若求心安，卻靠排斥一切逆境維持安穩，因與果便已彼此違背。安樂行之所以妙，在道路上已保存了所向之果的性質。
五、止、觀、慈悲，如何同時面向自己與眾生
從經文廣釋時，本論以三德為所對之境，以止、觀、慈悲為能行之道。止使三業柔和，無論遭遇違逆或順從，都能歸於寂靜；觀以真實相的智慧照見，不由分別構成另一個可執的世界；慈悲發起誓願，廣度一切眾生。
本論讓三行前後相承：止使三業柔和，觀使智慧無所分別，慈悲使誓願廣及一切；總合三行，才名為涅槃之道。後文又讓它們會到三業、三密、三輪：因地清淨身、口、意，果地成為不可思議的教化。
這也解釋為什麼天台最後只詳說身業，卻能說口業、意業與誓願也都如此。身業有止，便離粗重過失；有觀，便不取得身、身業與能離者；有慈悲，便精勤利他。衣、座、室不是三件輪流換上的裝備，而是每一行中都不能缺少的護持、照見與容納。
六、攝受與折伏，為何不能各據一經
《大經》一面顯得剛強，說親附國王、持弓帶箭、摧伏惡人；《法華經》一面顯得柔和，說遠離豪勢、謙下慈善。若只抓住各自最鮮明的一端，兩經似乎方向相反。
本論的回答不是抹平差異，而是回到兩經各自仍具的另一面。《大經》雖偏說折伏，卻有視眾生如獨子的一子地，攝受並未消失；《法華經》雖偏說攝受，卻也有頭破七分，折伏並未消失。偏舉一端，是因應當時所宜；理上則須兼具適時、攝受、對治與悟道。
因此，慈善不等於放任，折伏也不等於瞋害。若離開時機、所為之人、所治之病與所悟之理，只把剛或柔本身當成方法，便已失去本論回答的四重關照。
七、誰需要安樂行的方法
本品的來意落在弘經者身上。那些已深知權實、廣知漸頓、通達根機因緣而又神力自在的菩薩，濁世惱亂不能妨礙祂們弘通經典，不必再等候一套方法。
真正需要本品的，是剛開始有所依憑、想走入濁世弘經的人。若外境一擾，自行便不能成立；自行不立，教化也無從發生。安樂行不是替深行者添加一套規程，而是保護初發心者，使願意走入人群的心不在第一陣逼惱中折斷。
這裡的慈悲有很實際的形狀：不是只願眾生得度，也要使自己成為能夠長久面對眾生的人。若身業粗暴、口業傷人、意業嫉妬，誓願再大也難以弘經。反過來，若只求不受傷而不肯進入濁世，安樂又失去了行。
八、有次第與無次第，如何同時成立
圓滿之行，一行含攝無量行，本來不可固定先後；可是說明時，仍須暫取一條線索。前品以利益他人為本，所以先說室；本品先處理惡世的逼惱，所以先說衣。若依實行的說明，則先坐座，以般若掃除繫累；再入室，由同體慈悲而行道；後著衣，在教化所遇的違順中安忍。
說明需要次第，實行卻不等候前一步完全結束才開始下一步。一入於空，便具一切法，慈悲與忍辱也在其中。所以，無次第不是含混，有次第也不是把活的修行切成互不相通的三段。
回到最初的問題，安樂既然是不動，為什麼又名為行？不動是不被兩邊牽引，無受是不由有所領受而生苦，無行是不執著能行與所行；三者都沒有把弘經取消。真正的安樂，不把人留在安全之處，而使人能穿著忍辱之衣、安坐空法之座、打開慈悲之室，走進濁世而不失其心。
文句記之眼
湛然《法華文句記》把本單元讀成三義總釋、來意、次第、體異四段，下一段才進入正釋品文；三義總釋內又分標列與解釋，解釋再分略、廣〔0316b28–0316c01〕。這套細科只整理讀路，不改動本論四段。
對依事三句，湛然把身安、心樂看作身、意二業，把進行照向弘經的口業〔0316c03〕。對附文，祂指出先附〈法師品〉、次附本品，並以三德三軌照明衣、室、座〔0316c04〕。對法門，祂以不動顯中，又引五不受說明無受不是壓抑感受，而是入理無所受〔0316c10–0316c19〕。
廣釋中，湛然把三業、三密、三輪判為三德的異名〔0317a07〕；又把《大經》五行分配到座、衣、室〔0317a17〕。這些配法都比本論原句更細，只能作鏡中照明，不能倒寫成智者已逐項明說。
來意一段，湛然把深行者的四項能力逐一對照四行，並把初依始心落在修行初位〔0317b14–0317b28〕。次第一段則明分不立次第、寄前品顯次第、約行立次第、行時仍無次第四步〔0317c01〕，使本論的先後與無先後不再互相抵觸。
體異一段，湛然對舊、基、龍、南岳四說各有評語，最後說身、口、意三業都具止、觀、慈悲，誓願也同樣具足〔0317c07–0317c16〕。前者是鏡中的優劣判釋，後者是對本論只詳身業而例其餘三者的展開；兩者都不取代本論平列五說的盤面。
湛然還先把本品放回前四品的流通脈絡，說各品所示雖有不同，衣、室、座仍是弘經之軌〔0316a27–0316b26〕。這使本品不只回答個人如何自保，也承接前文所問的法如何由人持續傳出；但前四品逐項配法全是鏡中展開，不應下灌為本論原有的品際結構。
對本論只列三門而略不記之處，湛然也只是說可準前解、可用種種三法通釋〔0317b02–0317b07〕，並沒有補出一段失傳正文。鏡能提示可讀方向，卻沒有把作者明言的省略填成作者已說；鏡釋與本文的界線仍然分明。
The “Peaceful Practices” chapter places together two terms that seem opposed: peaceful ease sounds as though one has already arrived, while practice sounds as though one is still on the road; peaceful ease seems undisturbed, yet propagating the sutra requires entering precisely the turbid world where disturbance is most likely. Zhiyi does not hurry to compress the two terms into a single definition. Beginning with the circumstances of body and mind, then what the sutra shows—including the true mark of all dharmas—and finally the meaning of the Dharma-gateway, he answers layer by layer: What kind of peaceful ease does not bring practice to a halt? What kind of practice is not drawn about by circumstances?
I. Why Are Bodily Peace and Mental Ease Only the First Step?
In terms of circumstances, peace first concerns the body: because the body is free from danger, it is called peaceful. Ease concerns the mind: because the mind is free from sorrow and distress, it is called at ease. Only when the body is peaceful and the mind at ease is there a condition for practice to advance. This does not make peaceful ease the endpoint; it identifies the place from which practice can begin.
When someone repeatedly suffers outward harm and inwardly remains distressed, even a vow to propagate the sutra may be cut off by pressure and distraction. The chapter therefore asks first not how much doctrine one can explain, but whether body and mind can abide steadily enough to keep moving forward. Here peaceful ease is not a reward; it is the power that sustains practice.
Yet to speak only of freedom from danger and distress could still suggest that peaceful ease depends entirely upon favorable circumstances. The root treatise therefore turns to the sutra: the robe, chamber, and seat of the preceding chapter, and this chapter’s ground of forbearance, freedom from sudden violence, and contemplation of all dharmas in their true aspect, all show that genuine abiding does not wait for the world to cease opposing us. It finds something upon which to rely amid both opposition and compliance.
II. Why Do the Robe, Chamber, and Seat Have More Than One Sequence?
A robe is worn upon the body, a chamber receives a person, and a seat lets one sit securely. These three images are concrete, yet each reveals a different function: gentleness and forbearance are like a robe that keeps outward violence from wounding the body; compassion is like a chamber that keeps the mind from shutting sentient beings outside; the emptiness of all dharmas is like a seat upon which contemplation can abide.
When the root treatise first explains peace, ease, and practice, it gives the sequence robe, chamber, seat: the robe gives peace to the dharma-body, the chamber gives ease to the mind of liberation, and the seat lets prajñā guide practice forward. Later, when it speaks through the three practices of calming, contemplation, and compassion, the order is robe, seat, chamber: calming embodies the dharma-body and is like the robe; contemplation embodies prajñā and is like the seat; compassion embodies liberation and is like the chamber. When it then explains the sequence of actual practice, the order becomes seat, chamber, robe: first prajñā sweeps away entanglements; next compassion grounded in shared embodiment moves toward sentient beings; finally one patiently endures the opposition and compliance encountered while teaching them.
The three sequences do not cancel one another. Each change of order answers a different question: how the chapter title is established, how the three practices correspond to the three virtues, or how actual practice is explained. Their points of entry naturally differ. To remember only one fixed sequence would conceal how the same robe, chamber, and seat assume different functions as the text unfolds.
III. Do Nonmovement, Non-Reception, and Non-Practice Leave Nothing to Be Done?
The meaning of the Dharma-gateway calls peace “nonmovement.” Neither birth and death in the six paths nor the nirvāṇa of śrāvakas and pratyekabuddhas can move one; only by not conditioning oneself upon either extreme does one abide like the summit of Mount Sumeru. Here nonmovement is not bodily rigidity, but freedom from being pulled toward either end.
Ease is then called “non-reception.” Where there is reception there is suffering; where there is no reception there is no suffering. Only when one no longer falls within the opposition of pain and pleasure is it called great ease. Great ease, therefore, is not preserving an intense pleasure for longer, but no longer allowing acceptance and rejection to decide one’s stability.
The phrase most readily misunderstood is that practice means “non-practice.” If non-practice meant doing nothing, this chapter could not teach propagation of the sutra. Yet the root treatise immediately continues: one does not practice the practices of ordinary beings, nor those of worthies and sages, and therefore it is called non-practice; precisely in this way, however, one practices the middle way. What non-practice negates is practice formed through something received and appropriated, not all action. The body can enter the turbid world, speech can proclaim the sutra, and the mind can show compassion for sentient beings, without grasping what is practiced as something attainable.
IV. Why Is Peaceful Ease Named from the Fruit and Practice from the Cause?
The root treatise next considers peaceful ease and practice within cause and fruit. Peaceful ease is great nirvāṇa and is named from the fruit; practice is the path to nirvāṇa and is named from the cause. By placing fruit and cause together, the chapter title asks whether this road can only exchange suffering for ease, or whether the causal practice is already consonant with the fruit toward which it moves.
The root treatise lists four cases. Outsiders attached to eternalism take painful austerities as their cause and still obtain a painful fruit: both cause and fruit are painful. Outsiders attached to annihilationism indulge their desires and later receive painful retribution: the cause is pleasant but the fruit painful. Those of the two vehicles who analyze dharmas labor painfully and later enter nirvāṇa: the cause is painful but the fruit pleasant. The peaceful practice taught in this chapter alone is pleasant in both cause and fruit.
That cause and fruit are both pleasant means that the causal practice does not depart from its sought fruit through inverted or coarse methods. If one propagates the sutra from compassion yet harms sentient beings along the way, or seeks mental peace by excluding every adversity, cause and fruit already contradict one another. The peaceful practice is wondrous because the road itself preserves the quality of the fruit toward which it leads.
V. How Do Calming, Contemplation, and Compassion Face Both Oneself and Sentient Beings?
In its expanded explanation based upon the sutra, the root treatise takes the three virtues as the object and calming, contemplation, and compassion as the path that proceeds toward it. Calming makes the three modes of conduct gentle and returns both opposition and compliance to quiescence. Contemplation sees with the wisdom of the true aspect, without constructing through discrimination another world to grasp. Compassion raises vows to liberate all sentient beings widely.
The root treatise lets these three practices follow one another: calming makes the three modes of conduct gentle, contemplation leaves wisdom free of discrimination, and compassion extends the vow to all; only their totality is called the path to nirvāṇa. It then gathers them into the three karmas, three mysteries, and three wheels: body, speech, and mind are purified in the causal stage and become inconceivable transformation in the fruit.
This also explains how Tiantai can detail only bodily action at the end and still say that speech, mind, and vow are the same. With calming, bodily action leaves coarse faults; with contemplation, it does not grasp body, bodily action, or an agent who leaves them; with compassion, it diligently benefits others. Robe, seat, and chamber are not three pieces of equipment put on in turn, but the sustaining, seeing, and receiving that no practice can lack.
VI. Why Can Attraction and Subjugation Not Each Be Confined to One Sutra?
The Great Nirvāṇa Sutra appears forceful when it speaks of associating with kings, carrying bows and arrows, and subduing evil people. The Lotus Sutra appears gentle when it speaks of keeping distant from the powerful and being humble and kind. If one grasps only each sutra’s most vivid side, the two appear to point in opposite directions.
The root treatise does not erase their difference. It returns to the other side still present in each sutra. Although the Great Nirvāṇa Sutra emphasizes subjugation, it also has the ground of the one child, regarding sentient beings as an only child; attraction has not disappeared. Although the Lotus Sutra emphasizes attraction, it also speaks of a head splitting into seven parts; subjugation has not disappeared. Each brings forward one aspect because it suits the time, while in principle both must include timeliness, attraction, counteraction, and realization of the path.
Kindness therefore does not mean indulgence, and subjugation does not mean harm born from anger. If one leaves aside the time, the person for whom one acts, the illness to be countered, and the principle to be realized, and treats hardness or softness itself as the method, one has already lost the fourfold attention of the root treatise’s answer.
VII. Who Needs the Method of Peaceful Practice?
The purpose of this chapter concerns those who propagate the sutra. Bodhisattvas who deeply know the provisional and the real, widely understand the gradual and the sudden, comprehend capacities and conditions, and freely employ supernormal powers cannot be obstructed by the disturbances of a turbid world; they need not wait for a method.
Those who truly need the chapter are people at the beginning of reliance and resolve who wish to enter the turbid world and propagate the sutra. If the first disturbance prevents their own practice from standing, transformative work cannot occur. Peaceful practice does not add a procedure for those deep in practice; it protects beginners so that a heart willing to enter among people is not broken by its first pressure and distress.
Compassion here has a practical shape. One must not merely wish for sentient beings to be liberated, but make oneself capable of facing them over time. If bodily action is violent, speech wounding, and thought jealous, even a great vow cannot readily propagate the sutra. Conversely, if one seeks only freedom from harm and refuses to enter the turbid world, peaceful ease loses practice.
VIII. How Can Sequence and No Sequence Both Be True?
In the perfect practice, one practice contains immeasurable practices, so their order cannot ultimately be fixed. Yet explanation must temporarily take up a single thread. Because the preceding chapter takes benefiting others as its basis, it speaks first of the chamber. Because this chapter first addresses the pressures of propagating the sutra in an evil age, it speaks first of the robe. In explaining actual practice, one first sits upon the seat and uses prajñā to sweep away entanglements; next one enters the chamber and practices through compassion grounded in shared embodiment; afterward one dons the robe and patiently bears the opposition and compliance met in teaching.
Explanation requires sequence, but actual practice does not wait for the preceding step to end completely before beginning the next. Entering emptiness itself includes all dharmas, and compassion and forbearance are already present there. No sequence is therefore not confusion, and sequence does not cut living practice into three disconnected parts.
We can now return to the first question: if peaceful ease is nonmovement, why is it called practice? Nonmovement means not being pulled by either extreme; non-reception means that suffering does not arise through something appropriated; non-practice means not clinging to an agent or object of practice. None of the three cancels propagation of the sutra. True peaceful ease does not leave a person in safety. It lets one wear the robe of forbearance, sit upon the seat of the emptiness of dharmas, open the chamber of compassion, and enter the turbid world without losing one’s mind.
Through the Eye of the Wenjuji
Zhanran reads this unit in four sections: the general explanation through three meanings, its purpose, its sequence, and distinctions in essence; only the next section begins the direct explanation of the chapter text. Within the general explanation through three meanings, he further distinguishes headings from explanations, then divides the explanations into brief and extensive 〔0316b28–0316c01〕. This finer outline guides reading without altering the four sections of the root treatise.
For the three statements concerning circumstances, Zhanran reads bodily peace and mental ease as bodily and mental karma, and practice’s advance as the verbal karma of propagating the sutra 〔0316c03〕. Concerning attachment to the text, he says that it first attaches to the “Dharma Teacher” chapter and then to the present chapter, illuminating robe, chamber, and seat through the three virtues and three tracks 〔0316c04〕. Concerning the Dharma-gateway, he uses nonmovement to reveal the middle and cites the five non-receptions to show that non-reception does not suppress feeling, but enters principle with nothing received 〔0316c10–0316c19〕.
In the expanded explanation, Zhanran judges the three karmas, three mysteries, and three wheels to be alternate names for the three virtues 〔0317a07〕, and distributes the five practices of the Great Nirvāṇa Sutra among seat, robe, and chamber 〔0317a17〕. These correspondences are more detailed than the root treatise’s wording and may illuminate from within the Mirror, but cannot be written backward as items Zhiyi himself explicitly set forth.
In the section on purpose, Zhanran correlates the four abilities of those deep in practice with the four practices and places those “at the beginning of reliance and resolve” at the initial stage of cultivation 〔0317b14–0317b28〕. In the section on sequence he distinguishes four steps: not establishing a sequence, using the preceding chapter to reveal a sequence, establishing a sequence in terms of practice, and retaining no sequence at the time of practice 〔0317c01〕. The root treatise’s sequence and non-sequence thus no longer conflict.
In the section on distinctions in essence, Zhanran comments upon the four explanations attributed to the old tradition, Master Ji, Master Long, and Master Nanyue, then concludes that bodily, verbal, and mental karma all possess calming, contemplation, and compassion, as does vow 〔0317c07–0317c16〕. The former is the Mirror’s comparative judgment; the latter unfolds the root treatise’s use of bodily action as the detailed example for the other three. Neither displaces the root treatise’s presentation of all five explanations side by side.
Zhanran also first returns the chapter to the transmission context of the four preceding chapters. Although what they show differs, robe, chamber, and seat remain the tracks of propagating the sutra 〔0316a27–0316b26〕. The chapter therefore answers not only how a person protects themself, but also how the Dharma continues to be transmitted through people. Yet the item-by-item correlations among the preceding four chapters are entirely a development in the Mirror and must not be poured downward into a chapter-to-chapter structure supposedly stated by the root treatise.
Where the root treatise lists the three gateways but says that their expanded explanation was not recorded, Zhanran says only that one may follow the preceding explanation or interpret them broadly through various triads 〔0317b02–0317b07〕. He does not supply a lost passage of root text. The Mirror can suggest a direction for reading, but does not fill an omission the author expressly marked as though the author had already spoken; the boundary between the Mirror and root text remains clear.
考據Apparatus
本單元是智者對〈安樂行品〉的總釋。它先以依事、附文、法門三義解品名，再廣釋事與文，說明本品何以來、諸行有無次第，最後並列五家所釋的四行之體。嚴格域不含其後逐段正釋品文。
一、科判定位
嚴格域定為 T34n1718〔0118a23–0119a27〕：品題起於「釋安樂行品」〔0118a23〕，正文起於「釋此品為三」〔0118a24〕，末句是「餘口意誓願亦如是」〔0119a27〕；同一物理行隨後的「品文有問」已屬下一單元，不納入。
本單元依本文轉折分為十五節：
| 次第 | 行域 | 本論內容 |
|---|---|---|
| 一 | 0118a24 | 總標依事、附文、法門三義 |
| 二 | 0118a24–0118a25 | 依身安、心樂、能進行略釋事義 |
| 三 | 0118a26–0118a29 | 先附〈法師品〉衣、室、座，次附本品忍辱地、不卒暴、諸法實相 |
| 四 | 0118a29–0118b11 | 以不動、無受、無行解安、樂、行 |
| 五 | 0118b11–0118b20 | 廣事解：安樂從果立名，行從因得名；列四種因果 |
| 六 | 0118b21–0118b28 | 廣依文解：三德祕藏與止、觀、慈悲三行 |
| 七 | 0118b28–0118c06 | 引《大論》長句，列三行的因果名及三業、三密、三輪 |
| 八 | 0118c06–0118c17 | 說絕待安樂行，會《大經》如來行、三喻與五行 |
| 九 | 0118c18–0118c24 | 以攝受、折伏問答會兩經，結四悉檀 |
| 十 | 0118c24–0118c25 | 廣法門只列不動、不受、不行三門而略不記 |
| 十一 | 0118c25–0119a02 | 來意：為初依始心、入濁弘經者示方法 |
| 十二 | 0119a03–0119a07 | 次第之一：圓行本不可定前後；說時依功能互現 |
| 十三 | 0119a07–0119a13 | 次第之二：約行說座、室、衣；行時又同具 |
| 十四 | 0119a13–0119a18 | 並列舊、基、龍、南岳四說 |
| 十五 | 0119a19–0119a27 | 天台以止、觀、慈悲導三業及誓願；詳身業而例餘三 |
《法華文句記》在本品總論明立五段：三義總釋、來意、次第、體異、正解釋〔T34 0316b28〕。前四段與本單元相應；第五段自下一單元開始。此處只用它確認科界，不把鏡文的細科倒入本論。
二、成立與傳本
卷端神逈序稱本疏是「灌頂法師私記，合二十卷」〔0001a23–0001a24〕，又記唐天寶戊子，東陽清泰寺朗和尚加以條倫，並自述不因求同求異而輒增輒減〔0001a25–0001b08〕；現行卷題署「天台智者大師說」〔0001b20〕。因此，義說歸智者，筆錄歸灌頂，現行文字又經後世治定。湛然《法華文句記》是後出的鏡釋，不是本論正文。
根經依 T09n0262〈安樂行品第十四〉〔0037a09〕，正文為〔0037a10–0039c17〕。本版另有同品原典層，品序與本論一一相應。本單元雖只總釋，考據仍保留根經全品二十個相接段落，避免只從總釋反推而漏失第二、第三、第四行的正文。
三、所帖經文與所引
（一）〈安樂行品〉根經全品
下列依 T09n0262 今本的原次序列二十段；二十段相接覆蓋〔0037a10–0039c17〕，不是節錄樣本。
一、文殊問惡世說經〔T09 0037a10–0037a13〕
爾時文殊師利法王子菩薩摩訶薩白佛言：「世尊！是諸菩薩，甚為難有，敬順佛故，發大誓願，於後惡世，護持讀說是法華經。世尊！菩薩摩訶薩於後惡世，云何能說是經？」
二、佛標四法〔T09 0037a14–0037a16〕
佛告文殊師利：「若菩薩摩訶薩，於後惡世欲說是經，當安住四法。一者、安住菩薩行處及親近處，能為眾生演說是經。
三、第一行處及第一親近處之一〔T09 0037a16–0037b02〕
「文殊師利！云何名菩薩摩訶薩行處？若菩薩摩訶薩住忍辱地，柔和善順而不卒暴，心亦不驚；又復於法無所行，而觀諸法如實相，亦不行不分別，是名菩薩摩訶薩行處。云何名菩薩摩訶薩親近處？菩薩摩訶薩不親近國王、王子、大臣、官長，不親近諸外道梵志、尼揵子等，及造世俗文筆、讚詠外書，及路伽耶陀、逆路伽耶陀者；亦不親近諸有兇戲、相扠相撲，及那羅等種種變現之戲；又不親近旃陀羅，及畜猪羊鷄狗，畋獵漁捕諸惡律儀。如是人等，或時來者，則為說法，無所悕望。又不親近求聲聞比丘、比丘尼、優婆塞、優婆夷，亦不問訊。若於房中，若經行處，若在講堂中，不共住止。或時來者，隨宜說法，無所悕求。
四、第一親近處之二〔T09 0037b02–0037b11〕
「文殊師利！又菩薩摩訶薩不應於女人身，取能生欲想相而為說法，亦不樂見。若入他家，不與小女、處女、寡女等共語。亦復不近五種不男之人以為親厚，不獨入他家，若有因緣須獨入時，但一心念佛。若為女人說法，不露齒笑，不現胸臆，乃至為法猶不親厚，況復餘事。不樂畜年少弟子、沙彌、小兒，亦不樂與同師。常好坐禪，在於閑處，修攝其心。文殊師利！是名初親近處。」
五、第二親近處〔T09 0037b12–0037b17〕
「復次，菩薩摩訶薩觀一切法空，如實相，不顛倒、不動、不退、不轉，如虛空，無所有性。一切語言道斷，不生、不出、不起，無名、無相，實無所有，無量、無邊，無礙、無障，但以因緣有，從顛倒生故說。常樂觀如是法相，是名菩薩摩訶薩第二親近處。」
六、第一行偈前〔T09 0037b17–0037b18〕
爾時世尊欲重宣此義，而說偈言：
七、第一安樂行偈〔T09 0037b19–0037c28〕
「若有菩薩，於後惡世，無怖畏心，
欲說是經，應入行處，及親近處。
常離國王，及國王子、大臣官長，
兇險戲者，及旃陀羅、外道梵志。
亦不親近，增上慢人，貪著小乘、
三藏學者，破戒比丘，名字羅漢，
及比丘尼，好戲笑者，深著五欲，
求現滅度，諸優婆夷，皆勿親近。
若是人等，以好心來，到菩薩所，
為聞佛道。菩薩則以，無所畏心，
不懷悕望，而為說法。寡女處女，
及諸不男，皆勿親近，以為親厚。
亦莫親近，屠兒魁膾，畋獵漁捕，
為利殺害，販肉自活，衒賣女色，
如是之人，皆勿親近。兇險相撲，
種種嬉戲，諸婬女等，盡勿親近。
莫獨屏處，為女說法，若說法時，
無得戲笑。入里乞食，將一比丘，
若無比丘，一心念佛。是則名為，
行處近處，以此二處，能安樂說。
又復不行，上中下法，有為無為，
實不實法，亦不分別，是男是女。
不得諸法，不知不見，是則名為，
菩薩行處。一切諸法，空無所有，
無有常住，亦無起滅，是名智者，
所親近處。顛倒分別，諸法有無，
是實非實，是生非生。在於閑處，
修攝其心，安住不動，如須彌山。
觀一切法，皆無所有，猶如虛空，
無有堅固。不生不出，不動不退，
常住一相，是名近處。若有比丘，
於我滅後，入是行處、及親近處，
說斯經時，無有怯弱。菩薩有時，
入於靜室，以正憶念，隨義觀法。
從禪定起，為諸國王、王子臣民、
婆羅門等，開化演暢，說斯經典，
其心安隱，無有怯弱。文殊師利！
是名菩薩，安住初法，能於後世，
說法華經。
八、第二安樂行長行〔T09 0037c29–0038a07〕
「又，文殊師利！如來滅後，於末法中欲說是經，應住安樂行。若口宣說、若讀經時，不樂說人及經典過。亦不輕慢諸餘法師，不說他人好惡、長短。於聲聞人，亦不稱名說其過惡，亦不稱名讚歎其美，又亦不生怨嫌之心。善修如是安樂心故，諸有聽者不逆其意，有所難問，不以小乘法答，但以大乘而為解說，令得一切種智。」
九、第二行偈前〔T09 0038a07–0038a08〕
爾時世尊欲重宣此義，而說偈言：
十、第二安樂行偈〔T09 0038a09–0038b01〕
「菩薩常樂，安隱說法，於清淨地，
而施床座。以油塗身，澡浴塵穢，
著新淨衣，內外俱淨，安處法座，
隨問為說。若有比丘，及比丘尼，
諸優婆塞，及優婆夷，國王王子、
群臣士民，以微妙義，和顏為說。
若有難問，隨義而答，因緣譬喻，
敷演分別。以是方便，皆使發心，
漸漸增益，入於佛道。除嬾惰意，
及懈怠想，離諸憂惱，慈心說法。
晝夜常說，無上道教，以諸因緣、
無量譬喻，開示眾生，咸令歡喜。
衣服臥具，飲食醫藥，而於其中，
無所悕望。但一心念，說法因緣，
願成佛道，令眾亦爾。是則大利，
安樂供養。我滅度後，若有比丘，
能演說斯，妙法華經。心無嫉恚，
諸惱障礙，亦無憂愁，及罵詈者，
又無怖畏加刀杖等，亦無擯出，
安住忍故。智者如是，善修其心，
能住安樂，如我上說。其人功德，
千萬億劫，算數譬喻，說不能盡。
十一、第三安樂行方法〔T09 0038b02–0038b14〕
「又，文殊師利！菩薩摩訶薩，於後末世法欲滅時，受持、讀誦斯經典者，無懷嫉妬諂誑之心，亦勿輕罵學佛道者，求其長短。若比丘、比丘尼、優婆塞、優婆夷，求聲聞者、求辟支佛者、求菩薩道者，無得惱之，令其疑悔，語其人言：『汝等去道甚遠，終不能得一切種智。所以者何？汝是放逸之人，於道懈怠故。』又亦不應戲論諸法，有所諍競。當於一切眾生起大悲想，於諸如來起慈父想，於諸菩薩起大師想，於十方諸大菩薩，常應深心恭敬禮拜。於一切眾生，平等說法，以順法故，不多不少，乃至深愛法者，亦不為多說。」
十二、第三安樂行成就〔T09 0038b15–0038b20〕
「文殊師利！是菩薩摩訶薩，於後末世法欲滅時，有成就是第三安樂行者，說是法時，無能惱亂，得好同學共讀誦是經，亦得大眾而來聽受，聽已能持，持已能誦，誦已能說，說已能書、若使人書，供養經卷，恭敬、尊重、讚歎。」
十三、第三行偈前〔T09 0038b20〕
爾時世尊欲重宣此義，而說偈言：
十四、第三安樂行偈〔T09 0038b21–0038c03〕
「若欲說是經，當捨嫉恚慢、
諂誑邪偽心，常修質直行。
不輕蔑於人，亦不戲論法，
不令他疑悔，云汝不得佛。
是佛子說法，常柔和能忍，
慈悲於一切，不生懈怠心。
十方大菩薩，愍眾故行道，
應生恭敬心，是則我大師。
於諸佛世尊，生無上父想，
破於憍慢心，說法無障礙。
第三法如是，智者應守護，
一心安樂行，無量眾所敬。
十五、第四安樂行方法與成就〔T09 0038c04–0038c21〕
「又，文殊師利！菩薩摩訶薩，於後末世法欲滅時，有持是法華經者，於在家、出家人中生大慈心，於非菩薩人中生大悲心，應作是念：『如是之人，則為大失。如來方便隨宜說法，不聞不知不覺、不問不信不解，其人雖不問不信不解是經，我得阿耨多羅三藐三菩提時，隨在何地，以神通力、智慧力引之，令得住是法中。』文殊師利！是菩薩摩訶薩，於如來滅後、有成就此第四法者，說是法時，無有過失，常為比丘、比丘尼、優婆塞、優婆夷、國王、王子、大臣、人民、婆羅門、居士等，供養恭敬、尊重讚歎。虛空諸天，為聽法故亦常隨侍。若在聚落、城邑、空閑林中，有人來欲難問者，諸天晝夜常為法故而衛護之，能令聽者皆得歡喜。所以者何？此經是一切過去、未來、現在諸佛神力所護故。文殊師利！是法華經，於無量國中，乃至名字不可得聞，何況得見受持讀誦？」
十六、轉輪王髻中明珠譬〔T09 0038c22–0038c29〕
「文殊師利！譬如強力轉輪聖王，欲以威勢降伏諸國，而諸小王不順其命，時轉輪王起種種兵而往討罰。王見兵眾戰有功者，即大歡喜，隨功賞賜，或與田宅、聚落、城邑；或與衣服、嚴身之具；或與種種珍寶：金、銀、琉璃、車𤦲、馬腦、珊瑚、虎珀，象馬車乘，奴婢人民。唯髻中明珠，不以與之。所以者何？獨王頂上有此一珠，若以與之，王諸眷屬必大驚怪。
十七、如來法王合譬之一〔T09 0039a01–0039a07〕
「文殊師利！如來亦復如是，以禪定智慧力得法國土，王於三界，而諸魔王不肯順伏。如來賢聖諸將與之共戰，其有功者，心亦歡喜，於四眾中為說諸經，令其心悅，賜以禪定、解脫、無漏根力、諸法之財，又復賜與涅槃之城，言得滅度，引導其心，令皆歡喜，而不為說是法華經。
十八、如來法王合譬之二〔T09 0039a07–0039a20〕
「文殊師利！如轉輪王，見諸兵眾有大功者，心甚歡喜，以此難信之珠，久在髻中不妄與人，而今與之。如來亦復如是，於三界中為大法王，以法教化一切眾生。見賢聖軍，與五陰魔、煩惱魔、死魔共戰，有大功勳，滅三毒，出三界，破魔網，爾時如來亦大歡喜。此法華經，能令眾生至一切智，一切世間多怨難信，先所未說而今說之。文殊師利！此法華經，是諸如來第一之說，於諸說中最為甚深，末後賜與，如彼強力之王久護明珠，今乃與之。文殊師利！此法華經，諸佛如來祕密之藏，於諸經中最在其上，長夜守護不妄宣說，始於今日乃與汝等而敷演之。」
十九、第四行偈前〔T09 0039a20–0039a21〕
爾時世尊欲重宣此義，而說偈言：
二十、第四安樂行偈〔T09 0039a22–0039c17〕
「常行忍辱，哀愍一切，乃能演說，
佛所讚經。後末世時，持此經者，
於家出家，及非菩薩，應生慈悲，
斯等不聞，不信是經，則為大失。
我得佛道，以諸方便，為說此法，
令住其中。譬如強力，轉輪之王，
兵戰有功，賞賜諸物，象馬車乘，
嚴身之具，及諸田宅，聚落城邑，
或與衣服，種種珍寶，奴婢財物，
歡喜賜與。如有勇健，能為難事，
王解髻中，明珠賜之。如來亦爾，
為諸法王，忍辱大力，智慧寶藏，
以大慈悲，如法化世。見一切人、
受諸苦惱，欲求解脫，與諸魔戰。
為是眾生，說種種法，以大方便，
說此諸經。既知眾生，得其力已，
末後乃為，說是法華。如王解髻，
明珠與之。此經為尊，眾經中上，
我常守護，不妄開示，今正是時，
為汝等說。我滅度後，求佛道者，
欲得安隱，演說斯經，應當親近，
如是四法。讀是經者，常無憂惱，
又無病痛，顏色鮮白，不生貧窮、
卑賤醜陋。眾生樂見，如慕賢聖，
天諸童子，以為給使。刀杖不加，
毒不能害，若人惡罵，口則閉塞。
遊行無畏，如師子王，智慧光明，
如日之照。若於夢中，但見妙事。
見諸如來，坐師子座，諸比丘眾、
圍繞說法。又見龍神、阿修羅等，
數如恒沙，恭敬合掌，自見其身，
而為說法。又見諸佛，身相金色，
放無量光，照於一切，以梵音聲，
演說諸法。佛為四眾，說無上法，
見身處中，合掌讚佛，聞法歡喜，
而為供養，得陀羅尼，證不退智。
佛知其心，深入佛道，即為授記，
成最正覺：『汝善男子！當於來世，
得無量智，佛之大道。國土嚴淨，
廣大無比；亦有四眾，合掌聽法。』
又見自身，在山林中，修習善法，
證諸實相，深入禪定，見十方佛。
諸佛身金色，百福相莊嚴，
聞法為人說，常有是好夢。
又夢作國王，捨宮殿眷屬，
及上妙五欲，行詣於道場。
在菩提樹下，而處師子座，
求道過七日，得諸佛之智。
成無上道已，起而轉法輪，
為四眾說法，經千萬億劫，
說無漏妙法，度無量眾生。
後當入涅槃，如烟盡燈滅。
若後惡世中，說是第一法，
是人得大利，如上諸功德。」
（二）《法華經》跨品所帖
本論先承〈法師品〉說「著如來衣則法身安，入如來室故解脫心樂，坐如來座故，般若導行進」〔T34 0118a26〕。T09n0262 今本先列「入如來室，著如來衣，坐如來座」〔T09 0031c23〕，再解作「如來室者，一切眾生中大慈悲心是；如來衣者，柔和忍辱心是；如來座者，一切法空是。」〔T09 0031c25〕。今本列室、衣、座；本論為依次扣安、樂、行，改依衣、室、座敘述。兩序並存，不以一序改另一序。
本論再帖本品行處：
| T34n1718 本論原錄 | T09n0262 今本 | 異同 |
|---|---|---|
| 「住忍辱地故身安，而不卒暴故心樂，觀諸法實相故行進。」〔T34 0118a28〕 | 「若菩薩摩訶薩住忍辱地，柔和善順而不卒暴，心亦不驚；又復於法無所行，而觀諸法如實相，亦不行不分別，是名菩薩摩訶薩行處。」〔T09 0037a17〕 | 本論依安、樂、行撮釋；今本保存完整句法 |
其餘跨品所帖如下：
| 所帖處 | T34n1718 本論原錄 | T09n0262 今本 | 異同 |
|---|---|---|---|
| 〈化城喻品〉 | 「身體及手足，靜然安不動，其心常憺怕，未曾有散亂」〔T34 0118b03〕 | 「身體及手足，靜然安不動。」〔T09 0022c16〕；「其心常惔怕，未曾有散亂，」〔T09 0022c17〕 | 憺怕／惔怕異字；句末標點依各本 |
| 〈方便品〉 | 「諸法從本已來，常自寂滅相」〔T34 0119a07〕 | 「諸法從本來，常自寂滅相。」〔T09 0008b25〕 | 本論多已字；甲本校記亦缺已 |
| 〈持品〉 | 「若二萬八十億那由他受命弘經」〔T34 0118c26〕 | 「與二萬菩薩眷屬俱，皆於佛前作是誓言：」〔T09 0035c29〕；「爾時世尊視八十萬億那由他諸菩薩摩訶薩。」〔T09 0036b08〕 | 本論把兩組弘經眾連說；三處數字照本並錄 |
| 〈陀羅尼品〉 | 「此經偏明攝受，頭破七分，非無折伏。」〔T34 0118c21〕 | 「頭破作七分，如阿梨樹枝。」〔T09 0059b13〕 | 本論取頭破七分證折伏面 |
（三）《大品》與《大論》
本論原錄「今言安樂行者，因果俱樂，即是大品如實巧度。」〔T34 0118b16〕。T08n0223 今本見「如實巧度」〔T08 0217a25〕；T25n1509 今本見「是名「如實巧度」」〔T25 0108a18〕。兩本都有此名，本論用它收束第四種因果。
本論又引一段《大論》語：
「菩薩從初發心，常觀涅槃行道因時用此三行法，導三業為行，三業淨故即是淨於六根，六根若淨發相似解而得入真，果時名佛眼耳等。」〔T34 0118b29〕
T33n1716 今本有「從初發心，常觀涅槃行道。」〔T33 0725b03〕，同句又見〔0810a05〕，而兩處也標作《大論》語。現行 T25n1509 未得上列整段的連續字面；故首句以 T33 平行相對，後續仍以 T1718 所錄為準。零命中只記檢索界，不由此裁斷來源。
（四）《大般涅槃經》
本論引三種行：
| T34n1718 本論原錄 | T12n0374 今本 | 異同 |
|---|---|---|
| 「定苦行者謂諸凡夫，苦樂行者聲聞緣覺，定樂行者謂諸菩薩也。」〔T34 0118b18〕 | 「不見中道者，凡有三種：」〔T12 0523b23〕；「一者定樂行，二者定苦行，三者苦樂行。」〔T12 0523b24〕；「定樂行者，所謂菩薩摩訶薩憐愍一切諸眾生故，雖復處在阿鼻地獄，如三禪樂。」〔T12 0523b25〕；「定苦行者，謂諸凡夫。苦樂行者，謂聲聞、緣覺，」〔T12 0523b26〕 | 本論依定苦、苦樂、定樂列；今本先總列定樂、定苦、苦樂，再逐釋 |
本論說「一切諸法中悉有安樂性」〔T34 0118c07〕，T12n0374 今本作「一切諸法中，悉有安樂性，」〔T12 0380a25〕。
本論又說《大經》有如來行及五行。今本連文為：
「菩薩摩訶薩應當於是大般涅槃經，專心思惟五種之行。何等為五？一者聖行、二者梵行、三者天行、四者嬰兒行、五者病行。善男子！菩薩摩訶薩常當修習是五種行，復有一行是如來行，所謂大乘大涅槃經。」〔T12 0432a08〕
其中「復有一行是如來行，所謂大乘大涅槃經。」又可單獨定位於〔T12 0432a12〕。
本論在三喻處原錄「彼明金銀寶樹，寶樹即無漏寶林，無漏與空寂滅忍合，金沙大河直入西海，即一實慧與諸法空合，得道女人則無諂曲，此無緣大慈與如來室合」〔T34 0118c13〕。今本相鄰問難跨〔T12 0426a13–0426a24〕，可對讀：
- 「有河，端直不曲名娑婆耶，喻如繩墨，直入西海。」〔T12 0426a23〕
- 「種種金銀琉璃寶樹，是亦名林。」〔T12 0426b01〕
- 「亦有女人善持禁戒，功德成就有大慈悲。」〔T12 0426b02〕
今本相應河句沒有金沙大河連文；本論與今本只並列，不把他處的金沙字面拼進此句。
本論問句以「親附國王持弓帶箭摧伏惡人」〔T34 0118c18〕概括《大經》一面。T12n0374 的相應字面分見：
- 「護法優婆塞等，應執刀杖，擁護如是持法比丘。」〔T12 0384a22〕
- 「護正法者，應當執持刀劍、器仗，侍說法者。」〔T12 0384a25〕
- 「依諸白衣持刀杖者，」〔T12 0384b07〕
- 「若諸國王、大臣長者、優婆塞等，為護法故，雖持刀杖，我說是等名為持戒。雖持刀杖，不應斷命。」〔T12 0384b08〕
- 「不為利養親近國王、大臣長者，」〔T12 0384b14〕
- 「摧伏破戒諸惡人等，」〔T12 0384b15〕
- 「汝當如是持弓執箭，」〔T12 0397b29〕
本論把國王、弓箭、摧伏聚合成一句；今本所見分散，且有不為利養親近國王的限制。諸句各守本位，不拼成今本連文。
本論答句原作「《大經》偏論折伏，住一子地，何曾無攝受？」〔T34 0118c20〕。今本作「修慈悲喜已，得住極愛一子之地。」〔T12 0458c23〕，另問「若諸菩薩修慈、悲、喜，得一子地者，修捨心時，復得何地？」〔T12 0461a23〕，答「菩薩摩訶薩修捨心時，則得住於空平等地，如須菩提。」〔T12 0461a26〕。本論在此只用一子地反問《大經》何曾沒有攝受。
（五）《維摩詰所說經》
本論說「一切眾生即大涅槃不可復滅」〔T34 0118c07〕，T14n0475 今本作「諸佛知一切眾生畢竟寂滅，即涅槃相，不復更滅。」〔T14 0542b18〕。
本論續說「行於非道通達佛道」〔T34 0118c08〕，今本作「若菩薩行於非道，是為通達佛道。」〔T14 0549a01〕；同品後段另見「如是行於非道，是為通達佛道」〔T14 0549a27〕。本處以前一問答句為主對位。
四、文句記釋要〔鏡〕
湛然《法華文句記》先說釋品應隨文勢逐義而釋，不必每品一概套入相同生起〔0316a25–0316a27〕；又明立三義總釋、來意、次第、體異、正解釋五段〔0316b28〕。下列凡超出 T1718 明文的內容，都只作鏡釋：
| 本論節點 | 《文句記》所釋與限度 |
|---|---|
| 三義總釋〔0118a24〕 | 分標列、解釋；解釋再分略、廣〔0316c01〕。這是鏡中細科 |
| 依事三句〔0118a24–0118a25〕 | 以身、意二業說安樂，進於弘經口業之行〔0316c03〕；本論自身只說身安、心樂、能進行 |
| 附文〔0118a26–0118a29〕 | 分先附〈法師品〉、次附今品，並以三德三軌申釋〔0316c04–0316c07〕 |
| 不動、無受、無行〔0118a29–0118b11〕 | 判不動為中道，又引五不受，展至入理無所受〔0316c10–0316c19〕 |
| 廣事四種因果〔0118b11–0118b20〕 | 另以三種教門判因果偏圓〔0316c19–0316c27〕；這組判攝不是 T1718 四例的原說 |
| 三業、三密、三輪〔0118b28–0118c06〕 | 說三者都是三德異名，並配身、口、意密〔0317a02–0317a09〕；本論只明因果異名與利他化用 |
| 三喻、五行〔0118c13–0118c17〕 | 以三喻配三德，又以聖行配座、天行配衣、餘三配室〔0317a14–0317a19〕；本論只說義同 |
| 攝受、折伏〔0118c18–0118c24〕 | 說折攝兩門收一切教，同在味、理、因、果〔0317a29–0317b02〕 |
| 廣法門略不記〔0118c24–0118c25〕 | 說可準前解，又可用種種三法通釋〔0317b02–0317b07〕；鏡文也沒有補出本論所略的正文 |
| 來意〔0118c25–0119a02〕 | 分深行不須、始行須，並把深行四條件逐一對四行〔0317b07–0317b24〕 |
| 次第〔0119a03–0119a13〕 | 分不次第、寄前品、約行次第、約行無次四層〔0317c01–0317c06〕 |
| 五家體異〔0119a13–0119a27〕 | 評舊、基、龍、南岳四說，又申明三業與誓願皆具止、觀、慈悲〔0317c07–0317c16〕；優劣評語不倒作本論 |
鏡文原錄 「五受」者，經云：「行亦不受，乃至不受亦不受。」〔T34 0316c13〕；T08n0223 今本作「行亦不受、不行亦不受、行不行亦不受、非行非不行亦不受，不受亦不受。」〔T08 0237c02〕。鏡文又原錄 故《玄》文云：「法身體素天龍之所忽劣」〔T34 0316c06〕；T33n1716 今本作「法身體素，天龍之所忽劣，」〔T33 0775c26〕。兩條都是鏡所引，不補成 T1718 自引。
鏡文另撮錄《大經》：「聖行住三地，戒聖行住堪忍地，定聖行住不動地，慧聖行住無所畏地，梵行成住二地，慈悲喜成住一子地，捨成住空平等地。」〔T34 0317a24〕。T12n0374 今本的相應詞分見堪忍地〔0434b19〕、初不動地〔0433b26〕、無所畏地〔0448b04〕、一子之地〔0458c24〕、空平等地〔0461a26〕，不是一個連續句。鏡文是撮錄，今本各詞仍各自定位。
鏡文對弘經眾另記一組文字：「有經本云「八千億」，應云八十億。」〔T34 0317b11〕，又作「爾時世尊視八十億諸菩薩等。」〔T34 0317b13〕。T1718 作二萬、八十億那由他，T09 今本作八十萬億那由他；三方各守所載，不以鏡中判語改動另外兩本。
五、諸家異釋
本論自錄的體異有五說，次序及法數如下：
一、舊說以「一、假實二空為體，二、說法為體，三、離過為體，四、慈悲為體。」〔0119a13〕配四行。
二、基師以「一、空，二、離憍慢，三、除嫉妬，四、大慈悲。」〔0119a15〕配四行。
三、龍師以「一、身遠諸惡漸近空理，二、除口過，三、除意嫉，四、起慈悲。」〔0119a16〕配四行。
四、南岳師以「一、無著正慧，二、口不說過，三、敬上接下，四、大慈悲。」〔0119a17〕配四行。
五、天台師以止、觀、慈悲導三業及誓願，正文先詳身業：止使身離麁業，觀使身、身業與能離都不可得，慈悲使身業勤修、廣利一切；又以止為忍辱衣、觀為如來座、慈悲為如來室，依次成斷德、智德、恩德。末以「恩德資成智德，智德能通達斷德」〔0119a26〕貫通三德，再說口、意、誓願也同此例〔0119a27〕。
五說都在 T1718 本論中明列。舊、基、龍、南岳四說各有四項，不互相改序；天台說列三行而導三業及誓願，只詳身業一例。各家出處書名在本單元與鏡文對位中都沒有另行注明，故不由記憶補題。湛然對前四家的優劣評語只見於鏡釋，不代替此處平列。
六、術語
| 詞語 | 本論自說 |
|---|---|
| 依事、附文、法門 | 釋品名的三條義路〔0118a24〕；三者不是修行位次 |
| 安、樂、行 | 依事為身無危險、心無憂惱、身安心樂而能進行〔0118a24–0118a25〕 |
| 衣、室、座 | 附前品時依衣、室、座扣法身安、解脫心樂、般若導行進〔0118a26–0118a27〕 |
| 不動、無受、無行 | 法門釋中的三名〔0118a29–0118b01〕；無行後立即說而行中道 |
| 四種因果 | 因苦果苦、因樂果苦、因苦果樂、因果俱樂〔0118b13–0118b20〕 |
| 三德祕藏 | 涅槃的三義；後文以法身、般若、解脫展開〔0118b21–0118b27〕 |
| 止、觀、慈悲 | 三行總成涅槃道；依次體法身、般若、解脫，配衣、座、室〔0118b22–0118b27〕 |
| 三業、三密、三輪 | 因名三業，果名三密；因時慈悲導三業利他，果時名三輪不思議化〔0118c04–0118c06〕 |
| 絕待安樂行 | 以諸法安樂性、眾生涅槃不可復滅、行非道而通佛道三句顯之〔0118c06–0118c09〕 |
| 攝受、折伏 | 兩經偏舉一端而各具另一端，隨時適宜〔0118c18–0118c24〕 |
| 初依始心 | 欲修圓行、入濁弘經而尚受濁世惱亂者〔0118c29–0119a02〕 |
| 一緒 | 本論在不可定前後後，暫取一條次緒說明〔0119a04〕 |
| 說時、行時 | 說明中可立座、室、衣次第；實行時入空即具一切〔0119a11–0119a13〕 |
本單元七個後世總攝約詞的固定字面如下：
| 後世約詞 | 固定域 |
|---|---|
| 五時八教 | 零見 |
| 化儀 | 零見 |
| 化法 | 零見 |
| 藏通別圓 | 零見 |
| 迹門十妙 | 零見 |
| 本門十妙 | 零見 |
| 一念三千 | 零見 |
這項零見只限連續字面，不等於本論沒有教判內容；本論實有圓教、七方便、圓行等自身用語，仍各依原句解讀。
七、譬喻・互讀・承衍
本論用須彌頂顯不動，用大涅槃顯安樂之果，用涅槃道顯行之因。因果四式從三種苦樂交錯推至因果俱樂，所要辨的是安樂與行如何同時成立，不把行消解成靜止，也不把安樂縮成感受上的快樂。
衣、室、座在本段反覆承衍。依安、樂、行說時，本論列衣、室、座；依止、觀、慈悲說時，列衣、座、室；約實行次第又列座、室、衣。三列各有自己的問題與次序，不能為求表面整齊而重排成一列。
《大經》的寶樹、大河、女人三例被本論會向空寂滅忍、一實慧與無緣大慈；然而今本相應字面並不等於本論撮語，尤以金沙大河不見連文。攝受、折伏問答也同樣如此：本論以兩經各偏舉一端而理具四作答，不把一經永遠固定為剛、另一經永遠固定為柔。
根經全品在後半以轉輪王解髻中明珠、今乃與之為譬，並以如來末後宣說《法華》合譬〔T09 0038c22–0039a20〕。本論此一總釋單元沒有用該譬作自身論證；故只記它在根經全貌中的位置，不列作 14a 自身論證。
八、校本定位
本單元跨大正藏〔0118a、0118b、0118c、0119a〕四個頁欄。讀者原典層只在兩個段首顯示〔0118a23〕與〔0119a13〕，並不逐一顯示底層每個行標；逐行定位仍以原始 XML 的 <lb> 為準，所有引文 loc 都取首字前最近行標。
固定域內共有六組對舉式校記：
| 次第 | loc | 大正【大】 | 法隆寺本【甲】 | 句中位置 |
|---|---|---|---|---|
| 一 | 0118c07 | 諸 | 甲本缺 | 一切諸法中 |
| 二 | 0118c16 | 慈與 | 與慈 | 此無緣大慈與如來室合 |
| 三 | 0119a05 | 先 | 光 | 先明入室 |
| 四 | 0119a07 | 已 | 甲本缺 | 諸法從本已來 |
| 五 | 0119a10 | 眾 | 眾生 | 愍眾故行道 |
| 六 | 0119a12 | 空 | 室 | 行時入空即具一切法 |
六組都屬【大】與【甲】對舉；其中諸、已兩組的甲本讀法為空，故記作甲本缺。固定域沒有星號校記、沒有相應關聯型校記，也沒有獨立單邊校記；同在〔0119a27〕而位於本單元末句之後的下一單元校記不計入。
T1718 固定域未見行內夾註、未見缺字圖形，也未見擴展區漢字。根經全品對讀另有「車𤦲、馬腦、珊瑚、虎珀，」〔T09 0038c27〕，其中𤦲由缺字標記保存為擴展區字，全文照字收錄；這不改變 T1718 固定域的零見。T1718 的憺怕、嫉妬、麁、絓等字形依底本保留；與 T09 今本惔怕等差異另在所引欄並錄。
This unit is Zhiyi’s general explanation of the “Peaceful Practices” chapter. It first explains the chapter title through circumstances, attachment to the text, and the Dharma-gateway; then expands the first two, explains why the chapter comes and whether the practices have a sequence, and finally records five houses’ explanations of the essence of the four practices side by side. The strict domain excludes the ensuing direct explanation of the chapter passage by passage.
I. Doctrinal-Outline Placement
The strict domain is T34n1718 〔0118a23–0119a27〕: the chapter heading begins with 「釋安樂行品」 tr. “Explanation of the Chapter on Peaceful Practices” 〔0118a23〕, the body begins with 「釋此品為三」 tr. “The explanation of this chapter is threefold” 〔0118a24〕, and the final sentence is 「餘口意誓願亦如是」 tr. “The remaining verbal and mental karmas and vow are likewise” 〔0119a27〕. The phrase 「品文有問」 tr. “the chapter text has a question,” which follows on the same physical line, belongs to the next unit and is excluded.
Following the transitions of the root treatise, this unit divides into fifteen sections:
| No. | Line domain | Content of the root treatise |
|---|---|---|
| 1 | 0118a24 | General heading of the three meanings: circumstances, attachment to the text, and the Dharma-gateway |
| 2 | 0118a24–0118a25 | Brief explanation in terms of circumstances: bodily peace, mental ease, and the capacity for practice to advance |
| 3 | 0118a26–0118a29 | First attaching to the robe, chamber, and seat in the “Dharma Teacher” chapter, then to the ground of forbearance, freedom from sudden violence, and the true mark of all dharmas in the present chapter |
| 4 | 0118a29–0118b11 | Explaining peace, ease, and practice through nonmovement, non-reception, and non-practice |
| 5 | 0118b11–0118b20 | Expanded explanation in terms of circumstances: peaceful ease named from the fruit, practice from the cause, and four patterns of cause and fruit |
| 6 | 0118b21–0118b28 | Expanded explanation attached to the text: the secret treasury of the three virtues and the practices of calming, contemplation, and compassion |
| 7 | 0118b28–0118c06 | Long citation from the Great Treatise: causal and resultant names of the three practices, the three karmas, three mysteries, and three wheels |
| 8 | 0118c06–0118c17 | Peaceful practice beyond all oppositions, correlated with the Tathāgata-practice, three similes, and five practices in the Great Nirvāṇa Sutra |
| 9 | 0118c18–0118c24 | Harmonizing the two sutras through the question and answer on attraction and subjugation, concluding with the four siddhāntas |
| 10 | 0118c24–0118c25 | The expanded Dharma-gateway explanation lists nonmovement, non-reception, and non-practice but leaves them unrecorded |
| 11 | 0118c25–0119a02 | Purpose: showing a method for those at the beginning of reliance and resolve who enter the turbid world to propagate the sutra |
| 12 | 0119a03–0119a07 | Sequence, first part: the perfect practice cannot ultimately be fixed as earlier or later; at the time of explanation, function mutually reveals order |
| 13 | 0119a07–0119a13 | Sequence, second part: seat, chamber, and robe in terms of practice; all three simultaneously present at the time of practice |
| 14 | 0119a13–0119a18 | The explanations of the old tradition, Master Ji, Master Long, and Master Nanyue recorded side by side |
| 15 | 0119a19–0119a27 | Tiantai uses calming, contemplation, and compassion to guide the three karmas and vow, detailing bodily action as the example for the other three |
The Fahua Wenjuji explicitly establishes five sections in the chapter’s general discussion: the general explanation through three meanings, purpose, sequence, distinctions in essence, and direct explanation 〔T34 0316b28〕. The first four correspond to this unit; the fifth begins with the next unit. The Mirror is used here only to confirm the boundary of the outline. Its finer divisions are not poured downward into the root treatise.
II. Formation and Transmission
Shenjiong’s fascicle-opening preface calls the commentary 「灌頂法師私記，合二十卷」 tr. “Master Guanding’s private record, altogether twenty fascicles” 〔0001a23–0001a24〕. It further records that in the wuxu year of the Tianbao era, Master Lang of Qing Tai Monastery in Dongyang arranged and ordered the text, and states that he did not arbitrarily add or remove material in pursuit of agreement or difference 〔0001a25–0001b08〕. The received fascicle heading reads 「天台智者大師說」 tr. “spoken by Tiantai Master Zhizhe” 〔0001b20〕. The doctrinal teaching therefore belongs to Zhiyi, its recording to Guanding, while the received wording underwent later editorial settlement. Zhanran’s Fahua Wenjuji is a later Mirror commentary, not the body of the root treatise.
The root sutra is T09n0262, “Peaceful Practices,” Chapter Fourteen 〔0037a09〕, whose body occupies 〔0037a10–0039c17〕. This edition also has a source layer for the same chapter, and its sequence corresponds item by item to the root treatise. Although the present unit is only a general explanation, the apparatus retains all twenty contiguous passages of the chapter’s root sutra so that the texts of the second, third, and fourth practices are not lost by inference from the general discussion alone.
III. Sutra Passages Explained and Works Cited
A. The Entire Root-Sutra Chapter on Peaceful Practices
The following twenty passages follow the received order of T09n0262. Together they continuously cover 〔0037a10–0039c17〕; they are not excerpted samples.
1. Mañjuśrī Asks about Teaching the Sutra in an Evil Age 〔T09 0037a10–0037a13〕
『爾時文殊師利法王子菩薩摩訶薩白佛言：「世尊！是諸菩薩，甚為難有，敬順佛故，發大誓願，於後惡世，護持讀說是法華經。世尊！菩薩摩訶薩於後惡世，云何能說是經？」』 tr. “At that time Bodhisattva Mahāsattva Mañjuśrī, Prince of the Dharma, said to the Buddha: ‘World-Honored One, these bodhisattvas are exceedingly rare. Out of reverence and obedience to the Buddha, they have made a great vow to protect, uphold, read, and teach this Lotus Sutra in the later evil age. World-Honored One, how can bodhisattva-mahāsattvas teach this sutra in that later evil age?’”
2. The Buddha Sets Forth the Four Dharmas 〔T09 0037a14–0037a16〕
『佛告文殊師利：「若菩薩摩訶薩，於後惡世欲說是經，當安住四法。一者、安住菩薩行處及親近處，能為眾生演說是經。』 tr. “The Buddha told Mañjuśrī: ‘If bodhisattva-mahāsattvas wish to teach this sutra in the later evil age, they should abide in four dharmas. First, abiding in the bodhisattva’s sphere of conduct and sphere of association, they can expound this sutra for sentient beings.’”
3. The First Sphere of Conduct and the First Sphere of Association, Part One 〔T09 0037a16–0037b02〕
『「文殊師利！云何名菩薩摩訶薩行處？若菩薩摩訶薩住忍辱地，柔和善順而不卒暴，心亦不驚；又復於法無所行，而觀諸法如實相，亦不行不分別，是名菩薩摩訶薩行處。云何名菩薩摩訶薩親近處？菩薩摩訶薩不親近國王、王子、大臣、官長，不親近諸外道梵志、尼揵子等，及造世俗文筆、讚詠外書，及路伽耶陀、逆路伽耶陀者；亦不親近諸有兇戲、相扠相撲，及那羅等種種變現之戲；又不親近旃陀羅，及畜猪羊鷄狗，畋獵漁捕諸惡律儀。如是人等，或時來者，則為說法，無所悕望。又不親近求聲聞比丘、比丘尼、優婆塞、優婆夷，亦不問訊。若於房中，若經行處，若在講堂中，不共住止。或時來者，隨宜說法，無所悕求。』 tr. “‘Mañjuśrī, what is called a bodhisattva-mahāsattva’s sphere of conduct? If bodhisattva-mahāsattvas abide upon the ground of forbearance, gentle and kindly compliant, neither rash nor violent, with minds that are not startled; if they engage in nothing with respect to dharmas but contemplate all dharmas in their true aspect, neither engaging in contrivance nor discriminating, this is called the bodhisattva-mahāsattva’s sphere of conduct. What is called the bodhisattva-mahāsattva’s sphere of association? Bodhisattva-mahāsattvas do not associate with kings, princes, ministers, or officials; nor with outsiders, brahmans, Nirgranthas, and the like; nor with composers of worldly literature, celebrants of non-Buddhist writings, or proponents of Lokāyata and anti-Lokāyata. They do not associate with those engaged in cruel games, mutual striking and wrestling, or the various transformative performances of nāṭa entertainers. Nor do they associate with caṇḍālas or those who raise pigs, sheep, chickens, and dogs, hunt, fish, or follow other harmful livelihoods. If such people come to them, they teach the Dharma without expectation. They also do not associate with bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās who seek śrāvakahood, nor exchange greetings with them. Whether in a room, a place for walking meditation, or a lecture hall, they do not dwell together. If such people come, they teach as appropriate without seeking anything.’”
4. The First Sphere of Association, Part Two 〔T09 0037b02–0037b11〕
『「文殊師利！又菩薩摩訶薩不應於女人身，取能生欲想相而為說法，亦不樂見。若入他家，不與小女、處女、寡女等共語。亦復不近五種不男之人以為親厚，不獨入他家，若有因緣須獨入時，但一心念佛。若為女人說法，不露齒笑，不現胸臆，乃至為法猶不親厚，況復餘事。不樂畜年少弟子、沙彌、小兒，亦不樂與同師。常好坐禪，在於閑處，修攝其心。文殊師利！是名初親近處。」』 tr. “‘Mañjuśrī, bodhisattva-mahāsattvas should not teach women while grasping bodily marks capable of producing thoughts of desire, nor take pleasure in looking at them. Entering another’s home, they do not converse with young girls, maidens, widows, and the like. Nor do they draw close in intimacy to the five kinds of non-males. They do not enter another’s home alone; if conditions require them to enter alone, they single-mindedly recollect the Buddha. When teaching women, they do not laugh with their teeth exposed or bare their chests. Even for the sake of Dharma they do not become intimate, much less for other matters. They do not delight in keeping young disciples, novices, or children, nor in sharing a teacher with them. They constantly delight in seated meditation, remain in secluded places, and collect their minds. Mañjuśrī, this is called the first sphere of association.’”
5. The Second Sphere of Association 〔T09 0037b12–0037b17〕
『「復次，菩薩摩訶薩觀一切法空，如實相，不顛倒、不動、不退、不轉，如虛空，無所有性。一切語言道斷，不生、不出、不起，無名、無相，實無所有，無量、無邊，無礙、無障，但以因緣有，從顛倒生故說。常樂觀如是法相，是名菩薩摩訶薩第二親近處。」』 tr. “‘Further, bodhisattva-mahāsattvas contemplate all dharmas as empty, in accordance with their true aspect: not inverted, not moving, not retreating, and not turning; like empty space, without any existent self-nature. The paths of all language are cut off. They are not born, do not emerge, and do not arise; they have neither name nor mark and in reality possess nothing; they are immeasurable, boundless, without impediment and without obstruction. They exist only through causes and conditions and are spoken of because they arise from inversion. Constantly delighting in contemplating such marks of dharmas is called the bodhisattva-mahāsattva’s second sphere of association.’”
6. Introduction to the Verse on the First Practice 〔T09 0037b17–0037b18〕
『爾時世尊欲重宣此義，而說偈言：』 tr. “At that time the World-Honored One, wishing to restate this meaning, spoke in verse:”
7. Verse on the First Peaceful Practice 〔T09 0037b19–0037c28〕
『「若有菩薩，於後惡世，無怖畏心，』 tr. “‘If bodhisattvas in the later evil age have minds without fear,
『欲說是經，應入行處，及親近處。』 tr. “and wish to teach this sutra, they should enter the sphere of conduct and the sphere of association.
『常離國王，及國王子、大臣官長，』 tr. “Always remain distant from kings, princes, ministers, and officials,
『兇險戲者，及旃陀羅、外道梵志。』 tr. “from those who engage in cruel and dangerous games, caṇḍālas, outsiders, and brahmans.
『亦不親近，增上慢人，貪著小乘、』 tr. “Do not associate with people of overweening pride who cling greedily to the Lesser Vehicle,
『三藏學者，破戒比丘，名字羅漢，』 tr. “students of the Tripiṭaka, bhikṣus who break precepts, or nominal arhats,
『及比丘尼，好戲笑者，深著五欲，』 tr. “nor with bhikṣuṇīs who delight in laughter and play and are deeply attached to the five desires,
『求現滅度，諸優婆夷，皆勿親近。』 tr. “or upāsikās who seek present extinction; do not associate with any of them.
『若是人等，以好心來，到菩薩所，』 tr. “If these people come with good intentions to a bodhisattva,
『為聞佛道。菩薩則以，無所畏心，』 tr. “wishing to hear the Buddha-path, the bodhisattva, with a fearless mind
『不懷悕望，而為說法。寡女處女，』 tr. “and harboring no expectation, teaches them the Dharma. Widows and maidens,
『及諸不男，皆勿親近，以為親厚。』 tr. “together with all non-males, should not be approached or treated with intimacy.
『亦莫親近，屠兒魁膾，畋獵漁捕，』 tr. “Nor associate with butchers, executioners, hunters, or fishers,
『為利殺害，販肉自活，衒賣女色，』 tr. “those who kill for profit and live by selling meat, or those who traffic in women’s beauty.
『如是之人，皆勿親近。兇險相撲，』 tr. “Do not associate with any such people, nor with cruel and dangerous wrestlers,
『種種嬉戲，諸婬女等，盡勿親近。』 tr. “performers of various amusements, or prostitutes; approach none of them.
『莫獨屏處，為女說法，若說法時，』 tr. “Do not teach a woman alone in a secluded place; when teaching the Dharma,
『無得戲笑。入里乞食，將一比丘，』 tr. “do not laugh and jest. When entering a village to beg for food, take another bhikṣu.
『若無比丘，一心念佛。是則名為，』 tr. “If no bhikṣu is present, single-mindedly recollect the Buddha. This is called
『行處近處，以此二處，能安樂說。』 tr. “the sphere of conduct and sphere of approach; through these two spheres one can teach in peaceful ease.
『又復不行，上中下法，有為無為，』 tr. “Further, do not practice dharmas as high, middle, or low, conditioned or unconditioned,
『實不實法，亦不分別，是男是女。』 tr. “real or unreal; nor discriminate, ‘This is a man’ or ‘This is a woman.’
『不得諸法，不知不見，是則名為，』 tr. “Not attaining any dharma, neither knowing nor seeing—this is called
『菩薩行處。一切諸法，空無所有，』 tr. “the bodhisattva’s sphere of conduct. All dharmas are empty and possess nothing,
『無有常住，亦無起滅，是名智者，』 tr. “without permanent abiding, arising, or cessation. This is called the wise one’s
『所親近處。顛倒分別，諸法有無，』 tr. “sphere of association. Inverted discrimination takes dharmas as existent or nonexistent,
『是實非實，是生非生。在於閑處，』 tr. “real or unreal, born or unborn. Remaining in a secluded place,
『修攝其心，安住不動，如須彌山。』 tr. “cultivate and collect the mind, abiding peacefully and unmoving like Mount Sumeru.
『觀一切法，皆無所有，猶如虛空，』 tr. “Contemplate all dharmas as possessing nothing, like empty space,
『無有堅固。不生不出，不動不退，』 tr. “without solidity: neither born nor emerging, neither moving nor retreating,
『常住一相，是名近處。若有比丘，』 tr. “constantly abiding in one mark. This is called the sphere of approach. If a bhikṣu,
『於我滅後，入是行處、及親近處，』 tr. “after my extinction, enters this sphere of conduct and sphere of association,
『說斯經時，無有怯弱。菩薩有時，』 tr. “there will be no timidity or weakness when he teaches this sutra. At times the bodhisattva
『入於靜室，以正憶念，隨義觀法。』 tr. “enters a quiet chamber and with correct recollection contemplates dharmas according to their meaning.
『從禪定起，為諸國王、王子臣民、』 tr. “Rising from meditative absorption, he teaches kings, princes, ministers, and people,
『婆羅門等，開化演暢，說斯經典，』 tr. “brahmans and others, opening, transforming, expounding, and proclaiming this scripture.
『其心安隱，無有怯弱。文殊師利！』 tr. “His mind is peaceful and secure, without timidity or weakness. Mañjuśrī,
『是名菩薩，安住初法，能於後世，』 tr. “this is called a bodhisattva abiding in the first Dharma, able in a later age
『說法華經。』 tr. “to teach the Lotus Sutra.’”
8. Prose on the Second Peaceful Practice 〔T09 0037c29–0038a07〕
『「又，文殊師利！如來滅後，於末法中欲說是經，應住安樂行。若口宣說、若讀經時，不樂說人及經典過。亦不輕慢諸餘法師，不說他人好惡、長短。於聲聞人，亦不稱名說其過惡，亦不稱名讚歎其美，又亦不生怨嫌之心。善修如是安樂心故，諸有聽者不逆其意，有所難問，不以小乘法答，但以大乘而為解說，令得一切種智。」』 tr. “‘Further, Mañjuśrī, after the Tathāgata’s extinction, those who wish to teach this sutra in the latter Dharma age should abide in peaceful practice. When proclaiming it aloud or reading the sutra, they do not delight in speaking of the faults of people or scriptures. Nor do they disparage other Dharma teachers or speak of the good and bad, the strengths and shortcomings, of others. Concerning śrāvakas, they neither name them to speak of their faults nor name them to praise their excellence, and they do not give rise to resentment or aversion. Because they cultivate this peaceful and easy mind well, none who listen oppose their intent. When difficult questions are asked, they do not answer through teachings of the Lesser Vehicle, but explain only through the Great Vehicle, enabling listeners to attain the knowledge of all modes.’”
9. Introduction to the Verse on the Second Practice 〔T09 0038a07–0038a08〕
『爾時世尊欲重宣此義，而說偈言：』 tr. “At that time the World-Honored One, wishing to restate this meaning, spoke in verse:”
10. Verse on the Second Peaceful Practice 〔T09 0038a09–0038b01〕
『「菩薩常樂，安隱說法，於清淨地，』 tr. “‘Bodhisattvas constantly delight in teaching the Dharma peacefully and securely in a pure place,
『而施床座。以油塗身，澡浴塵穢，』 tr. “where they arrange a bed and seat, anoint their bodies with oil, and bathe away dust and grime.
『著新淨衣，內外俱淨，安處法座，』 tr. “Putting on fresh, clean robes, pure within and without, they settle securely upon the Dharma seat
『隨問為說。若有比丘，及比丘尼，』 tr. “and teach in response to questions. If there are bhikṣus or bhikṣuṇīs,
『諸優婆塞，及優婆夷，國王王子、』 tr. “upāsakas or upāsikās, kings or princes,
『群臣士民，以微妙義，和顏為說。』 tr. “ministers, gentlemen, or common people, they teach them subtle meanings with a gentle expression.
『若有難問，隨義而答，因緣譬喻，』 tr. “If difficult questions are asked, they answer according to the meaning, using causes, conditions, and similes
『敷演分別。以是方便，皆使發心，』 tr. “to unfold, expound, and distinguish. Through these skillful means they cause all to generate resolve,
『漸漸增益，入於佛道。除嬾惰意，』 tr. “gradually increase, and enter the Buddha-path. Removing thoughts of laziness
『及懈怠想，離諸憂惱，慈心說法。』 tr. “and ideas of indolence, they leave every sorrow and distress and teach the Dharma with loving-kindness.
『晝夜常說，無上道教，以諸因緣、』 tr. “Day and night they constantly teach the doctrine of the unsurpassed path, using causes and conditions
『無量譬喻，開示眾生，咸令歡喜。』 tr. “and immeasurable similes to reveal it to sentient beings and cause them all to rejoice.
『衣服臥具，飲食醫藥，而於其中，』 tr. “As for robes, bedding, food, drink, and medicines, amid all these things
『無所悕望。但一心念，說法因緣，』 tr. “they hold no expectation. They only single-mindedly recollect the causes and conditions for teaching Dharma,
『願成佛道，令眾亦爾。是則大利，』 tr. “vowing to accomplish the Buddha-path and cause the assembly to do likewise. This is great benefit,
『安樂供養。我滅度後，若有比丘，』 tr. “peaceful ease, and offering. After my extinction, if a bhikṣu
『能演說斯，妙法華經。心無嫉恚，』 tr. “can expound this Wondrous Dharma Lotus Sutra, his mind will be without jealousy or anger,
『諸惱障礙，亦無憂愁，及罵詈者，』 tr. “without distress or obstruction, without grief, and without anyone reviling him.
『又無怖畏加刀杖等，亦無擯出，』 tr. “He will neither fear attack by blades and staves nor be expelled,
『安住忍故。智者如是，善修其心，』 tr. “because he abides peacefully in forbearance. Wise people cultivate their minds well in this way
『能住安樂，如我上說。其人功德，』 tr. “and can abide in peaceful ease as I explained above. The merit of such a person,
『千萬億劫，算數譬喻，說不能盡。』 tr. “even through thousands of myriads of koṭis of kalpas, cannot be fully told by calculation or simile.’”
11. Method of the Third Peaceful Practice 〔T09 0038b02–0038b14〕
『「又，文殊師利！菩薩摩訶薩，於後末世法欲滅時，受持、讀誦斯經典者，無懷嫉妬諂誑之心，亦勿輕罵學佛道者，求其長短。若比丘、比丘尼、優婆塞、優婆夷，求聲聞者、求辟支佛者、求菩薩道者，無得惱之，令其疑悔，語其人言：『汝等去道甚遠，終不能得一切種智。所以者何？汝是放逸之人，於道懈怠故。』又亦不應戲論諸法，有所諍競。當於一切眾生起大悲想，於諸如來起慈父想，於諸菩薩起大師想，於十方諸大菩薩，常應深心恭敬禮拜。於一切眾生，平等說法，以順法故，不多不少，乃至深愛法者，亦不為多說。」』 tr. “‘Further, Mañjuśrī, when the Dharma is about to perish in the later final age, bodhisattva-mahāsattvas who receive, uphold, read, and recite this scripture harbor no jealousy, deceit, or fraud. They do not disparage those who study the Buddha-path or seek out their strengths and shortcomings. Whether bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās seek śrāvakahood, pratyekabuddhahood, or the bodhisattva path, they must not distress them or cause them doubt and regret by saying, “You are very far from the path and will never attain the knowledge of all modes. Why? Because you are careless people, indolent upon the path.” Nor should they engage in frivolous debate over dharmas or contentious dispute. They should regard all sentient beings with great compassion, the Tathāgatas as loving fathers, and the bodhisattvas as great teachers. Toward all the great bodhisattvas of the ten directions, they should constantly give rise to profound reverence, bow, and make obeisance. They teach the Dharma equally to all sentient beings. Because they accord with Dharma, they teach neither too much nor too little; even for those who deeply love the Dharma, they do not teach excessively.’”
12. Accomplishment of the Third Peaceful Practice 〔T09 0038b15–0038b20〕
『「文殊師利！是菩薩摩訶薩，於後末世法欲滅時，有成就是第三安樂行者，說是法時，無能惱亂，得好同學共讀誦是經，亦得大眾而來聽受，聽已能持，持已能誦，誦已能說，說已能書、若使人書，供養經卷，恭敬、尊重、讚歎。」』 tr. “‘Mañjuśrī, when the Dharma is about to perish in the later final age, bodhisattva-mahāsattvas who accomplish this third peaceful practice cannot be disturbed while teaching this Dharma. They obtain good fellow students with whom to read and recite the sutra, and a great assembly comes to listen and receive it. Having heard, they can uphold it; having upheld, recite it; having recited, teach it; having taught, copy it or cause others to copy it; and they make offerings to the scrolls, revering, honoring, and praising them.’”
13. Introduction to the Verse on the Third Practice 〔T09 0038b20〕
『爾時世尊欲重宣此義，而說偈言：』 tr. “At that time the World-Honored One, wishing to restate this meaning, spoke in verse:”
14. Verse on the Third Peaceful Practice 〔T09 0038b21–0038c03〕
『「若欲說是經，當捨嫉恚慢、』 tr. “‘Those who wish to teach this sutra should abandon jealousy, anger, arrogance,
『諂誑邪偽心，常修質直行。』 tr. “deceit, fraud, distortion, and falsity, and constantly cultivate upright conduct.
『不輕蔑於人，亦不戲論法，』 tr. “They do not disparage people or frivolously debate the Dharma,
『不令他疑悔，云汝不得佛。』 tr. “nor cause others doubt and regret by saying, “You will not attain buddhahood.”
『是佛子說法，常柔和能忍，』 tr. “These children of the Buddha, when teaching the Dharma, are constantly gentle and able to forbear,
『慈悲於一切，不生懈怠心。』 tr. “compassionate toward all, without giving rise to an indolent mind.
『十方大菩薩，愍眾故行道，』 tr. “The great bodhisattvas of the ten directions practice the path out of pity for sentient beings;
『應生恭敬心，是則我大師。』 tr. “one should give rise to reverence, regarding them as one’s great teachers.
『於諸佛世尊，生無上父想，』 tr. “Toward all buddhas, the World-Honored Ones, regard them as unsurpassed fathers;
『破於憍慢心，說法無障礙。』 tr. “breaking through the arrogant mind, teach the Dharma without obstruction.
『第三法如是，智者應守護，』 tr. “The third Dharma is like this. Wise people should protect it,
『一心安樂行，無量眾所敬。』 tr. “single-mindedly practicing in peaceful ease, revered by immeasurable beings.’”
15. Method and Accomplishment of the Fourth Peaceful Practice 〔T09 0038c04–0038c21〕
『「又，文殊師利！菩薩摩訶薩，於後末世法欲滅時，有持是法華經者，於在家、出家人中生大慈心，於非菩薩人中生大悲心，應作是念：『如是之人，則為大失。如來方便隨宜說法，不聞不知不覺、不問不信不解，其人雖不問不信不解是經，我得阿耨多羅三藐三菩提時，隨在何地，以神通力、智慧力引之，令得住是法中。』文殊師利！是菩薩摩訶薩，於如來滅後、有成就此第四法者，說是法時，無有過失，常為比丘、比丘尼、優婆塞、優婆夷、國王、王子、大臣、人民、婆羅門、居士等，供養恭敬、尊重讚歎。虛空諸天，為聽法故亦常隨侍。若在聚落、城邑、空閑林中，有人來欲難問者，諸天晝夜常為法故而衛護之，能令聽者皆得歡喜。所以者何？此經是一切過去、未來、現在諸佛神力所護故。文殊師利！是法華經，於無量國中，乃至名字不可得聞，何況得見受持讀誦？」』 tr. “‘Further, Mañjuśrī, when the Dharma is about to perish in the later final age, bodhisattva-mahāsattvas who uphold this Lotus Sutra give rise to great loving-kindness toward householders and monastics and great compassion toward non-bodhisattvas. They should think: “Such people suffer a great loss. The Tathāgata skillfully teaches Dharma according to what is fitting, yet they neither hear, know, nor awaken to it; neither ask, trust, nor understand it. Although these people do not ask about, trust, or understand this sutra, when I attain unsurpassed perfect awakening, wherever they may be, I will draw them in through the powers of supernormal abilities and wisdom and cause them to abide within this Dharma.” Mañjuśrī, after the Tathāgata’s extinction, bodhisattva-mahāsattvas who accomplish this fourth Dharma make no error when teaching this Dharma. Bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, kings, princes, ministers, people, brahmans, householders, and others constantly make offerings to, revere, honor, and praise them. Devas in the sky also constantly attend them in order to hear the Dharma. Whether in a village, city, or secluded forest, if someone comes wishing to ask a difficult question, devas constantly guard and protect them day and night for the sake of Dharma, enabling all listeners to rejoice. Why? Because this sutra is protected by the supernormal power of all buddhas of the past, future, and present. Mañjuśrī, in immeasurable lands even the name of this Lotus Sutra cannot be heard—how much less can it be seen, received, upheld, read, and recited?’”
16. The Wheel-Turning King’s Parable of the Bright Jewel in His Topknot 〔T09 0038c22–0038c29〕
『「文殊師利！譬如強力轉輪聖王，欲以威勢降伏諸國，而諸小王不順其命，時轉輪王起種種兵而往討罰。王見兵眾戰有功者，即大歡喜，隨功賞賜，或與田宅、聚落、城邑；或與衣服、嚴身之具；或與種種珍寶：金、銀、琉璃、車𤦲、馬腦、珊瑚、虎珀，象馬車乘，奴婢人民。唯髻中明珠，不以與之。所以者何？獨王頂上有此一珠，若以與之，王諸眷屬必大驚怪。』 tr. “‘Mañjuśrī, suppose a powerful wheel-turning sage-king seeks to subdue the lands through his majesty, but their lesser kings refuse his command. The wheel-turning king then raises various armies and goes to punish them. Seeing soldiers who have gained merit in battle, the king rejoices greatly and grants rewards according to their merit: fields and houses, villages, towns, and cities; robes and ornaments for the body; various precious things—gold, silver, lapis lazuli, musāragalva, agate, coral, amber—elephants, horses, carts, servants, and people. Only the bright jewel in his topknot he does not give away. Why? The king alone has this single jewel upon his crown. Were he to give it away, all his retainers would surely be greatly astonished.’”
17. Correlation with the Tathāgata, the Dharma King, Part One 〔T09 0039a01–0039a07〕
『「文殊師利！如來亦復如是，以禪定智慧力得法國土，王於三界，而諸魔王不肯順伏。如來賢聖諸將與之共戰，其有功者，心亦歡喜，於四眾中為說諸經，令其心悅，賜以禪定、解脫、無漏根力、諸法之財，又復賜與涅槃之城，言得滅度，引導其心，令皆歡喜，而不為說是法華經。』 tr. “‘Mañjuśrī, the Tathāgata is likewise. Through the powers of meditative absorption and wisdom he obtains the Dharma land and reigns over the three realms, yet the demon kings refuse to submit. The Tathāgata’s worthy and sage generals battle them. When some gain merit, his mind rejoices, and amid the fourfold assembly he teaches various sutras to gladden their minds. He bestows meditative absorption, liberation, uncontaminated faculties and powers, and the wealth of the various dharmas; he further bestows the city of nirvāṇa, saying that they have attained extinction, guiding their minds and causing all to rejoice—yet he does not teach them this Lotus Sutra.’”
18. Correlation with the Tathāgata, the Dharma King, Part Two 〔T09 0039a07–0039a20〕
『「文殊師利！如轉輪王，見諸兵眾有大功者，心甚歡喜，以此難信之珠，久在髻中不妄與人，而今與之。如來亦復如是，於三界中為大法王，以法教化一切眾生。見賢聖軍，與五陰魔、煩惱魔、死魔共戰，有大功勳，滅三毒，出三界，破魔網，爾時如來亦大歡喜。此法華經，能令眾生至一切智，一切世間多怨難信，先所未說而今說之。文殊師利！此法華經，是諸如來第一之說，於諸說中最為甚深，末後賜與，如彼強力之王久護明珠，今乃與之。文殊師利！此法華經，諸佛如來祕密之藏，於諸經中最在其上，長夜守護不妄宣說，始於今日乃與汝等而敷演之。」』 tr. “‘Mañjuśrī, just as the wheel-turning king sees soldiers of great merit and rejoices exceedingly, giving them the hard-to-believe jewel long kept in his topknot and never carelessly bestowed, so that now he gives it away, the Tathāgata is likewise. As the great Dharma king in the three realms, he teaches and transforms all sentient beings through Dharma. Seeing the army of worthies and sages battle the demon of the five aggregates, the demon of afflictions, and the demon of death, gain great merit, extinguish the three poisons, leave the three realms, and break through the demons’ net, the Tathāgata then rejoices greatly. This Lotus Sutra can bring sentient beings to omniscience; all the world resents it and finds it difficult to trust. What was never taught before, he now teaches. Mañjuśrī, this Lotus Sutra is the foremost teaching of the Tathāgatas and the most profound among all teachings. It is bestowed only at the end, just as that powerful king long guarded the bright jewel and only now gives it away. Mañjuśrī, this Lotus Sutra is the secret treasury of the buddhas, the Tathāgatas, and stands highest among all sutras. Long through the night it has been guarded and never carelessly proclaimed; only beginning today is it bestowed upon you and unfolded.’”
19. Introduction to the Verse on the Fourth Practice 〔T09 0039a20–0039a21〕
『爾時世尊欲重宣此義，而說偈言：』 tr. “At that time the World-Honored One, wishing to restate this meaning, spoke in verse:”
20. Verse on the Fourth Peaceful Practice 〔T09 0039a22–0039c17〕
『「常行忍辱，哀愍一切，乃能演說，』 tr. “‘Constantly practicing forbearance and pitying all, one is then able to expound
『佛所讚經。後末世時，持此經者，』 tr. “the sutra praised by the Buddha. In the later final age, those who uphold this sutra
『於家出家，及非菩薩，應生慈悲，』 tr. “should give rise to loving-kindness and compassion toward householders, monastics, and non-bodhisattvas.
『斯等不聞，不信是經，則為大失。』 tr. “If these people do not hear or trust this sutra, they suffer a great loss.
『我得佛道，以諸方便，為說此法，』 tr. “When I attain the Buddha-path, through many skillful means I will teach them this Dharma
『令住其中。譬如強力，轉輪之王，』 tr. “and cause them to abide within it. It is like a powerful wheel-turning king:
『兵戰有功，賞賜諸物，象馬車乘，』 tr. “when soldiers gain merit in battle, he rewards them with various things—elephants, horses, and carts,
『嚴身之具，及諸田宅，聚落城邑，』 tr. “ornaments for the body, fields and houses, villages, towns, and cities,
『或與衣服，種種珍寶，奴婢財物，』 tr. “or robes, various precious things, servants, and property—
『歡喜賜與。如有勇健，能為難事，』 tr. “bestowing them joyfully. If there is one brave and strong who can accomplish a difficult deed,
『王解髻中，明珠賜之。如來亦爾，』 tr. “the king unbinds the bright jewel in his topknot and gives it away. The Tathāgata is likewise:
『為諸法王，忍辱大力，智慧寶藏，』 tr. “as king of the various dharmas, possessing the great power of forbearance and the treasury of wisdom,
『以大慈悲，如法化世。見一切人、』 tr. “with great compassion he transforms the world in accord with Dharma. Seeing all people
『受諸苦惱，欲求解脫，與諸魔戰。』 tr. “undergo many pains and distresses, seek liberation, and battle the demons,
『為是眾生，說種種法，以大方便，』 tr. “for these sentient beings he teaches various dharmas and with great skillful means
『說此諸經。既知眾生，得其力已，』 tr. “teaches these many sutras. Once he knows that sentient beings have gained their strength,
『末後乃為，說是法華。如王解髻，』 tr. “only at the end does he teach this Lotus, like the king unbinding his topknot
『明珠與之。此經為尊，眾經中上，』 tr. “and giving away the bright jewel. This sutra is honored, highest among all sutras.
『我常守護，不妄開示，今正是時，』 tr. “I have constantly guarded it and never carelessly revealed it; now is precisely the time
『為汝等說。我滅度後，求佛道者，』 tr. “to teach it to you. After my extinction, those who seek the Buddha-path
『欲得安隱，演說斯經，應當親近，』 tr. “and wish for peace and security while expounding this sutra should approach
『如是四法。讀是經者，常無憂惱，』 tr. “these four dharmas. Those who read this sutra will constantly be free of sorrow and distress,
『又無病痛，顏色鮮白，不生貧窮、』 tr. “without sickness or pain, with a fresh and bright complexion; they will not be born poor,
『卑賤醜陋。眾生樂見，如慕賢聖，』 tr. “lowly, or ugly. Sentient beings delight in seeing them as they admire worthies and sages.
『天諸童子，以為給使。刀杖不加，』 tr. “Deva youths serve them. Blades and staves do not strike them,
『毒不能害，若人惡罵，口則閉塞。』 tr. “poison cannot harm them, and if someone reviles them, that person’s mouth is stopped.
『遊行無畏，如師子王，智慧光明，』 tr. “They travel without fear like a lion king; the radiance of their wisdom
『如日之照。若於夢中，但見妙事。』 tr. “shines like the sun. In dreams they see only wondrous things.
『見諸如來，坐師子座，諸比丘眾、』 tr. “They see the Tathāgatas seated upon lion thrones, with assemblies of bhikṣus
『圍繞說法。又見龍神、阿修羅等，』 tr. “surrounding them as they teach the Dharma. They also see nāgas, spirits, asuras, and others,
『數如恒沙，恭敬合掌，自見其身，』 tr. “numbering like the sands of the Ganges, reverently joining their palms, and see themselves
『而為說法。又見諸佛，身相金色，』 tr. “teaching them the Dharma. They also see the buddhas, their bodily marks golden,
『放無量光，照於一切，以梵音聲，』 tr. “emitting immeasurable light that illuminates all, and with brahmā voices
『演說諸法。佛為四眾，說無上法，』 tr. “expounding the various dharmas. A buddha teaches the unsurpassed Dharma to the fourfold assembly,
『見身處中，合掌讚佛，聞法歡喜，』 tr. “and they see themselves among them, joining palms and praising the Buddha, hearing the Dharma and rejoicing,
『而為供養，得陀羅尼，證不退智。』 tr. “making offerings, obtaining dhāraṇī, and realizing irreversible wisdom.
『佛知其心，深入佛道，即為授記，』 tr. “The Buddha knows that their minds have deeply entered the Buddha-path and immediately gives them a prediction
『成最正覺：『汝善男子！當於來世，』 tr. “of perfect awakening: “Good man, in a future age
『得無量智，佛之大道。國土嚴淨，』 tr. “you will attain immeasurable wisdom, the buddhas’ great path. Your land will be adorned and pure,
『廣大無比；亦有四眾，合掌聽法。』』 tr. “vast beyond compare, and there will also be a fourfold assembly joining palms and hearing the Dharma.”
『又見自身，在山林中，修習善法，』 tr. “They further see themselves in mountains and forests cultivating wholesome dharmas,
『證諸實相，深入禪定，見十方佛。』 tr. “realizing the true aspect of all things, entering deeply into meditative absorption, and seeing the buddhas of the ten directions.
『諸佛身金色，百福相莊嚴，』 tr. “The buddhas’ bodies are golden and adorned with marks born of a hundred merits.
『聞法為人說，常有是好夢。』 tr. “Hearing the Dharma and teaching it to others, they constantly have these auspicious dreams.
『又夢作國王，捨宮殿眷屬，』 tr. “They also dream of becoming a king, leaving palace and retinue
『及上妙五欲，行詣於道場。』 tr. “and the finest five desires, and going to the place of awakening.
『在菩提樹下，而處師子座，』 tr. “Beneath the bodhi tree, seated upon the lion throne,
『求道過七日，得諸佛之智。』 tr. “they seek the path for seven days and attain the wisdom of the buddhas.
『成無上道已，起而轉法輪，』 tr. “Having accomplished the unsurpassed path, they rise and turn the Dharma wheel,
『為四眾說法，經千萬億劫，』 tr. “teaching the Dharma to the fourfold assembly through thousands of myriads of koṭis of kalpas,
『說無漏妙法，度無量眾生。』 tr. “teaching the wondrous uncontaminated Dharma and liberating immeasurable sentient beings.
『後當入涅槃，如烟盡燈滅。』 tr. “Afterward they enter nirvāṇa, like smoke exhausted and a lamp extinguished.
『若後惡世中，說是第一法，』 tr. “If in the later evil age one teaches this foremost Dharma,
『是人得大利，如上諸功德。」』 tr. “that person gains great benefit—all the merits described above.’”
B. Cross-Chapter Passages of the Lotus Sutra Explained Here
The root treatise first follows the “Dharma Teacher” chapter: 「著如來衣則法身安，入如來室故解脫心樂，坐如來座故，般若導行進」 tr. “putting on the Tathāgata’s robe gives peace to the dharma-body; entering the Tathāgata’s chamber gives ease to the mind of liberation; sitting upon the Tathāgata’s seat lets prajñā guide practice forward” 〔T34 0118a26〕. The received T09n0262 first lists 「入如來室，著如來衣，坐如來座」 tr. “enter the Tathāgata’s chamber, put on the Tathāgata’s robe, and sit upon the Tathāgata’s seat” 〔T09 0031c23〕, then explains: 「如來室者，一切眾生中大慈悲心是；如來衣者，柔和忍辱心是；如來座者，一切法空是。」 tr. “The Tathāgata’s chamber is the mind of great compassion for all sentient beings; the Tathāgata’s robe is the gentle and forbearing mind; the Tathāgata’s seat is the emptiness of all dharmas” 〔T09 0031c25〕. The received sutra lists chamber, robe, seat; to correlate the terms successively with peace, ease, and practice, the root treatise narrates robe, chamber, seat. Both sequences are retained; neither is used to alter the other.
The root treatise next attaches its explanation to the sphere of conduct in the present chapter:
| T34n1718, wording recorded by the root treatise | Received T09n0262 | Relation |
|---|---|---|
| 「住忍辱地故身安，而不卒暴故心樂，觀諸法實相故行進。」 tr. “Abiding on the ground of forbearance gives bodily peace; freedom from sudden violence gives mental ease; contemplating the true aspect of all dharmas lets practice advance” 〔T34 0118a28〕 | 「若菩薩摩訶薩住忍辱地，柔和善順而不卒暴，心亦不驚；又復於法無所行，而觀諸法如實相，亦不行不分別，是名菩薩摩訶薩行處。」 tr. “If bodhisattva-mahāsattvas abide upon the ground of forbearance, gentle and kindly compliant, neither rash nor violent, with minds that are not startled; if they engage in nothing with respect to dharmas but contemplate all dharmas in their true aspect, neither engaging in contrivance nor discriminating, this is called the bodhisattva-mahāsattva’s sphere of conduct” 〔T09 0037a17〕 | The root treatise summarizes through peace, ease, and practice; the received sutra preserves the full syntax |
The remaining cross-chapter passages are:
| Passage explained | T34n1718, wording recorded by the root treatise | Received T09n0262 | Relation |
|---|---|---|---|
| “Parable of the Conjured City” | 「身體及手足，靜然安不動，其心常憺怕，未曾有散亂」 tr. “Body, hands, and feet are quiet, peaceful, and unmoving; the mind is constantly serene and has never been scattered” 〔T34 0118b03〕 | 「身體及手足，靜然安不動。」 tr. “Body, hands, and feet are quiet, peaceful, and unmoving” 〔T09 0022c16〕; 「其心常惔怕，未曾有散亂，」 tr. “The mind is constantly serene and has never been scattered” 〔T09 0022c17〕 | The graph is 憺怕 in the root treatise and 惔怕 in the received sutra; terminal punctuation follows each text |
| “Skillful Means” | 「諸法從本已來，常自寂滅相」 tr. “All dharmas have from the beginning constantly and naturally borne the mark of quiescent extinction” 〔T34 0119a07〕 | 「諸法從本來，常自寂滅相。」 tr. “All dharmas have from the beginning constantly and naturally borne the mark of quiescent extinction” 〔T09 0008b25〕 | The root treatise adds the graph 已; the Recension A note likewise lacks it |
| “Exhortation to Uphold” | 「若二萬八十億那由他受命弘經」 tr. “if the twenty thousand and the eighty koṭis of nayutas received the charge to propagate the sutra” 〔T34 0118c26〕 | 「與二萬菩薩眷屬俱，皆於佛前作是誓言：」 tr. “together with a retinue of twenty thousand bodhisattvas, they all made this vow before the Buddha” 〔T09 0035c29〕; 「爾時世尊視八十萬億那由他諸菩薩摩訶薩。」 tr. “At that time the World-Honored One looked toward the eighty myriads of koṭis of nayutas of bodhisattva-mahāsattvas” 〔T09 0036b08〕 | The root treatise names the two groups of propagators together; the numbers in all three places are recorded as their texts give them |
| “Dhāraṇī” | 「此經偏明攝受，頭破七分，非無折伏。」 tr. “This sutra emphasizes attraction, yet its ‘head splitting into seven parts’ means that subjugation is not absent” 〔T34 0118c21〕 | 「頭破作七分，如阿梨樹枝。」 tr. “May the head split into seven parts like branches of the arjaka tree” 〔T09 0059b13〕 | The root treatise uses the head’s splitting into seven parts as evidence for the aspect of subjugation |
C. The Mahāprajñāpāramitā Sutra and the Great Treatise
The root treatise records: 「今言安樂行者，因果俱樂，即是大品如實巧度。」 tr. “The peaceful practice taught here is pleasant in both cause and fruit; it is precisely the skillful crossing in accordance with reality of the Mahāprajñāpāramitā Sutra” 〔T34 0118b16〕. The received T08n0223 has 「如實巧度」 tr. “skillful crossing in accordance with reality” 〔T08 0217a25〕, and T25n1509 has 「是名「如實巧度」」 tr. “this is called ‘skillful crossing in accordance with reality’” 〔T25 0108a18〕. Both texts contain the name, which the root treatise uses to conclude the fourth pattern of cause and fruit.
The root treatise also cites a passage from the Great Treatise:
『「菩薩從初發心，常觀涅槃行道因時用此三行法，導三業為行，三業淨故即是淨於六根，六根若淨發相似解而得入真，果時名佛眼耳等。」』 tr. “‘From the first generation of resolve, the bodhisattva constantly contemplates nirvāṇa and practices the path. At the causal stage, these three practices are used to guide the three karmas in practice. Because purifying the three karmas is precisely purifying the six sense faculties, when the six faculties are pure, understanding in semblance arises and one enters the real; at the fruit, they are called the Buddha’s eyes, ears, and so forth’” 〔T34 0118b29〕.
The received T33n1716 has 「從初發心，常觀涅槃行道。」 tr. “From the first generation of resolve, constantly contemplate nirvāṇa and practice the path” 〔T33 0725b03〕; the same sentence appears again at 〔0810a05〕, and both places also identify it as a statement from the Great Treatise. The full continuous wording recorded above was not found in the received T25n1509. The opening sentence is therefore compared with the T33 parallel, while the remainder follows the wording recorded in T1718. Zero search results mark only the retrieval boundary and do not adjudicate the source.
D. The Great Nirvāṇa Sutra
The root treatise cites three kinds of practice:
| T34n1718, wording recorded by the root treatise | Received T12n0374 | Relation |
|---|---|---|
| 「定苦行者謂諸凡夫，苦樂行者聲聞緣覺，定樂行者謂諸菩薩也。」 tr. “Those whose practice is invariably painful are ordinary beings; those whose practice mixes pain and pleasure are śrāvakas and pratyekabuddhas; those whose practice is invariably pleasant are bodhisattvas” 〔T34 0118b18〕 | 「不見中道者，凡有三種：」 tr. “Those who do not see the middle way are generally of three kinds” 〔T12 0523b23〕; 「一者定樂行，二者定苦行，三者苦樂行。」 tr. “first, invariably pleasant practice; second, invariably painful practice; third, practice mixing pain and pleasure” 〔T12 0523b24〕; 「定樂行者，所謂菩薩摩訶薩憐愍一切諸眾生故，雖復處在阿鼻地獄，如三禪樂。」 tr. “Invariably pleasant practice means that because bodhisattva-mahāsattvas pity all sentient beings, even when dwelling in Avīci hell they are as at ease as in the third dhyāna” 〔T12 0523b25〕; 「定苦行者，謂諸凡夫。苦樂行者，謂聲聞、緣覺，」 tr. “Invariably painful practice means ordinary beings; practice mixing pain and pleasure means śrāvakas and pratyekabuddhas” 〔T12 0523b26〕 | The root treatise orders the three as invariably painful, mixed pain and pleasure, invariably pleasant; the received text first lists invariably pleasant, invariably painful, and mixed pain and pleasure, then explains them |
The root treatise says 「一切諸法中悉有安樂性」 tr. “all dharmas possess the nature of peaceful ease” 〔T34 0118c07〕; the received T12n0374 reads 「一切諸法中，悉有安樂性，」 tr. “within all dharmas, all possess the nature of peaceful ease” 〔T12 0380a25〕.
The root treatise further says that the Great Nirvāṇa Sutra has the practice of the Tathāgata and five practices. The continuous wording in the received text is:
『「菩薩摩訶薩應當於是大般涅槃經，專心思惟五種之行。何等為五？一者聖行、二者梵行、三者天行、四者嬰兒行、五者病行。善男子！菩薩摩訶薩常當修習是五種行，復有一行是如來行，所謂大乘大涅槃經。」』 tr. “‘Bodhisattva-mahāsattvas should single-mindedly contemplate five kinds of practice in this Great Parinirvāṇa Sutra. What five? First, the practice of the sages; second, the brahmā-practice; third, the deva-practice; fourth, the practice of an infant; fifth, the practice of illness. Good man, bodhisattva-mahāsattvas should constantly cultivate these five practices. There is further one practice called the practice of the Tathāgata, namely the Great Vehicle Great Parinirvāṇa Sutra’” 〔T12 0432a08〕.
Within it, 「復有一行是如來行，所謂大乘大涅槃經。」 tr. “There is further one practice called the practice of the Tathāgata, namely the Great Vehicle Great Parinirvāṇa Sutra” can also be located independently at 〔T12 0432a12〕.
At the three similes, the root treatise records: 「彼明金銀寶樹，寶樹即無漏寶林，無漏與空寂滅忍合，金沙大河直入西海，即一實慧與諸法空合，得道女人則無諂曲，此無緣大慈與如來室合」 tr. “That text speaks of jeweled trees of gold and silver; jeweled trees are the precious grove of the uncontaminated, and the uncontaminated accords with emptiness, quiescent extinction, and patience. Its great golden-sand river flows directly into the western sea, corresponding to the wisdom of the one reality and the emptiness of all dharmas. Its awakened woman is free from deviousness, corresponding to objectless great loving-kindness and the Tathāgata’s chamber” 〔T34 0118c13〕. A neighboring question and response in the received text spans 〔T12 0426a13–0426a24〕 and may be compared as follows:
- 「有河，端直不曲名娑婆耶，喻如繩墨，直入西海。」 tr. “There is a river, straight and without bends, called Suvāya, like a carpenter’s line, flowing directly into the western sea” 〔T12 0426a23〕.
- 「種種金銀琉璃寶樹，是亦名林。」 tr. “Various jeweled trees of gold, silver, and lapis lazuli are also called a grove” 〔T12 0426b01〕.
- 「亦有女人善持禁戒，功德成就有大慈悲。」 tr. “There are also women who keep the precepts well, accomplish merit, and possess great compassion” 〔T12 0426b02〕.
The corresponding river sentence in the received text does not have the continuous phrase “great golden-sand river.” The root treatise and received text are recorded side by side; wording about golden sand from elsewhere is not spliced into this sentence.
The root treatise’s question uses 「親附國王持弓帶箭摧伏惡人」 tr. “associate with kings, carry bows and arrows, and subdue evil people” 〔T34 0118c18〕 to summarize one side of the Great Nirvāṇa Sutra. Corresponding wording in T12n0374 is dispersed among:
- 「護法優婆塞等，應執刀杖，擁護如是持法比丘。」 tr. “Upāsakas and others who protect the Dharma should carry blades and staves and defend bhikṣus who uphold the Dharma in this way” 〔T12 0384a22〕.
- 「護正法者，應當執持刀劍、器仗，侍說法者。」 tr. “Those who protect the true Dharma should carry swords and weapons and attend those who teach the Dharma” 〔T12 0384a25〕.
- 「依諸白衣持刀杖者，」 tr. “relying upon laypeople who carry blades and staves” 〔T12 0384b07〕.
- 「若諸國王、大臣長者、優婆塞等，為護法故，雖持刀杖，我說是等名為持戒。雖持刀杖，不應斷命。」 tr. “If kings, ministers, elders, upāsakas, and others carry blades and staves to protect the Dharma, I say they are keeping the precepts. Although they carry blades and staves, they should not take life” 〔T12 0384b08〕.
- 「不為利養親近國王、大臣長者，」 tr. “not associating with kings, ministers, or elders for gain and offerings” 〔T12 0384b14〕.
- 「摧伏破戒諸惡人等，」 tr. “subduing evil people who break the precepts” 〔T12 0384b15〕.
- 「汝當如是持弓執箭，」 tr. “You should carry bow and grasp arrow in this way” 〔T12 0397b29〕.
The root treatise gathers kings, bows and arrows, and subjugation into one sentence; the received wording is dispersed and includes the restriction that one not associate with kings for gain and offerings. Each sentence retains its own placement and is not spliced into a continuous received passage.
The root treatise’s answer reads: 「《大經》偏論折伏，住一子地，何曾無攝受？」 tr. “The Great Nirvāṇa Sutra emphasizes subjugation, yet it has the ground of the one child—how could attraction be absent?” 〔T34 0118c20〕. The received text has 「修慈悲喜已，得住極愛一子之地。」 tr. “Having cultivated loving-kindness, compassion, and joy, one comes to abide on the ground of extreme love for the one child” 〔T12 0458c23〕. Elsewhere it asks 「若諸菩薩修慈、悲、喜，得一子地者，修捨心時，復得何地？」 tr. “If bodhisattvas who cultivate loving-kindness, compassion, and joy attain the ground of the one child, what ground do they attain when cultivating equanimity?” 〔T12 0461a23〕, and answers 「菩薩摩訶薩修捨心時，則得住於空平等地，如須菩提。」 tr. “When bodhisattva-mahāsattvas cultivate equanimity, they come to abide on the ground of empty equality, like Subhūti” 〔T12 0461a26〕. Here the root treatise invokes only the ground of the one child to ask how attraction could be absent from the Great Nirvāṇa Sutra.
E. The Vimalakīrti Sutra
The root treatise says 「一切眾生即大涅槃不可復滅」 tr. “all sentient beings are themselves great nirvāṇa and cannot be extinguished again” 〔T34 0118c07〕. The received T14n0475 has 「諸佛知一切眾生畢竟寂滅，即涅槃相，不復更滅。」 tr. “The buddhas know that all sentient beings are ultimately quiescent and extinct, precisely the mark of nirvāṇa, and are not extinguished again” 〔T14 0542b18〕.
The root treatise continues: 「行於非道通達佛道」 tr. “practicing a non-Buddhist path, one penetrates the Buddha’s path” 〔T34 0118c08〕. The received text has 「若菩薩行於非道，是為通達佛道。」 tr. “If a bodhisattva practices a non-Buddhist path, this is penetration of the Buddha’s path” 〔T14 0549a01〕; later in the same chapter it also has 「如是行於非道，是為通達佛道」 tr. “practicing a non-Buddhist path in this way is penetration of the Buddha’s path” 〔T14 0549a27〕. The former question-and-answer sentence is the principal parallel here.
IV. Essential Explanations from the Wenjuji [the Mirror]
Zhanran’s Fahua Wenjuji first says that a chapter title should be explained meaning by meaning according to the movement of its text; there is no need to impose the same pattern of arising upon every chapter 〔0316a25–0316a27〕. It then explicitly establishes five sections: general explanation through three meanings, purpose, sequence, distinctions in essence, and direct explanation 〔0316b28〕. Everything below that exceeds the explicit wording of T1718 remains explanation in the Mirror:
| Root-treatise node | Explanation and limit in the Wenjuji |
|---|---|
| General explanation through three meanings 〔0118a24〕 | Divided into headings and explanations; the explanations then divide into brief and extensive 〔0316c01〕. This is the Mirror’s finer outline |
| Three statements concerning circumstances 〔0118a24–0118a25〕 | Bodily peace and mental ease are explained through bodily and mental karma, and practice’s advance through the verbal karma of propagating the sutra 〔0316c03〕; the root treatise itself says only bodily peace, mental ease, and the capacity to advance in practice |
| Attachment to the text 〔0118a26–0118a29〕 | Divided into attachment first to the “Dharma Teacher” chapter and then to the present chapter, with further explanation through the three virtues and three tracks 〔0316c04–0316c07〕 |
| Nonmovement, non-reception, non-practice 〔0118a29–0118b11〕 | Nonmovement is judged to be the middle way; the five non-receptions are cited and expanded as entry into principle with nothing received 〔0316c10–0316c19〕 |
| Expanded circumstantial explanation of four patterns of cause and fruit 〔0118b11–0118b20〕 | A further judgment of partial and perfect cause and fruit through three forms of teaching 〔0316c19–0316c27〕; this classification is not T1718’s own statement of its four examples |
| Three karmas, three mysteries, three wheels 〔0118b28–0118c06〕 | All three are said to be alternate names of the three virtues and paired with bodily, verbal, and mental mystery 〔0317a02–0317a09〕; the root treatise itself states only the alternate causal and resultant names and their altruistic transformative function |
| Three similes and five practices 〔0118c13–0118c17〕 | The three similes are paired with the three virtues; the practice of the sages is paired with the seat, the deva-practice with the robe, and the other three with the chamber 〔0317a14–0317a19〕. The root treatise says only that their meanings are the same |
| Attraction and subjugation 〔0118c18–0118c24〕 | The two gateways of subjugation and attraction are said to encompass all teachings and to be shared in flavor, principle, cause, and fruit 〔0317a29–0317b02〕 |
| Expanded Dharma-gateway explanation left unrecorded 〔0118c24–0118c25〕 | One may follow the preceding explanation or interpret them broadly through various triads 〔0317b02–0317b07〕; the Mirror likewise does not supply the root passage that was left unrecorded |
| Purpose 〔0118c25–0119a02〕 | Divided between those deep in practice who do not need the method and beginners who do, with the former’s four conditions individually correlated with the four practices 〔0317b07–0317b24〕 |
| Sequence 〔0119a03–0119a13〕 | Four levels: no sequence, using the preceding chapter to reveal sequence, sequence in terms of practice, and still no sequence at the time of practice 〔0317c01–0317c06〕 |
| Five houses’ distinctions in essence 〔0119a13–0119a27〕 | Comments on the four explanations of the old tradition, Master Ji, Master Long, and Master Nanyue, then further states that the three karmas and vow all possess calming, contemplation, and compassion 〔0317c07–0317c16〕. Comparative judgments are not written backward as statements of the root treatise |
The Mirror labels these 「五受」 tr. “five receptions” and records 『經云：「行亦不受，乃至不受亦不受。」』 tr. “the sutra says, ‘practice too is not received, up to non-reception itself not being received’” 〔T34 0316c13〕. The received T08n0223 has 「行亦不受、不行亦不受、行不行亦不受、非行非不行亦不受，不受亦不受。」 tr. “practice is not received, non-practice is not received, both practice and non-practice are not received, neither practice nor non-practice is received, and non-reception is not received” 〔T08 0237c02〕. The Mirror also records 『故《玄》文云：「法身體素天龍之所忽劣」』 tr. “thus the Profound Meaning says, ‘the substance of the dharma-body is plain and therefore slighted by devas and nāgas’” 〔T34 0316c06〕; the received T33n1716 has 「法身體素，天龍之所忽劣，」 tr. “the substance of the dharma-body is plain, slighted by devas and nāgas” 〔T33 0775c26〕. Both are citations made by the Mirror and are not supplemented into citations made by T1718 itself.
The Mirror also epitomizes the Great Nirvāṇa Sutra: 「聖行住三地，戒聖行住堪忍地，定聖行住不動地，慧聖行住無所畏地，梵行成住二地，慈悲喜成住一子地，捨成住空平等地。」 tr. “The practice of the sages abides on three grounds: its practice of precepts on the ground of endurance, its practice of meditative absorption on the ground of nonmovement, and its practice of wisdom on the ground of fearlessness. The brahmā-practice accomplishes abiding on two grounds: loving-kindness, compassion, and joy accomplish abiding on the ground of the one child, while equanimity accomplishes abiding on the ground of empty equality” 〔T34 0317a24〕. Corresponding terms in the received T12n0374 occur separately as the ground of endurance 〔0434b19〕, the initial ground of nonmovement 〔0433b26〕, the ground of fearlessness 〔0448b04〕, the ground of the one child 〔0458c24〕, and the ground of empty equality 〔0461a26〕; they do not form one continuous sentence. The Mirror is an epitome, while each term in the received sutra retains its own location.
Concerning the propagating assembly, the Mirror records another set of wording: 「有經本云「八千億」，應云八十億。」 tr. “One sutra manuscript says ‘eight thousand koṭis’; it should say eighty koṭis” 〔T34 0317b11〕, and also 「爾時世尊視八十億諸菩薩等。」 tr. “At that time the World-Honored One looked toward the eighty koṭis of bodhisattvas and others” 〔T34 0317b13〕. T1718 has twenty thousand and eighty koṭis of nayutas, while the received T09 has eighty myriads of koṭis of nayutas. All three retain what their texts record; the Mirror’s judgment is not used to alter either of the other two.
V. Explanations of Various Masters
The root treatise itself records five explanations of distinctions in essence, with the following sequence and dharma-counts:
First, the old explanation pairs the four practices with 「一、假實二空為體，二、說法為體，三、離過為體，四、慈悲為體。」 tr. “first, the two emptinesses of the provisional and the real as essence; second, teaching Dharma as essence; third, leaving faults as essence; fourth, compassion as essence” 〔0119a13〕.
Second, Master Ji pairs them with 「一、空，二、離憍慢，三、除嫉妬，四、大慈悲。」 tr. “first, emptiness; second, leaving arrogance; third, removing jealousy; fourth, great compassion” 〔0119a15〕.
Third, Master Long pairs them with 「一、身遠諸惡漸近空理，二、除口過，三、除意嫉，四、起慈悲。」 tr. “first, the body remaining distant from evils and gradually approaching the principle of emptiness; second, removing faults of speech; third, removing mental jealousy; fourth, arousing compassion” 〔0119a16〕.
Fourth, Master Nanyue pairs them with 「一、無著正慧，二、口不說過，三、敬上接下，四、大慈悲。」 tr. “first, unattached right wisdom; second, the mouth not speaking of faults; third, respecting those above and guiding those below; fourth, great compassion” 〔0119a17〕.
Fifth, the Tiantai master uses calming, contemplation, and compassion to guide the three karmas and vow. The root text first details bodily action: calming lets the body leave coarse karma; contemplation renders body, bodily action, and the one who leaves them unobtainable; compassion makes bodily action diligent and widely beneficial to all. Calming is further the robe of forbearance, contemplation the Tathāgata’s seat, and compassion the Tathāgata’s chamber, accomplishing in order the virtues of severance, wisdom, and beneficence. It concludes by using 「恩德資成智德，智德能通達斷德」 tr. “the virtue of beneficence assists the accomplishment of the virtue of wisdom, and the virtue of wisdom can penetrate the virtue of severance” 〔0119a26〕 to connect the three virtues, then says that speech, mind, and vow follow the same example 〔0119a27〕.
All five explanations are explicitly listed in the T1718 root treatise. The old tradition, Master Ji, Master Long, and Master Nanyue each have four items, whose order is not interchanged. Tiantai lists three practices that guide the three karmas and vow and details only the one example of bodily action. Neither this unit nor its correspondence in the Mirror separately names the source works of the individual houses, so no titles are supplied from memory. Zhanran’s comparative judgments on the first four appear only in the Mirror and do not replace the root treatise’s side-by-side presentation.
VI. Terminology
| Term | The root treatise’s own explanation |
|---|---|
| Circumstances, attachment to the text, Dharma-gateway | Three approaches to the meaning of the chapter title 〔0118a24〕; they are not stages of practice |
| Peace, ease, practice | In terms of circumstances: body without danger, mind without sorrow and distress, then bodily peace and mental ease enabling practice to advance 〔0118a24–0118a25〕 |
| Robe, chamber, seat | Attached to the preceding chapter, robe, chamber, and seat correspond to peace of the dharma-body, ease of the mind of liberation, and prajñā guiding practice forward 〔0118a26–0118a27〕 |
| Nonmovement, non-reception, non-practice | The three names in the Dharma-gateway explanation 〔0118a29–0118b01〕; immediately after non-practice the text says that one nevertheless practices the middle way |
| Four patterns of cause and fruit | Painful cause and painful fruit; pleasant cause and painful fruit; painful cause and pleasant fruit; pleasant cause and pleasant fruit 〔0118b13–0118b20〕 |
| Secret treasury of the three virtues | Three meanings of nirvāṇa, subsequently unfolded as dharma-body, prajñā, and liberation 〔0118b21–0118b27〕 |
| Calming, contemplation, compassion | Three practices that together constitute the path to nirvāṇa; respectively embodying dharma-body, prajñā, and liberation, and corresponding to robe, seat, and chamber 〔0118b22–0118b27〕 |
| Three karmas, three mysteries, three wheels | Called the three karmas in the cause and three mysteries in the fruit; in the causal stage compassion guides the three karmas to benefit others, while in the fruit this is called the inconceivable transformation of the three wheels 〔0118c04–0118c06〕 |
| Peaceful practice beyond all oppositions | Revealed in three statements: all dharmas possess the nature of peaceful ease; sentient beings are nirvāṇa and cannot be extinguished again; practicing a non-Buddhist path penetrates the Buddha’s path 〔0118c06–0118c09〕 |
| Attraction and subjugation | Each sutra brings forward one side while possessing the other, as fitting for the time 〔0118c18–0118c24〕 |
| Beginning of reliance and resolve | Those who wish to cultivate the perfect practice and enter the turbid world to propagate the sutra but remain disturbed by that world 〔0118c29–0119a02〕 |
| One thread | After saying that earlier and later cannot be fixed, the root treatise provisionally takes up one thread for explanation 〔0119a04〕 |
| Time of explanation, time of practice | Explanation can establish the sequence seat, chamber, robe; in practice, entry into emptiness itself includes everything 〔0119a11–0119a13〕 |
The exact occurrences of seven later comprehensive classificatory terms in this unit are:
| Later classificatory term | Strict domain |
|---|---|
五時八教 — five periods and eight teachings | zero occurrences |
化儀 — mode of conversion | zero occurrences |
化法 — Dharma of conversion | zero occurrences |
藏通別圓 — Tripiṭaka, Shared, Distinct, and Perfect | zero occurrences |
迹門十妙 — ten subtleties of the Trace Gate | zero occurrences |
本門十妙 — ten subtleties of the Origin Gate | zero occurrences |
一念三千 — three thousand in one thought-moment | zero occurrences |
These zero counts apply only to the continuous strings. They do not mean that the root treatise lacks doctrinal classification: it uses its own terms, including Perfect Teaching, seven expedients, and perfect practice, which remain interpreted in their own sentences.
VII. Similes · Cross-Reading · Carrying Forward
The root treatise uses the summit of Mount Sumeru to reveal nonmovement, great nirvāṇa to reveal the fruit of peaceful ease, and the path to nirvāṇa to reveal the cause of practice. Four patterns of cause and fruit advance from three mixtures of pain and pleasure to cause and fruit both being pleasant. Their purpose is to distinguish how peaceful ease and practice stand together, without dissolving practice into stillness or reducing peaceful ease to a pleasant feeling.
Robe, chamber, and seat are carried forward repeatedly in this passage. When speaking through peace, ease, and practice, the root treatise lists robe, chamber, seat; when speaking through calming, contemplation, and compassion, it lists robe, seat, chamber; when speaking through the sequence of actual practice, it lists seat, chamber, robe. Each list has its own question and sequence, and they cannot be reordered into one list for surface neatness.
The jeweled trees, river, and woman of the Great Nirvāṇa Sutra are correlated by the root treatise with emptiness, quiescent extinction and patience; the wisdom of the one reality; and objectless great loving-kindness. Yet the received wording does not equal the root treatise’s epitome, most notably because “great golden-sand river” does not occur as a continuous phrase. The question and answer on attraction and subjugation follows the same discipline: the root treatise answers that each sutra emphasizes one side while possessing all four in principle; it does not permanently fix one sutra as forceful and the other as gentle.
In its latter half, the entire root-sutra chapter uses the wheel-turning king’s unbinding of the bright jewel in his topknot and giving it away as a simile, and correlates it with the Tathāgata teaching the Lotus only at the end 〔T09 0038c22–0039a20〕. This general-explanation unit in the root treatise does not use the simile as part of its own argument. It is therefore recorded only in its place within the whole root-sutra chapter, not as a line of reasoning belonging to Unit 14a itself.
VIII. Placement of the Editions
This unit crosses four Taishō columns: 〔0118a, 0118b, 0118c, 0119a〕. The reader-facing source layer displays only 〔0118a23〕 and 〔0119a13〕 at its two paragraph openings, not every underlying line marker. Line-by-line placement therefore continues to follow the raw XML <lb> elements, and every quoted loc is taken from the nearest line marker preceding the quotation’s first graph.
The fixed domain contains six paired critical notes:
| No. | loc | Taishō 【大】 | Hōryūji Recension A 【甲】 | Position in the phrase |
|---|---|---|---|---|
| 1 | 0118c07 | 諸 | omitted in Recension A | 一切諸法中 |
| 2 | 0118c16 | 慈與 | 與慈 | 此無緣大慈與如來室合 |
| 3 | 0119a05 | 先 | 光 | 先明入室 |
| 4 | 0119a07 | 已 | omitted in Recension A | 諸法從本已來 |
| 5 | 0119a10 | 眾 | 眾生 | 愍眾故行道 |
| 6 | 0119a12 | 空 | 室 | 行時入空即具一切法 |
All six are paired notes between 【大】 and 【甲】. In the first and fourth, the Recension A reading is empty and is therefore recorded as omitted. The fixed domain has no asterisk note, no associated corresp note, and no independent one-sided note. A note on the same physical line 〔0119a27〕 but following the final sentence of this unit belongs to the next unit and is not counted.
The fixed domain in T1718 has no inline note, no missing-graph image, and no Extension-area Han graph. The full-chapter root-sutra cross-reading separately contains 「車𤦲、馬腦、珊瑚、虎珀，」 tr. “musāragalva, agate, coral, and amber” 〔T09 0038c27〕, where 𤦲 is preserved from a missing-graph marker as an Extension-area graph and is retained verbatim in the full text; this does not change the zero count in the T1718 fixed domain. The T1718 graph forms 憺怕, 嫉妬, 麁, and 絓 follow the base text; differences such as received T09 惔怕 are recorded separately in the cited-passages section.