妙法蓮華經文句 安樂行品 · 身安樂行
一提到安樂，我們很容易想像：危險消失，議論止息，沒有人嫉妒，也沒有人誹謗。
文殊所問的，偏偏是惡世。國王與權勢仍在，邪論與危險仍在，欲染、譏嫌與傷害也仍在。菩薩若要在這樣的世界說經，安樂便不能等外境先變好。
《法華文句》先說行處，再說近處。行是進趣，近是親習；因親習而能前進，因前進而更加親習。兩者不是一淺一深的兩級，而是同一條路的兩面。
腳下是忍辱地。萬物依地安住，也依地生長。忍辱同樣不是僵住不動：遇到剛強能柔和，遇到違逆能善順，遇到暴烈能調伏，遇到驚動能安定。心不被外境奪走，功德反而能從其中生起。
接著是十種遠離。遠離豪勢、邪法、兇險、欲想、危害與譏嫌等事，不是持刀相抗，也不是棄捨那些眾生。所遠的是會擾亂身心的因緣，所不捨的是慈悲。
有時，真正的慈悲需要距離。沒有距離，自己先被捲入；只有距離，心又可能變得冷硬。身安樂行把兩面放在一起：以正慧離開惱亂，以大慈仍不捨人。
羊與師子王的譬喻，把這件事說得更直接。羊飽食後回群自高；師子遇大獸不貪，遇小獸不薄。問題不在所得多少，而在得到時是否染著，得不到時是否紛亂。
乞食以前不廢修行，乞食以後為報恩而更念道；其餘三事的前後也都如此。安樂不是事情很少，而是每件事來前、去後，心都沒有把修行丟下。
最後，本論把安樂收在不怯弱。禪定止息過惡，使人向外不傷害；智慧遠離取著，使人向內不顛倒。外不傷人，內不顛倒，威儀無失，心也無滯，才是在惡世中可以承擔說法的身。
所以下次想逃開一段混亂時，可以先問：我是在遠離惱亂，還是在棄捨眾生？我是在保護正觀，還是只想保護自己的好惡？若能遠而不憎、近而不著，安樂就不必等世界安靜以後才開始。
When we hear of peaceful ease, we readily imagine that danger has vanished, contention has ceased, and no one is jealous or slanderous.
Yet Mañjuśrī asks precisely about an evil age. Kings and the powerful remain; wrong doctrines and dangers remain; desire, suspicion, and harm remain as well. If bodhisattvas are to teach the sutra in such a world, peaceful ease cannot wait for circumstances first to improve.
The Fahua Wenju speaks first of the sphere of conduct and then of the sphere of approach. Conduct means advancing; approach means intimate cultivation. Through intimate cultivation one can advance, and through advancing one cultivates more intimately. They are not two stages, one shallow and one deep, but two faces of the same path.
Underfoot lies the ground of forbearance. All things rest upon the earth and grow from it. Forbearance likewise does not mean freezing into immobility: before the hard and strong, one can become gentle; amid opposition, one can comply well; before violence, one can bring calm; amid alarm, one can remain settled. The mind is not seized by outward conditions, and merit can instead arise through them.
Next come ten kinds of distancing. Keeping distant from the powerful, wrong teachings, danger, thoughts of desire, harm, suspicion, and the like does not mean taking up a blade against them, nor does it mean abandoning those sentient beings. What one distances is the set of conditions that disturb body and mind; what one does not abandon is compassion.
At times, genuine compassion requires distance. Without distance, one is first swept away; with distance alone, the mind may harden and grow cold. The peaceful practice of the body holds both together: through right wisdom one leaves disturbance, while through great compassion one still does not abandon people.
The simile of the sheep and the lion king makes this more direct. After eating its fill, the sheep returns to the flock and exalts itself; the lion does not crave a large animal or disdain a small one. The question is not how much was obtained, but whether one becomes attached upon obtaining it and disordered upon failing to obtain it.
Before seeking alms one does not set practice aside; afterward, one remains mindful of the Way in order to repay kindness. The same is true before and after the other three requisites. Peaceful ease does not mean having very little to do. It means that, before each affair comes and after it passes, the mind has not cast practice away.
Finally, the treatise gathers peaceful ease into freedom from timidity. Meditative concentration stills faults, so that outwardly one does no harm; wisdom leaves grasping behind, so that inwardly one is not inverted. Only when one neither harms others outwardly nor falls into inversion inwardly—when dignified conduct is faultless and the mind unobstructed—does one possess the body capable of bearing the teaching of Dharma in an evil age.
The next time you wish to escape a period of confusion, then, first ask: Am I distancing myself from disturbance, or abandoning sentient beings? Am I protecting right contemplation, or merely protecting my own likes and dislikes? If one can remain distant without hatred and draw near without attachment, peaceful ease need not wait until the world has grown quiet.
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 0119a27〕。段/行首〔T34 …〕＝大正藏頁·欄·行錨（換頁一枚）。
〔T34 0119a27〕品文有問、有答。問中先歎前品深行菩薩能如此弘經，後問淺行菩薩云何惡世宣說是經。「佛告」下，第二，答，中有三：一、標四行章行，二、解釋修行方法，三、總明行成之相。初標章如文。「一者安住」下，第二，解釋方法，即為四別。初文又二：一、釋方法，二、結行成。修行有長行、偈頌。長行又二，初「一者」下，標行近；次，「文殊」下，釋行近。初、雙標，如文。次，釋，中又二：謂行處、近處。或云內凡初行名行處，若久習純熟，漸能近理名近處，引前品近果之行為例也。或云行處約因、近處約果，行處明智、近處明境。瑤師云：「七住已上心體於理為行處，已過分段也，自此已還無生未能現前，漸近於理為近處。同是分段，此二是行始，通為一安樂行也。」私謂初家以行為淺，若《大經》云「十地菩薩以行故見不了了」，當知行則不淺。後家以近為淺，若《淨名》云「近無等等佛自在慧」，此則近更成深。若兩行俱深，則成前品菩薩弘經之行，不關初心方法；若兩行俱淺，即七方便人所行，何關圓行方法？故不可偏據深淺。然行名進趣，近名親習，親習故進趣，進趣故親習，復何淺深？又行近是上方法，行處是如來衣，近處是如來座，座衣既不淺深，行近何得優劣？又忍辱必內懷至理歷緣耐事，目之為行；空座必體達外緣棲息真境，目之為近。蓋事理互現，復何淺深？若爾，何故分行近？詣理略說名行處，附事廣說名近處，說有廣略、理無淺深。 今約三法明行處。一、直緣一諦，一諦為一切所歸，為一切作本，而遍無分別，一切所歸者，即忍辱地也。地即中道，諸法歸之，故名為地。眾行休息，故名忍辱。此即行不行之行也。為一切作本者，如萬物得地而生，眾行得理而成，若得理本，在剛能柔、在逆能順，在暴能治、在驚能安，無量功德從中道地生，地無所生而生功德，即不行行之行。遍無分別者，則不分別不行與行差別之相，故云又復不行不分別等也，即是非行非不行。無三行而三行，故名為行；同一實諦，故名為處。如此行處合上經文，休息眾行合如來衣，隨生功德合如來室，遍無分別合如來座，是名一法釋行處，是弘經方軌也。 二、約二法，即生、法二忍，二忍即生、法二空。二空異二乘。何者？人、法二空約真俗假實，明二空二忍悉見中道，故不同二乘。若更開者即四忍，若作五忍指善字為信忍，若作六忍指和字為和從忍；若對地即開四十二忍，一地尚有四十一地功德，一忍寧無四十一忍法耶？今且約四忍消文，謂伏、順、無生、寂滅忍也。此四忍與別教異，彼前二忍是生忍，位則淺；後二忍是法忍，位則深。今圓生法悉通，四忍亦通。何者？二空理即是中道，初住修四忍入中見二空理，乃至後心亦窮二空理。《大經》云「發心畢竟二不別」。若約無淺深判四忍者，從初發心圓伏五住，至金剛頂皆名伏忍；初後悉不違實相，名順忍；初後悉不起二邊心，名無生忍；初後悉休息眾行，名寂滅忍。聞生死不怱卒畏苦，聞涅槃不怱卒證樂，聞佛常與無常、二乘作佛不作佛，聞生死涅槃異與不異，聞佛道長短難易非長非短非難非易等皆不驚怖，行此行者，從始至終以二空理忍諸法，即著如來衣；安住二空理，即坐如來座；愍諸眾生，即入如來室。二空四忍名為行，理即是處，是名約二法明行處為弘經方軌也。 〔T34 0120a06〕三、約三法，三法即不思議三諦也。「住忍辱地」總論三諦，如有地可據，方能忍辱也；「柔和善順」者，善順真諦，能忍虛妄見愛寒熱等，故言善順也。「而不卒暴心不驚」者，安於俗諦，忍眾根緣稱適機宜，故云不卒暴，體忍違從故心不驚也。「於法無所行」等者，即安中諦，能忍二邊，故云無所行。正住中道故云「觀實相」，亦不得中實，故云「不分別」。此則據三諦之地名處，忍五住之辱名行。行亦為三，謂止行即行不行，觀行即非行非不行，慈悲行即不行行，合上衣座舍等，是為約三法明行處，辯弘經方軌也。 龍師云：「住忍辱地總舉生、法二忍，下別明二忍，『柔和善順』明身業也，『而不卒暴』是口業，『心亦不驚』是意業。此就三業明修生忍。『於諸法無所行』，不行有相也；『而觀如實相』，行空平等也；『亦不行不分別』，不行無相也，有無兩亡會於中道，此三句明修法忍。得是二忍，結為行處。」彼明二忍，未知約何？若三教二忍，全非《法華》之義；若約圓教，不應隔別不融〔云云〕。 「云何名近」下，第二，近處。文為三：遠十惱亂，即遠故論近，亦是附戒門助觀：修攝其心，即近故論近，亦是附定門助觀也；觀一切法空，即非遠非近論近，亦是附慧門助觀。上直緣理住忍辱地，今戒門廣出眾辱之緣應修遠離，非持刀仗亦不棄捨，但以正慧而遠離之，當知遠近廣上行所不行也。上直明不暴驚，今定門廣出修定心、修定處、修定要門，以定力故，在暴而治、在驚而安，當知即近論近，廣上不行行也。上直明無所行，今廣觀一切空具歷諸境，無量無邊無礙無障，當知非遠非近，廣上非行非不行。就初有十種應遠者：一、豪勢，二、邪人法，三、兇險戲，四、旃陀羅，五、二乘眾，六、遠欲想，七、遠不男，八、遠危害，九、遠譏嫌，十、遠畜養等。「路伽耶」，此云惡論，亦云破論。「逆路」者，逆君父之論。又「路」名為善論，亦名師破弟子；「逆路」名惡論，亦名弟子破師。「那羅延」者，上伎戲，亦云綵畫，其身作變異，又云緣幢擲倒之屬也。分十種為二邊：九是生死，一是涅槃，二俱遠離，即寂滅之異名耳。觀心釋十種云云，近近處有三意〔云云〕。 妙法蓮華經文句卷第八下 妙法蓮華經文句卷第九上 天台智者大師說 非遠非近文為三：一、總標境智，二、別釋，三、結成。「觀」者，中道觀智也，「一切法」者，十法界境也。若單論智，智無所觀，故舉一切以顯皆空。「如實」去，別釋也。二邊三諦無一異名「如」，非七方便故名「實」，以實為相故言「如實相」。「不顛倒」者，無八倒也。「不動」者，不為二死所動也。「不退」者，心心寂滅入薩婆若海也。「不轉」者，不如凡夫轉生死，不如二乘轉凡聖。「如虛空」者，但有名字，字不可得，中道觀智亦但有字，求不可得。「無所有性」者，無自、他、共、無因等性也。「一切言語道斷」者，不可思議也。「不生」者，惑智理皆不生也。「不出」者，如來所治，畢竟不復發也。「不起」者，諸方便皆寂滅也。「無名」者，名不能名也。「無相」者，相不能相也。「無所有」者，無二邊之有也。「無量」者，非數法也。「無邊」者，無方所也。「無礙無障」者，遍一切處也。「但以因緣有」者，結也。上直明中道觀慧，今明雙照二邊，理性畢竟清淨如上所說，非解非惑，而從惑因緣生生死，從解因緣生涅槃。又因緣有有於涅槃，從顛倒生者生於生死，此則雙照意顯也。「常樂觀如是等法」者，即三諦等法也。又「但因緣有從顛倒生」者，結不思議三諦境也。「故說」者，不思議教也。「常樂觀」者，結不思議三觀也。又觀一切法空如實相，標觀體；不顛倒去九句，釋觀相。不為二邊八倒所動，名不倒不動；不墮二乘凡夫二地，故云不退不轉。此二句明智用理。非未來故不生，非過去故不出，非現在故不起，《釋論》五十一云「如虛空，無入、無出、無住相」，《攝大乘》亦爾，無未來入處，無過去出處，無現在住處。第四十三云「因邊不起名不出，緣邊不起名不生。」凡有十九句，初一句總，後十八句對《大品》十八空。如實相即第一義空；不顛倒即內空，內無六入我我所；不顛倒不動即外空，外不為六塵流動也；不退者即內外空，十二入空故，故言不退；不轉即空空，空破諸法，諸法是所破，空是能破，無復諸法唯有空在，此空亦空故言空空；空既空故無復能轉，故言不轉也；如虛空即是大空；執方計破故言如虛空；無所有性即畢竟空；諸法無遺餘故，名畢竟空；以畢竟空故，無所有性也，一切言語道斷即一切空，一切空不可說故言語道斷；不生即有為空，有為是因緣和合，既不合即不生，不出即無為空；無名出離，出離法空故名不出；不起即無始空，求原初不可得故無起；無名即性空可解；無相即相空；實無所有即不可得空；無量即有法空；有法即有量，有量既空故言無量無邊即無法空；無法則是邊表，今空故則無邊無礙，即有法無法空；二不可得故言無礙，無障即散空，妨障不可得故言無障。十八空皆是中道正慧，皆名為空，隨十八種境故言十八耳。《大經》云「如來常修十八空義故」，故用十八空，用釋十八句也。 〔T34 0121a22〕偈有二十八行三句，為三：初一行，頌標章；次二十二行，頌修行；後五行三句，明行成。長行行、近別釋，偈中合頌，正言意同開合互現，廣略之解彌復可依。上行、近二文各有三，今偈合頌不復次第。初、「應入行」下十四行，頌事遠近，上有十種遠離，頌中略不次第，在文可見。亦是頌人空行處，取意即兼頌近處三意，故偈云「是則名為行處近處」。「常離國王」者，比丘親近國王有十非法：一、陰謀王命，二、王誅大臣，三、典藏亡寶，四、宮人懷妊，五、王身中毒，六、大臣諍競，七、二國交兵，八、王悋不施民，九、歛民物，十、多疾疫，謂比丘行呪。有此十事，一切臣民謂是比丘所作，作此謗比丘，即謗法亦謗佛，故佛不令親近王也。「外道梵志」者，《摩隥伽經》云「初人名梵天造一韋陀。次名白淨，變一為四：一名讚誦韋陀，二名祭祀，三名歌詠，四名禳災。一一各三十二萬偈，合成一百二十八萬偈，有一千七百卷也。次名弗沙，有二十五弟子，各於一韋陀能廣分別，遂有二十五韋陀。次有人名鸚鵡，變一韋陀為十八。次有人名善道，有二十一弟子，變為二十一韋陀。如是展轉變為千二百六韋陀也。」毘陀論此云智論，婆耶娑造，凡四種：一信力毘陀，明事火滅罪；二、耶受毘陀，明供養婆羅門得福；三、娑摩毘陀，明和合二國；四、阿陀婆毘陀，明鬪戰。讀此四論自稱一切智人。毘伽羅此名記論，婆尼尼造，明種種經書并諸雜語。衛世師論，優留佉造，此翻最勝，出世八百年明六諦。迦毘羅此翻黃頭，亦云龜種，造論名僧佉，僧佉此云無頂，因人名論故言迦毘羅，說二十五諦。「小乘三藏學者」，佛在波羅柰，最初為五人說契經修多羅藏；佛在羅閱祇，最初為須那提說毘尼藏；佛在毘舍離獼猴池，最初為跋耆子說阿毘曇藏。五百羅漢初夜集阿毘曇藏《相續解脫經》，此為三藏學也。「深著五欲」，欲相者，四天下人、龍、須輪、四天王皆根相到，忉利天以風為事，炎天相近為事，兜率相牽為事，化樂天相視為事，他化自在心念為事，上天皆離欲。「寡女處女」者，阿難問佛：如來滅後見女人云何？佛言：勿與相見，設見勿共語，設共語當專心念佛。「及諸不男」，彼名般吒者，此翻黃門。黃門者，有男女形不能男女。「入里乞食」者，《雜阿含》云「有一羊往糞聚飽食，還群貢高我得好食，比丘亦如是，得四事已起染著欲想不知出要，設不得，恒生想，設得，向諸比丘貢高毀篾他人，我得彼不能得，是為羊比丘乞食。師子王遇大獸即噉，不味不著，得小獸即噉，不鄙不薄；比丘亦爾，得四事供養不起染著無有欲想自知出要，設不得利養，不起亂念無增減心，是為師子王比丘乞食。乞食行役病四事，而前後八時明八精進、八懈怠。乞食前作是念，為修道補飢瘡，乞雖未得不廢念行；乞食得已，為報恩念道不輟，前後兩時倍加精進。餘三事前後亦如是，反此名八懈怠。《寶雲經》明乞食作四分：一分奉同梵行，一分與匃人，一分施鬼神，一分自食。 「又復不行」下，第二，八行，頌非遠非近理遠近處。 「若有比丘」下，第三，五行三句，明行成，又三：初一行半，標行成。事成外儀無失，理成內心無滯，故云「無怯弱」也。次「菩薩有時」下，第二，三行，行成而得安樂。後，一行一句，頌長行總結。「菩薩入靜室」下，釋安樂之因。因修禪定止於過惡，得人無我外則不損，因修智慧離諸取著，得法無我內無顛倒，是則心不怯弱，不怯弱名安樂也。「文殊」下，第三，一行一句，頌長行總結也。
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、從深行之問，轉入行處與近處
本品經文有問、有答。問的一段先讚歎前一品所說的深行菩薩，能夠忍受種種大難而弘揚此經；接著再問：修行較淺的菩薩，應當怎樣在惡世中宣說這部經？
從佛告文殊以下是第二部分，也就是回答。回答分成三部分：第一，標出四行的章目；第二，解釋修行方法；第三，總說修行成就時的相狀。第一標章，如經文所說。從『第一，安住』以下是第二解釋方法，依四行分別說明。第一行又分兩段：先解釋方法，再總結行成。修行方法有長行與偈頌；長行又分兩段，先從『一者』以下同時標出行處、近處，再從『文殊』以下分別解釋。分別解釋又有兩項，就是行處與近處。
有人說：內凡位最初的修行名為行處；長久熏習而純熟以後，漸漸能親近所證之理，名為近處。他引用前一品接近佛果的修行作例。
又有人說：行處約修因而說，近處約所得果而說；行處顯明能觀的智慧，近處顯明所觀的境。
瑤師說：『七住以上，心體安住於理，名為行處，因為已經越過分段生死；從七住以下，無生尚未現前，只是漸漸接近於理，名為近處，仍同在分段生死之中。這兩者都是修行的開端，合起來成為一安樂行。』
智者評論說：第一家把行判得較淺，可是《大經》說，十地菩薩因為仍有行，所以見佛性還不明了；由此可知，行並不淺。後一家的解釋把近判得較淺，可是《淨名經》說，接近無與倫比的佛自在智慧；如此一來，近反而更深。
如果行處、近處兩者都判為深，那便成了前品深行菩薩弘經之行，不再是初發心人的方法。如果兩者都判為淺，那只是七方便人的修行，又怎麼會是圓行的方法？所以不能偏執深或淺來說。
行這個名稱，意思是進趣；近這個名稱，意思是親近熏習。因為親近熏習，所以能夠進趣；也因為進趣，所以更能親近熏習，彼此怎能硬分深淺？再者，行與近是前面所標的方法；行處相當於如來衣，近處相當於如來座。座與衣既不能判為一深一淺，行與近又怎能分出高下？
忍辱必須在內心懷持至理，又在接觸外緣時耐受種種事，所以稱為行。法空之座必須體達外緣，棲息於真實境界，所以稱為近。事與理在兩者中互相顯現，又怎能分出深淺？
既然如此，為什麼仍要分行處與近處？因為直接到達義理而作簡略說明，名為行處；附帶種種事相而作廣說，名為近處。兩者只是說法有廣有略，所明的理並沒有深淺。
二、一法明行處：一諦與三行
現在依三種法門說明行處。第一，直接緣一諦。一諦是一切所歸的地方，是一切生起的根本，又遍及一切而沒有分別。
所謂一切所歸，就是忍辱地。地就是中道，一切法都歸到這裡，所以名為地；一切修行都在這裡止息安住，所以名為忍辱。這就是行而不落於有所行的行。
所謂作一切的根本，譬如萬物依大地而生，一切修行依義理而成。如果得到義理這個根本，遇到剛強時便能柔和，遇到違逆時便能隨順，遇到暴烈時便能調伏，遇到驚動時便能安定；無量功德都從中道之地生起。這地本來無所生，卻能生起功德，這就是不行而能行的行。
所謂遍及一切而沒有分別，就是不再分別不行與行的差別相，所以經文說，又不行，也不分別。這就是既非凡夫之行，也非二乘之不行。
本來沒有三種固定的行，卻能隨義說出三行，所以名為行；三行同依一實諦，所以名為處。如此解釋行處，便能會合前面的經文：眾行止息，會合如來衣；隨緣生起功德，會合如來室；遍一切而無分別，會合如來座。這叫作以一法解釋行處，是弘揚此經的方軌。
三、二法明行處：二忍、二空與四忍
第二，依二法說明，就是生忍與法忍。二忍也就是眾生空與法空。這裡的二空不同於二乘所行的二空。為什麼？人、法二空依真俗、假實而說，這裡所明的二空、二忍都見中道，所以不同於二乘。
若再展開，可以說成四忍。若說五忍，就把經文的善字另指為信忍；若說六忍，又把和字另指為和從忍。若配合地位，還可開成四十二忍；一地尚且具足其他四十一地的功德，一忍怎會不能具足其他四十一忍的法義？現在只依四忍消釋經文，就是伏忍、順忍、無生忍、寂滅忍。
這四忍不同於別教所說。別教以前兩忍為生忍，地位較淺；後兩忍為法忍，地位較深。現在依圓義說，生忍、法忍都貫通始終，四忍也都貫通始終。為什麼？因為二空之理就是中道。從初住修四忍，入中道而見二空之理，直到最後一心，也仍窮盡二空之理。《大經》說：『最初發心與究竟成就，兩心沒有差別。』
若不依深淺判四忍，從最初發心便圓伏五住煩惱，直到金剛頂都名為伏忍；從初到後都不違背實相，名為順忍；從初到後都不起二邊之心，名為無生忍；從初到後都止息眾行，名為寂滅忍。
聽到生死，不忽然畏懼其中的苦；聽到涅槃，也不忽然急著證取其中的樂。聽到佛是常或無常，聽到二乘能成佛或不能成佛，聽到生死與涅槃是相異或不異，聽到佛道是長或短、難或易，乃至非長非短、非難非易等，都不驚懼恐怖。
修這種行的人，從開始到終了，都以二空之理安忍一切法，這就是披著如來衣；安住二空之理，就是坐在如來座；悲愍一切眾生，就是進入如來室。二空、四忍名為行，二空之理就是處。這叫作依二法說明行處，是弘揚此經的方軌。
四、三法明行處，以及龍師異解
第三，依三法說明。三法就是不可思議的真、俗、中三諦。
『安住忍辱地』是總說三諦，如同先有可安住的大地，才有可能安忍。『柔和善順』是善順真諦，能忍受虛妄見愛如寒熱般的逼迫，所以稱為善順。『不忽然暴烈，心也不驚』是安住俗諦，隨順眾生不同根性與因緣，說法能符合時機，所以不忽然暴烈；又能安忍違逆與隨順兩種境緣，所以心不驚動。
『對一切法無所行』等句，是安住中諦，能忍二邊，所以說無所行；正安住中道，所以說觀察實相；連中道實相也不執取，所以說不分別。如此，依三諦之地名為處，忍受五住煩惱之逼迫名為行。
行也分成三種：止行，就是行而不落有所行；觀行，就是非行非不行；慈悲行，就是不行而能行。這三行會合前面如來衣、座、室等意義。這叫作依三法說明行處，辨明弘經方軌。
龍師另作解釋：『安住忍辱地，是總標生忍、法忍；以下再分別說明二忍。柔和善順，說的是身業；不忽然暴烈，說的是口業；心也不驚，說的是意業。這是依身、口、意三業修習生忍。對一切法無所行，是不行於有相；觀察如實相，是行於空而平等；也不行、不分別，是不行於無相。有、無兩邊都止息而會入中道，這三句說的是修習法忍。得到生忍、法忍，總結為行處。』
智者評論說：龍師雖明二忍，卻不知道所依的是哪一種教義。若是三教所說的二忍，便完全不是《法華經》這裡的義；若依圓義說，又不應把各項隔開，使它們彼此不能融通。〔以下從略〕
五、近處三門與十種應遠
從『什麼名為親近處』以下，是第二近處。經文分成三門。
第一，遠離十種惱亂，由遠離而說親近，也就是依戒門幫助正觀。第二，修攝自己的心，由直接親近而說親近，也就是依定門幫助正觀。第三，觀一切法空，不依遠或近而說親近，也就是依慧門幫助正觀。
前面只直接緣理而住忍辱地；現在戒門廣泛列出各種能引生侮辱與惱亂的因緣，應當修習遠離。這並不是持刀兵與它們相抗，也不是棄捨那些眾生，只是以正慧遠離惱亂。由此可知，從遠而說近，是廣泛展開前面行所不行的意思。
前面只直接說遇到暴烈不隨之暴烈，遇到驚動也能安定；現在定門廣泛說明修定之心、修定之處與修定要門。依定力，在暴烈中仍能調伏，在驚動中仍能安定。由此可知，直接親近而說近，是廣泛展開前面不行行的意思。
前面只直接說對一切法無所行；現在廣觀一切法空，遍歷無量、無邊、無礙、無障的諸境。由此可知，不依遠近而說近，是廣泛展開前面非行非不行的意思。
第一門有十種應當遠離的惱亂：第一豪強權勢，第二邪人邪法，第三兇險遊戲，第四旃陀羅，第五二乘大眾，第六遠離欲想，第七遠離不男之人，第八遠離危害，第九遠離譏嫌，第十遠離畜養等事。
路伽耶，譯為惡論，也譯為破論。逆路，是違逆君主、父親的議論。又，路也解作善論，指老師破斥弟子；逆路解作惡論，指弟子破斥老師。
那羅延，是高難的伎戲，也可指彩畫、身體作種種變化，或攀緣高幢、投擲翻倒等一類技藝。
本論又把十種分為生死、涅槃二邊：九種屬生死邊，一種屬涅槃邊。兩邊都應遠離，這也就是寂滅的另一名稱。至於依觀心解釋十種，以及直接親近所含的三重意思，本論只留下〔以下從略〕。
到這裡，《妙法蓮華經文句》卷第八下結束；以下是卷第九上，仍署天台智者大師說。
六、非遠非近：由境智總標到十九句
第三門不依遠或近而說近處，經文分成三段：第一總標所觀之境與能觀之智，第二分別解釋，第三總結成就。
『觀』是中道的觀智，『一切法』是十法界之境。若只單獨說智慧，智慧便沒有可觀的對象，所以舉出一切法，顯明它們全都空寂。
從『如實』以下是分別解釋。二邊與三諦沒有一、異的固定相，所以名為如；它不是七方便的境界，所以名為實；以真實作為諸法之相，所以說如實相。
『不顛倒』，是沒有八種顛倒。『不動』，是不被兩種生死所動。『不退』，是念念寂滅，流入一切智海。『不轉』，是不像凡夫流轉於生死，也不像二乘在凡、聖之間轉變。
『如虛空』，是說只有名字，而名字本身不可得；中道觀智也只有名字，追求它的實體仍不可得。『無所有性』，是說沒有自性、他性、共性、無因性等任何固定自性。『一切言語道斷』，是說這境界不可思議。
『不生』，是惑、智與理都不生。『不出』，是如來所對治的煩惱究竟不再發起。『不起』，是種種方便全都寂滅。『無名』，是名字不能為它命名。『無相』，是相狀不能為它標相。『無所有』，是沒有二邊之有。『無量』，是它不屬於可計數之法。『無邊』，是它沒有方所邊際。『無礙無障』，是它遍在一切處。
『但以因緣有』是總結。前面只說中道觀慧，現在進一步說它雙照二邊。理性究竟清淨，如前所說，本身不是解脫，也不是迷惑；然而，從迷惑的因緣生起生死，從解脫的因緣生起涅槃。又因緣所有，可以有涅槃；從顛倒而生，便生於生死。這樣，雙照的意思就顯明了。
『常樂觀如是等法』，就是常常樂於觀察三諦等法。又，『但因緣有，從顛倒生』，是總結不可思議的三諦境；『故說』，是不可思議之教；『常樂觀』，是總結不可思議的三觀。
本論又作一種解釋：『觀一切法空如實相』，是標出觀體；從『不顛倒』以下九句，是解釋觀相。不被二邊與八倒所動，名為不顛倒、不動；不墮在二乘與凡夫二地，名為不退、不轉。這兩句顯明智慧依理所起的作用。
非屬未來，所以不生；非屬過去，所以不出；非屬現在，所以不起。《釋論》卷五十一說：『如同虛空，沒有入相、出相、住相。』《攝大乘》也是如此：沒有未來可入之處，沒有過去可出之處，沒有現在可住之處。又卷第四十三說：『因這一邊不起，名為不出；緣這一邊不起，名為不生。』
以上共有十九句：第一句是總標，後十八句配合《大品》所說十八空。
第一，『如實相』就是第一義空。第二，『不顛倒』就是內空，因為內六入之中沒有我與我所。第三，『不顛倒、不動』就是外空，因為外境不被六塵牽流而動。第四，『不退』就是內外空，十二入空，所以說不退。
第五，『不轉』就是空空。空能破一切法，一切法是所破，空是能破；一切法既已破盡，只剩下空，這個空本身也空，所以名為空空。空也既空，便再沒有能轉之物，所以說不轉。
第六，『如虛空』就是大空。對方所的執取計度既破，所以說如虛空。第七，『無所有性』就是畢竟空。一切法沒有任何遺餘，所以名為畢竟空；因為畢竟空，所以沒有任何固定自性。
第八，『一切言語道斷』就是一切空；一切空不可言說，所以言語之道斷絕。第九，『不生』就是有為空；有為法由因緣和合而成，既沒有實在的和合，也就不生。第十，『不出』就是無為空；出離之名與出離之法都空，所以名為不出。
第十一，『不起』就是無始空；追求最初的本原而不可得，所以無起。第十二，『無名』就是性空。第十三，『無相』就是相空。第十四，『實無所有』就是不可得空。
第十五，『無量』就是有法空；有法便有可計量之量，量既空，所以說無量。第十六，『無邊』就是無法空；無法是以有法為邊際的表示，現在連這表示也空，所以無邊。
第十七，『無礙』就是有法無法空；有法、無法二者都不可得，所以說無礙。第十八，『無障』就是散空；一切妨礙障蔽都不可得，所以說無障。
十八空全是中道正慧，所以全都名為空；只是隨所觀的十八種境而說有十八。《大經》說：『如來恆常修習十八空義。』因此，本論以十八空解釋後十八句。
七、偈頌合明：十四行事相與八行理觀
偈頌共有二十八行三句，分成三部分：最初一行，重頌標章；其次二十二行，重頌修行；最後五行三句，說明修行成就。
長行分開解釋行處與近處，偈頌則把兩者合在一起重頌。正因大意相同，而開合互相顯示，所以廣說、略說的解釋更可相互依據。長行的行處、近處各有三項，現在偈頌合說，不再依原來次第。
從『應入行』以下十四行，重頌事相上的遠與近。上文列出十種遠離，偈頌略說而不照次第，依文可以看出。這十四行也重頌眾生空的行處；取其意義，又兼攝近處三重意思，所以偈頌說：『這就名為行處、近處。』
偈中說『常離國王』，因為比丘親近國王可能牽涉十種不如法之事：第一，被疑陰謀王命；第二，國王誅殺大臣；第三，掌管庫藏而寶物遺失；第四，宮中女人懷孕；第五，國王身中毒害；第六，大臣互相爭競；第七，兩國交戰；第八，國王慳吝，不肯布施人民；第九，徵斂人民財物；第十，國中多有疾病瘟疫，便說是比丘行咒所致。
發生這十種事時，一切臣民容易認為是比丘所作；若因此誹謗比丘，也就誹謗正法、誹謗佛，所以佛不許比丘親近國王。
偈中所說外道梵志，《摩隥伽經》記載：最初有一人名為梵天，造一部韋陀。其次有一人名為白淨，把一部變成四部：第一名讚誦韋陀，第二名祭祀，第三名歌詠，第四名禳災。每一部各有三十二萬偈，合成一百二十八萬偈，共有一千七百卷。
其次有一人名為弗沙，有二十五名弟子，各自對一部韋陀作廣泛分別，於是形成二十五部韋陀。又有一人名為鸚鵡，把一部韋陀變為十八部。再有一人名為善道，有二十一名弟子，變成二十一部韋陀。如此輾轉變化，最後形成一千二百零六部韋陀。
毘陀論，漢譯為智論，由婆耶娑所造，共有四種。第一，信力毘陀，說明事奉火神以滅罪。第二，耶受毘陀，說明供養婆羅門可以得福。第三，娑摩毘陀，說明使兩國和合。第四，阿陀婆毘陀，說明戰鬥。讀這四論的人自稱一切智人。
毘伽羅，漢譯為記論，由婆尼尼所造，說明種種經書以及各種雜語。衛世師論由優留佉所造；優留佉漢譯為最勝，本論記為『出世八百年』，論中說明六諦。
迦毘羅漢譯為黃頭，也稱龜種；他所造的論名為僧佉，僧佉漢譯為無頂。因為以造論者之名命名此論，所以稱為迦毘羅論，其中說二十五諦。
偈中所說小乘三藏學者，本論依三藏最初宣說的因緣加以解釋。佛在波羅柰，最初為五人說契經修多羅藏；佛在羅閱祇，最初為須那提說毘尼藏；佛在毘舍離獼猴池，最初為跋耆子說阿毘曇藏。五百羅漢在初夜結集阿毘曇藏《相續解脫經》，這就是三藏之學。
偈中所說深著五欲，本論分別欲界諸處欲相：四天下的人、龍、須輪與四天王，都是男女二根互相接觸；忉利天以風為事；炎天以互相親近為事；兜率天以互相牽手為事；化樂天以互相注視為事；他化自在天以心念為事；再往上的諸天全都離欲。
偈中所說寡女、處女，又引阿難請問佛：如來滅度以後，見到女人應當怎樣？佛回答：不要相見；假使相見，不要交談；假使交談，應當專心念佛。
偈中又說各種不男之人。其中般吒，漢譯為黃門。所謂黃門，是有男形或女形，卻不能行男事或女事。
八、羊與師子，以及八精進、八懈怠
偈中說入村里乞食，《雜阿含》以羊與師子王作譬喻。有一隻羊走到糞堆飽食，回到羊群便高傲地說自己得到好食。比丘也是如此：得到四事以後，生起染著與欲想，不知道出離；即使尚未得到，也一直懷著求取之想；得到以後，又在其他比丘面前自高而輕毀別人，說自己能得，別人不能得。這就是如羊一般乞食的比丘。
師子王遇到大獸便吃，不貪味、不染著；遇到小獸也吃，不鄙視、不輕薄。比丘也是如此：得到四事供養，不生染著，沒有欲想，自己明白出離之道；假使得不到利養，也不生紛亂之念，心中沒有增減。這就是如師子王一般乞食的比丘。
乞食等四事，各自在事情以前與事情以後，合成八個時分；本論依此前後八時說明八精進與八懈怠。
以乞食為例：乞食以前應想，這是為了修道而補治飢餓之瘡；尚未乞得飲食時，也不廢止憶念與修行。乞得飲食以後，為了報恩，更應念道不止。事情前後兩個時分，都倍加精進。其餘三事，前後也都如此；與此相反，就名為八懈怠。
《寶雲經》說，乞得的食物應分成四分：第一分奉給共同修梵行的人，第二分給乞者，第三分施給鬼神，第四分自己食用。
從『又復不行』以下八行，重頌不依遠或近而說的理上近處。
九、行成安樂：外無失、內無滯
從『若有比丘』以下五行三句，是說明修行成就，又分成三段。最初一行半，標出行成。事相成就，外在威儀沒有過失；義理成就，內心沒有滯礙，所以經文說沒有怯弱。
其次，從『菩薩有時』以下三行，說明修行成就而得到安樂。最後一行一句，重頌長行的總結。
從『菩薩入靜室』以下，解釋得到安樂的原因。因為修習禪定，止息種種過失與惡行，證得眾生無我，所以對外不會損害他人；因為修習智慧，遠離種種取著，證得法無我，所以內心沒有顛倒。這樣，心中便不再怯弱；不怯弱，就名為安樂。
從『文殊』以下一行一句，再次重頌長行的總結。至此，身安樂行的方法與行成之相，都已說完。
I. From the Question about Deep Practice to the Sphere of Conduct and Sphere of Approach
The chapter’s sutra text contains both a question and an answer. The question first praises the bodhisattvas of deep practice described in the preceding chapter, who can bear every great difficulty and propagate this sutra; it then asks how bodhisattvas whose practice is shallower should proclaim it in an evil age.
The passage beginning when the Buddha addresses Mañjuśrī is the second part, the answer. The answer has three sections: first, it marks the headings of the four practices; second, it explains the methods of practice; third, it summarizes the marks present when practice is accomplished. The first marks the headings as the sutra states. The passage beginning “First, abiding” is the second, explanation of the methods, and explains each of the four practices separately. The first practice has two parts: explanation of the method, then a summary of its accomplishment. The method is given in prose and verse. The prose also has two parts: from “first” it marks the sphere of conduct and sphere of approach together; from “Mañjuśrī” it explains them separately. The separate explanation has two items, the sphere of conduct and the sphere of approach.
One explanation says that initial cultivation at the stage of inner ordinary beings is called the sphere of conduct; once long cultivation has become mature and one gradually draws near the principle to be realized, it is called the sphere of approach. It cites as an example the practice near the fruit of buddhahood in the preceding chapter.
Another explanation says that the sphere of conduct is spoken of in terms of cultivation of the cause, while the sphere of approach is spoken of in terms of the resulting fruit; the sphere of conduct reveals contemplating wisdom, while the sphere of approach reveals the contemplated object.
Master Yao says: “From the seventh abode upward, the essence of mind securely abides in principle, and this is called the sphere of conduct because segmented birth and death has already been transcended. Below the seventh abode, nonarising has not yet become present; one only gradually approaches principle, and this is called the sphere of approach, for one still remains within segmented birth and death. Both are beginnings of practice and together constitute one peaceful practice.”
Master Zhiyi comments: The first school judges conduct shallow, yet the Great Nirvāṇa Sutra says that bodhisattvas of the ten grounds still possess conduct and therefore do not yet see buddha-nature clearly. Conduct is thus not shallow. The latter school judges approach shallow, yet the Vimalakīrti Sutra speaks of approaching the Buddha’s sovereign wisdom without peer. Approach would therefore be the deeper.
If the sphere of conduct and sphere of approach are both judged deep, they become the sutra-propagating practice of the deeply practicing bodhisattvas in the preceding chapter rather than a method for those who have first generated resolve. If both are judged shallow, they would be only the practice of people of the seven expedients. How could this be a method of perfect practice? One therefore cannot explain them through partial attachment to depth or shallowness.
The name conduct means advancing; the name approach means drawing near and cultivating intimacy. Because one draws near and cultivates intimacy, one can advance; because one advances, one can draw nearer and cultivate more intimately. How could the two be rigidly divided into deep and shallow? Moreover, conduct and approach are the methods marked above: the sphere of conduct corresponds to the Tathāgata’s robe, and the sphere of approach to the Tathāgata’s seat. Since seat and robe cannot be judged one deep and one shallow, how could conduct and approach be ranked?
Forbearance must inwardly embrace the highest principle while outwardly bearing the many affairs encountered through conditions, and is therefore called conduct. The seat of the emptiness of dharmas must penetrate outward conditions and dwell in the true object, and is therefore called approach. Phenomena and principle become manifest in one another within both. How, then, could they be divided into deep and shallow?
Why, if this is so, still distinguish the sphere of conduct and sphere of approach? Directly reaching principle and explaining it briefly is called the sphere of conduct; broadly explaining it in connection with various phenomenal matters is called the sphere of approach. The two differ only because one explanation is broad and the other brief. The principle they reveal has neither depth nor shallowness.
II. Explaining the Sphere of Conduct through One Dharma: One Truth and Three Conducts
The sphere of conduct is now explained through three Dharma-gateways. First, it directly takes the one truth as its object. The one truth is the place to which all things return, the root from which all things arise, and that which pervades all without discrimination.
That to which all things return is the ground of forbearance. The ground is the middle way. Because all dharmas return here, it is called the ground; because all practices come to rest and abide here, it is called forbearance. This is conduct that does not fall into something conducted.
That which forms the root of all things is like the great earth from which the myriad things arise: all practices are accomplished in dependence upon principle. When this root of principle is obtained, one can be gentle before the hard and strong, compliant amid opposition, calming before violence, and settled amid alarm. Immeasurable merit arises from the ground of the middle way. This ground originally gives birth to nothing, yet it can give rise to merit: this is nonconduct that can conduct.
That which pervades all without discrimination means no longer discriminating the distinct marks of nonconduct and conduct. The sutra therefore says that one neither engages in contrivance nor discriminates. This is neither the conduct of ordinary beings nor the nonconduct of the two vehicles.
There are originally no three fixed kinds of conduct, yet three can be spoken according to meaning, and so it is called conduct. All three depend upon the one real truth, and so it is called a sphere. Explained in this way, the sphere of conduct accords with the preceding sutra text: the cessation of all practices accords with the Tathāgata’s robe; the arising of merit in response to conditions accords with the Tathāgata’s chamber; and pervading all without discrimination accords with the Tathāgata’s seat. This is explaining the sphere of conduct through one dharma, the method for propagating this sutra.
III. Explaining the Sphere of Conduct through Two Dharmas: Two Patiences, Two Emptinesses, and Four Patiences
Second, it is explained through two dharmas: patience toward sentient beings and patience toward dharmas. These two patiences are the emptiness of sentient beings and the emptiness of dharmas. The two emptinesses here differ from those practiced by the two vehicles. Why? The emptinesses of person and dharmas may be explained through true and conventional, provisional and actual, but the two emptinesses and two patiences revealed here both see the middle way and therefore differ from those of the two vehicles.
Unfolded further, they can be described as four patiences. In a scheme of five patiences, the word “good” in the sutra is separately assigned to the patience of faith; in a scheme of six, the word “harmonious” is separately assigned to the patience of harmonious conformity. Correlated with stages, they can be opened into forty-two patiences. If even one ground fully possesses the merit of the other forty-one grounds, how could one patience not fully possess the Dharma-meaning of the other forty-one? Here only four patiences are used to explain the sutra text: the patience of subjugation, conforming patience, the patience of nonarising, and the patience of quiescent extinction.
These four patiences differ from those taught in the Distinct Teaching. The Distinct Teaching takes the first two as patience toward sentient beings at shallower stages and the latter two as patience toward dharmas at deeper stages. Here, according to the perfect meaning, patience toward sentient beings and patience toward dharmas both penetrate beginning and end, as do all four patiences. Why? Because the principle of the two emptinesses is the middle way. From the first abode one cultivates the four patiences, enters the middle way, and sees the principle of the two emptinesses; even at the final single mind one still exhausts that principle. The Great Nirvāṇa Sutra says: “Between the first generation of resolve and ultimate accomplishment, the two minds do not differ.”
Without judging the four patiences through depth and shallowness, one perfectly subdues the five abiding afflictions from the first generation of resolve, and this remains the patience of subjugation through the vajra summit. Not opposing the true aspect from beginning to end is conforming patience. Not arousing a mind fixed on either extreme from beginning to end is the patience of nonarising. Bringing all practices to rest from beginning to end is the patience of quiescent extinction.
Hearing of birth and death, one does not suddenly fear its suffering. Hearing of nirvāṇa, one does not suddenly hurry to realize and seize its pleasure. Whether one hears that the Buddha is permanent or impermanent, that those of the two vehicles can or cannot become buddhas, that birth and death and nirvāṇa are different or not different, that the Buddha Way is long or short, difficult or easy—even neither long nor short, neither difficult nor easy—one is not startled, afraid, or terrified.
From beginning to end, a practitioner of this conduct patiently accepts all dharmas through the principle of the two emptinesses: this is wearing the Tathāgata’s robe. Abiding in the principle of the two emptinesses is sitting upon the Tathāgata’s seat. Pitying all sentient beings is entering the Tathāgata’s chamber. The two emptinesses and four patiences are called conduct; the principle of the two emptinesses is the sphere. This is explaining the sphere of conduct through two dharmas, the method for propagating this sutra.
IV. Explaining the Sphere of Conduct through Three Dharmas, and Master Long’s Alternate Explanation
Third, it is explained through three dharmas: the inconceivable true, conventional, and middle truths.
“Abiding on the ground of forbearance” is a general statement of the three truths, just as a ground on which one can abide must first exist before patient acceptance is possible. “Gentle and kindly compliant” means complying well with the true truth and bearing the pressure of delusive views and attachments as one bears cold and heat; hence it is called good compliance. “Neither suddenly violent, with a mind that is not startled” means abiding in the conventional truth. One accords with the differing faculties and conditions of sentient beings and teaches at the proper time, and therefore is not suddenly violent; one also patiently bears both adverse and favorable conditions, and therefore the mind is not startled.
“Acting upon nothing with respect to all dharmas” and the clauses that follow mean abiding in the middle truth. One can bear both extremes, and so is said to act upon nothing; one properly abides in the middle way, and so is said to contemplate the true aspect; one does not grasp even the true aspect of the middle way, and so is said not to discriminate. Thus the ground of the three truths is called the sphere, while bearing the pressure of the five abiding afflictions is called conduct.
Conduct also divides into three kinds. The practice of calming is conduct that does not fall into something conducted. The practice of contemplation is neither conduct nor nonconduct. Compassionate conduct is nonconduct that can conduct. These three conducts accord with the meanings of the Tathāgata’s robe, seat, and chamber given above. This is explaining the sphere of conduct through three dharmas and discerning the method for propagating the sutra.
Master Long gives an alternate explanation: “Abiding on the ground of forbearance generally marks patience toward sentient beings and patience toward dharmas; the following text explains the two separately. Gentleness and good compliance concern bodily action; freedom from sudden violence concerns verbal action; and a mind not startled concerns mental action. This is cultivating patience toward sentient beings through the three karmas of body, speech, and mind. Acting upon nothing with respect to all dharmas is not engaging with existent marks; contemplating the true aspect is acting in emptiness and equality; neither engaging in contrivance nor discriminating is not engaging with signlessness. Both the extremes of existence and nonexistence come to rest and converge in the middle way. These three clauses describe cultivation of patience toward dharmas. Attainment of both patiences is summarized as the sphere of conduct.”
Master Zhiyi comments: Although Master Long explains the two patiences, he does not know which teaching forms their basis. If they are the two patiences taught in the three teachings, they are wholly unlike the meaning of the Lotus Sutra here. If explained through the perfect meaning, the items should not be isolated so that they cannot interpenetrate one another. 〔The remainder is abbreviated.〕
V. Three Gateways of the Sphere of Approach and Ten Things to Keep Distant
The passage beginning “What is called the sphere of association?” is the second item, the sphere of approach. The sutra text divides into three gateways.
First, distancing oneself from ten disturbances speaks of approach through distance: precepts assist right contemplation. Second, cultivating and gathering in one’s own mind speaks of approach through direct approach: concentration assists right contemplation. Third, contemplating all dharmas as empty speaks of approach through neither distance nor approach: wisdom assists right contemplation.
Previously the text only took principle directly as its object and abided on the ground of forbearance. The gateway of precepts now broadly lists conditions that can produce insult and disturbance and that should be kept distant. This does not mean taking up weapons in opposition or abandoning those sentient beings, but only distancing oneself from disturbance through right wisdom. Approach spoken through distance therefore broadly unfolds the earlier meaning of conducting what is not conducted.
Previously the text only directly said not to follow violence with violence and to remain settled amid alarm. The gateway of concentration now broadly explains the concentrated mind, the place of concentration, and the essential gateway of concentration. Through the power of concentration one can still bring calm amid violence and remain settled amid alarm. Approach spoken through direct approach therefore broadly unfolds the earlier meaning of nonconduct that conducts.
Previously the text only directly spoke of acting upon nothing with respect to all dharmas. Now it broadly contemplates all dharmas as empty, passing through objects that are immeasurable, boundless, without impediment, and without obstruction. Approach spoken through neither distance nor approach therefore broadly unfolds the earlier meaning of neither conduct nor nonconduct.
The first gateway contains ten disturbances to be kept distant: first, the powerful; second, wrong people and wrong teachings; third, dangerous games; fourth, caṇḍālas; fifth, the assemblies of the two vehicles; sixth, thoughts of desire; seventh, persons in the ancient category of non-males; eighth, danger and harm; ninth, suspicion; and tenth, keeping dependents and the like.
Lokāyata is translated as wrong discourse and also as refutational discourse. Anti-Lokāyata means discourse opposing one’s ruler or father. Again, Lokāyata may be explained as good discourse, in which a teacher refutes a disciple, and anti-Lokāyata as bad discourse, in which a disciple refutes a teacher.
Nārāyaṇa refers to difficult acrobatic entertainments at great heights. It may also refer to painting, to various bodily transformations, or to such arts as climbing tall poles, leaping, and tumbling.
The treatise also divides the ten between the two extremes of birth and death and nirvāṇa: nine belong to birth and death and one to nirvāṇa. Both extremes should be left behind, which is another name for quiescent extinction. Concerning an explanation of the ten through contemplation of the mind and the three meanings contained in direct approach, the treatise preserves only 〔the remainder is abbreviated〕.
Here Fascicle Eight, Part Two, of the Fahua Wenju ends. What follows is Fascicle Nine, Part One, still attributed to the Tiantai Master Zhiyi.
VI. Neither Distance nor Approach: From the General Statement of Object and Wisdom to Nineteen Clauses
In the third gateway, approach is explained through neither distance nor approach. The sutra text has three sections: first, a general statement of the contemplated object and contemplating wisdom; second, a separate explanation; third, a summary of accomplishment.
“Contemplating” is the contemplative wisdom of the middle way; “all dharmas” are the objects of the ten Dharma-realms. If wisdom were mentioned alone, it would have no object to contemplate. All dharmas are therefore adduced to reveal that they are wholly empty and quiescent.
The passage beginning “in accordance with the true” is the separate explanation. Because the two extremes and three truths have no fixed marks of identity or difference, it is called “accordance”; because it is not the object of the seven expedients, it is called “true”; because the real is taken as the mark of all dharmas, it is called “in accordance with their true aspect.”
“Not inverted” means without the eight inversions. “Not moving” means not moved by the two kinds of birth and death. “Not retreating” means that thought after thought is quiescent extinction, flowing into the ocean of all-knowledge. “Not turning” means neither revolving through birth and death like an ordinary being nor turning between the stages of ordinary being and sage like those of the two vehicles.
“Like empty space” means that there is only a name, while the name itself cannot be obtained. The contemplative wisdom of the middle way likewise has only a name; when its substance is sought, it cannot be obtained. “Without any existent self-nature” means possessing no fixed self-nature—whether own-nature, other-nature, shared nature, or causeless nature. “The paths of all language are cut off” means that this object is inconceivable.
“Not born” means that delusion, wisdom, and principle are all unborn. “Not emerging” means that the afflictions counteracted by the Tathāgata ultimately arise no more. “Not arising” means that various skillful means are wholly quiescent extinction. “Without name” means that names cannot name it. “Without mark” means that appearances cannot mark it. “Possessing nothing” means lacking the existence of the two extremes. “Immeasurable” means that it does not belong to countable dharmas. “Boundless” means that it has no spatial limit. “Without impediment and without obstruction” means that it pervades every place.
“They exist only through causes and conditions” is the summary. Previously only the contemplative wisdom of the middle way was explained; now it is further said to illuminate both extremes. The principle-nature is ultimately pure, as explained above, and is itself neither liberation nor delusion. Yet birth and death arise from the conditions of delusion, while nirvāṇa arises from the conditions of liberation. Again, what exists through causes and conditions can be nirvāṇa; arising from inversion, it becomes birth and death. In this way the meaning of illuminating both is revealed.
“Constantly delighting in contemplating dharmas such as these” means constantly delighting in contemplation of the three truths and other dharmas. Again, “they exist only through causes and conditions and arise from inversion” summarizes the object of the inconceivable three truths; “and therefore are spoken of” is the inconceivable teaching; and “constantly delighting in contemplating” summarizes the inconceivable three contemplations.
The treatise also gives another explanation: “Contemplating all dharmas as empty, in accordance with their true aspect” marks the essence of contemplation. The nine clauses from “not inverted” onward explain the marks of contemplation. Not being moved by the two extremes and eight inversions is called not inverted and not moving; not falling into the two stages of the two vehicles and ordinary beings is called not retreating and not turning. These two pairs reveal the functioning of wisdom that arises in dependence upon principle.
It does not belong to the future, and therefore is not born; it does not belong to the past, and therefore does not emerge; it does not belong to the present, and therefore does not arise. Fascicle Fifty-One of the Great Treatise says: “Like empty space, it has no mark of entering, emerging, or abiding.” The Mahāyānasaṃgraha is the same: there is no future place to enter, no past place from which to emerge, and no present place in which to abide. Fascicle Forty-Three also says: “Because the side of the cause does not arise, it is called not emerging; because the side of the condition does not arise, it is called not born.”
There are nineteen clauses in all. The first is a general statement, and the latter eighteen correspond to the eighteen emptinesses taught in the Large Prajñāpāramitā Sutra.
First, “in accordance with their true aspect” is the emptiness of ultimate meaning. Second, “not inverted” is inner emptiness, because within the six inner entrances there is neither self nor what belongs to self. Third, “not inverted and not moving” is outer emptiness, because outer objects are not drawn along and moved by the six sense objects. Fourth, “not retreating” is inner-and-outer emptiness: because the twelve entrances are empty, it is said not to retreat.
Fifth, “not turning” is the emptiness of emptiness. Emptiness can break all dharmas; all dharmas are what is broken, and emptiness is what breaks. Once all dharmas have been wholly broken, only emptiness remains; that emptiness itself is also empty, and so it is called the emptiness of emptiness. Once emptiness is itself empty, nothing remains capable of turning, and so it is called not turning.
Sixth, “like empty space” is great emptiness. Because grasping and conceptual construction concerning direction and place have been broken, it is said to be like empty space. Seventh, “without any existent self-nature” is ultimate emptiness. Because not the least remainder of any dharma exists, it is called ultimate emptiness; because it is ultimately empty, it has no fixed self-nature.
Eighth, “the paths of all language are cut off” is the emptiness of all dharmas. Because the emptiness of all cannot be expressed, the pathways of language are cut off. Ninth, “not born” is the emptiness of the conditioned. Conditioned dharmas are formed through the conjunction of causes and conditions; because no real conjunction exists, they are not born. Tenth, “not emerging” is the emptiness of the unconditioned. Both the name of escape and the dharma of escape are empty, and so it is called not emerging.
Eleventh, “not arising” is beginningless emptiness. Seeking an original first source, one cannot obtain it, and so there is no arising. Twelfth, “without name” is nature-emptiness. Thirteenth, “without mark” is mark-emptiness. Fourteenth, “in reality possessing nothing” is the emptiness of the unobtainable.
Fifteenth, “immeasurable” is the emptiness of existent dharmas. Where dharmas exist there is a measure by which they can be measured; because measure is empty, it is called immeasurable. Sixteenth, “boundless” is the emptiness of nonexistent dharmas. Nonexistent dharmas are indicated by taking existent dharmas as their boundary; now even this indication is empty, and so it is boundless.
Seventeenth, “without impediment” is the emptiness of existent and nonexistent dharmas. Because neither existent nor nonexistent dharmas can be obtained, it is called without impediment. Eighteenth, “without obstruction” is dispersed emptiness. Because every hindrance and obscuration is unobtainable, it is called without obstruction.
All eighteen emptinesses are the right wisdom of the middle way and are therefore all called empty. They are spoken of as eighteen only in accordance with eighteen kinds of contemplated object. The Great Nirvāṇa Sutra says: “The Tathāgata constantly cultivates the meaning of the eighteen emptinesses.” The treatise therefore uses the eighteen emptinesses to explain the latter eighteen clauses.
VII. The Verse Explains Them Together: Fourteen Lines on Phenomena and Eight on Contemplation of Principle
The verse has twenty-eight lines and three phrases, divided into three parts: the first line recapitulates the heading; the next twenty-two lines recapitulate cultivation; and the final five lines and three phrases explain the accomplishment of practice.
The prose explains the sphere of conduct and sphere of approach separately, whereas the verse recapitulates them together. Precisely because their general meaning is the same while separation and combination reveal one another, the broad and brief explanations can support each other. The prose gives three items each for the sphere of conduct and sphere of approach. The verse now explains them together and no longer follows the original order.
The fourteen lines beginning “They should enter the sphere of conduct” recapitulate distance and approach in terms of phenomena. The preceding prose lists ten things to keep distant; the verse states them briefly and not in order, as the text itself shows. These fourteen lines also recapitulate the sphere of conduct through the emptiness of sentient beings; according to their meaning, they further include the three levels of the sphere of approach. The verse therefore says: “This is called the sphere of conduct and sphere of approach.”
The verse says “constantly keeping distant from kings” because a bhikṣu’s approach to a king can implicate him in ten unlawful matters. First, he may be suspected of plotting against the king’s command. Second, the king may execute a minister. Third, treasure may go missing from a treasury he oversees. Fourth, a woman in the palace may become pregnant. Fifth, the king may be poisoned. Sixth, ministers may contend with one another. Seventh, two countries may go to war. Eighth, a miserly king may refuse to distribute wealth to the people. Ninth, the king may levy the people’s property. Tenth, if disease and epidemic spread through the kingdom, the bhikṣu may be accused of causing it through spells.
When any of these ten matters occurs, ministers and people may readily believe the bhikṣu responsible. If they therefore slander the bhikṣu, they also slander the right Dharma and the Buddha. The Buddha consequently does not permit a bhikṣu to approach a king.
Concerning the outsider brahmans mentioned in the verse, the Mātaṅga Sutra records that in the beginning a man named Brahmā composed one Veda. Next a man named Baijing transformed the one into four: first, the Veda of Recitation; second, Sacrifice; third, Chanting; fourth, Calamity-Aversion. Each contained 320,000 verses, making 1,280,000 verses in all and 1,700 fascicles.
Next a man named Fusha had twenty-five disciples, each of whom extensively distinguished one Veda, thereby forming twenty-five Vedas. Another man named Yingwu transformed one Veda into eighteen. Another man named Shandao had twenty-one disciples and transformed it into twenty-one Vedas. Through transformations such as these, there eventually came to be 1,206 Vedas.
Veda Treatise is translated into Chinese as “Treatise on Knowledge” and was composed by Poyesuō. It has four kinds. First, the Veda of the Power of Faith explains serving the fire god in order to extinguish wrongdoing. Second, the Yajur Veda explains that merit can be obtained by making offerings to brahmans. Third, the Sāma Veda explains how to bring two countries into harmony. Fourth, the Atharva Veda explains warfare. Readers of these four treatises call themselves people of all-knowledge.
Vyākaraṇa is translated into Chinese as “Treatise on Grammar.” Composed by Ponini, it explains various scriptures and many kinds of mixed language. The Vaiśeṣika Treatise was composed by Youliuqu. Youliuqu is translated into Chinese as “Supreme”; the present treatise records that he “appeared eight hundred years later.” His treatise explains six truths.
Kapila is translated into Chinese as “Yellow-Headed” and is also called “of the Tortoise Clan.” His treatise is named Sāṃkhya, translated into Chinese as “Without a Crown.” Because the treatise is named after its author, it is also called the Kapila Treatise. It teaches twenty-five truths.
Concerning the scholars of the Lesser Vehicle’s three treasuries mentioned in the verse, the treatise explains the conditions under which the three treasuries were first taught. At Vārāṇasī, the Buddha first taught the five men the sūtra treasury. At Rājagṛha, He first taught Sunati the vinaya treasury. At the Monkey Pond in Vaiśālī, He first taught the Vajjiputtakas the abhidharma treasury. During the first watch of the night, the five hundred arhats compiled the abhidharma treasury, the Sutra of Continuous Liberation. This is the study of the three treasuries.
Concerning deep attachment to the five desires in the verse, the treatise distinguishes the marks of desire at the various places of the desire realm. Humans of the four continents, nāgas, asuras, and the gods of the Four Kings engage through contact between the two sexual faculties. The Heaven of the Thirty-Three uses wind; the Yāma Heaven draws close; the Tuṣita Heaven holds hands; the Heaven of Delight in Transformation gazes; and the Heaven of Freely Enjoying Others’ Transformations engages by thought. All heavens above these have left desire.
Concerning widows and maidens in the verse, the treatise also cites Ānanda asking the Buddha how one should act upon seeing women after the Tathāgata’s extinction. The Buddha answers: do not see them; if one does see them, do not converse; if one converses, one should single-mindedly recollect the Buddha.
The verse also mentions persons in the various ancient categories of non-males. Among them, paṇḍaka is translated into Chinese as “yellow gate.” A yellow gate is someone with the form of a man or woman who cannot perform the sexual function of a man or woman.
VIII. The Sheep and the Lion, and Eight Kinds of Diligence and Laziness
When the verse speaks of entering a village to seek alms, the Saṃyukta Āgama uses the sheep and lion king as similes. A sheep goes to a dung heap and eats its fill, then returns to the flock and arrogantly boasts of obtaining fine food. A bhikṣu may act likewise: after obtaining the four requisites, he gives rise to attachment and thoughts of desire and does not understand escape; even before obtaining them, he continually longs to acquire them; after obtaining them, he exalts himself before other bhikṣus and disparages them, saying that he can obtain what others cannot. This is a bhikṣu who seeks alms like a sheep.
When the lion king meets a great animal, he eats without craving the taste or becoming attached; when he meets a small animal, he also eats without disdain or contempt. A bhikṣu may act likewise: receiving the four requisites, he neither attaches nor entertains thoughts of desire and himself understands the way of escape; even if he obtains no gain or support, he does not give rise to confused thoughts and his mind neither increases nor decreases. This is a bhikṣu who seeks alms like a lion king.
The four requisites, beginning with seeking alms, each have a time before and a time after the affair, making eight occasions in all. The treatise uses these eight occasions to explain eight kinds of diligence and eight kinds of laziness.
Take seeking alms as an example. Before seeking alms one should think that it is undertaken to treat the wound of hunger for the sake of cultivating the Way; while food and drink have not yet been obtained, one still does not abandon recollection and practice. After obtaining food and drink, one should remain mindful of the Way without cease in order to repay kindness. On both occasions, before and after the affair, one redoubles diligence. The same applies before and after each of the other three requisites; the opposite is called the eight kinds of laziness.
The Ratnamegha Sutra says that food obtained through alms should be divided into four shares: the first is given to companions in pure conduct, the second to beggars, the third to ghosts and spirits, and the fourth is eaten oneself.
The eight lines beginning “Further, not acting” recapitulate the sphere of approach in principle, explained through neither distance nor approach.
IX. Accomplishment of Practice and Peaceful Ease: No Outward Failure, No Inward Obstruction
The five lines and three phrases beginning “If there is a bhikṣu” explain the accomplishment of practice and divide into three sections. The first line and a half mark that accomplishment. Accomplishment in phenomena means no outward fault in dignified conduct; accomplishment in principle means no inward obstruction in the mind. The sutra therefore speaks of freedom from timidity.
Next, the three lines beginning “At times a bodhisattva” explain the peaceful ease obtained when practice is accomplished. The final line and phrase again recapitulate the prose conclusion.
The passage beginning “The bodhisattva enters a quiet chamber” explains the cause of attaining peaceful ease. Through cultivation of meditative concentration, one stills faults and harmful conduct and realizes the nonself of persons, so outwardly one does not harm others. Through cultivation of wisdom, one leaves every form of grasping and realizes the nonself of dharmas, so inwardly the mind is not inverted. The mind is therefore no longer timid; freedom from timidity is called peaceful ease.
The line and phrase beginning “Mañjuśrī” again recapitulate the prose conclusion. At this point the method of the peaceful practice of the body and the marks of its accomplishment have both been fully explained.
文殊所問，不是平時如何講一部經，而是菩薩在後世惡濁之中，怎樣宣說而不被怨憎、嫉妒、諂誑擾亂。答案也不是先許諾外境必然和順，而是先標出四行章目，再從身安樂行的行處、近處說起。
行處像腳下所行，近處像身心所親；一個顯出怎樣前進，一個顯出怎樣熏習。可是，若把它們只排成先後兩站，便會立刻遇到困難：行處究竟較淺，還是較深？近處究竟是尚未到達，還是已親近佛智？本論先讓這個問題充分展開，再把讀者帶回同一所行之理。
一、行處與近處，究竟誰深誰淺
本論保存三種舊解。第一種以最初修行為行處，以久習而逐漸親近義理為近處。第二種以修因為行處，以所得之果為近處；又以能觀之智為行處，以所觀之境為近處。第三種則反過來，把七住以上安心理中稱為行處，把七住以下尚未現前無生、只漸近於理稱為近處。
三家雖都試圖說明行與近，卻共同留下深淺難題。若行處只屬淺位，便不足以說明直到高位仍有行；若近處只屬淺位，又不能會通親近佛自在慧的語勢。若兩者都說成深，這一段就只適合前品所說的深行菩薩；若兩者都說成淺，又不能顯出本品所行之道。
所以，本論不再沿用一深一淺的排法。行，是進趣；近，是親習。由親習而進趣，由進趣而更加親習，兩者本來互相成就。它們又與如來衣、如來座相應：忍辱須向內懷理、向外耐事，法空須體達外緣、安住實境。事與理在兩者之中交相顯發，不能硬切成兩級。
既然所明之理沒有深淺，為什麼還分兩名？本論的回答很簡潔：直接詣理而略說，名為行處；附帶事相而廣說，名為近處。差別在廣略，不在義理高下。這一句先把讀法安定下來：後面所列人物、場所、欲染、危害與乞食威儀，都是同一義理在具體事緣中的展開，不是離開行處另加一條路。
二、一片忍辱地，為何能生三種行
行處先從一法說起。忍辱地是一切所歸之處，也是萬行所生之本，又遍在一切而無分別。大地的意象正好同時承擔這三面：萬物止息、安住於地；萬物依地生長；萬物雖各有形貌，大地並不逐一分別。
眾行止於中道，所以名為行而無所行。這不是什麼都不做，而是不再以有所取得的心把持自己的行。萬行又依中道而生，所以能在剛強之前柔和，在違逆之中善順，在暴烈之際調伏，在驚動之時安定。地本身無所生，功德卻依它而生，這就是不行而能行。最後，連行與不行的對立也不再分別，便不是凡夫的奔逐，也不是二乘的止息。
三行沒有三個彼此隔絕的實體，卻能隨義分說；三行都依一實諦，故同名行處。這也使前文的室、衣、座不再只是三個外在譬喻：眾行止息，如披忍辱衣；功德隨緣生起，如入大慈悲室；遍一切而不分別，如坐法空座。衣使人能受外觸，室使人不捨眾生，座使人安住不動；三者共同成為惡世弘經的身行。
三、忍辱為何不是把痛苦壓下去
再依二法說，行處是眾生忍與法忍，也就是眾生空與法空。本論特別指出，這裡不是只依真俗、假實而說的二空，而是二忍都見中道。忍因此不是遇到冒犯時勉強吞下情緒；它先是對眾生與諸法不作實有執取，再從這裡承受順逆。
二忍可以開成伏忍、順忍、無生忍、寂滅忍。說五忍，可把善另立為信忍；說六忍，又可把和另立為和從忍；若依地位展開，還可說四十二忍。本論現在只取四忍，但不把它們排成前淺後深：從初到後，伏煩惱名伏忍；不違實相名順忍；不起二邊之心名無生忍；止息眾行名寂滅忍。
這種忍最清楚的樣子，是聽到相反的說法都不驚怖。聽到生死，不急著畏苦；聽到涅槃，不急著取樂。聽到佛常或無常，二乘能成佛或不能成佛，生死與涅槃相異或不異，佛道長或短、難或易，乃至非長非短、非難非易，心都不因一邊語句而倉促翻轉。
不驚不等於取消分辨，而是先讓二空之理成為能承受一切語句之地。以此安忍諸法，便是披衣；安住此理，便是坐座；仍悲愍一切眾生，便是入室。忍辱於是同時有不受傷害、不著己見、不離眾生三面，正好回答惡世說法者怎樣安身。
四、三諦成地，三行便能互相會通
再依三法說，行處是不思議的真、俗、中三諦。安住忍辱地總標三諦；柔和善順，顯出對虛妄見愛的安忍；不卒暴而心不驚，顯出能隨眾生根性因緣、說法合時，也能安忍違順二緣；對一切法無所行，觀察如實相而不作分別，則是不住二邊，也不執取中道。
三諦並不是把一片地切成三塊。它們之所以同名處，是因為修行者就依這一地安住；能忍五住煩惱的逼迫，才名為行。行也可說成三種：止行，是行而不落在有所行；觀行，是不被行與不行兩邊限定；慈悲行，是不行而能行。三者再與衣、座、室相應，顯出止息、照見與不捨眾生彼此不離。
本論又記一種異解，把柔和、卒暴、心驚分繫身口意三業，再把無所行、如實相、不行不分別分繫有、空、無相，用來解釋眾生忍與法忍。它隨即指出：若所依之義不能說明，分項便失去根據；若依此處圓融之義，又不應使各項彼此隔礙。這不是拒絕分析，而是提醒每一次分配都要回到能否互通，不能讓名目把同一行處割裂。
五、遠離十種惱亂，是不是遠離眾生
說到近處，本論分成三門。第一，遠離十種惱亂，從遠離而說親近，並以戒幫助觀。第二，修攝其心，從直接親近而說親近，並以定幫助觀。第三，觀一切法空，不依遠或近而說親近，並以慧幫助觀。
第一門把行處所說的不隨暴烈、不因驚動而失心，放進真實人事。十種依次是豪強權勢、邪人邪法、兇險戲樂、旃陀羅、二乘大眾、欲想、不男之人、危害、譏嫌、畜養等事。它們不是可以隨意合併的十個標籤，而是十類會令弘經者捲入權力、邪論、危險、欲染、傷害或嫌疑的因緣。
遠離也不是持刀仗與之對抗，更不是棄捨相關眾生。修行者所遠的是惱亂，以正慧保持距離；所不捨的是人，以慈悲仍願其得法。這樣的遠，正是為了能長久地近於所行之理。若把不棄捨誤作毫無界線，便容易被事緣拖走；若把遠離誤作拒絕眾生，又會失去如來室的慈悲。
本論另把十種分作二邊，九種屬生死邊，一種屬涅槃邊，兩邊都須遠離；但此處沒有逐項指定哪一項必屬哪一邊。讀者能守住的，是不被生死惱亂，也不以急求寂滅為親近。它留下的不是一張可任意填補的對照表，而是二邊俱離的要求。
第二門把近處落在修攝其心。外緣不能全由自己決定，修定之心、修定之處與修定要門卻使人在暴中仍能調治，在驚中仍能安定。第一門沒有因遠離而拋棄眾生，第二門也沒有因親近義理而忽略環境；遠與近都為了不讓心離開正觀。
六、不遠不近，如何把一切法都帶進觀中
第三門不再依空間上的遠近說近處，而是觀一切法空。經文先標觀智與法界境，再以如實相總攝，以下十八句分別顯示這一觀怎樣不被顛倒、生滅、名稱、相狀、數量、方所與障礙束縛。
不顛倒、不動、不退、不轉，先鬆開二邊與凡聖之地的牽引。如虛空、無所有性、言語道斷，進一步顯出名字、自性與言說都不能取得它。不生、不出、不起，從未來、過去、現在三時顯出惑、智、理及種種方便本來寂滅。無名、無相、無所有，使名稱、相貌與二邊之有都無從安立。無量、無邊、無礙、無障，則把可計數、可定位、可阻隔的最後邊界一一除去。
可是，觀一切空並沒有把因緣抹掉。本論在後面總結：理性究竟清淨，本非解惑；從惑的因緣有生死，從解的因緣有涅槃。中道觀慧一面不被二邊取得，一面雙照二邊，所以仍能看見顛倒怎樣生死、解脫怎樣涅槃。若只說一切皆空而不見因緣，便不是這裡所說的觀。
本論把十九句分成初一總標、後十八分配十八空。這個配當有嚴格次序：如實相總攝第一義空；其後從內空、外空、內外空、空空、大空、畢竟空、一切空，依次到有為空、無為空、無始空、性空、相空、不可得空、有法空、無法空、有法無法空、散空。十八個名稱不是十八種互不相干的空，而是中道正慧隨十八種所觀境而得名。
因此，不遠不近並不是對現實保持模糊距離。它要求觀者不被一法拖向顛倒，又不把一法逐出因緣；既不因相近而黏著，也不因相遠而斷絕。一切法都能成為所觀之境，正因能觀之智不在任何一邊停住。
七、乞食如羊或如師子，差別究竟在哪裡
長行分說行處、近處，偈頌把二者合頌。二十八行三句先以一行重標章目，再以二十二行重頌修行，最後以五行三句明行成；修行的二十二行又分十四行事上的遠近與八行理上的遠近。開合雖異，所說仍是同一身安樂行。
偈中所列國王、外道、三藏學者、欲染與不男之人，把十遠離放進更細的社會處境。親近國王可能牽涉王命、大臣、庫藏、宮人、毒害、爭競、戰爭、徵斂與疾疫等嫌疑；接近各家論說，也可能使修行者把名數之學誤作一切智。遠離的理由不是輕慢某一種人，而是避免自己與正法一同陷入誹謗、欲著或無益爭論。
羊與師子王的乞食譬，把差別放在得與不得之心。羊飽食後回群自高，像比丘得到四事供養便染著欲想、輕毀他人；即使未得，也始終想望。師子遇大獸不貪味，遇小獸不鄙薄，像比丘得到供養而不著，得不到也不起亂念，心無增減。食物大小並不決定安樂，得失之中是否起著，才是兩種身行的分界。
同一要點又展成八精進與八懈怠。乞食以前，為修道而補飢瘡，未得不廢念行；乞食以後，為報恩而念道不輟。其餘三事也各有前後二時，合成八時。前後都倍加精進，便不因事情尚未開始而散亂，也不因事情已經完成而放逸；反過來，就是八懈怠。
所得食物又分四分：與同梵行者分享，布施乞人，施給鬼神，最後自己食用。這個次序使乞食不只是一個人維持身命，也成為與同修、貧乏者及其他眾類共享之行。身需要食物，修行卻不必因此收縮成只顧自己。
八、安樂不是沒有危險，而是心不怯弱
最後五行三句說行成。事相成就，是外在威儀沒有過失；義理成就，是內心沒有滯礙。外不失、內不滯，所以面對惡世而無怯弱。
安樂之因，又落在禪定與智慧。修禪定，止息過惡，證得眾生無我，因此向外不損害眾生；修智慧，遠離取著，證得法無我，因此向內沒有顛倒。外不傷人，內不顛倒，心便沒有可被恐懼攫住之處。
這樣看來，身安樂行沒有保證國王、外道、欲染、譏嫌與危害從世界消失。它所成就的是：知道什麼應遠而不懷敵意，知道什麼應近而不生黏著；在事上守護威儀，在理上不受滯礙；得供養不高慢，不得供養不紛亂。安樂不是危險以前的一處避難所，而是行處、近處已成時的不怯弱。
文殊問惡世如何說經，本論最後沒有把答案收在口才，而是收在身行。腳下有忍辱地，身上披忍辱衣，安坐於法空座，仍在大慈悲室中不捨眾生；這樣的身，才有可能在惡世安穩地承擔後續的口、意與誓願之行。
文句記之眼
湛然從行處、近處的三種舊解入手，沿著本論的反詰逐家疏通，最後仍以說有廣略、理無淺深收束〔T34n1719 0317c18–0318a07〕。祂又追問：既以行處、近處對衣、座，為何不對室？這一問使大慈悲室不被遺落，身、口、意也不被切成互不相干的三段〔0318a13–0318a23〕。
對一法所明三行，鏡中先依一實諦標定，再把行而無所行、不行而行、非行非不行逐層展開；對二法，又從生忍、法忍開出四分與十義；對三法，則順著三諦、三行疏通，並把龍師一解標入異解之列〔0318a25–0319a21〕。這些展開照明本論已立的一、二、三法，卻不能倒寫成本論在此已逐項說出的配法。
到了近處，湛然明判行處為正行、近處為助行〔0319b10〕。本論只說遠故、近故、非遠非近三門分別附戒、定、慧助觀，這句總判是鏡語。祂又承本論觀心釋十種的省文，逐項展成觀心十種〔0319c11–0319c22〕；承近近處有三意的省文，明立定心、定處、定門〔0319c22–0319c29〕。省文可由鏡家展開，來源卻不可因此混同。
對遠十惱亂，鏡中依次補說豪勢、外道、戲樂、屠獵、二乘、欲想、不男、危害、譏嫌與畜養所以成惱〔0319b21–0319c11〕。這些補說可使十項的危險更具體，卻不替本論九屬生死、一屬涅槃的總判強行指定逐項歸屬；鏡照能補語義，不能拿未明說的配當冒充舊文。
對非遠非近，湛然把境、智與境智相應分得更明，接著詳釋十九句、十八空〔0319c29–0320c14〕。再往下，祂把全段轉作圓觀之釋，展開十八空、十乘觀法與三止三觀〔0320c15–0321b10〕。本論本身只以後十八句配十八空；更進一步的觀法組織，須明記是鏡中所加的照明。
鏡中還校明偈頌三段及行處、近處的合離，又就國王十種不如法、韋陀、三藏、欲界與八精進懈怠續作說明〔0321b10–0322a02〕。但羊與師子乞食、四分食，以及禪定得眾生無我、智慧得法無我，在這一鏡域沒有各自的獨立逐句對位；不能因鏡未另釋，便把本論已有的譬喻與結語視為次要。
偈頌的合說，也使鏡中必須重新校明長行的開與偈中的合。祂保存最初一行、其次二十二行、最後五行三句的三段，又把二十二行中的十四行與八行分清〔0321b10–0321b21〕。這一校讀守住本論法數，不因今本版面換行便另算一套，也不把插入的典故誤認作新增偈句。
末段的警語尤其要守住層級。湛然恐後人依恃圓義而輕蔑偏教，遂指出修學之文常先漸後頓〔0322a02–0322a05〕。這是祂面向後代讀者所作的防偏提醒，不是本論在身安樂行原段自下的結論。鏡照的作用，正是在不改動本論聲音的前提下，讓被省略、可能被切斷、又容易被偏讀之處重新顯影。如此，後釋各有增益，前說仍須守住自己的聲音與邊界。
Mañjuśrī does not ask how to lecture on a sutra in ordinary times. He asks how bodhisattvas can proclaim it amid the evil turbidity of later ages without being disturbed by resentment, jealousy, flattery, or deceit. The answer does not first promise that outward conditions will become favorable. It first sets out the headings of the four practices, then begins the peaceful practice of the body with the sphere of conduct and sphere of approach.
The sphere of conduct is like the ground beneath one’s steps, while the sphere of approach is what body and mind draw near: one reveals how to advance and the other how to cultivate intimacy. Yet if we arrange them merely as two successive stations, a difficulty immediately arises. Is the sphere of conduct shallow or deep? Does the sphere of approach mean that one has not yet arrived, or that one has already drawn near the Buddha’s sovereign wisdom? The treatise first lets this question unfold fully, then brings the reader back to the one principle practiced through both.
I. Which Is Deep and Which Is Shallow, the Sphere of Conduct or the Sphere of Approach?
The treatise preserves three earlier explanations. The first calls initial cultivation the sphere of conduct and long practice that gradually approaches principle the sphere of approach. The second calls cultivation of the cause the sphere of conduct and the resulting fruit the sphere of approach; it also calls the contemplating wisdom the sphere of conduct and its contemplated object the sphere of approach. The third reverses this order: securely abiding in principle from the seventh abode upward is called the sphere of conduct, while those below the seventh abode, for whom nonarising has not yet become present and who only gradually approach principle, are said to be in the sphere of approach.
Although all three schools try to explain conduct and approach, each leaves the same problem of depth and shallowness. If the sphere of conduct belongs only to shallow stages, it cannot explain why conduct remains even at high stages. If the sphere of approach belongs only to shallow stages, it cannot accord with the force of drawing near the Buddha’s sovereign wisdom. If both are called deep, the passage would apply only to the deeply practicing bodhisattvas of the preceding chapter; if both are called shallow, it could not reveal the path practiced in the present chapter.
The treatise therefore no longer follows an ordering of one deep and one shallow. Conduct means advancing; approach means intimate cultivation. Through intimate cultivation one advances, and through advancing one cultivates more intimately: the two accomplish one another from the outset. They also correspond to the Tathāgata’s robe and seat. Forbearance must inwardly embrace principle and outwardly endure affairs; the emptiness of dharmas must penetrate outward conditions and abide in the real object. Phenomena and principle disclose one another in both and cannot be cut into two rigid levels.
Since the principle they clarify has no depth or shallowness, why retain two names? The treatise’s answer is concise: directly reaching principle and speaking briefly is called the sphere of conduct; broadly speaking in connection with phenomena is called the sphere of approach. The difference is one of breadth and brevity, not doctrinal height. This sentence steadies the reading from the outset: the persons, places, desire, danger, and conduct in seeking alms listed below are concrete unfoldings of the same principle amid particular conditions, not a separate path added beyond the sphere of conduct.
II. How Can One Ground of Forbearance Give Rise to Three Kinds of Conduct?
The sphere of conduct begins with one dharma. The ground of forbearance is where all things return, the basis from which all practices arise, and that which pervades all without discrimination. The image of the great earth bears all three dimensions at once: all things rest and abide upon it; all things grow from it; although each has its own form, the earth does not discriminate among them one by one.
All practices come to rest in the middle way, and so this is called conduct with nothing conducted. This does not mean doing nothing; it means no longer using a mind intent upon acquisition to seize one’s own practice. All practices also arise in dependence upon the middle way, so one can be gentle before the hard and strong, comply well amid opposition, bring calm to violence, and remain settled amid alarm. The ground itself gives birth to nothing, yet merit arises in dependence upon it: this is nonconduct that can conduct. Finally, when even the opposition between conduct and nonconduct is no longer discriminated, this is neither the restless pursuit of ordinary beings nor the cessation of the two vehicles.
The three conducts are not three isolated entities, yet they can be distinguished according to meaning. Because all three depend upon the one real truth, all share the name sphere of conduct. This also keeps the preceding chamber, robe, and seat from remaining merely three external similes. When all practices come to rest, it is like wearing the robe of forbearance; when merit arises in response to conditions, it is like entering the chamber of great compassion; when one pervades all without discrimination, it is like sitting upon the seat of the emptiness of dharmas. The robe enables one to bear outward contact, the chamber prevents one from abandoning sentient beings, and the seat lets one abide without movement. Together they form the bodily conduct through which the sutra can be propagated in an evil age.
III. Why Does Forbearance Not Mean Suppressing Suffering?
Explained next through two dharmas, the sphere of conduct consists of patience toward sentient beings and patience toward dharmas—that is, the emptiness of person and the emptiness of dharmas. The treatise expressly notes that these are not merely the two emptinesses explained through real and conventional, provisional and actual; both patiences see the middle way. Forbearance therefore does not mean forcing down one’s feelings when offense arises. It begins by not grasping sentient beings and dharmas as substantially existent, and from there it bears conditions both favorable and adverse.
The two patiences can be opened into the patience of subjugation, conforming patience, the patience of nonarising, and the patience of quiescent extinction. A scheme of five patiences may establish goodness separately as the patience of faith; a scheme of six may further establish harmony separately as the patience of harmonious conformity; unfolded according to stages, there may even be forty-two patiences. Here the treatise takes only four, but does not arrange them from shallow to deep: from beginning to end, subduing afflictions is called the patience of subjugation; not opposing the true aspect is conforming patience; not arousing a mind fixed upon either extreme is the patience of nonarising; and bringing all practices to rest is the patience of quiescent extinction.
The clearest form of this patience is hearing contrary teachings without fear. Hearing of birth and death, one does not rush to fear suffering; hearing of nirvāṇa, one does not rush to seize pleasure. Whether one hears that the Buddha is permanent or impermanent, that those of the two vehicles can or cannot become buddhas, that birth and death and nirvāṇa are different or not different, that the Buddha Way is long or short, difficult or easy—even that it is neither long nor short, neither difficult nor easy—the mind does not abruptly overturn because of language from one side.
Freedom from alarm does not abolish discernment. It first makes the principle of the two emptinesses the ground capable of bearing every statement. Patiently accepting all dharmas in this way is wearing the robe; abiding in this principle is sitting upon the seat; continuing to pity all sentient beings is entering the chamber. Forbearance therefore has three dimensions at once: not being harmed, not attaching to one’s own view, and not leaving sentient beings. This directly answers how a teacher of the Dharma can establish the body in an evil age.
IV. When the Three Truths Form the Ground, How Can the Three Practices Interpenetrate?
Explained next through three dharmas, the sphere of conduct consists of the inconceivable true, conventional, and middle truths. Abiding on the ground of forbearance marks the three truths in general. Being gentle and kindly compliant reveals patience toward delusive views and attachments; not being rash or violent and having an unstartled mind reveals the capacity to accord with the faculties and conditions of sentient beings, teach the Dharma at the proper time, and bear both adverse and favorable conditions. Acting upon nothing with respect to all dharmas, contemplating their true aspect, and neither engaging in contrivance nor discriminating means abiding in neither extreme and not grasping even the middle way.
The three truths do not divide one ground into three pieces. They are all called a sphere because the practitioner abides upon this one ground; only the capacity to bear the pressure of the five abiding afflictions is called conduct. Conduct can also be spoken of in three ways: calming is conduct that does not fall into something conducted; contemplation is not confined by either conduct or nonconduct; compassionate conduct is nonconduct that can conduct. These three again correspond to robe, seat, and chamber, revealing that cessation, illumination, and nonabandonment of sentient beings do not part from one another.
The treatise also records an alternate explanation. It assigns gentleness, sudden violence, and alarm to the bodily, verbal, and mental karmas respectively, then assigns acting upon nothing, the true aspect, and neither engaging in contrivance nor discriminating to existence, emptiness, and signlessness, using these to explain patience toward sentient beings and patience toward dharmas. It immediately points out, however, that if the basis for a correspondence cannot be explained, the divisions have no ground; and if one relies upon the perfect and interpenetrating meaning here, the items should not obstruct one another. This does not reject analysis. It warns that every distribution must return to whether its parts intercommunicate, lest names cut apart the single sphere of conduct.
V. Does Distancing Oneself from Ten Disturbances Mean Distancing Oneself from Sentient Beings?
In explaining the sphere of approach, the treatise establishes three gateways. First, keeping distant from ten disturbances speaks of approach through distance and uses precepts to assist contemplation. Second, gathering in the mind speaks of approach through direct approach and uses concentration to assist contemplation. Third, contemplating all dharmas as empty speaks of approach through neither distance nor approach and uses wisdom to assist contemplation.
The first gateway places the sphere of conduct’s freedom from following violence and losing the mind through alarm into actual human affairs. The ten are, in order: the powerful; wrong people and wrong teachings; dangerous games; caṇḍālas; the assemblies of the two vehicles; thoughts of desire; persons in the ancient category of non-males; danger and harm; suspicion; and keeping dependents and the like. They are not ten labels that may be combined at will, but ten kinds of condition that can draw a propagator of the sutra into power, wrong doctrine, danger, desire, harm, or suspicion.
Keeping distant does not mean taking up blades and cudgels in opposition, still less abandoning the sentient beings involved. What the practitioner distances is disturbance, maintaining space through right wisdom; those whom one does not abandon are people, whom one still wishes to receive through compassion. Such distance is precisely what makes sustained approach to the practiced principle possible. To mistake nonabandonment for having no boundaries is to be dragged away by circumstances; to mistake distance for rejection of sentient beings is to lose the compassion of the Tathāgata’s chamber.
The treatise also divides the ten between two extremes: nine belong to the extreme of birth and death and one to the extreme of nirvāṇa, and both extremes must be left behind. It does not, however, specify item by item which necessarily belongs to which side. What the reader can preserve is the demand neither to be disturbed by birth and death nor to take an urgent quest for quiescence as approach. The text leaves no table to be filled at will, but a requirement to leave both extremes.
The second gateway locates the sphere of approach in gathering in the mind. Outward conditions are not entirely under one’s control, but the concentrated mind, the place of concentration, and the gateway of concentration enable one to bring calm amid violence and remain settled amid alarm. The first gateway does not abandon sentient beings through distance, and the second does not neglect conditions through approach to principle. Both distance and approach keep the mind from leaving right contemplation.
VI. How Does Neither Distance nor Approach Bring All Dharmas into Contemplation?
The third gateway no longer explains the sphere of approach through spatial distance. It contemplates all dharmas as empty. The sutra first marks contemplative wisdom and the object of the Dharma-realm, gathers them under the true aspect, and then uses eighteen clauses to reveal how this contemplation is not bound by inversion, arising and cessation, names, marks, number, place, or obstruction.
Not inverted, not moving, not retreating, and not turning first loosen the pull of the two extremes and of the stages of ordinary beings and sages. Like empty space, without any existent self-nature, and with the paths of language cut off further reveal that neither name, self-nature, nor speech can apprehend it. Not born, not emerging, and not arising reveal through future, past, and present that delusion, wisdom, principle, and various skillful means are originally quiescent. Without name, without mark, and possessing nothing leave names, appearances, and the existence of either extreme nowhere to stand. Immeasurable, boundless, without impediment, and without obstruction then remove the final boundaries of what can be counted, located, or blocked.
Yet contemplating all as empty does not erase causes and conditions. The treatise later summarizes: the principle-nature is ultimately pure and originally neither liberation nor delusion; from the conditions of delusion comes birth and death, while from the conditions of liberation comes nirvāṇa. The contemplative wisdom of the middle way is neither seized by either extreme nor prevented from illuminating both. It therefore still sees how inversion becomes birth and death and how liberation becomes nirvāṇa. Merely saying that all is empty while failing to see conditionality is not the contemplation taught here.
The treatise divides the nineteen clauses into an initial general statement followed by eighteen statements assigned to the eighteen emptinesses. The correspondence has a strict order: the true aspect gathers the emptiness of ultimate meaning; then inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, and the emptiness of all dharmas proceed in sequence through the emptiness of the conditioned, the emptiness of the unconditioned, beginningless emptiness, nature-emptiness, mark-emptiness, the emptiness of the unobtainable, the emptiness of existent dharmas, the emptiness of nonexistent dharmas, the emptiness of existent and nonexistent dharmas, and dispersed emptiness. These eighteen names do not designate eighteen unrelated emptinesses. Right wisdom of the middle way receives different names according to eighteen kinds of contemplated object.
Neither distance nor approach therefore does not mean maintaining an indefinite distance from reality. It asks the contemplator neither to be drawn by any dharma into inversion nor to expel any dharma from conditionality; neither to adhere because something is near nor sever it because it is far. Every dharma can become an object of contemplation precisely because the contemplating wisdom rests on neither side.
VII. In Seeking Alms, What Distinguishes a Sheep from a Lion?
The prose explains the sphere of conduct and sphere of approach separately; the verse recapitulates them together. Its twenty-eight lines and three phrases first use one line to mark the heading again, then twenty-two lines to recapitulate cultivation, and finally five lines and three phrases to clarify its accomplishment. The twenty-two lines on cultivation further divide into fourteen lines on distance and approach in phenomena and eight on distance and approach in principle. Although the divisions differ, both teach the same peaceful practice of the body.
The kings, outsiders, scholars of the three treasuries, objects of desire, and persons in the ancient category of non-males listed in the verse place the ten forms of distancing within more detailed social conditions. Approaching kings could implicate one in suspicions concerning royal commands, ministers, treasuries, palace women, poisoning, disputes, warfare, levies, or epidemics. Approaching the doctrines of various schools could also lead a practitioner to mistake the study of names and enumerations for knowledge of all modes. The reason for distance is not disdain for a kind of person, but avoidance of trapping oneself and the right Dharma together in slander, desire, or fruitless contention.
The alms-seeking simile of the sheep and lion king places the difference in the mind that meets attainment and nonattainment. After eating its fill, the sheep returns to the flock and exalts itself, like a bhikṣu who receives the four requisites and becomes attached through desire while disparaging others; even before receiving them, he longs for them continually. The lion does not crave the taste of a great animal or disdain a small one, like a bhikṣu who is unattached when receiving offerings and free of confused thoughts when none are obtained, his mind neither increasing nor decreasing. The size of the food does not determine peaceful ease. Attachment amid gain and loss is the boundary between the two kinds of bodily conduct.
The same point unfolds as eight kinds of diligence and eight kinds of laziness. Before seeking alms, one remedies the wound of hunger for the sake of cultivating the Way and does not abandon mindful practice when nothing has yet been obtained. After seeking alms, one continues mindful of the Way in order to repay kindness. Each of the other three requisites likewise has a before and an after, making eight occasions. Redoubling diligence both before and after prevents distraction before an affair begins and heedlessness once it is finished; the reverse constitutes the eight kinds of laziness.
Food received is further divided into four shares: one is shared with companions in pure conduct, one given to beggars, one offered to ghosts and spirits, and only the last eaten oneself. This order makes alms food more than the means by which one person sustains life; it becomes a practice shared with fellow cultivators, the needy, and other kinds of beings. The body requires food, but practice need not thereby contract into care for oneself alone.
VIII. Peaceful Ease Does Not Mean the Absence of Danger, but Freedom from Timidity
The final five lines and three phrases explain accomplishment of the practice. Its accomplishment in phenomena is dignified conduct without outward fault; its accomplishment in principle is a mind without inward obstruction. Because there is neither outward failure nor inward stagnation, one faces the evil age without timidity.
The cause of peaceful ease is then located in meditative concentration and wisdom. Cultivating meditative concentration stills faults and realizes the nonself of persons, so outwardly one does no harm to sentient beings. Cultivating wisdom leaves grasping behind and realizes the nonself of dharmas, so inwardly there is no inversion. With no outward harm and no inward inversion, the mind offers fear nothing to seize.
Seen in this way, the peaceful practice of the body does not promise that kings, outsiders, desire, suspicion, and danger will disappear from the world. What it accomplishes is knowing what to distance without hostility and what to approach without attachment; guarding dignified conduct amid phenomena while remaining unobstructed in principle; neither growing arrogant when offerings are received nor disordered when they are not. Peaceful ease is not a refuge somewhere before danger, but the freedom from timidity present when the spheres of conduct and approach are fulfilled.
Mañjuśrī asks how one can teach the sutra in an evil age. The treatise finally gathers its answer not into eloquence, but bodily conduct. With the ground of forbearance underfoot, the robe of forbearance upon the body, and the seat of the emptiness of dharmas beneath oneself, one still remains in the chamber of great compassion without abandoning sentient beings. Only such a body can steadily bear the subsequent practices of speech, mind, and vow in an evil age.
Through the Eye of the Wenjuji
Zhanran begins with the three earlier explanations of the sphere of conduct and sphere of approach, working through each school along the root treatise’s objections before again concluding that an explanation can be broad or brief while principle has neither depth nor shallowness 〔T34n1719 0317c18–0318a07〕. He also asks: if the sphere of conduct and sphere of approach correspond to the robe and seat, why do they not correspond to the chamber? This question prevents the chamber of great compassion from being left behind and the bodily, verbal, and mental practices from being cut into three unrelated sections 〔0318a13–0318a23〕.
For the three conducts explained through one dharma, the Mirror first establishes the one real truth and then unfolds, level by level, conduct with nothing conducted, nonconduct that conducts, and neither conduct nor nonconduct. For the two dharmas, it opens patience toward sentient beings and patience toward dharmas into four divisions and ten meanings. For the three dharmas, it works through the three truths and three conducts, while placing Master Long’s explanation among the alternate readings 〔0318a25–0319a21〕. These developments illuminate the one, two, and three dharmas already established by the root treatise, but cannot be written backward as though the root treatise had itself explicitly supplied each correspondence.
At the sphere of approach, Zhanran expressly judges the sphere of conduct to be the principal practice and the sphere of approach the auxiliary practice 〔0319b10〕. The root treatise says only that the three gateways of distance, approach, and neither distance nor approach attach precepts, concentration, and wisdom respectively to assist contemplation; the general judgment is the Mirror’s language. Following the root treatise’s abbreviated “interpretation through contemplating the mind” for the ten kinds, Zhanran unfolds ten contemplations of mind one by one 〔0319c11–0319c22〕. Following its abbreviated statement that the immediate sphere of approach has three meanings, he explicitly establishes the concentrated mind, place of concentration, and gateway of concentration 〔0319c22–0319c29〕. The Mirror may unfold what is abbreviated, but the source of each teaching must not therefore be confused.
For the ten disturbances to be kept distant, the Mirror explains in sequence why the powerful, outsiders, games, slaughterers and hunters, the two vehicles, thoughts of desire, non-males, danger, suspicion, and keeping dependents become disturbances 〔0319b21–0319c11〕. These supplements make the dangers more concrete, but do not force an item-by-item assignment upon the root treatise’s general judgment that nine belong to birth and death and one to nirvāṇa. The Mirror can supply semantic illumination; it cannot turn an unstated correspondence into ancient wording.
For neither distance nor approach, Zhanran distinguishes object, wisdom, and their correspondence more clearly, then explains in detail the nineteen clauses and eighteen emptinesses 〔0319c29–0320c14〕. He then turns the entire section into an explanation through perfect contemplation, unfolding the eighteen emptinesses, the ten modes of contemplation, and the three forms each of calming and contemplation 〔0320c15–0321b10〕. The root treatise itself only assigns the latter eighteen clauses to the eighteen emptinesses. The further organization of contemplative practice must be expressly identified as illumination added within the Mirror.
The Mirror also verifies the three sections of the verse and the combining and separating of the sphere of conduct and sphere of approach, then continues with explanations of ten unlawful matters involving kings, the Vedas, the three treasuries, the desire realm, and the eight kinds of diligence and laziness 〔0321b10–0322a02〕. But the sheep-and-lion simile of seeking alms, the four shares of food, and the realization of the nonself of persons through meditative concentration and of dharmas through wisdom receive no distinct line-by-line counterparts in this Mirror domain. Their absence from a separate Mirror explanation cannot make the simile and conclusion already present in the root treatise secondary.
The verse’s combined presentation also requires the Mirror to verify again what the prose separates and the verse combines. It preserves the three divisions of the initial one line, the next twenty-two lines, and the final five lines and three phrases, then distinguishes the fourteen and eight lines within the twenty-two 〔0321b10–0321b21〕. This verification preserves the root treatise’s enumerations. It neither creates a new count from the lineation of modern editions nor mistakes inserted allusions for additional lines of verse.
The warning in the final passage especially requires a firm boundary between textual levels. Zhanran fears that later readers might rely upon the perfect meaning and disdain partial teachings, and therefore observes that texts on cultivation commonly proceed from the gradual to the sudden 〔0322a02–0322a05〕. This is his caution against imbalance, addressed to later readers; it is not a conclusion stated by the root treatise in its own passage on the peaceful practice of the body. The Mirror’s work is precisely to bring abbreviated, potentially severed, and easily misread places back into view without changing the root treatise’s voice. In this way later interpretation contributes its own illumination while the earlier teaching retains its own voice and boundaries.
考據Apparatus
本單元消釋〈安樂行品〉第一身安樂行。智者先由前品深行反問惡世中淺行菩薩如何弘經，再依行處、近處展開修行方法：行處從一法、二法、三法明理，近處從遠、近、非遠非近明事理相資；末後以二十八行三句偈重頌修行與行成。
一、科判定位
嚴格域為 T34n1718〔0119a27–0122a04〕，首句是「品文有問、有答。問中先歎前品深行」〔T34n1718 0119a27〕，末句是 「文殊」下，第三，一行一句，頌長行總結也。〔T34n1718 0122a03–0122a04〕。同一〔0122a04〕稍後的「第二，口安樂行，亦長行、偈頌」已開下一段，不納入本單元。原典正文共三千七百五十四個漢字。
本單元在迹門〈安樂行品〉中居第一身安樂行，依本文自有轉折可分如下：
| 次第 | 行域 | 本論內容 |
|---|---|---|
| 一 | 0119a27–0119b06 | 品文問答；答分標四行章、解釋方法、總明行成，第一行再分行處與近處 |
| 二 | 0119b07–0119b27 | 先錄行處、近處三種古解，再以「私謂」辨其深淺，結為詣理略說與附事廣說 |
| 三 | 0119b27–0119c11 | 以一諦為所歸、作本、遍無分別，開出行不行、不行行、非行非不行三行 |
| 四 | 0119c12–0120a05 | 以生忍、法忍及生空、法空釋二法；由五忍、六忍、四十二忍收至本段所用四忍 |
| 五 | 0120a06–0120a18 | 以真、俗、中三諦消經，結為止、觀、慈悲三行 |
| 六 | 0120a18–0120a26 | 全錄龍師以三業、生法二忍配經的異解及本論辨語 |
| 七 | 0120a26–0120b09 | 近處分遠故論近、近故論近、非遠非近論近，分別附戒、定、慧助觀 |
| 八 | 0120b09–0120b19 | 列十種應遠惱亂，再以九屬生死、一屬涅槃收為二邊 |
| 九 | 0120b19–0120b26 | 卷八下閉卷、卷九上題署及正文復起；是實體卷界，不另立義科 |
| 十 | 0120b26–0121a22 | 非遠非近分境、智、境智相應三段；十九句中以後十八句配《大品》十八空 |
| 十一 | 0121a22–0121b01 | 偈二十八行三句分一行標章、二十二行修行、五行三句行成；修行再分十四行事遠近、八行理遠近 |
| 十二 | 0121b01–0121b25 | 由常離國王開王十非法，再釋外道、韋陀、毘伽羅、衛世與僧佉 |
| 十三 | 0121b25–0121c05 | 釋小乘三藏起源及深著五欲 |
| 十四 | 0121c05–0121c24 | 釋寡女、處女、不男、入里乞食、羊與師子、八精進八懈怠及乞食四分 |
| 十五 | 0121c24–0121c25 | 八行頌非遠非近的理遠近 |
| 十六 | 0121c25–0122a04 | 五行三句明行成：先標行成，再明行成得安樂，末以一行一句總結長行 |
本論自己把方法開成不同法數，卻不把所有經句硬排成同一格式。一法、二法、三法都在消釋同一行處；近處三門則把前段所說理行展開於遠離、攝心與觀空之中。
二、成立與傳本
本帙卷端記智者義說由灌頂私記，後經唐天寶戊子朗和尚條倫治定〔T34n1718 0001a23–0001a29〕；本單元所在卷端仍署「天台智者大師說」〔T34n1718 0120b25〕。因此，義說歸智者，私記與治定屬傳錄層；湛然《法華文句記》的後釋則另列於第四目，不倒作本論原說。
本段橫跨卷八下與卷九上。大正本於「近近處有三意〔云云〕」後閉卷，隨即重出卷九上題署，再由「非遠非近文為三」續釋〔T34n1718 0120b18–0120b26〕。甲本在兩處另記「不分卷」，顯示卷界異存；正文次第仍連續，不把卷題誤作義理斷點。
三、所帖經文與所引
（一）根經：身安樂行所帖全文
本單元所帖根經為《妙法蓮華經》〈安樂行品〉第一身安樂行，與本版根經同品原典逐段相對。範圍是 T09n0262〔0037a10–0037c28〕；下一句已轉第二口安樂行。下表列長行六個單位及偈頌所跨三十九個大正行錨，各單位保留根經原有句讀；這是逐行回錨數，不改本論所判偈二十八行三句。
本版回錨檔是 canon/tiantai/fahua/treatise/14_anlexing/14_anlexing_source.md 第四至第四十八行，共四十五個來源單位；第四十九行已入第二口安樂行。下列四十五項依該 SEALED 品序一一相應，並以 T09n0262 原始 XML 覆核首字實位。
| 次第 | T09n0262 逐字 | 首字行錨 |
|---|---|---|
| 一 | 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？」 | T09n0262 0037a10 |
| 二 | 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。 | T09n0262 0037a14 |
| 三 | 「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。 | T09n0262 0037a16 |
| 四 | 「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。」 | T09n0262 0037b02 |
| 五 | 「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。」 | T09n0262 0037b12 |
| 六 | 爾時世尊欲重宣此義，而說偈言： | T09n0262 0037b17 |
| 七 | 「若有菩薩，於後惡世，無怖畏心， | T09n0262 0037b19 |
| 八 | 欲說是經，應入行處，及親近處。 | T09n0262 0037b20 |
| 九 | 常離國王，及國王子、大臣官長， | T09n0262 0037b21 |
| 十 | 兇險戲者，及旃陀羅、外道梵志。 | T09n0262 0037b22 |
| 十一 | 亦不親近，增上慢人，貪著小乘、 | T09n0262 0037b23 |
| 十二 | 三藏學者，破戒比丘，名字羅漢， | T09n0262 0037b24 |
| 十三 | 及比丘尼，好戲笑者，深著五欲， | T09n0262 0037b25 |
| 十四 | 求現滅度，諸優婆夷，皆勿親近。 | T09n0262 0037b26 |
| 十五 | 若是人等，以好心來，到菩薩所， | T09n0262 0037b27 |
| 十六 | 為聞佛道。菩薩則以，無所畏心， | T09n0262 0037b28 |
| 十七 | 不懷悕望，而為說法。寡女處女， | T09n0262 0037b29 |
| 十八 | 及諸不男，皆勿親近，以為親厚。 | T09n0262 0037c01 |
| 十九 | 亦莫親近，屠兒魁膾，畋獵漁捕， | T09n0262 0037c02 |
| 二十 | 為利殺害，販肉自活，衒賣女色， | T09n0262 0037c03 |
| 二十一 | 如是之人，皆勿親近。兇險相撲， | T09n0262 0037c04 |
| 二十二 | 種種嬉戲，諸婬女等，盡勿親近。 | T09n0262 0037c05 |
| 二十三 | 莫獨屏處，為女說法，若說法時， | T09n0262 0037c06 |
| 二十四 | 無得戲笑。入里乞食，將一比丘， | T09n0262 0037c07 |
| 二十五 | 若無比丘，一心念佛。是則名為， | T09n0262 0037c08 |
| 二十六 | 行處近處，以此二處，能安樂說。 | T09n0262 0037c09 |
| 二十七 | 又復不行，上中下法，有為無為， | T09n0262 0037c10 |
| 二十八 | 實不實法，亦不分別，是男是女。 | T09n0262 0037c11 |
| 二十九 | 不得諸法，不知不見，是則名為， | T09n0262 0037c12 |
| 三十 | 菩薩行處。一切諸法，空無所有， | T09n0262 0037c13 |
| 三十一 | 無有常住，亦無起滅，是名智者， | T09n0262 0037c14 |
| 三十二 | 所親近處。顛倒分別，諸法有無， | T09n0262 0037c15 |
| 三十三 | 是實非實，是生非生。在於閑處， | T09n0262 0037c16 |
| 三十四 | 修攝其心，安住不動，如須彌山。 | T09n0262 0037c17 |
| 三十五 | 觀一切法，皆無所有，猶如虛空， | T09n0262 0037c18 |
| 三十六 | 無有堅固。不生不出，不動不退， | T09n0262 0037c19 |
| 三十七 | 常住一相，是名近處。若有比丘， | T09n0262 0037c20 |
| 三十八 | 於我滅後，入是行處、及親近處， | T09n0262 0037c21 |
| 三十九 | 說斯經時，無有怯弱。菩薩有時， | T09n0262 0037c22 |
| 四十 | 入於靜室，以正憶念，隨義觀法。 | T09n0262 0037c23 |
| 四十一 | 從禪定起，為諸國王、王子臣民、 | T09n0262 0037c24 |
| 四十二 | 婆羅門等，開化演暢，說斯經典， | T09n0262 0037c25 |
| 四十三 | 其心安隱，無有怯弱。文殊師利！ | T09n0262 0037c26 |
| 四十四 | 是名菩薩，安住初法，能於後世， | T09n0262 0037c27 |
| 四十五 | 說法華經。 | T09n0262 0037c28 |
根經第二十六單位以「行處近處」合說二處，第二十七以下轉入理遠近，第三十七以下由近處接行成；本論正依這些轉折開出事遠近、理遠近與行成諸科。根經下一單位「又，文殊師利！如來滅後……」已入第二口安樂行，不以同品相鄰而併入本段。
（二）智者明引經論：原句與今本並錄
本段明引或明指十四組經論。下表把《文句》實引與現行大正本對讀並列；文字相合者照錄，節引、異字、異題或本次未能唯一定位者也照實說明，不以今本回改《文句》。
| 次第 | 《文句》所引或所指 | 今本對讀 | 異同 |
|---|---|---|---|
| 一 | 題《大經》，引「十地菩薩以行故見不了了」〔T34n1718 0119b14〕 | T12n0374「為菩提行故，則不了了」〔0527c23〕；T12n0375 同句〔0772b17〕 | 《文句》壓縮字面；兩本同存 |
| 二 | 題《淨名》，引「近無等等佛自在慧」〔T34n1718 0119b15〕 | T14n0475「近無等等佛自在慧」〔0537a24〕 | 同串 |
| 三 | 題《大經》，引「發心畢竟二不別」〔T34n1718 0119c23〕 | T12n0374「發心畢竟二不別」〔0590a21〕；T12n0375 同句〔0838a04〕 | 同串 |
| 四 | 題《釋論》五十一，引「如虛空，無入、無出、無住相」〔T34n1718 0120c26〕 | T25n1509「如虛空常相故，無入相、無出相、無住相」〔0423c22〕 | 今本多常相故及三個相字 |
| 五 | 續引「無未來入處，無過去出處，無現在住處」〔T34n1718 0120c27〕 | T25n1509「無未來世入處、無過去世出處、無現在世住處」〔0423c23〕 | 今本三處多世字 |
| 六 | 「《攝大乘》亦爾」〔T34n1718 0120c26〕 | T31n1592 至 T31n1598 本次未以完整三世同串定位；同串見 T25n1509〔0423c23〕 | 保存本論明指，不由未定位反判書名 |
| 七 | 題第四十三，引「因邊不起名不出，緣邊不起名不生。」〔T34n1718 0120c28–0120c29〕 | T25n1509 因邊不起故，名為「不出」〔0374c27〕、緣邊不起故，名為「不生」〔0374c28〕 | 今本兩句各多故、為，並另加句讀與內層引號 |
| 八 | 「凡有十九句，初一句總，後十八句對《大品》十八空」〔T34n1718 0120c29〕 | T08n0223「住內空、外空、內外空、空空、大空、第一義空、有為空、無為空、畢竟空、無始空、散空、性空、自相空、諸法空、不可得空、無法空、有法空、無法有法空」〔0219c09–0219c11〕 | 今本列十八空；《文句》用來配後十八句 |
| 九 | 題《大經》，引「如來常修十八空義故」〔T34n1718 0121a21〕 | T12n0374「如來常修十八空義故」〔0494c19〕；T12n0375 同句〔0738a24〕 | 同串 |
| 十 | 題《摩隥伽經》，從「初人名梵天造一韋陀」〔T34n1718 0121b08〕展開，又記「三十二萬偈」〔0121b11〕、「一千七百卷」〔0121b12〕與「千二百六韋陀」〔0121b16〕 | T21n1300 見梵天〔0403a13〕、白淨與四韋陀〔0403a14–0403a16〕、弗沙〔0403a17〕、鸚鵡〔0403a19〕、善道〔0403a20〕，總作「凡千二百十有六種」〔0403a23〕 | 一千二百零六與一千二百一十六異；三十二萬偈、一千七百卷未見於本次對上的今本段 |
| 十一 | 「阿難問佛：如來滅後見女人云何？佛言：勿與相見，設見勿共語，設共語當專心念佛。」〔T34n1718 0121c05–0121c07〕 | T01n0007「勿與相見」〔0199c16〕、「勿與共語」〔0199c17〕，第三答作「應為說法，但當善攝汝身、口、意」〔0199c19〕 | 前二相應而第二有無與字不同；第三答字面不同 |
| 十二 | 題《雜阿含》，敘「有一羊往糞聚飽食，還群貢高」〔T34n1718 0121c09〕，再以羊、師子兩類比丘對舉 | 同一故事鏈現見 T02n0125：「彼人云何似師子者」〔0599c09〕、「設使不得利養，不起亂念，無增減心」〔0599c13〕、「大群羊中有一羊」〔0599c24〕、「羊飽食屎」〔0599c25〕、「當學如師子王，莫如羊也」〔0600a02〕 | 《文句》題《雜阿含》；精確故事鏈現見《增壹阿含經》，T99、T100 定串未得同段 |
| 十三 | 「八精進、八懈怠」〔T34n1718 0121c18〕 | T01n0001 八懈怠段始〔0055a11〕，八精進段始〔0055b09〕 | 本論撮述兩組各八 |
| 十四 | 「《寶雲經》明乞食作四分」〔T34n1718 0121c22〕，即「一分奉同梵行，一分與匃人，一分施鬼神，一分自食」〔0121c22〕 | T16n0658「乞食之食分作四分：一分與同梵行者、第二分與窮下乞食之者、第三分與諸鬼神、第四分自供身食」〔0231c01〕 | 四分相應，局部字面不同 |
本論另有五組歷史、詞源敘述，雖未在本次取得一句可唯一承擔全段的今本，也仍是本段正文的一部分：
| 本論所錄 | 行錨 | 記錄 |
|---|---|---|
| 佛在波羅柰最初為五人說契經修多羅藏 | T34n1718 0121b25–0121b27 | 守本論三藏起源敘述，不強配單一今本句 |
| 佛在羅閱祇最初為須那提說毘尼藏 | T34n1718 0121b27–0121b28 | 同上 |
| 佛在毘舍離獼猴池最初為跋耆子說阿毘曇藏 | T34n1718 0121b28–0121b29 | 同上 |
| 五百羅漢初夜集阿毘曇藏《相續解脫經》 | T34n1718 0121b29–0121c01 | 未取得可唯一承擔整句的現行大正本原句 |
| 路伽耶、那羅延、毘伽羅、衛世、迦毘羅等譯名與學派說 | T34n1718 0120b11–0120b15；0121b21–0121b25 | 保存本論漢譯字面，不另取後出名形代換 |
（三）《法華文句記》明引：原句與今本並錄
下列均是湛然鏡釋所引，不改成本論自引：
| 次第 | 《文句記》所引或所指 | 今本對讀 | 異同 |
|---|---|---|---|
| 一 | 「故引《淨名》等覺極深亦名為近」〔T34n1719 0317c23〕 | T14n0475「近無等等佛自在慧」〔0537a24〕 | 鏡文不重抄全句，只以書名與義旨指回 |
| 二 | 故《玄》文云：「世諦破性，真諦破假」〔T34n1719 0318c03–0318c04〕 | T46n1911 是世諦破性，亦名「性空」〔0064b06〕與 是真諦破假，亦名「相空」〔0064b07〕 | 今本兩分句間另有解語；T33n1716 未得完整連續同串 |
| 三 | 「《論》答云：如病將身等」〔T34n1719 0319c23〕 | T25n1509 問「菩薩法以度一切眾生為事」〔0180b18〕，答譬作「譬如服藥將身」〔0180b21〕 | 鏡文節取其意，字面不同 |
| 四 | 「故《大論》中喻如墮巖，雖未至地即名已死」〔T34n1719 0320a20〕 | T25n1509「如人從高處墮未至地」〔0082b12〕 | 鏡文作節引 |
| 五 | 「次引《釋論》釋如虛空等」〔T34n1719 0320c25〕 | T25n1509〔0423c22–0423c23〕 | 指向本論已引的虛空與三世句，不另重抄 |
| 六 | 「《攝大乘》意引，與《大論》同」〔T34n1719 0320c29〕 | T31n1592 至 T31n1598 未以完整三世同串定位 | 保存鏡文所承書名，不由未定位立否定說 |
| 七 | 《文句記》指《大品》十八空〔T34n1719 0321a07〕，又指《大論》十八空義〔0321b07〕 | T08n0223 十八空名目〔0219c09–0219c11〕；T25n1509 相應卷廣釋十八空 | 只列來源關係，不把鏡的圓觀配法改作經文 |
| 八 | 題《俱舍》，引「六受欲交抱執手笑視淫」〔T34n1719 0321c08〕 | T29n1558「六受欲交抱，執手笑視婬。」〔0060b03〕 | 末字淫、婬異；今本另有句讀 |
| 九 | 題《中阿含》，引「有一異學問簿拘羅」〔T34n1719 0321c09〕 | T01n0026「學道已來八十年」〔0475a22〕、「八十年，未曾有欲想」〔0475b05〕、「未曾憶受居士衣」〔0475b11〕、「未曾視女人面」〔0475b21〕、「乃至道路亦不共語」〔0475b22〕 | 鏡作簿拘羅，今本作薄拘羅 |
| 十 | 「若正立圓，戒須指《梵網》，無非具足」〔T34n1719 0319b03〕 | 本段未另抄《梵網》長引 | 只作經名指向，不補造引文 |
| 十一 | 《文句記》多次指《止觀》〔T34n1719 0319c25、0321a16–0321a17、0322a05〕，末句作「具如《止觀》諸文皆先漸後頓」〔0322a05〕 | 屬義項與卷次指向，非一條可強配的逐字引 | 守其指向層，不以一處代全書 |
（四）定串覆核與差見收束
羊、師子故事的固定語串在三部阿含中的本次覆核如下。零見只界定這組字串的查得結果，不單獨證成典源判斷：
| 固定語串 | T02n0099 | T02n0100 | T02n0125 |
|---|---|---|---|
| 彼人云何似師子者 | 零 | 零 | 一見〔0599c09〕 |
| 大群羊中有一羊 | 零 | 零 | 一見〔0599c24〕 |
| 羊飽食屎 | 零 | 零 | 一見〔0599c25〕 |
| 當學如師子王莫如羊 | 零 | 零 | 一見〔0600a02〕 |
其餘定串覆核：
| 固定語串 | 掃描域 | 結果 |
|---|---|---|
| 無未來世入處無過去世出處無現在世住處 | T31n1592 至 T31n1598 | 七本各零見；T25n1509 一見〔0423c23〕 |
| 世諦破性真諦破假 | T33n1716 | 零見 |
| 世諦破性真諦破假 | T34n1719 | 一見〔0318c04〕 |
| 世諦破性真諦破假 | T46n1911 | 連續同串零見；兩分句分見〔0064b06–0064b07〕 |
各組差見可歸納如下；表中只保存兩邊字面與定位，不判傳本優劣：
| 類別 | 《文句》或《文句記》 | 現行命中 |
|---|---|---|
| 《摩隥伽經》總數 | 一千二百零六韋陀〔T34n1718 0121b16〕 | T21n1300 一千二百一十六種〔0403a23〕 |
| 《摩隥伽經》卷偈數 | 三十二萬偈、一千七百卷〔T34n1718 0121b11–0121b12〕 | 未見於本次對上的 T21n1300〔0403a13–0403a24〕 |
| 阿難問女人第三答 | 專心念佛〔T34n1718 0121c07〕 | T01n0007 善攝身、口、意〔0199c19〕 |
| 羊、師子經名 | 《雜阿含》〔T34n1718 0121c09〕 | 故事鏈現見《增壹阿含經》T02n0125〔0599c09–0600a02〕 |
| 《攝大乘》三世句 | 本論稱亦爾〔T34n1718 0120c26〕 | 精確三世句見 T25n1509〔0423c23〕；T31n1592 至 T31n1598 本次未定位 |
| 鏡稱《玄》 | 世諦破性、真諦破假〔T34n1719 0318c04〕 | T46n1911 兩分句分見〔0064b06–0064b07〕；T33n1716 未定位完整同串 |
四、文句記釋要〔鏡〕
《法華文句記》對本單元的嚴格鏡域，起於 五正釋者，釋「行處近處」中〔T34n1719 0317c18〕，止於「具如《止觀》諸文皆先漸後頓」〔0322a05〕；同一行稍後的 「面譽」等者〔0322a05〕已釋第二口安樂行。鏡文沒有另開本論品文問答一段，而從行處、近處正釋入文。
| 次第 | 本論段落 | 《文句記》對位 | 鏡釋作用 |
|---|---|---|---|
| 一 | 行處、近處三種古解 | 五正釋者，釋「行處近處」中〔T34n1719 0317c18〕至〔0318a07〕 | 逐家辨內凡、因果境智與七住等說，最後回到本論理無淺深 |
| 二 | 詣理略說、附事廣說 | 附事者，離十惱亂等事中〔T34n1719 0318a07〕至〔0318a13〕 | 說明附事與詣理並不割裂 |
| 三 | 室、衣、座與三業 | 問：既對衣座，何不對室〔T34n1719 0318a13〕至〔0318a23〕 | 以問答疏通大慈室、忍辱衣、法空座及身口意關係 |
| 四 | 一法行處總標 | 初約一法〔T34n1719 0318a25〕 | 先標一法、一實諦，再入三行 |
| 五 | 行不行之行 | 初約一法〔T34n1719 0318a25〕至 行於不行之行〔0318b09〕 | 把行與不行開作五重說明 |
| 六 | 不行行、非行非不行 | 次釋第二行者〔T34n1719 0318b10〕至〔0318b26〕 | 以三道、三德等展開後兩行；這些配法屬鏡說 |
| 七 | 二法行處 | 次約二法者〔T34n1719 0318b26〕至〔0319a13〕 | 以四分、十義展開生法二忍及四忍 |
| 八 | 三法行處 | 第三約三法〔T34n1719 0319a13〕至〔0319a21〕 | 疏通三諦、三行，並標龍師為「七出異解」〔0319a18〕 |
| 九 | 近處三門 | 次「云何名近處」下，釋近處〔T34n1719 0319a21〕至〔0319b20〕 | 解遠、近、非遠非近三門，以戒定慧為助；總判「行處即正行，近處即助行」〔0319b10〕 |
| 十 | 遠十惱亂 | 四正釋中初釋約遠論近中〔T34n1719 0319b21〕至〔0319c11〕 | 逐一補充十項的語義與應遠所以 |
| 十一 | 本論所留觀心提示 | 「觀心十種云云」者〔T34n1719 0319c11〕至〔0319c22〕 | 承本論夾註展開觀心十種；展開全屬鏡釋 |
| 十二 | 近故論近 | 「近近處」者〔T34n1719 0319c22〕至〔0319c29〕 | 引《大論》病身譬，續立定心、定處、定門三義 |
| 十三 | 非遠非近三分 | 非遠非近而論近者〔T34n1719 0319c29〕至〔0320a09〕 | 分所觀境、能觀智、境智相應 |
| 十四 | 如實相及十九句 | 次別釋者，「如實相」三字別釋境也〔T34n1719 0320a09〕至〔0320c14〕 | 詳釋十九句、十八空，並補八顛倒等義 |
| 十五 | 圓觀十八空 | 次「又觀」下通上下文，全作觀釋〔T34n1719 0320c15〕至〔0321b10〕 | 另以圓觀、十乘觀法展開；只屬湛然鏡釋 |
| 十六 | 偈總科 | 「偈中」等者〔T34n1719 0321b10〕至〔0321b21〕 | 校明偈的三段與合頌、別頌 |
| 十七 | 國王、外道、韋陀 | 「常離國王」等者〔T34n1719 0321b21〕至〔0321c01〕 | 釋王十非法並補韋陀義 |
| 十八 | 三藏起源 | 「初為跋耆子說阿毘曇」者〔T34n1719 0321c01〕至〔0321c07〕 | 補阿毘曇與《相續解脫經》的傳說脈絡 |
| 十九 | 欲界與薄拘羅 | 《俱舍》云：「六受欲交抱執手笑視淫」〔T34n1719 0321c07–0321c08〕至〔0321c22〕 | 引《俱舍》六受欲及《中阿含》薄拘羅事 |
| 二十 | 八精進、八懈怠 | 「八精進」等者〔T34n1719 0321c22〕至〔0322a02〕 | 續釋兩組八法及偈中理遠近 |
| 二十一 | 末段警語 | 恐倚圓蔑偏〔T34n1719 0322a02〕至 具如《止觀》諸文皆先漸後頓〔0322a05〕 | 警戒倚圓而輕漸，是鏡家讀法的收束 |
其中幾項尤其須明分層。「行處即正行，近處即助行」〔T34n1719 0319b10〕、定心定處定門〔0319c25〕、圓觀十八空及十乘觀法〔0320c15–0321b10〕、末段「恐倚圓蔑偏」〔0322a02〕，都是湛然明文，不是智者本段原句。本論只在夾註留下「觀心釋十種云云，近近處有三意〔云云〕」〔T34n1718 0120b18〕；鏡中展開可用來照明，不可把展開本身倒作本論已說。
鏡域對本論品文問答、卷八下與卷九上的實體卷界、羊與師子乞食、寶雲四分食、禪定得人無我與智慧得法無我，均無另立的逐句對位。這只表示本段鏡文沒有另開專節，不推出湛然在全書別處未論相關義。
五、諸家異釋
本論先列三種行處、近處古解，後錄龍師一解；每一說都連同本論的後續處理保存：
| 次第 | 本論自錄異解 | 行錨 | 本論處理 |
|---|---|---|---|
| 一 | 或云內凡初行名行處，若久習純熟，漸能近理名近處，引前品近果之行為例也。 | T34n1718 0119b07–0119b09 | 本論以《大經》十地菩薩之行反問，不許把行一概判淺 |
| 二 | 或云行處約因、近處約果，行處明智、近處明境。 | T34n1718 0119b09–0119b10 | 本論後文統辨偏據深淺之失，不替此家補名 |
| 三 | 瑤師云：「七住已上心體於理為行處，已過分段也，自此已還無生未能現前，漸近於理為近處。同是分段，此二是行始，通為一安樂行也。」 | T34n1718 0119b10–0119b13 | 本論以《淨名》近佛自在慧反問，不取近必淺 |
| 四 | 龍師云：「住忍辱地總舉生、法二忍，下別明二忍，『柔和善順』明身業也，『而不卒暴』是口業，『心亦不驚』是意業。此就三業明修生忍。『於諸法無所行』，不行有相也；『而觀如實相』，行空平等也；『亦不行不分別』，不行無相也，有無兩亡會於中道，此三句明修法忍。得是二忍，結為行處。」 | T34n1718 0120a18–0120a24 | 本論追問其二忍所約教位，結作 彼明二忍，未知約何？若三教二忍，全非《法華》之義；若約圓教，不應隔別不融〔云云〕。〔T34n1718 0120a24–0120a26〕 |
「私謂初家以行為淺」〔T34n1718 0119b13〕是智者開始裁辨的入口，不是第四家古解。本文最後以「詣理略說名行處，附事廣說名近處，說有廣略、理無淺深」〔T34n1718 0119b25–0119b27〕收束三說：行、近可在說法上有廣略，所詣之理不因此分出深淺。
本段另保存三組詞義異說，屬語義傳錄，不另算行處、近處的義理家數：
| 詞語 | 本論所錄 | 行錨 |
|---|---|---|
| 路伽耶、逆路 | 「路伽耶」，此云惡論，亦云破論。「逆路」者，逆君父之論。又「路」名為善論，亦名師破弟子；「逆路」名惡論，亦名弟子破師。 | T34n1718 0120b11–0120b14 |
| 那羅延 | 「上伎戲，亦云綵畫，其身作變異，又云緣幢擲倒之屬也」 | T34n1718 0120b14–0120b15 |
| 迦毘羅 | 「此翻黃頭，亦云龜種」 | T34n1718 0121b23–0121b24 |
固定域未另得有人云、或言、舊云、解者不同或獨立的一云異解。「《釋論》五十一云」〔T34n1718 0120c25〕與「第四十三云」〔0120c27〕只是卷次指稱，不列為異解標記。
六、術語
| 詞語或法數 | 本論義位 |
|---|---|
| 行處、近處 | 行名進趣，近名親習；本論最後以詣理略說名行處、附事廣說名近處，明說「說有廣略、理無淺深」〔T34n1718 0119b26–0119b27〕 |
| 一諦、忍辱地 | 一諦是一切所歸、作本而遍無分別；地取眾行休息、安住之義，並以中道為所歸〔T34n1718 0119b27–0119c01〕 |
| 三行 | 行不行之行、不行行之行、非行非不行，次序固定；三行同依一實諦〔T34n1718 0119c01–0119c11〕 |
| 生忍、法忍；生空、法空 | 二忍即二空，本論依真俗、假實說兩者皆見中道〔T34n1718 0119c12–0119c15〕 |
| 四忍 | 伏忍、順忍、無生忍、寂滅忍；本論另說可開五忍、六忍、四十二忍，本段實以四忍消文〔T34n1718 0119c15–0119c19〕 |
| 三諦、三行 | 真、俗、中三諦；止、觀、慈悲三行。三諦用來消經，三行用來明弘經之行〔T34n1718 0120a06–0120a18〕 |
| 近處三門 | 遠故論近、近故論近、非遠非近論近，分附戒、定、慧助觀〔T34n1718 0120a26–0120b09〕 |
| 十種應遠 | 豪勢、邪人法、兇險戲、旃陀羅、二乘眾、遠欲想、遠不男、遠危害、遠譏嫌、遠畜養，依本文次序保存〔T34n1718 0120b09–0120b16〕 |
| 二邊配十 | 十種之中九屬生死、一屬涅槃；本論此處沒有逐項指出唯一的一是哪一項〔T34n1718 0120b16–0120b18〕 |
| 十九句、十八空 | 初一句總，後十八句配《大品》十八空；這是本論的消經方法，不是根經自己列出十八空〔T34n1718 0120c29–0121a22〕 |
| 偈二十八行三句 | 一行標章、二十二行修行、五行三句行成；二十二行再分十四行事遠近與八行理遠近〔T34n1718 0121a22–0121c25〕 |
| 王十非法 | 陰謀王命、王誅大臣、典藏亡寶、宮人懷妊、王身中毒、大臣諍競、二國交兵、王悋不施民、歛民物、多疾疫，依本文列序〔T34n1718 0121b01–0121b07〕 |
| 韋陀、毘陀、毘伽羅、衛世、僧佉 | 都是本論用來消釋外道梵志的古譯名形；各守本文字面，不以另一名形代換〔T34n1718 0121b08–0121b25〕 |
| 小乘三藏學者 | 本論依契經、毘尼、阿毘曇三藏敘述三處最初說法，續記五百羅漢初夜集阿毘曇藏《相續解脫經》〔T34n1718 0121b25–0121c01〕 |
| 般吒、黃門 | 本論作「般吒者，此翻黃門」，續說有男女形而不能男女〔T34n1718 0121c07–0121c09〕 |
| 羊、師子乞食 | 羊比丘取染著、貢高之相；師子王比丘則不味不著，利養得失不令其心增減〔T34n1718 0121c09–0121c17〕 |
| 八精進、八懈怠 | 乞食等四事各以前後兩時成八；同一時機可因念道不輟而成精進，反之成懈怠〔T34n1718 0121c18–0121c22〕 |
| 禪定、智慧兩因 | 禪定止過惡、得人無我、外不損；智慧離取著、得法無我、內無顛倒，兩組次第成對〔T34n1718 0122a01–0122a03〕 |
七、譬喻・互讀・承衍
本段先用大地說行處。一切歸地而得安住，萬物依地而生；同樣，眾行於理休息，又由理生起柔和、善順及無量功德〔T34n1718 0119b27–0119c08〕。地既是休息處，也是生長本，使忍辱不只落在承受外侮，而是安住於能令眾行成立的理地。
如來衣、座、室把弘經方軌化成可住的空間。忍辱如衣，法空如座，慈悲如室；本論於一法、二法、三法的收束中反覆把行處接回衣、座、室〔T34n1718 0119c08–0120a18〕。三者不是另開一套品外結構，而是把同一弘經之行放回根經前後相續的意象中。
近處又把距離一轉為用功之法。遠離十種惱亂，故由遠說近；在閑處修攝其心，故由近說近；觀一切法空，不落遠近二邊，故由非遠非近說近〔T34n1718 0120a26–0120b09〕。根經同品長行先列所不親近，再說坐禪攝心與觀法如實〔T09n0262 0037a16–0037b16〕，本論依此開出戒、定、慧三門。
羊與師子的乞食譬，把外在所得與內心增減放在一起。羊得食便染著貢高，不得又常生妄想；師子得大獸、小獸都不味著、不鄙薄，比丘於利養得失也不令心起增減〔T34n1718 0121c09–0121c17〕。緊接的八精進、八懈怠再把同一日常因緣反轉來看：同樣是乞食前後，既可成為放逸藉口，也可成為念道不輟的時機。
末段把禪定與智慧合成行成的兩因。禪定止息過惡，使外在不損；智慧離諸取著，使內在不顛倒；由人無我、法無我兩面，心不怯弱，因而名為安樂〔T34n1718 0122a01–0122a03〕。這一收束回應開頭所問的惡世弘經：安樂不是先把惡世移除，而是在行處、近處成就後，說經之心不再怯弱。
本版《妙法蓮華經》同品原典可逐段回看行處、親近處、事遠近、理遠近與行成；《法華文句記》則提供同宗後釋之鏡。下一段由同一〔0122a04〕轉入口安樂行；本單元只承接身安樂行，不以後段名目補寫眼前法數。
八、校本定位
（一）大正本與甲本十四列異存
嚴格域有十二組校異，另有兩筆無對舉正文的甲本單邊校語。十二組中，十一組為數字錨，一組為星號回指；星號列重用母錨的校記文字。下表按嚴格域次第收錄十四列，不以校語筆數冒充校異組數：
| 次第 | 類型 | 【大】／【甲】異存 | 行錨與關係 |
|---|---|---|---|
| 一 | 省略式，二十四字 | 初「一者」下，標行近；次，「文殊」下，釋行近。初、雙標，如文。次，釋，中又二【大】／缺【甲】 | T34n1718 0119b05–0119b06；甲本缺整段 |
| 二 | 對舉式 | 棲【大】／栖【甲】 | T34n1718 0119b24 |
| 三 | 空讀式 | 也【大】／缺【甲】 | T34n1718 0119c19；甲本為空讀 |
| 四 | 對舉式 | 窮二【大】／二窮【甲】 | T34n1718 0119c23 |
| 五 | 對舉式 | 心【大】／心亦【甲】 | T34n1718 0120a10 |
| 六 | 對舉式 | 邪【大】／耶【甲】 | T34n1718 0120b10 |
| 七 | 對舉式 | 旃【大】／栴【甲】 | T34n1718 0120b11 |
| 八 | 甲本單邊校語 | 不分卷【甲】 | T34n1718 0120b19；卷八下閉卷處 |
| 九 | 甲本單邊校語 | 不分卷【甲】 | T34n1718 0120b26；卷九上正文復起處 |
| 十 | 對舉式，母錨 | 去【大】／者【甲】 | T34n1718 0120b29 |
| 十一 | 星號回指式 | 去【大】／者【甲】 | T34n1718 0120c22；回指〔0120b29〕母錨 |
| 十二 | 對舉式 | 率【大】／率天【甲】 | T34n1718 0121c03 |
| 十三 | 對舉式 | 我【大】／我能【甲】 | T34n1718 0121c12 |
| 十四 | 對舉式 | 結【大】／結也【甲】 | T34n1718 0121c29 |
四種校記形態均在本段實有：一般對舉、星號回指、甲本單邊校語及以首尾與字數表示的省略式。正文守大正本；甲本異存、缺文與不分卷只作校記並列，不替兩本選勝。
（二）所傳夾註與外字
嚴格域有兩枚行內所傳夾註：
| 讀者形逐字 | 行錨 |
|---|---|
若約圓教，不應隔別不融〔云云〕 | T34n1718 0120a25–0120a26 |
觀心釋十種云云，近近處有三意〔云云〕 | T34n1718 0120b18–0120b19 |
兩枚〔云云〕都保留夾註層，不展補為正文。本嚴格域未見正文外字，不另立替代字；全帙其他單元的外字分母不併入本段。
（三）卷界、目錄與頁錨
本段在〔0120b19–0120b26〕跨卷，卷八下尾與卷九上題署均照原典保存，但不另作義理章節。全帙目錄中〈序品〉不冠釋字，其餘品題作釋某品；本單元是〈安樂行品〉內部身安樂行，不另改全帙品脊。
讀者原典以段首最近的大正藏行標作頁錨，現行三處為〔T34 0119a27〕、〔T34 0120a06〕、〔T34 0121a22〕；正文續至下一頁〔0122a04〕而未另起段。考據中的每一引文則不沿用段首錨，而取引句首字前最近的行標；跨行時另標起訖。卷題或前句所在行不能代替引文首字實位。
This unit explains the first peaceful practice, the peaceful practice of the body, in the “Peaceful Practices” chapter. Zhiyi begins from the preceding chapter’s bodhisattvas of deep practice and asks how bodhisattvas of shallower practice can propagate the sutra in an evil age. He then unfolds the method through the sphere of conduct and sphere of approach: the sphere of conduct clarifies principle through one, two, and three dharmas; the sphere of approach reveals the mutual support of phenomena and principle through distance, approach, and neither distance nor approach. Finally, a verse of twenty-eight lines and three phrases recapitulates cultivation and its accomplishment.
I. Doctrinal-Outline Placement
The strict domain is T34n1718 〔0119a27–0122a04〕. Its first sentence is 「品文有問、有答。問中先歎前品深行」 tr. “The chapter text has a question and an answer. In the question, it first praises the deep practice of the preceding chapter” 〔T34n1718 0119a27〕, and its last sentence is 「文殊」下，第三，一行一句，頌長行總結也。 tr. “From ‘Mañjuśrī’ is the third part: one line and one phrase recapitulating the prose conclusion” 〔T34n1718 0122a03–0122a04〕. The later phrase on the same 〔0122a04〕, 「第二，口安樂行，亦長行、偈頌」 tr. “Second, the peaceful practice of speech, also in prose and verse,” opens the next unit and is excluded here. The source body contains 3,754 Han characters.
Within the peaceful practice of the body in the “Peaceful Practices” chapter of the Trace Gate, the unit divides according to its own transitions as follows:
| No. | Line domain | Content of the root treatise |
|---|---|---|
| 1 | 0119a27–0119b06 | Question and answer in the chapter text; the answer marks the four practices, explains their methods, and summarizes accomplishment; the first practice then divides into the sphere of conduct and sphere of approach |
| 2 | 0119b07–0119b27 | Records three earlier explanations of the sphere of conduct and sphere of approach; then, beginning with 「私謂」 tr. “I privately maintain,” examines their depth and shallowness and concludes with brief explanation in directly reaching principle and broad explanation in connection with phenomena |
| 3 | 0119b27–0119c11 | Takes the one truth as the place of return, the basis, and that which pervades without discrimination, opening conduct with nothing conducted, nonconduct that conducts, and neither conduct nor nonconduct |
| 4 | 0119c12–0120a05 | Explains the two dharmas through patience toward sentient beings and patience toward dharmas and through the emptiness of sentient beings and dharmas; draws the five, six, and forty-two patiences into the four used here |
| 5 | 0120a06–0120a18 | Explains the sutra through the true, conventional, and middle truths, concluding with the practices of calming, contemplation, and compassion |
| 6 | 0120a18–0120a26 | Records in full Master Long’s alternate assignment of the sutra to the three karmas and the two patiences, together with the root treatise’s critical response |
| 7 | 0120a26–0120b09 | Divides the sphere of approach into approach through distance, approach through approach, and approach through neither distance nor approach, respectively attaching precepts, concentration, and wisdom to assist contemplation |
| 8 | 0120b09–0120b19 | Lists ten disturbances to be kept distant, then gathers nine under birth and death and one under nirvāṇa as the two extremes |
| 9 | 0120b19–0120b26 | Fascicle Eight, Part Two, closes; the heading of Fascicle Nine, Part One, appears and the body resumes. This is a physical fascicle boundary, not a separate doctrinal division |
| 10 | 0120b26–0121a22 | Divides neither distance nor approach into object, wisdom, and their correspondence; among nineteen clauses, assigns the latter eighteen to the eighteen emptinesses of the Large Prajñāpāramitā Sutra |
| 11 | 0121a22–0121b01 | Divides the verse’s twenty-eight lines and three phrases into one line marking the heading, twenty-two on cultivation, and five lines and three phrases on accomplishment; cultivation further divides into fourteen lines on phenomenal distance and approach and eight on principial distance and approach |
| 12 | 0121b01–0121b25 | Opens ten unlawful matters involving kings from the instruction to keep distant from kings, then explains outsiders, the Vedas, Vyākaraṇa, Vaiśeṣika, and Sāṃkhya |
| 13 | 0121b25–0121c05 | Explains the origins of the Lesser Vehicle’s three treasuries and deep attachment to the five desires |
| 14 | 0121c05–0121c24 | Explains widows, maidens, non-males, entering a village for alms, the sheep and lion, eight kinds of diligence and laziness, and the four shares of alms food |
| 15 | 0121c24–0121c25 | Eight lines recapitulate principial distance and approach through neither distance nor approach |
| 16 | 0121c25–0122a04 | Five lines and three phrases clarify accomplishment: first marking accomplishment, then the peaceful ease it yields, and finally summarizing the prose in one line and one phrase |
The root treatise itself opens the method into differing enumerations without forcing every sutra clause into a single format. One, two, and three dharmas all explain the same sphere of conduct; the three gateways of the sphere of approach then unfold the principial practice above through distancing, gathering the mind, and contemplating emptiness.
II. Formation and Transmission
The fascicle-opening record attributes Zhiyi’s doctrinal teaching to Guanding’s private record and notes its later arrangement and settlement by Master Lang in the wuxu year of the Tang Tianbao era 〔T34n1718 0001a23–0001a29〕. The fascicle heading within this unit still reads 「天台智者大師說」 tr. “spoken by Tiantai Master Zhizhe” 〔T34n1718 0120b25〕. The doctrinal teaching therefore belongs to Zhiyi, while private recording and editorial settlement belong to the transmission layer. Zhanran’s later Fahua Wenjuji is separately placed under Heading IV and is not rewritten as the root treatise’s own teaching.
This unit crosses Fascicle Eight, Part Two, and Fascicle Nine, Part One. After 「近近處有三意〔云云〕」 tr. “the immediate sphere of approach has three meanings, and so forth,” the Taishō edition closes the fascicle, repeats the heading for Fascicle Nine, Part One, and resumes with 「非遠非近文為三」 tr. “the passage on neither distance nor approach is threefold” 〔T34n1718 0120b18–0120b26〕. Edition A separately notes 「不分卷」 tr. “not divided into fascicles” at both places. The sequence of the body remains continuous, and the fascicle heading is not mistaken for a doctrinal break.
III. Sutra Passages Explained and Works Cited
A. The Entire Root-Sutra Passage on the Peaceful Practice of the Body
The root passage attached to this unit is the first peaceful practice, the peaceful practice of the body, in the “Peaceful Practices” chapter of the Lotus Sutra. It corresponds passage by passage to the root scripture of the present edition. Its domain is T09n0262 〔0037a10–0037c28〕; the next sentence has already entered the second peaceful practice, that of speech. The table gives six prose units and the thirty-nine Taishō line anchors crossed by the verse, preserving the root sutra’s original punctuation within each unit. These are forty-five source-return units, not a revision of the root treatise’s count of twenty-eight verse lines and three phrases.
The source-return file for this edition is canon/tiantai/fahua/treatise/14_anlexing/14_anlexing_source.md, lines four through forty-eight, totaling forty-five source units; line forty-nine has already entered the peaceful practice of speech. The forty-five items below correspond one by one to that SEALED chapter sequence, and the position of each first character has been checked against the raw XML of T09n0262.
| No. | T09n0262 verbatim | First-character line anchor |
|---|---|---|
| 1 | 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?’” | T09n0262 0037a10 |
| 2 | 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.” | T09n0262 0037a14 |
| 3 | 「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 a 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.” | T09n0262 0037a16 |
| 4 | 「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.’” | T09n0262 0037b02 |
| 5 | 「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.’” | T09n0262 0037b12 |
| 6 | 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:” | T09n0262 0037b17 |
| 7 | 「若有菩薩，於後惡世，無怖畏心，tr. “If bodhisattvas in the later evil age have minds without fear, | T09n0262 0037b19 |
| 8 | 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. | T09n0262 0037b20 |
| 9 | 常離國王，及國王子、大臣官長，tr. “Always remain distant from kings, princes, ministers, and officials, | T09n0262 0037b21 |
| 10 | 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. | T09n0262 0037b22 |
| 11 | 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, | T09n0262 0037b23 |
| 12 | 三藏學者，破戒比丘，名字羅漢，tr. “students of the Tripiṭaka, bhikṣus who break precepts, or nominal arhats, | T09n0262 0037b24 |
| 13 | 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, | T09n0262 0037b25 |
| 14 | 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. | T09n0262 0037b26 |
| 15 | 若是人等，以好心來，到菩薩所，tr. “If these people come with good intentions to a bodhisattva, | T09n0262 0037b27 |
| 16 | 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 | T09n0262 0037b28 |
| 17 | 不懷悕望，而為說法。寡女處女，tr. “and harboring no expectation, teaches them the Dharma. Widows and maidens, | T09n0262 0037b29 |
| 18 | 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. | T09n0262 0037c01 |
| 19 | 亦莫親近，屠兒魁膾，畋獵漁捕，tr. “Nor associate with butchers, executioners, hunters, or fishers, | T09n0262 0037c02 |
| 20 | 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. | T09n0262 0037c03 |
| 21 | 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, | T09n0262 0037c04 |
| 22 | 種種嬉戲，諸婬女等，盡勿親近。tr. “performers of various amusements, or prostitutes; approach none of them. | T09n0262 0037c05 |
| 23 | 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, | T09n0262 0037c06 |
| 24 | 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. | T09n0262 0037c07 |
| 25 | 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 | T09n0262 0037c08 |
| 26 | 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. | T09n0262 0037c09 |
| 27 | 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, | T09n0262 0037c10 |
| 28 | 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.’ | T09n0262 0037c11 |
| 29 | 不得諸法，不知不見，是則名為，tr. “Not attaining any dharma, neither knowing nor seeing—this is called | T09n0262 0037c12 |
| 30 | 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, | T09n0262 0037c13 |
| 31 | 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 | T09n0262 0037c14 |
| 32 | 所親近處。顛倒分別，諸法有無，tr. “sphere of association. Inverted discrimination takes dharmas as existent or nonexistent, | T09n0262 0037c15 |
| 33 | 是實非實，是生非生。在於閑處，tr. “real or unreal, born or unborn. Remaining in a secluded place, | T09n0262 0037c16 |
| 34 | 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. | T09n0262 0037c17 |
| 35 | 觀一切法，皆無所有，猶如虛空，tr. “Contemplate all dharmas as possessing nothing, like empty space, | T09n0262 0037c18 |
| 36 | 無有堅固。不生不出，不動不退，tr. “without solidity: neither born nor emerging, neither moving nor retreating, | T09n0262 0037c19 |
| 37 | 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, | T09n0262 0037c20 |
| 38 | 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, | T09n0262 0037c21 |
| 39 | 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 | T09n0262 0037c22 |
| 40 | 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. | T09n0262 0037c23 |
| 41 | 從禪定起，為諸國王、王子臣民、tr. “Rising from meditative absorption, he teaches kings, princes, ministers, and people, | T09n0262 0037c24 |
| 42 | 婆羅門等，開化演暢，說斯經典，tr. “brahmans and others, opening, transforming, expounding, and proclaiming this scripture. | T09n0262 0037c25 |
| 43 | 其心安隱，無有怯弱。文殊師利！tr. “His mind is peaceful and secure, without timidity or weakness. Mañjuśrī, | T09n0262 0037c26 |
| 44 | 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 | T09n0262 0037c27 |
| 45 | 說法華經。tr. “to teach the Lotus Sutra.” | T09n0262 0037c28 |
The twenty-sixth root-sutra unit speaks of the two spheres together as 「行處近處」 tr. “the sphere of conduct and sphere of approach.” From the twenty-seventh onward, it turns to distance and approach in principle; from the thirty-seventh onward, the sphere of approach passes into accomplishment. The root treatise establishes its divisions of phenomenal distance and approach, principial distance and approach, and accomplishment through precisely these transitions. The next root-sutra unit, 「又，文殊師利！如來滅後……」 tr. “Further, Mañjuśrī, after the Tathāgata’s extinction …,” has already entered the peaceful practice of speech and is not included merely because it is adjacent in the same chapter.
B. Sutras and Treatises Explicitly Cited by Zhiyi
This unit explicitly cites or points to fourteen groups of sutras and treatises. The table places the Wenju’s actual wording beside the received Taishō text. Agreements are recorded exactly; abridgments, divergent characters or titles, and passages not uniquely located in this check are likewise stated without rewriting the Wenju from the received text.
| No. | Passage cited or indicated by the Wenju | Comparison with the received text | Relation |
|---|---|---|---|
| 1 | Titled the Great Nirvāṇa Sutra, citing 「十地菩薩以行故見不了了」 tr. “bodhisattvas of the ten grounds, because they still practice, see unclearly” 〔T34n1718 0119b14〕 | T12n0374 has 「為菩提行故，則不了了」 tr. “because they practice for awakening, it is therefore unclear” 〔0527c23〕; T12n0375 has the same sentence 〔0772b17〕 | The Wenju compresses the wording; both received versions preserve the longer form |
| 2 | Titled the Vimalakīrti Sutra, citing 「近無等等佛自在慧」 tr. “approaching the Buddha’s sovereign wisdom without peer” 〔T34n1718 0119b15〕 | T14n0475 has 「近無等等佛自在慧」 tr. “approaching the Buddha’s sovereign wisdom without peer” 〔0537a24〕 | Exact string |
| 3 | Titled the Great Nirvāṇa Sutra, citing 「發心畢竟二不別」 tr. “the first generation of resolve and ultimate accomplishment do not differ” 〔T34n1718 0119c23〕 | T12n0374 has 「發心畢竟二不別」 tr. “the first generation of resolve and ultimate accomplishment do not differ” 〔0590a21〕; T12n0375 has the same sentence 〔0838a04〕 | Exact string |
| 4 | Titled Fascicle Fifty-One of the Great Treatise, citing 「如虛空，無入、無出、無住相」 tr. “like empty space, without marks of entering, emerging, or abiding” 〔T34n1718 0120c26〕 | T25n1509 has 「如虛空常相故，無入相、無出相、無住相」 tr. “because its permanent mark is like empty space, it has no mark of entering, emerging, or abiding” 〔0423c22〕 | The received text adds “because of the permanent mark” and repeats “mark” in all three phrases |
| 5 | Continues by citing 「無未來入處，無過去出處，無現在住處」 tr. “no future place of entry, no past place of emergence, and no present place of abiding” 〔T34n1718 0120c27〕 | T25n1509 has 「無未來世入處、無過去世出處、無現在世住處」 tr. “no place of entry in the future age, no place of emergence in the past age, and no place of abiding in the present age” 〔0423c23〕 | The received text adds the character for “age” in all three places |
| 6 | 「《攝大乘》亦爾」 tr. “The Mahāyānasaṃgraha is likewise” 〔T34n1718 0120c26〕 | The complete three-time string was not located in T31n1592 through T31n1598 during this check; the same string appears in T25n1509 〔0423c23〕 | The explicit title supplied by the root treatise is preserved; failure to locate the string is not turned into a rejection of that title |
| 7 | Titled Fascicle Forty-Three, citing 「因邊不起名不出，緣邊不起名不生。」 tr. “Because the side of the cause does not arise, it is called not emerging; because the side of the condition does not arise, it is called not born” 〔T34n1718 0120c28–0120c29〕 | T25n1509 has 因邊不起故，名為「不出」 tr. “because the side of the cause does not arise, it is called ‘not emerging’” 〔0374c27〕 and 緣邊不起故，名為「不生」 tr. “because the side of the condition does not arise, it is called ‘not born’” 〔0374c28〕 | Each received sentence adds characters meaning “because” and “is called,” together with punctuation and inner quotation marks |
| 8 | 「凡有十九句，初一句總，後十八句對《大品》十八空」 tr. “There are nineteen clauses in all: the first is general and the latter eighteen correspond to the eighteen emptinesses of the Large Prajñāpāramitā Sutra” 〔T34n1718 0120c29〕 | T08n0223 lists 「住內空、外空、內外空、空空、大空、第一義空、有為空、無為空、畢竟空、無始空、散空、性空、自相空、諸法空、不可得空、無法空、有法空、無法有法空」 tr. “abiding in inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, beginningless emptiness, dispersed emptiness, nature-emptiness, own-mark emptiness, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistent dharmas, the emptiness of existent dharmas, and the emptiness of nonexistent and existent dharmas” 〔0219c09–0219c11〕 | The received text lists the eighteen emptinesses; the Wenju assigns them to the latter eighteen clauses |
| 9 | Titled the Great Nirvāṇa Sutra, citing 「如來常修十八空義故」 tr. “because the Tathāgata constantly cultivates the meaning of the eighteen emptinesses” 〔T34n1718 0121a21〕 | T12n0374 has 「如來常修十八空義故」 tr. “because the Tathāgata constantly cultivates the meaning of the eighteen emptinesses” 〔0494c19〕; T12n0375 has the same sentence 〔0738a24〕 | Exact string |
| 10 | Titled the Mātaṅga Sutra, beginning with 「初人名梵天造一韋陀」 tr. “the first man was named Brahmā and composed one Veda” 〔T34n1718 0121b08〕, and further recording 「三十二萬偈」 tr. “320,000 verses” 〔0121b11〕, 「一千七百卷」 tr. “1,700 fascicles” 〔0121b12〕, and 「千二百六韋陀」 tr. “1,206 Vedas” 〔0121b16〕 | T21n1300 contains Brahmā 〔0403a13〕, Baijing and the four Vedas 〔0403a14–0403a16〕, Fusha 〔0403a17〕, Yingwu 〔0403a19〕, and Shandao 〔0403a20〕, but gives the total as 「凡千二百十有六種」 tr. “1,216 kinds in all” 〔0403a23〕 | The totals differ, 1,206 against 1,216; neither the 320,000 verses nor the 1,700 fascicles was found in the received passage matched during this check |
| 11 | 「阿難問佛：如來滅後見女人云何？佛言：勿與相見，設見勿共語，設共語當專心念佛。」 tr. “Ānanda asked the Buddha: ‘After the Tathāgata’s extinction, what should one do upon seeing women?’ The Buddha said: ‘Do not see them; if one sees them, do not converse; if one converses, one should single-mindedly recollect the Buddha’” 〔T34n1718 0121c05–0121c07〕 | T01n0007 has 「勿與相見」 tr. “do not see them” 〔0199c16〕 and 「勿與共語」 tr. “do not converse with them” 〔0199c17〕, but its third answer is 「應為說法，但當善攝汝身、口、意」 tr. “one should teach them the Dharma, but must well guard one’s body, speech, and mind” 〔0199c19〕 | The first two correspond, though the second differs by one character; the wording of the third answer differs |
| 12 | Titled the Saṃyukta Āgama, narrating 「有一羊往糞聚飽食，還群貢高」 tr. “a sheep went to a dung heap, ate its fill, returned to the flock, and became arrogant” 〔T34n1718 0121c09〕, then contrasting sheep-like and lion-like bhikṣus | The same story chain now appears in T02n0125: 「彼人云何似師子者」 tr. “How is that person like a lion?” 〔0599c09〕, 「設使不得利養，不起亂念，無增減心」 tr. “Even if he receives no gain or support, he gives rise to no confused thought and his mind neither increases nor decreases” 〔0599c13〕, 「大群羊中有一羊」 tr. “among a great flock there was one sheep” 〔0599c24〕, 「羊飽食屎」 tr. “the sheep ate its fill of dung” 〔0599c25〕, and 「當學如師子王，莫如羊也」 tr. “one should train like the lion king, not like the sheep” 〔0600a02〕 | The Wenju titles the Saṃyukta Āgama; the exact story chain now appears in the Ekottarika Āgama, while the fixed strings were not found in the relevant domains of T99 or T100 |
| 13 | 「八精進、八懈怠」 tr. “eight kinds of diligence and eight kinds of laziness” 〔T34n1718 0121c18〕 | T01n0001 begins the eight lazinesses at 〔0055a11〕 and the eight diligences at 〔0055b09〕 | The root treatise summarizes both groups of eight |
| 14 | 「《寶雲經》明乞食作四分」 tr. “The Ratnamegha Sutra explains dividing alms food into four shares” 〔T34n1718 0121c22〕, namely 「一分奉同梵行，一分與匃人，一分施鬼神，一分自食」 tr. “one share is given to companions in pure conduct, one to beggars, one to ghosts and spirits, and one is eaten oneself” 〔0121c22〕 | T16n0658 has 「乞食之食分作四分：一分與同梵行者、第二分與窮下乞食之者、第三分與諸鬼神、第四分自供身食」 tr. “Food obtained through alms is divided into four shares: one is given to companions in pure conduct, the second to poor beggars, the third to ghosts and spirits, and the fourth sustains one’s own body” 〔0231c01〕 | The four shares correspond, with local differences in wording |
The root treatise also preserves five groups of historical and etymological narrative. Although this check did not locate a single received sentence capable of carrying each whole account uniquely, they remain part of the body of this unit:
| Account recorded by the root treatise | Line anchor | Record |
|---|---|---|
佛在波羅柰最初為五人說契經修多羅藏tr. “At Vārāṇasī the Buddha first taught the five men the sūtra treasury” | T34n1718 0121b25–0121b27 | The root treatise’s account of the origins of the three treasuries is preserved without forcing it onto a single received sentence |
佛在羅閱祇最初為須那提說毘尼藏tr. “At Rājagṛha the Buddha first taught Sunati the vinaya treasury” | T34n1718 0121b27–0121b28 | Same boundary |
佛在毘舍離獼猴池最初為跋耆子說阿毘曇藏tr. “At the Monkey Pond in Vaiśālī the Buddha first taught the Vajjiputtakas the abhidharma treasury” | T34n1718 0121b28–0121b29 | Same boundary |
五百羅漢初夜集阿毘曇藏《相續解脫經》tr. “During the first watch, the five hundred arhats compiled the abhidharma treasury, the Sutra of Continuous Liberation” | T34n1718 0121b29–0121c01 | No received Taishō sentence uniquely bearing the entire statement was obtained |
路伽耶、那羅延、毘伽羅、衛世、迦毘羅等譯名與學派說tr. “the translated names and school accounts concerning Lokāyata, Nārāyaṇa, Vyākaraṇa, Vaiśeṣika, Kapila, and others” | T34n1718 0120b11–0120b15；0121b21–0121b25 | The Han-derived forms recorded by the root treatise are preserved rather than replaced with later reconstructed forms |
C. Texts Explicitly Cited in the Wenjuji
All of the following are citations in Zhanran’s Mirror commentary; none is rewritten as a citation made by the root treatise:
| No. | Passage cited or indicated by the Wenjuji | Comparison with the received text | Relation |
|---|---|---|---|
| 1 | 「故引《淨名》等覺極深亦名為近」 tr. “Thus it cites the Vimalakīrti Sutra: even the profoundly ultimate stage is called approach” 〔T34n1719 0317c23〕 | T14n0475 has 「近無等等佛自在慧」 tr. “approaching the Buddha’s sovereign wisdom without peer” 〔0537a24〕 | The Mirror does not repeat the whole sentence, but refers back through the title and meaning |
| 2 | 故《玄》文云：「世諦破性，真諦破假」 tr. “Thus the Xuan text says: ‘The worldly truth breaks nature; the true truth breaks provisionality’” 〔T34n1719 0318c03–0318c04〕 | T46n1911 has 是世諦破性，亦名「性空」 tr. “the worldly truth breaks nature and is also called nature-emptiness” 〔0064b06〕 and 是真諦破假，亦名「相空」 tr. “the true truth breaks provisionality and is also called mark-emptiness” 〔0064b07〕 | The received text has intervening explanatory language between the two clauses; the complete continuous string was not found in T33n1716 |
| 3 | 「《論》答云：如病將身等」 tr. “The Treatise answers: like tending the body when ill, and so forth” 〔T34n1719 0319c23〕 | T25n1509 asks 「菩薩法以度一切眾生為事」 tr. “the bodhisattva Dharma takes liberating all sentient beings as its work” 〔0180b18〕 and answers with the simile 「譬如服藥將身」 tr. “like taking medicine to tend the body” 〔0180b21〕 | The Mirror abridges the meaning; the wording differs |
| 4 | 「故《大論》中喻如墮巖，雖未至地即名已死」 tr. “Thus the Great Treatise gives the simile of falling from a cliff: even before reaching the ground one is already called dead” 〔T34n1719 0320a20〕 | T25n1509 has 「如人從高處墮未至地」 tr. “like a person falling from a high place before reaching the ground” 〔0082b12〕 | The Mirror gives an abridged citation |
| 5 | 「次引《釋論》釋如虛空等」 tr. “Next it cites the Great Treatise to explain ‘like empty space’ and the rest” 〔T34n1719 0320c25〕 | T25n1509 〔0423c22–0423c23〕 | Points to the empty-space and three-time sentences already cited by the root treatise, without repeating them |
| 6 | 「《攝大乘》意引，與《大論》同」 tr. “The Mahāyānasaṃgraha is cited for its meaning, which is the same as the Great Treatise” 〔T34n1719 0320c29〕 | The complete three-time string was not located in T31n1592 through T31n1598 | The title inherited by the Mirror is preserved; failure to locate the string is not made into a negative attribution |
| 7 | The Wenjuji points to the eighteen emptinesses of the Large Prajñāpāramitā Sutra 〔T34n1719 0321a07〕 and to their explanation in the Great Treatise 〔0321b07〕 | T08n0223 lists the eighteen emptinesses 〔0219c09–0219c11〕; the corresponding fascicle of T25n1509 explains them extensively | Only the source relationship is recorded; the Mirror’s perfect-contemplation correspondences are not rewritten as sutra text |
| 8 | Titled the Abhidharmakośa, citing 「六受欲交抱執手笑視淫」 tr. “the six experience desire through intercourse, embrace, holding hands, laughter, gazing, and thought” 〔T34n1719 0321c08〕 | T29n1558 has 「六受欲交抱，執手笑視婬。」 tr. “the six experience desire through intercourse, embrace, holding hands, laughter, gazing, and thought” 〔0060b03〕 | The final Han character differs, and the received text has punctuation |
| 9 | Titled the Madhyama Āgama, citing 「有一異學問簿拘羅」 tr. “an outsider asked Buguluo” 〔T34n1719 0321c09〕 | T01n0026 has 「學道已來八十年」 tr. “eighty years since beginning the path” 〔0475a22〕, 「八十年，未曾有欲想」 tr. “for eighty years, he had never entertained a thought of desire” 〔0475b05〕, 「未曾憶受居士衣」 tr. “he did not recall ever accepting a householder’s robe” 〔0475b11〕, 「未曾視女人面」 tr. “he had never looked upon a woman’s face” 〔0475b21〕, and 「乃至道路亦不共語」 tr. “even on the road he did not converse with them” 〔0475b22〕 | The Mirror writes 簿拘羅; the received text writes 薄拘羅 |
| 10 | 「若正立圓，戒須指《梵網》，無非具足」 tr. “If the perfect is properly established, the precepts must point to the Brahmā’s Net, in which nothing is not complete” 〔T34n1719 0319b03〕 | This unit does not reproduce a long citation from the Brahmā’s Net Sutra | This is only a title-level reference; no quotation is invented |
| 11 | The Wenjuji repeatedly points to the Mohe Zhiguan 〔T34n1719 0319c25、0321a16–0321a17、0322a05〕; its final sentence is 「具如《止觀》諸文皆先漸後頓」 tr. “as detailed throughout the Mohe Zhiguan, whose passages all proceed from gradual to sudden” 〔0322a05〕 | These are pointers to topics and fascicles, not a single verbatim citation that can be forced into one location | The pointer remains at the level at which the Mirror gives it; one passage is not substituted for the entire work |
D. Fixed-String Checks and Consolidation of Discrepancies
This check of the fixed strings in the sheep-and-lion story across three Āgama texts yielded the following. Zero marks only the retrieval result for that string and does not by itself establish an attribution:
| Fixed string | T02n0099 | T02n0100 | T02n0125 |
|---|---|---|---|
彼人云何似師子者 tr. “How is that person like a lion?” | zero | zero | one occurrence 〔0599c09〕 |
大群羊中有一羊 tr. “among a great flock there was one sheep” | zero | zero | one occurrence 〔0599c24〕 |
羊飽食屎 tr. “the sheep ate its fill of dung” | zero | zero | one occurrence 〔0599c25〕 |
當學如師子王莫如羊 tr. “one should train like the lion king, not like the sheep” | zero | zero | one occurrence 〔0600a02〕 |
The remaining fixed-string checks are:
| Fixed string | Search domain | Result |
|---|---|---|
無未來世入處無過去世出處無現在世住處 tr. “no future place of entry, no past place of emergence, and no present place of abiding” | T31n1592 through T31n1598 | zero in each of the seven texts; one occurrence in T25n1509 〔0423c23〕 |
世諦破性真諦破假 tr. “the worldly truth breaks nature; the true truth breaks provisionality” | T33n1716 | zero |
世諦破性真諦破假 tr. “the worldly truth breaks nature; the true truth breaks provisionality” | T34n1719 | one occurrence 〔0318c04〕 |
世諦破性真諦破假 tr. “the worldly truth breaks nature; the true truth breaks provisionality” | T46n1911 | zero as a continuous string; the two clauses occur separately 〔0064b06–0064b07〕 |
The discrepancies may be consolidated as follows. The table preserves the wording and locations on both sides without adjudicating the superiority of either transmission:
| Category | Wenju or Wenjuji | Received occurrence |
|---|---|---|
| Total in the Mātaṅga Sutra | 一千二百零六韋陀 tr. “1,206 Vedas” 〔T34n1718 0121b16〕 | T21n1300 has 一千二百一十六種 tr. “1,216 kinds” 〔0403a23〕 |
| Verses and fascicles in the Mātaṅga Sutra | 三十二萬偈、一千七百卷 tr. “320,000 verses and 1,700 fascicles” 〔T34n1718 0121b11–0121b12〕 | Not found in the matched passage of T21n1300 〔0403a13–0403a24〕 during this check |
| Third answer to Ānanda’s question concerning women | 專心念佛 tr. “single-mindedly recollect the Buddha” 〔T34n1718 0121c07〕 | T01n0007 has 善攝身、口、意 tr. “well guard body, speech, and mind” 〔0199c19〕 |
| Scripture title for the sheep-and-lion story | 《雜阿含》 Saṃyukta Āgama 〔T34n1718 0121c09〕 | The story chain now appears in the Ekottarika Āgama, T02n0125 〔0599c09–0600a02〕 |
| Three-time sentence attributed to the Mahāyānasaṃgraha | The root treatise says it is likewise 〔T34n1718 0120c26〕 | The exact three-time sentence occurs in T25n1509 〔0423c23〕; it was not located in T31n1592 through T31n1598 during this check |
| The Mirror’s title Xuan | 世諦破性、真諦破假 tr. “the worldly truth breaks nature; the true truth breaks provisionality” 〔T34n1719 0318c04〕 | The two clauses occur separately in T46n1911 〔0064b06–0064b07〕; the complete string was not located in T33n1716 |
IV. Essential Explanations from the Wenjuji [the Mirror]
The strict Mirror domain begins with 五正釋者，釋「行處近處」中 tr. “Fifth, in the direct explanation, within the explanation of the sphere of conduct and sphere of approach” 〔T34n1719 0317c18〕 and ends with 「具如《止觀》諸文皆先漸後頓」 tr. “as detailed throughout the Mohe Zhiguan, whose passages all proceed from gradual to sudden” 〔0322a05〕. The later phrase on the same line, 「面譽」等者 tr. “concerning ‘praise to one’s face’ and the rest,” 〔0322a05〕 already explains the peaceful practice of speech. The Mirror does not establish a separate counterpart for the root treatise’s initial question and answer, but enters at the direct explanation of the sphere of conduct and sphere of approach.
| No. | Root-treatise passage | Correspondence in the Wenjuji | Function of the Mirror |
|---|---|---|---|
| 1 | Three earlier explanations of the sphere of conduct and sphere of approach | 五正釋者，釋「行處近處」中 tr. “Fifth, in the direct explanation, within the explanation of the sphere of conduct and sphere of approach” 〔T34n1719 0317c18〕 through 〔0318a07〕 | Examines in turn the readings based on inner ordinary beings, cause and fruit or object and wisdom, and the seventh abode; finally returns to the root treatise’s principle without depth or shallowness |
| 2 | Brief explanation in reaching principle; broad explanation attached to phenomena | 附事者，離十惱亂等事中 tr. “Attached to phenomena means within such matters as distancing oneself from the ten disturbances” 〔T34n1719 0318a07〕 through 〔0318a13〕 | Explains that attachment to phenomena and reaching principle are not severed from one another |
| 3 | Chamber, robe, seat, and the three karmas | 問：既對衣座，何不對室 tr. “Question: since these correspond to the robe and seat, why not to the chamber?” 〔T34n1719 0318a13〕 through 〔0318a23〕 | Through question and answer, clarifies the relationship among the chamber of great compassion, robe of forbearance, seat of the emptiness of dharmas, and body, speech, and mind |
| 4 | General statement of the sphere of conduct through one dharma | 初約一法 tr. “First, in terms of one dharma” 〔T34n1719 0318a25〕 | First marks one dharma and the one real truth, then enters the three conducts |
| 5 | Conduct of conduct with nothing conducted | 初約一法 tr. “First, in terms of one dharma” 〔T34n1719 0318a25〕 through 行於不行之行 tr. “conducting the conduct of nonconduct” 〔0318b09〕 | Opens conduct and nonconduct into a fivefold explanation |
| 6 | Nonconduct that conducts; neither conduct nor nonconduct | 次釋第二行者 tr. “Next, explaining the second conduct” 〔T34n1719 0318b10〕 through 〔0318b26〕 | Unfolds the latter two conducts through the three paths, three virtues, and other correspondences; these assignments belong to the Mirror |
| 7 | Sphere of conduct through two dharmas | 次約二法者 tr. “Next, in terms of two dharmas” 〔T34n1719 0318b26〕 through 〔0319a13〕 | Unfolds patience toward sentient beings and patience toward dharmas and the four patiences through four divisions and ten meanings |
| 8 | Sphere of conduct through three dharmas | 第三約三法 tr. “Third, in terms of three dharmas” 〔T34n1719 0319a13〕 through 〔0319a21〕 | Clarifies the three truths and three conducts and marks Master Long as 「七出異解」 tr. “seventh, setting out an alternate explanation” 〔0319a18〕 |
| 9 | Three gateways of the sphere of approach | 次「云何名近處」下，釋近處 tr. “Next, from ‘what is called the sphere of approach,’ explaining the sphere of approach” 〔T34n1719 0319a21〕 through 〔0319b20〕 | Explains distance, approach, and neither distance nor approach, with precepts, concentration, and wisdom as aids; generally judges 「行處即正行，近處即助行」 tr. “the sphere of conduct is the principal practice; the sphere of approach is the auxiliary practice” 〔0319b10〕 |
| 10 | Ten disturbances to be kept distant | 四正釋中初釋約遠論近中 tr. “Within the fourth, direct explanation, first explaining approach through distance” 〔T34n1719 0319b21〕 through 〔0319c11〕 | Supplements, item by item, the meanings of the ten and why they should be kept distant |
| 11 | The root treatise’s prompt concerning contemplation of the mind | 「觀心十種云云」者 tr. “Concerning ‘ten kinds in contemplation of the mind, and so forth’” 〔T34n1719 0319c11〕 through 〔0319c22〕 | Following the root treatise’s inline note, unfolds ten contemplations of the mind; the entire unfolding belongs to the Mirror |
| 12 | Approach through approach | 「近近處」者 tr. “Concerning ‘the immediate sphere of approach’” 〔T34n1719 0319c22〕 through 〔0319c29〕 | Cites the Great Treatise’s simile of tending an ill body and establishes the three meanings of concentrated mind, place of concentration, and gateway of concentration |
| 13 | Three divisions of neither distance nor approach | 非遠非近而論近者 tr. “Explaining approach through neither distance nor approach” 〔T34n1719 0319c29〕 through 〔0320a09〕 | Divides the contemplated object, contemplating wisdom, and their correspondence |
| 14 | True aspect and nineteen clauses | 次別釋者，「如實相」三字別釋境也 tr. “Next, in the separate explanation, the three characters ‘true aspect’ separately explain the object” 〔T34n1719 0320a09〕 through 〔0320c14〕 | Explains in detail the nineteen clauses and eighteen emptinesses and supplements such meanings as the eight inversions |
| 15 | Perfect contemplation of the eighteen emptinesses | 次「又觀」下通上下文，全作觀釋 tr. “Next, from ‘again contemplating,’ it runs through the text above and below and explains the whole as contemplation” 〔T34n1719 0320c15〕 through 〔0321b10〕 | Unfolds the passage through perfect contemplation and the ten modes of contemplation; this belongs only to Zhanran’s Mirror |
| 16 | General division of the verse | 「偈中」等者 tr. “Concerning ‘within the verse’ and the rest” 〔T34n1719 0321b10〕 through 〔0321b21〕 | Verifies the verse’s three divisions and what is recapitulated together or separately |
| 17 | Kings, outsiders, and the Vedas | 「常離國王」等者 tr. “Concerning ‘constantly keeping distant from kings’ and the rest” 〔T34n1719 0321b21〕 through 〔0321c01〕 | Explains ten unlawful matters involving kings and supplements the meaning of the Vedas |
| 18 | Origins of the three treasuries | 「初為跋耆子說阿毘曇」者 tr. “Concerning ‘first teaching the Vajjiputtakas the abhidharma’” 〔T34n1719 0321c01〕 through 〔0321c07〕 | Supplements the traditional context of abhidharma and the Sutra of Continuous Liberation |
| 19 | The desire realm and Bakkula | 《俱舍》云：「六受欲交抱執手笑視淫」 tr. “The Abhidharmakośa says: ‘the six experience desire through intercourse, embrace, holding hands, laughter, gazing, and thought’” 〔T34n1719 0321c07–0321c08〕 through 〔0321c22〕 | Cites the Abhidharmakośa on the six modes of experiencing desire and the Madhyama Āgama account of Bakkula |
| 20 | Eight kinds of diligence and laziness | 「八精進」等者 tr. “Concerning ‘eight kinds of diligence’ and the rest” 〔T34n1719 0321c22〕 through 〔0322a02〕 | Continues explaining the two groups of eight and distance and approach in principle within the verse |
| 21 | Final warning | 恐倚圓蔑偏 tr. “fearing reliance upon the perfect and contempt for the partial” 〔T34n1719 0322a02〕 through 具如《止觀》諸文皆先漸後頓 tr. “as detailed throughout the Mohe Zhiguan, whose passages all proceed from gradual to sudden” 〔0322a05〕 | Warns against relying upon the perfect to disparage the gradual; this is the Mirror’s concluding reading |
Several items especially require clear separation between layers. 「行處即正行，近處即助行」 tr. “the sphere of conduct is the principal practice; the sphere of approach is the auxiliary practice” 〔T34n1719 0319b10〕, the concentrated mind, place of concentration, and gateway of concentration 〔0319c25〕, perfect contemplation of the eighteen emptinesses and the ten modes of contemplation 〔0320c15–0321b10〕, and the final 「恐倚圓蔑偏」 tr. “fearing reliance upon the perfect and contempt for the partial” 〔0322a02〕 are all explicit language in Zhanran, not sentences from Zhiyi’s root passage. The root treatise leaves only the inline note 「觀心釋十種云云，近近處有三意〔云云〕」 tr. “the interpretation through contemplating the mind for the ten kinds, and so forth; the immediate sphere of approach has three meanings, and so forth” 〔T34n1718 0120b18〕. The Mirror’s unfolding may illuminate it, but the unfolding itself cannot be written backward as something already stated by the root treatise.
The strict Mirror domain establishes no separate line-by-line counterparts for the root treatise’s chapter question and answer, the physical fascicle boundary between Fascicle Eight, Part Two, and Fascicle Nine, Part One, the sheep-and-lion alms simile, the four shares of food in the Ratnamegha Sutra, or the realization of the nonself of persons through concentration and the nonself of dharmas through wisdom. This means only that the present Mirror passage opens no separate section for them; it does not imply that Zhanran never treats related meanings elsewhere in the work.
V. Explanations of Various Masters
The root treatise first lists three earlier explanations of the sphere of conduct and sphere of approach, then records an explanation by Master Long. Each is preserved together with the root treatise’s subsequent handling:
| No. | Alternate explanation recorded by the root treatise | Line anchor | Treatment by the root treatise |
|---|---|---|---|
| 1 | 或云內凡初行名行處，若久習純熟，漸能近理名近處，引前品近果之行為例也。tr. “One explanation says that initial practice among inner ordinary beings is called the sphere of conduct; when long cultivation has matured and one gradually draws near principle, it is called the sphere of approach. It cites as an example the practice near the fruit in the preceding chapter.” | T34n1718 0119b07–0119b09 | The root treatise answers through the conduct of bodhisattvas of the ten grounds in the Great Nirvāṇa Sutra and does not permit conduct as a whole to be judged shallow |
| 2 | 或云行處約因、近處約果，行處明智、近處明境。tr. “Another explanation says that the sphere of conduct is based on the cause and the sphere of approach on the fruit; the sphere of conduct clarifies wisdom and the sphere of approach the object.” | T34n1718 0119b09–0119b10 | The root treatise’s later analysis generally identifies the fault of partial attachment to depth or shallowness and supplies no title for this house |
| 3 | 瑤師云：「七住已上心體於理為行處，已過分段也，自此已還無生未能現前，漸近於理為近處。同是分段，此二是行始，通為一安樂行也。」tr. “Master Yao says: ‘From the seventh abode upward, the essence of mind is within principle as the sphere of conduct, for segmented birth and death has already been transcended. Below this, nonarising cannot yet become present; gradually drawing near principle is the sphere of approach. Both remain within segmented birth and death; these two are the beginning of conduct and together constitute one peaceful practice.’” | T34n1718 0119b10–0119b13 | The root treatise answers through the Vimalakīrti Sutra’s approach to the Buddha’s sovereign wisdom and does not accept that approach must be shallow |
| 4 | 龍師云：「住忍辱地總舉生、法二忍，下別明二忍，『柔和善順』明身業也，『而不卒暴』是口業，『心亦不驚』是意業。此就三業明修生忍。『於諸法無所行』，不行有相也；『而觀如實相』，行空平等也；『亦不行不分別』，不行無相也，有無兩亡會於中道，此三句明修法忍。得是二忍，結為行處。」tr. “Master Long says: ‘Abiding on the ground of forbearance generally presents patience toward sentient beings and patience toward dharmas; below, the two are explained separately. “Gentle and kindly compliant” clarifies bodily action; “not suddenly violent” is verbal action; “with a mind that is not startled” is mental action. This clarifies cultivation of patience toward sentient beings through the three karmas. “Acting upon nothing with respect to all dharmas” means not engaging with existent marks; “contemplating the true aspect” means practicing emptiness and equality; “neither engaging in contrivance nor discriminating” means not engaging with signlessness. Existence and nonexistence both vanish and converge in the middle way. These three clauses clarify cultivation of patience toward dharmas. Attaining these two patiences is summarized as the sphere of conduct.’” | T34n1718 0120a18–0120a24 | The root treatise asks which teaching and stage ground these two patiences, concluding 彼明二忍，未知約何？若三教二忍，全非《法華》之義；若約圓教，不應隔別不融〔云云〕。 tr. “He explains two patiences, but it is not known in terms of what. If they are the two patiences of the three teachings, they are entirely not the meaning of the Lotus; if in terms of the Perfect Teaching, they should not be divided and kept from interpenetrating, and so forth” 〔T34n1718 0120a24–0120a26〕 |
「私謂初家以行為淺」 tr. “I privately maintain that the first school takes conduct as shallow” 〔T34n1718 0119b13〕 is the point at which Zhiyi begins his critical judgment, not a fourth earlier explanation. The passage finally gathers the three explanations under 「詣理略說名行處，附事廣說名近處，說有廣略、理無淺深」 tr. “briefly stated in reaching principle, it is called the sphere of conduct; broadly stated in connection with phenomena, it is called the sphere of approach. The explanation may be broad or brief, but the principle is neither shallow nor deep” 〔T34n1718 0119b25–0119b27〕. Conduct and approach may differ in the breadth of their expression without dividing the principle reached into deep and shallow.
The unit also preserves three groups of semantic alternatives. These belong to the transmission of word meanings and are not counted as additional doctrinal houses explaining the sphere of conduct and sphere of approach:
| Term | Account recorded by the root treatise | Line anchor |
|---|---|---|
| Lokāyata and anti-Lokāyata | 「路伽耶」 tr. “Lokāyata”; ，此云惡論，亦云破論。 tr. “this is rendered as wrong discourse and also as refutational discourse.” 「逆路」 tr. “Anti-Lokāyata”; 者，逆君父之論。又 tr. “is discourse opposing one’s ruler or father. Again,” 「路」 tr. “Lokāyata”; 名為善論，亦名師破弟子； tr. “is called good discourse and also a teacher refuting a disciple;” 「逆路」 tr. “anti-Lokāyata”; 名惡論，亦名弟子破師。 tr. “is called wrong discourse and also a disciple refuting a teacher.” | T34n1718 0120b11–0120b14 |
| Nārāyaṇa | 「上伎戲，亦云綵畫，其身作變異，又云緣幢擲倒之屬也」 tr. “acrobatic entertainments at great heights; also painting, bodily transformations, or such kinds as climbing poles, leaping, and tumbling” | T34n1718 0120b14–0120b15 |
| Kapila | 「此翻黃頭，亦云龜種」 tr. “translated as Yellow-Headed and also called of the Tortoise Clan” | T34n1718 0121b23–0121b24 |
Within the fixed domain, no additional independent explanations marked “someone says,” “another says,” “the old tradition says,” or “interpreters differ” were found. 「《釋論》五十一云」 tr. “Fascicle Fifty-One of the Great Treatise says” 〔T34n1718 0120c25〕 and 「第四十三云」 tr. “Fascicle Forty-Three says” 〔0120c27〕 are only fascicle references, not markers of alternate explanation.
VI. Terminology
| Term or enumeration | Doctrinal position in the root treatise |
|---|---|
行處、近處 tr. “sphere of conduct and sphere of approach” | Conduct means advancing and approach means intimate cultivation. The root treatise finally calls brief explanation in reaching principle the sphere of conduct and broad explanation attached to phenomena the sphere of approach, explicitly stating 「說有廣略、理無淺深」 tr. “the explanation may be broad or brief, but the principle is neither shallow nor deep” 〔T34n1718 0119b26–0119b27〕 |
一諦、忍辱地 tr. “one truth and ground of forbearance” | The one truth is where all things return, the basis, and that which pervades without discrimination. The ground takes the meaning of all practices resting and abiding, with the middle way as their place of return 〔T34n1718 0119b27–0119c01〕 |
三行 tr. “three conducts” | Conduct with nothing conducted, nonconduct that conducts, and neither conduct nor nonconduct, in fixed order; all three depend upon the one real truth 〔T34n1718 0119c01–0119c11〕 |
生忍、法忍；生空、法空 tr. “patience toward sentient beings and patience toward dharmas; emptiness of sentient beings and emptiness of dharmas” | The two patiences are the two emptinesses; the root treatise explains them through true and conventional, provisional and actual, while both see the middle way 〔T34n1718 0119c12–0119c15〕 |
四忍 tr. “four patiences” | Patience of subjugation, conforming patience, patience of nonarising, and patience of quiescent extinction. The root treatise also says they may be opened into five, six, or forty-two patiences, but the present passage actually uses four to explain the text 〔T34n1718 0119c15–0119c19〕 |
三諦、三行 tr. “three truths and three practices” | The true, conventional, and middle truths; the practices of calming, contemplation, and compassion. The three truths explain the sutra, while the three practices clarify the conduct of propagating it 〔T34n1718 0120a06–0120a18〕 |
近處三門 tr. “three gateways of the sphere of approach” | Approach through distance, through approach, and through neither distance nor approach, respectively attaching precepts, concentration, and wisdom to assist contemplation 〔T34n1718 0120a26–0120b09〕 |
十種應遠 tr. “ten things to keep distant” | The powerful, wrong people and teachings, dangerous games, caṇḍālas, assemblies of the two vehicles, thoughts of desire, non-males, danger and harm, suspicion, and keeping dependents, preserved in the order of the text 〔T34n1718 0120b09–0120b16〕 |
二邊配十 tr. “the ten assigned to the two extremes” | Among the ten, nine belong to birth and death and one to nirvāṇa. The root treatise does not identify item by item which single one belongs to the latter 〔T34n1718 0120b16–0120b18〕 |
十九句、十八空 tr. “nineteen clauses and eighteen emptinesses” | The first clause is general; the latter eighteen correspond to the eighteen emptinesses of the Large Prajñāpāramitā Sutra. This is the root treatise’s method of explaining the sutra, not an explicit list of eighteen emptinesses in the root scripture itself 〔T34n1718 0120c29–0121a22〕 |
偈二十八行三句 tr. “twenty-eight verse lines and three phrases” | One line marks the heading, twenty-two explain cultivation, and five lines and three phrases explain accomplishment. The twenty-two further divide into fourteen lines on phenomenal distance and approach and eight on principial distance and approach 〔T34n1718 0121a22–0121c25〕 |
王十非法 tr. “ten unlawful matters involving kings” | Plotting against the king’s command; the king executing a minister; treasure disappearing from a managed treasury; a palace woman becoming pregnant; the king being poisoned; ministers contending; two countries at war; a miserly king not distributing wealth to the people; levying the people’s property; and widespread disease or epidemic, preserved in the order of the text 〔T34n1718 0121b01–0121b07〕 |
韋陀、毘陀、毘伽羅、衛世、僧佉 tr. “Veda, Veda Treatise, Vyākaraṇa, Vaiśeṣika, and Sāṃkhya” | These are all ancient translated forms used by the root treatise to explain outsider brahmans. Each is preserved in the form found in this text and not silently replaced by another form 〔T34n1718 0121b08–0121b25〕 |
小乘三藏學者 tr. “scholars of the Lesser Vehicle’s three treasuries” | The root treatise narrates the first teaching at three places through the sūtra, vinaya, and abhidharma treasuries, then records that during the first watch the five hundred arhats compiled the abhidharma treasury, the Sutra of Continuous Liberation 〔T34n1718 0121b25–0121c01〕 |
般吒、黃門 tr. “paṇḍaka and yellow gate” | The root treatise has 「般吒者，此翻黃門」 tr. “paṇḍaka is translated here as yellow gate,” then speaks of possessing the form of a man or woman but being unable to perform the sexual function of either 〔T34n1718 0121c07–0121c09〕 |
羊、師子乞食 tr. “the sheep and lion seeking alms” | The sheep-like bhikṣu represents attachment and arrogance; the lion-like bhikṣu neither craves nor attaches, and gain or loss of support does not cause the mind to increase or decrease 〔T34n1718 0121c09–0121c17〕 |
八精進、八懈怠 tr. “eight kinds of diligence and eight kinds of laziness” | The four requisites, beginning with alms, each have a time before and after, making eight. The same occasion becomes diligence when mindfulness of the Way is unbroken and laziness when it is not 〔T34n1718 0121c18–0121c22〕 |
禪定、智慧兩因 tr. “the two causes of meditative concentration and wisdom” | Concentration stills faults, attains the nonself of persons, and prevents outward harm; wisdom leaves grasping, attains the nonself of dharmas, and prevents inward inversion. The two groups remain paired in this order 〔T34n1718 0122a01–0122a03〕 |
VII. Similes · Cross-Reading · Carrying Forward
The unit first uses the great earth to explain the sphere of conduct. All things return to the earth and find abiding; the myriad things arise in dependence upon it. In the same way, all practices rest in principle, while gentleness, good compliance, and immeasurable merit arise from it 〔T34n1718 0119b27–0119c08〕. The ground is both a resting place and a basis for growth. Forbearance therefore does not remain merely the endurance of outward insult, but abides on the ground of principle that makes all practices possible.
The Tathāgata’s robe, seat, and chamber make the method of propagating the sutra into a space one can inhabit. Forbearance is the robe, the emptiness of dharmas the seat, and compassion the chamber. At the conclusions of its explanations through one, two, and three dharmas, the root treatise repeatedly reconnects the sphere of conduct with robe, seat, and chamber 〔T34n1718 0119c08–0120a18〕. These do not establish a separate structure outside the chapter. They place the same practice of propagating the sutra back within the continuous imagery of the root scripture.
The sphere of approach turns distance itself into a method of cultivation. One keeps distant from ten disturbances, and so approach is spoken through distance; in a secluded place one cultivates and gathers in the mind, and so approach is spoken through approach; one contemplates all dharmas as empty and does not fall into either extreme of distance or approach, and so approach is spoken through neither distance nor approach 〔T34n1718 0120a26–0120b09〕. In the prose of the same chapter, the root scripture first lists those with whom one does not associate, then speaks of seated meditation, gathering the mind, and contemplating dharmas in accordance with their true aspect 〔T09n0262 0037a16–0037b16〕. The root treatise opens the three gateways of precepts, concentration, and wisdom from this sequence.
The alms-seeking simile of the sheep and lion brings outward gain together with inward increase and decrease. The sheep becomes attached and arrogant when it finds food and continues to entertain deluded longing when it does not; the lion neither craves a large animal nor disdains a small one, just as gain and loss of support do not cause the bhikṣu’s mind to increase or decrease 〔T34n1718 0121c09–0121c17〕. The eight kinds of diligence and laziness that immediately follow turn the same daily conditions around once more. The period before and after seeking alms can become either an excuse for heedlessness or an occasion for uninterrupted mindfulness of the Way.
The final passage joins concentration and wisdom as two causes of accomplished practice. Concentration stills faults and prevents outward harm; wisdom leaves grasping and prevents inward inversion. Through the two dimensions of the nonself of persons and dharmas, the mind is without timidity and this is called peaceful ease 〔T34n1718 0122a01–0122a03〕. The conclusion answers the opening question about propagating the sutra in an evil age: peaceful ease does not first remove the evil age, but means that once the spheres of conduct and approach are accomplished, the mind that teaches the sutra is no longer timid.
The same chapter of the present edition’s Lotus Sutra can be revisited passage by passage for the sphere of conduct, sphere of association, phenomenal distance and approach, principial distance and approach, and accomplishment. The Fahua Wenjuji supplies the Mirror of later interpretation in the same lineage. The next unit begins the peaceful practice of speech later on the same 〔0122a04〕; the present unit carries only the peaceful practice of the body and does not use later headings to supplement its current enumerations.
VIII. Placement of the Editions
A. Fourteen Variant Rows in the Taishō and Edition A
The strict domain contains twelve variant groups, together with two one-sided notes in Edition A that have no counterpart in the body. Among the twelve groups, eleven use numbered anchors and one uses an asterisk callback; the asterisk row reuses the collation wording of its parent anchor. The table records all fourteen rows in order within the strict domain and does not misrepresent the number of collation notes as the number of variant groups:
| No. | Type | Variant in Taishō / Edition A | Line anchor and relation |
|---|---|---|---|
| 1 | Omission form, twenty-four characters | 初「一者」 tr. “from the first ‘first’”; 下，標行近；次，「文殊」下，釋行近。初、雙標，如文。次，釋，中又二【大】／缺【甲】tr. “conduct and approach are marked; next, from ‘Mañjuśrī,’ conduct and approach are explained. First, both are marked, as in the text. Next, in the explanation, there are again two” in Taishō / omitted in Edition A | T34n1718 0119b05–0119b06; Edition A omits the entire passage |
| 2 | Paired form | 棲【大】／栖【甲】 | T34n1718 0119b24 |
| 3 | Null-reading form | 也【大】／缺【甲】 tr. “also” in Taishō / omitted in Edition A | T34n1718 0119c19; Edition A has a null reading |
| 4 | Paired form | 窮二【大】／二窮【甲】 | T34n1718 0119c23 |
| 5 | Paired form | 心【大】／心亦【甲】 | T34n1718 0120a10 |
| 6 | Paired form | 邪【大】／耶【甲】 | T34n1718 0120b10 |
| 7 | Paired form | 旃【大】／栴【甲】 | T34n1718 0120b11 |
| 8 | One-sided note in Edition A | 不分卷【甲】 tr. “not divided into fascicles” | T34n1718 0120b19; closure of Fascicle Eight, Part Two |
| 9 | One-sided note in Edition A | 不分卷【甲】 tr. “not divided into fascicles” | T34n1718 0120b26; resumption of the body in Fascicle Nine, Part One |
| 10 | Paired form, parent anchor | 去【大】／者【甲】 | T34n1718 0120b29 |
| 11 | Asterisk callback form | 去【大】／者【甲】 | T34n1718 0120c22; callback to the parent anchor at 〔0120b29〕 |
| 12 | Paired form | 率【大】／率天【甲】 | T34n1718 0121c03 |
| 13 | Paired form | 我【大】／我能【甲】 | T34n1718 0121c12 |
| 14 | Paired form | 結【大】／結也【甲】 | T34n1718 0121c29 |
All four collation forms occur in this unit: ordinary paired readings, an asterisk callback, one-sided notes in Edition A, and an omission expressed through its opening and closing words and character count. The body follows the Taishō edition. Edition A’s variants, omission, and notes that the text is not divided into fascicles remain parallel apparatus rather than a judgment that one edition is superior.
B. Transmitted Inline Notes and Gaiji
The strict domain contains two transmitted inline notes:
| Reader-shaped verbatim | Line anchor |
|---|---|
若約圓教，不應隔別不融〔云云〕 tr. “if in terms of the Perfect Teaching, they should not be divided and kept from interpenetrating, and so forth” | T34n1718 0120a25–0120a26 |
觀心釋十種云云，近近處有三意〔云云〕 tr. “the interpretation through contemplating the mind for the ten kinds, and so forth; the immediate sphere of approach has three meanings, and so forth” | T34n1718 0120b18–0120b19 |
Both instances of 〔云云〕 tr. “and so forth” remain at the inline-note layer and are not expanded into body text. No gaiji occurs in the body of this strict domain, so no substitute character is established; gaiji denominators from other units of the fascicle are not imported here.
C. Fascicle Boundary, Catalog, and Page Anchors
This unit crosses a fascicle boundary at 〔0120b19–0120b26〕. The close of Fascicle Eight, Part Two, and heading of Fascicle Nine, Part One, are preserved from the source without creating a separate doctrinal section. In the table of contents for the whole work, the “Introduction” chapter alone lacks the prefix “Explanation of”; all other chapter headings take the form “Explanation of Chapter X.” The present unit is the internal peaceful practice of the body within the “Peaceful Practices” chapter and does not alter the chapter spine of the whole work.
The reader’s source text uses the nearest preceding Taishō line marker at the beginning of each passage as its page anchor. The current three are 〔T34 0119a27〕, 〔T34 0120a06〕, and 〔T34 0121a22〕; the body continues onto the next page through 〔0122a04〕 without beginning another passage. Each citation in this apparatus instead uses the nearest line marker before the citation’s own first character, giving an explicit start and end when it crosses lines. The line containing a fascicle title or a preceding sentence cannot stand in for the actual position of a citation’s first character.