法華玄義釋籤 10.3

10.3

初小草中三：初略引經以立，次辨其因果，三「人位」下正釋。釋中二：謂人、天。人中三：初辨其因，次「下品」下略明其果，三「皆是」下重明人主。初如文。次文中人位四輪者，《俱舍》云「金銀銅鐵輪，一二三四洲」，鐵輪王一洲，乃至金輪王四洲。夫輪王者先行七法：一給施貧乏，二敬民孝養，三四時八節以祭四海，四時修忍辱，五六七除三毒，然後沐浴受齋發誓等，次神寶自應等。人主秖是福中之最，為福之最故報為人主。次明天位，自分三界諸天不同，於中先略敘三界天因，次正釋。釋中初四王有四十住處，略依《正法念》明四王住處。「持鬘天」者，《俱舍》云：「堅守及持鬘，恒憍大王眾，如次居四級，亦住餘七山」，身量壽命具如《俱舍．世品》。「四天王」者，《大論》云：「東方提頭賴吒，秦言持國主，南方毘留離，秦言增長主，西方毘留波叉，秦言雜主，北方毘沙門，秦言多聞主。」此四為王主四天下，四級各有十住處，此四十天名皆從因行而立。「三歸」者，準《希有經》中廣校量三歸功德，云「教四天下及六欲天得四果，不如三歸依功德多。」又如《增一》中有忉利天子五衰相現當生猪中，愁憂之聲聞於天帝。天帝聞之喚來告曰：汝可三歸。即時如教便免生猪。佛說偈云，諸有歸依佛，不墜三惡趣，盡漏處人天，便當至涅槃。三自歸已生長者家，還得出家成於無學。文云「十拍手」者，恐是先持性戒，加爾所時受三歸依，尋即命終故得此報，依心不雜故得白名，天勝輪王理數然耳。言「十六倍」者，從勝歸故。「山河流出」者，經中一切皆云流河，乃至亦有酒河等，此四十天並須委悉以其因行而消果名（云云）。「峻崕」者，河濟難度故。「果命」者，淨戒如果。又種果樹，塔福最多，白為色本，如華見者皆生歡喜，以水滅火行慈悲道，和瞋諍故愛欲，說法會生善境故，見淨田故動信心意，令他歡喜如樂遊戲，比因釋名，準此可知。「日行天外道說為日曜」等者，外人又計北方星不沒者，又《立世阿毘曇》有外道計大地恒去不息，佛破云擲物向前物應向後。又有計云地恒墜下，佛言擲物向上應不至地。有計星不移地自動轉，佛言射應不至堋。六欲天因應具十善，今云不殺乃至七戒者，具受分持，所持增上故得名耳。「世間戒」者，譏嫌戒也。餘有諸天壽命身量等，具如《俱舍》、《婆沙》，此為略知次位，不事廣論。

In the first [part], on the lesser herbs, there are three sections: first, briefly citing the sūtra to establish them; next, distinguishing their causes and fruits; and third, from “The human stage...” onward, correctly explaining them. Within the explanation there are two parts: namely, humans and devas. Among humans there are three: first, distinguishing their causes; next, from “inferior grade...” onward, briefly explaining their fruits; and third, from “All are...” onward, further clarifying the rulers of men. The first is as in the text. In the next passage, the four wheels of the human stage: the Kośa says, “Gold, silver, copper, and iron wheels [rule] one, two, three, and four continents”; an iron-wheel-turning king [rules] one continent, up to a gold-wheel-turning king [ruling] four continents. Now, a wheel-turning king first practices seven dharmas: first, providing and giving to the impoverished; second, respecting the people and showing filial piety; third, offering sacrifices to the four seas in the four seasons and eight divisions of the solar year; fourth, cultivating patience in the four seasons; fifth, sixth, and seventh, eliminating the three poisons; after which he bathes, observes the purification rituals, makes vows, and so forth, whereupon the divine treasures naturally respond, and so forth. A ruler of men is simply the supreme among merit; because he is supreme in merit, his retribution is to be a ruler of men. Next, clarifying the stages of devas: this naturally divides into the differences among the devas of the three realms; within this, first briefly recounting the causes of the devas of the three realms, and next correctly explaining them. In the explanation, first, the Four Heavenly Kings have forty dwelling places; it briefly relies on the Saddharmasmṛtyupasthāna Sūtra to clarify the dwelling places of the Four Heavenly Kings. As for the “Garland-Bearing Devas,” the Kośa says: “Firmly Guarding, Garland-Bearing, and Constantly Proud, the hosts of the Great Kings, successively dwell on the four tiers, and also reside on the other seven mountains”; their bodily measurements and lifespans are fully stated in the “Loka-nirdeśa” of the Kośa. Regarding the “Four Heavenly Kings,” the Da zhidu lun says: “In the east is Dhṛtarāṣṭra, translated in Qin as Master Who Upholds the Country; in the south is Virūḍhaka, translated in Qin as Master of Increase; in the west is Virūpākṣa, translated in Qin as Master of Diversified [Eyes]; in the north is Vaiśravaṇa, translated in Qin as Master Who Hears Much.” These four act as kings presiding over the four continents under heaven; the four tiers each have ten dwelling places, and the names of these forty devas are all established based on their causal practices. As for the “three refuges,” drawing upon the *Adbhuta Sūtra* where the merit of the three refuges is broadly weighed, it says, “Teaching the four continents under heaven and the six desire heavens to attain the four fruits is not as great as the merit of the three refuges.” Furthermore, as in the Ekottarika-āgama, there was a son of the devas in Trāyastriṃśa who showed the five signs of decay and was due to be born among swine; his voice of grief and sorrow was heard by the king of devas. The king of devas heard it, called him over, and told him: “You may take the three refuges.” Immediately following the instruction, he was spared rebirth as a swine. The Buddha spoke a gāthā: “All who take refuge in the Buddha / will not fall into the three evil destinies; / exhausting defilements, they abide among humans and devas, / and shall immediately reach nirvāṇa.” Having taken the three refuges, he was born into an elder's family, was able to go forth again, and attained the stage of no-more-learning. The text says “ten handclaps”: this is probably having previously observed the natural precepts, and for that duration of time receiving the three refuges, immediately upon which life ended, thus obtaining this retribution; relying on a mind devoid of defilement, one obtains the name White; that devas surpass wheel-turning kings is naturally an inherent principle. The phrase “sixteen times” is because of taking refuge in what is superior. As for “mountain rivers flowing forth,” the sūtras all say that flowing rivers, up to and including wine rivers, exist; for all these forty devas, one must explain the names of their fruits in detail through their causal practices (and so forth). “Steep cliffs” means that the river crossings are difficult to traverse. “Fruit and life” means that pure precepts are like fruit. Furthermore, planting fruit trees and stupas produces the greatest merit; white is the basis of colors; like flowers, all who see them rejoice; using water to extinguish fire is practicing the path of loving-kindness and compassion; because of harmonizing anger and disputes, there is affection and desire; because expounding the Dharma will give rise to wholesome states; because seeing a pure field moves the mind of faith; making others rejoice is like taking pleasure in sports and games—interpreting names by analogy to causes should be understood in accordance with this. Regarding “The Sun-Moving Deva is claimed by non-Buddhists to be the Sun Deity,” and so forth: non-Buddhists also hold that the northern stars do not set; furthermore, the *Lokasthāna-abhidharma* mentions a non-Buddhist view that the great earth constantly moves onward without stopping, which the Buddha refuted by saying that if an object were thrown forward, it should move backward. There is also a view that the earth constantly falls downward, and the Buddha said that if an object were thrown upward, it should never reach the ground. There is a view that the stars do not move but the earth itself revolves, and the Buddha said that an arrow shot would not reach the target butt. The causes for the devas of the six desire heavens should be completely endowed with the ten wholesome deeds; now mentioning from non-killing up to the seven precepts refers to receiving them fully and upholding them partially, and one obtains the name because what one upholds is paramount. “Worldly precepts” are the precepts concerning social censure. The lifespans, bodily measurements, and so forth of the remaining devas are fully stated in the Kośa and the Vibhāṣā; this is to briefly understand their sequential stages, without engaging in extensive discussion.