法華玄義釋籤 13.9

13.9

次大師正標、釋，先直標十二名，即別名也。此標法名全依《大論》三十七文，論文甚廣。次部者即通名也。新譯名十二分教，恐濫部帙故也。經名亦通，於中三：先略釋，次斥論師，三舉世經義以釋出世也。次釋十二部別名義者，言「出三藏外」者，即簡小門三藏已，盡取衍門為脩多羅，彼釋《大品》故作此說。況復今文釋《法華》耶？若如第一卷通途釋者則不然，下去皆須在大，然文中釋義皆通大小、意在大也。授記中雖言二乘人天，故知亦大。又復通釋放光收光等，以表記也。言「[跳-兆+專]入」等者，[跳-兆+專]入記畜生，髀入記鬼，臍入記人，胸入記天，口入記二乘，眉間入記菩薩，頂入記佛。脩羅既從鬼畜二道開出，今且略言從鬼故記髀臍中間入也。自說部中先舉自說無我所等者，且舉小耳。次即云又如般若方等正明大也。從「乃至」已下去明通攝之相，乃兼婆羅門事，何但小乘耶？毘尼亦小，一切通大，況事毘尼本通於大？譬中亦然，先舉《阿含》，次通一切。言「億耳」者，生時耳上自然有環，評堪一億金錢，二十億耳者亦耳有環堪二十億，故《中阿含》二十九云：「佛在給孤，二十億耳亦遊舍衛，在暗林中，初夜後夜學習不眠，精勤正住脩習道品，於是億耳安住思惟作是念言：佛弟子中精勤我最第一，不得解脫；我家大富，不如還家布施脩福。佛知彼心，令比丘呼來，至已禮佛却坐一面。佛言：汝實如向所念耶？答：實爾。佛言：我今問汝隨汝意解。汝在家時彈琴調絃，琴隨歌音，歌隨琴音耶？答：如是。佛又言：絃若緩若急，有樂音耶？答曰：不也。調和有耶？答曰：有也。佛言：極大精進令心掉散，極不精進令心懈怠，故當觀察時與非時。二十億耳聞佛教已，於閒靜處精勤修習得阿羅漢果。」《大論》三十三廣明。次釋本事中云「已說」者，本謂謝在於往，故云「已說」。「一目」等梵音輕重耳。言「更有」者，大小部中復有此等本時之事耳。言「為說三因緣」者，如《大論》三十三釋因目多伽云：「如淨飯王強令五百釋種出家，堪得道者，將至舍婆提城。所以者何？未離欲故。若近親里，恐其破戒。令身子等親教化之，初夜後夜專精不寐是故得道。得道已佛還將至本國，一切諸佛還本國時與大會諸天俱，至迦毘羅婆仙人林中，去迦毘羅婆城五十里，是諸釋種所遊戲園。此諸釋種比丘以精進故以夜為長，從林入城乞食覺道路長。佛知其心，有師子來禮佛足在一面住，佛以三因緣故說偈云：『不寐夜長，疲極道長，愚生死長，莫知正道。』佛告諸比丘：汝本在家時放逸多睡，今精進故覺夜為長；本在家時駕乘遊戲，今著衣持鉢步行疲極，故路為長。此師子鞞婆尸佛時作婆羅門師，見佛說法來至佛所。爾時大眾以聽法故無共語者，即生惡念，發惡罵言：此諸禿輩畜生何異！不別好人，不知言語。以是業故從彼佛時乃至今日九十一劫常墮畜生，此人爾時即應得道，以愚癡故自作如是長久生死，今於佛所心清淨，故當得解脫。」如是等經名因目多伽。次本生中云「攫脇肉貿猴子」者，《大論》三十三釋本生經中「昔有菩薩曾為師子，在林中住，與一獼猴共為親友，獼猴以子寄於師子。時有鷲鳥飢行求食，值師子睡，取猴子去，住於樹上。師子覺已求覓猴子，見鷲持去在於樹上，而告之言：我受獼猴寄託二子，護之不謹，令汝得去，辜負言信，請從汝索。我為獸中王，汝為鳥中王，貴勢同等宜以相還。鷲言：汝不知時，吾今飢乏，何論同異？師子知其叵得，因以利爪自攫其肉以貿猴子。」「於疫病世為赤目大魚」者，出《過去因果經》，經文廣明，疏中略辨。「救於泫溺」者，《大論》云：「菩薩昔為飛鳥，救諸泫溺諸商人等，乃至溺水而心不退。」「泫」字（乎羂反）、混流也。又救泫溺者，如《大論》斥三藏中云「於大海中自刺，而令諸商人依之至岸」等。毘佛略，「略」字，《大論》云（來夜反）。

Next, the Great Master directly indicates and explains. First, he directly indicates the twelve names; these are the specific names. This indication of the names of the teachings completely follows the text of scroll thirty-seven of the Da zhidu lun, where the treatise text is extremely broad. Next, "genres" (aṅgas) are the general name. The new translation calls them the "twelve divisions of teachings," for fear of confusing them with fascicles or scrolls. The name "sūtra" is also general. Within this, there are three points: first, he briefly explains; second, he refutes the treatise masters; third, he adduces the meaning of worldly texts to explain the supramundane. Next, regarding the explanation of the meanings of the specific names of the twelve genres: when it says "outside the Tripiṭaka," it distinguishes them after excluding the Tripiṭaka of the small gate, taking all the Mahāyāna gate as sūtras; since it was explaining the Large Perfection of Wisdom Sūtra, it made this statement. How much more so for the present text explaining the Lotus Sūtra! If explained according to the general approach of the first fascicle, then it is not so; all those below must reside in the Mahāyāna. However, the explanations in the text generally encompass both Hīnayāna and Mahāyāna, but the intent lies in the Mahāyāna. Although it mentions the two vehicles, humans, and gods under prophecy (vyākaraṇa), we know it also belongs to the Mahāyāna. Furthermore, it generally explains emitting light and collecting light to signify giving predictions. As for "entering the heels," and so forth: entering the heels predicts animal rebirth; entering the thighs predicts hungry ghosts; entering the navel predicts humans; entering the chest predicts gods; entering the mouth predicts the two vehicles; entering between the eyebrows predicts bodhisattvas; entering the crown predicts buddhas. Since asuras are branched out from the two paths of ghosts and animals, now he briefly speaks of their coming from ghosts, and therefore predicts their entering between the thighs and the navel. In the genre of self-proclaimed teachings (udāna), he first adduces the spontaneous declaration of "no self-possessions" and so on, which is merely citing the small. Immediately following, he mentions that, like the Prajñā and Vaipulya sūtras, it directly clarifies the Mahāyāna. From "and so forth" downward, it clarifies the aspect of universal inclusion, extending even to the affairs of brahmins—how could it be only the Hīnayāna? The vinaya is also small, but completely encompasses the Mahāyāna; how much more so the vinaya of affairs, which originally encompasses the Mahāyāna? It is also like this with parables: first he adduces the Āgamas, and next applies it generally to all. Regarding "Koṭikarṇa" (Yier): when he was born, his ears naturally had rings valued at one hundred million (koṭi) gold coins; Śroṇa Koṭīviṃśa (Ershiyi'er) also had rings on his ears valued at two billion. Hence, scroll twenty-nine of the Madhyama Āgama states: "The Buddha was at Anāthapiṇḍada's park. Śroṇa Koṭīviṃśa was also wandering in Śrāvastī. In the Dark Forest, during the first and last watches of the night, he studied without sleep, striving diligently in upright dwelling and practicing the limbs of the Path. Thereupon, Koṭikarṇa, dwelling peacefully in reflection, thought: 'Among the Buddha's disciples, I am the foremost in diligence, yet I do not attain liberation; my family is very rich, so it would be better to return home, practice giving, and cultivate blessings.' The Buddha, knowing his mind, ordered a monk to summon him. Having arrived, he paid homage to the Buddha and sat to one side. The Buddha said: 'Did you truly think as mentioned just now?' He answered: 'Indeed.' The Buddha said: 'I now ask you, answer according to your understanding. When you were at home playing the lute and tuning the strings, did the lute accord with the singing, and the singing accord with the lute?' He answered: 'Yes.' The Buddha said again: 'If the strings were loose or tight, was there pleasing sound?' He answered: 'No.' 'Was there when they were tuned in harmony?' He answered: 'Yes.' The Buddha said: 'Excessive vigor causes the mind to become restless and scattered; extreme lack of vigor causes the mind to become indolent. Therefore, you should observe the right time and the wrong time.' When Śroṇa Koṭīviṃśa heard the Buddha's teaching, he practiced diligently in a quiet and secluded place and attained the fruit of arhatship." Scroll thirty-three of the Da zhidu lun explains this extensively. Next, in explaining the itivṛttaka (past events), when it says "already spoken," "past" means that it has elapsed in bygone times, hence it says "already spoken." "Yimuduoqie" and similar transliterations are merely variations in lightness and heaviness of Sanskrit sounds. Regarding "there are further," within both the large and small genres there are again such past events. Regarding "speaking of three causes and conditions," as scroll thirty-three of the Da zhidu lun explains itivṛttaka: "For instance, King Śuddhodana forced five hundred Śākyans to leave the household life; those capable of attaining the path were brought to the city of Śrāvastī. Why? Because they had not yet abandoned desire. If they stayed near their relatives, he feared they would break the precepts. He had Śāriputra and others personally instruct them; during the first and last watches of the night, they were dedicated and sleepless, and therefore attained the Path. Having attained the Path, the Buddha brought them back to their home country. Whenever all buddhas return to their home country, they do so together with the great assembly of devas, arriving at the Kapila Hermit Forest, fifty li away from the city of Kapilavastu, which was the park where those Śākyans used to disport themselves. Because of their diligence, these Śākyan monks felt the night was long; walking from the forest into the city to beg for food, they felt the road was long. The Buddha, knowing their thoughts, saw a lion come to pay homage at the Buddha's feet and stand to one side. Because of three causes and conditions, the Buddha spoke a verse: 'For the sleepless, the night is long; / For the exhausted, the road is long; / For fools in birth and death, it is long, / Knowing not the true Dharma.' The Buddha told the monks: 'When you were originally at home, you were indolent and slept much; now, because of your diligence, you feel the night is long. When you were at home, you rode carriages for pleasure; now, wearing robes and carrying bowls, you walk and are exhausted, so the road feels long. In the time of Vipaśyin Buddha, this lion was a brahmin master. Seeing the Buddha preaching the Dharma, he came to the Buddha's place. At that time, because the great assembly was listening to the Dharma, no one spoke with him. He immediately gave rise to evil thoughts and uttered evil curses, saying: "How are these bald-headed ones different from beasts! They do not distinguish good people, nor do they understand speech." Due to this karma, from the time of that buddha until today, for ninety-one kalpas, he has constantly fallen into the animal realm. This person should have attained the Path at that time; but due to foolishness, he created for himself such long-lasting birth and death. Now, his mind is pure in the presence of the Buddha, so he shall attain liberation.'" Such sūtras are called itivṛttaka. Next, regarding the jātaka, where it says "slashing flesh from the ribs to trade for a baby monkey": scroll thirty-three of the Da zhidu lun, in explaining the Jātaka Sūtra, says: "In the past, the bodhisattva was once a lion dwelling in a forest, having formed a close friendship with a monkey. The monkey entrusted its offspring to the lion. At that time, a vulture was hunting for food while hungry; happening upon the sleeping lion, it took the baby monkey away and stayed in a tree. When the lion awoke and searched for the baby monkey, he saw the vulture holding it in the tree, and addressed it, saying: 'I accepted the monkey's entrustment of two children; by failing to guard them carefully, I allowed you to take them away. This betrays my trust, so I ask for them back from you. I am the king among beasts, and you are the king among birds; equal in nobility and power, it is appropriate that you return them to me.' The vulture said: 'You do not understand the circumstances; I am now hungry and exhausted, so why talk about equality or difference?' The lion knew it could not be obtained, so with his sharp claws he slashed his own flesh to trade for the baby monkey." "Becoming a red-eyed great fish during a pestilence": this comes from the Sūtra of Past Causes and Effects; the sūtra text explains it at length, while the commentary briefly distinguishes it. "Saving those who were drowning": the Da zhidu lun says: "In the past, the bodhisattva was a bird who saved various merchants and others who were drowning, even drowning in the water himself without his mind regressing." The character xuan 泫 (pronounced *hu-juan* / fanqie: hu-juan), means turbulent flow. Moreover, regarding saving the drowning, it is as when the Da zhidu lun refutes the Tripiṭaka, saying: "In the great ocean, he stabbed himself to allow the merchants to rely on him to reach the shore," and so forth. In vaipulya (pifolüe), the character lüe 略 is pronounced *lai-ye* according to the Da zhidu lun.