法華玄義釋籤 16.43

16.43

○次廣簡偽中為二：初敘來意，次廣簡。文自為六：列章，解釋。釋中初約凡中二：初通列，次解釋。初文二：初列，次結。初文意者且約凡簡，文中兼對外道小乘簡者何耶？答：對況來耳。外小尚乃不實，況復鈍使凡夫？次釋中二：先明世間邪惡，次「若周孔」下明世間清正。初文二：先釋，次結。釋中又三：初略判，次「或」下行相，三「內則」下明過患。初如文。次文約行，簡中云「或髑髏盛屎約多人前」等者，此等皆是鈍使凡夫悉能如是，若利使外道各加所尊及宗計等，乃至神通及韋陀等，今此凡夫如《大論》第十云：「狂有二種，一者人皆知狂，二者惡邪自裸，人不知狂。如南天竺有法師，高座為王說於五戒，多有外道，在座聽法。王時難曰：若言施酒及自飲酒得狂愚者，今時何故狂愚者少，正見者多？諸外道言：善哉善哉！斯難甚深，是禿高座必不能答。以王利故，法師以手指諸外道，更說餘事。外道語王：是難甚深果不能答，恥所不知，更說餘事。王語外道：高座答訖，將護汝故不以言說。向者指汝，云是狂不少，汝等以灰塗身，裸形無恥，以人髑髏盛屎而食，拔髮臥刺，倒懸熏鼻，冬則入水，夏則火炙，皆是狂相。又汝言賣肉賣鹽，便言失法；於天祀中，得牛布施，即時賣之，即言得法，牛即是肉，是狂惑人。法師護汝而不說之。」且約行事，與鈍使同。「晡食」者，字書云「申時食」也。又《楚辭》云「餔其糟糠」，謂進食也。「譎」權詐也。齊桓公正而不譎，譎詭變異也。

Next, within "extensively distinguishing the false," there are two parts: first, recounting the purpose of its presentation; second, the extensive distinguishing. The text itself comprises six sections: laying out the headings, and explaining them. Within the explanation, first, treating it in terms of ordinary beings has two parts: first, generally listing them; second, explaining them. The first section has two parts: first, listing; second, concluding. As for the meaning of the first section, it temporarily distinguishes in terms of ordinary beings; why does the text also distinguish in contrast to non-Buddhists and the Small Vehicle? Answer: It is introduced by way of comparison. If non-Buddhists and the Small Vehicle are not yet real, how much less so are ordinary beings bound by dull afflictions? Next, within the explanation, there are two parts: first, clarifying the worldly heterodox and evil; next, from "if Zhou and Kong" down, clarifying the worldly pure and upright. The first section has two parts: first, explaining; second, concluding. Within the explanation there are again three parts: first, briefly evaluating; next, from "or" down, the characteristics of their practices; third, from "internally" down, clarifying the faults and perils. The first is as in the text. The next part is in terms of practice; in the distinction it says "or holding excrement in a human skull in front of many people," and so forth: all these are things that ordinary beings bound by dull afflictions can completely do. If it were non-Buddhists bound by sharp afflictions, each adds their own revered tenets and doctrines, extending even to supernatural powers, the Vedas, and so forth. Now, regarding these ordinary beings, the Da zhidu lun says in the tenth fascicle: "There are two kinds of madness: first, those whom everyone knows to be mad; second, those with evil views who strip themselves naked, whom people do not know to be mad. For example, in South India there was a Dharma master who on a high seat was expounding the five precepts to a king. There were many non-Buddhists sitting in the assembly listening to the Dharma. The king then raised an objection, saying: 'If it is said that giving liquor to others and drinking liquor oneself leads to madness and foolishness, why is it that in the present day the mad and foolish are few and those with right views are many?' The non-Buddhists said: 'Excellent, excellent! This objection is very profound; that bald fellow on the high seat surely cannot answer it.' Because the king was sharp-witted, the Dharma master pointed his finger at the non-Buddhists and spoke of other matters. The non-Buddhists said to the king: 'This objection is very profound; as expected, he cannot answer it, and being ashamed of what he does not know, he spoke of other matters.' The king said to the non-Buddhists: 'The one on the high seat has already answered; it was to protect you that he did not speak in words. Just now he pointed at you, indicating that these mad ones are not few! You smear your bodies with ashes, remain naked without shame, eat excrement held in a human skull, pluck out your hair and lie on thorns, hang upside down to inhale smoke, enter the water in winter, and scorch yourselves with fire in summer—these are all signs of madness. Furthermore, you say that selling meat and selling salt is losing the Dharma, yet when you receive the donation of an ox at a heavenly shrine and immediately sell it, you say you have gained the Dharma; an ox is just meat—this is madness that deludes people. The Dharma master was protecting you and therefore did not speak of it.'" Treating it provisionally in terms of practices and affairs, it is the same as with dull afflictions. "Bushi" (晡食, late-afternoon meal): the character dictionary says it means "eating at the hour of the Monkey [3–5 p.m.]." Also, the Chuci says, "eating the dregs and chaff," which means taking food. "Jue" (譎) means deceitful trickery. Duke Huan of Qi was upright and not deceitful (bujue); jue means treacherous and bizarre.