法華玄義釋籤 9.26

9.26

五明病行者，嬰兒行後無病行文，自古講者指前第十卷中〈現病品〉文以為病行，彼文具釋三障三毒。次明作五無間，毀謗正法作一闡提，後廣比決如來具足常樂我淨，迦葉次引諸力為難，小大及青牛凡野二四牙雪山香青黃赤白山優鉢拘物分陀利（已上是象），人中之力士并及鉢揵提，八臂那羅延如是十十增劣十住一節，云何如來如彼嬰兒？如來因為迦葉廣說我無始來已離病身等。下文又列三種病人，謂五無間、誹謗正法、作一闡提。又有五種病人，謂八六四二及十千等，並是示為惡行故也。故與漸次嬰兒行同。若準今意，例嬰兒行既遍大小，病行同惡理亦應遍。於中為二：先釋，次「是故」下結。初文為五：初明行之所依，次「若始」下明有行之由，三「今同」下與嬰兒行對辨，四「以眾生」下明有病之緣，五「或游戲」下正明行相。前四如文。行相中云「金鏘」等者，《大論》中如來示有九惱，四如今文。冬至前後八夜寒風破竹索衣，熱病求乳如《乳光經》，具如後。又有調達出血，旃遮女謗，乞食不得空鉢而還，琉璃害釋佛時頭痛，及雙林背痛等，若《興起行經》有七宿緣，謂金鏘、馬麥、頭痛、背痛、出血、女謗、苦行，廣如彼經。

Fifth, explaining sick practice: after infant practice there is no text on sick practice. Lecturers from antiquity have pointed to the text of the chapter 'Manifesting Sickness' in the earlier tenth fascicle as being the sick practice. That text fully explains the three hindrances and the three poisons. Next, it explains committing the five uninterrupted sins, slandering the True Dharma, and becoming an icchantika. Later, it extensively compares and decides that the Tathāgata is replete with permanence, bliss, self, and purity. Kāśyapa then cites various strengths to raise an objection: small and great, blue cattle, ordinary and wild, two-tusked, four-tusked, Himālaya, Gandhamādana, blue, yellow, red, white mountains, utpala, kumuda, puṇḍarīka (the above are elephants), the wrestlers among men as well as Bakula, and eight-armed Nārāyaṇa—such being ten-by-ten increases, with the ten abidances falling short by one joint: how could the Tathāgata be like that infant? For Kāśyapa's sake, the Tathāgata then explains extensively that since beginningless time I have already been free from a diseased body, and so on. Below, the text further lists three kinds of sick persons, namely [those of] the five uninterrupted sins, slandering the True Dharma, and becoming an icchantika. There are also five kinds of sick persons, namely eight, six, four, two, and ten thousand, all of which are manifestations of evil practices. Hence it is identical with the gradual infant practice. If based on the present intention, just as infant practice extends throughout the Hinayana and Mahayana, sick practice, also conforming to evil, in principle should likewise extend everywhere. Within this there are two parts: first the explanation, next from 'therefore' onward the conclusion. The first part has five sections: first, clarifying that on which practice relies; second, from 'if beginning' onward, clarifying the reason for possessing practice; third, from 'now conforming' onward, contrasting it with infant practice; fourth, from 'because sentient beings' onward, clarifying the conditions for having illness; fifth, from 'or playfully' onward, directly clarifying the characteristics of the practice. The first four are as in the text. In the characteristics of practice, where it says 'iron pike' and so forth: in the *Da zhidu lun*, the Tathāgata manifests having nine afflictions; four are as in the present text. Around the winter solstice, for eight nights of cold wind splitting bamboo, he seeks robes; with feverish sickness he seeks milk, as in the *Ruguang jing*, fully detailed later. There are also Devadatta causing blood to flow, the maiden Ciñcā's slander, receiving no alms and returning with an empty bowl, King Virūḍhaka slaying the Śākyas during which the Buddha had a headache, and backache in the Twin Trees grove, etc. In the *Xingqixing jing* there are seven past-life conditions: the iron pike, horse barley, headache, backache, bleeding, the woman's slander, and austerities, fully detailed in that sūtra.