妙法蓮華經文句 4.137

4.137

二、從「我以佛眼觀」下，四十一行半，廣頌上六義。舊以最後七行，是法說流通，今不用，用頌歎法敦信耳。初四行，頌上五濁開三；次第二，十七行半，頌施方便化；次第三，六行，頌上顯實；次第四，五行半，頌上歎法希有，釋迦章雖無，指諸佛章中也；次第五，二行半，頌上不虛；次第六，六行，頌上敦信。初四行頌五濁，上文有四：唱數、列名、出體、結釋，今但頌數、名、體三也。上云為五濁故說三，今云為五濁故出世，出世本應說大，障不獲已，故前說小。此又為三：初十一字，明佛有能見之眼；次第二、「六道」下二行三句四字，明所見五濁；次第三、「為是眾生」下有半行，明起大悲應赴。初十一字「我以佛眼觀見」者，下文云「長者在門外立」，舉下證上，知佛在法身之地，以常寂佛眼圓照群機，若根利濁輕，則以盧舍那像說一乘法；若根鈍濁重，則脫瓔珞以老比丘像，驚入火宅方便開三，秖是于時鑒機，故言「我以佛眼觀見」也。若觀色法應用天眼，若分別根機應用法眼，云何言以佛眼見耶？佛眼圓通舉勝兼劣，又四眼入佛眼皆名佛眼（云云）。「六道眾生」下，第二，有二行三句四字，明所見五濁。「貧窮無福慧」半行，頌眾生濁；「入生死險道相續苦不斷」，此頌命濁；「深著於五欲」一行，頌煩惱濁；「不求大勢佛及與斷苦法」，此頌劫濁；「深入諸邪見以苦欲捨苦」，此頌見濁。或云五熱炙身，欲望捨苦反得苦報，或云諸見即是受，受即是苦，行此苦因望欲捨苦，豈可得耶？《普曜》曰：「五道源來，五戒為人、十善生天、慳貪墮餓鬼、觝突墮畜生、十惡墮地獄。」無五趣五陰六衰，則是泥洹，不處生死、不住泥洹，便受菩提決，毘曇《毘婆沙》第七云：「地獄中人初生時念云，昔聞沙門說，貪欲是地獄過惡大可畏處，我昔不斷貪欲，今受此劇惱。」此舉貪欲是地獄因也。又云：「五道各有自爾法，地獄色斷還續；畜生能飛虛空；餓鬼施摶食時能來到人中；人中有勇健、念力、梵行，勇健者，不見果而廣能修因，念力者，久遠所作而能憶，梵行者，能得解脫達分得正決定；天中有自然隨意，所須即得（云云）。」地獄中，成就他化自在天煩惱業及善，而不現前行；他化自在成就地獄煩惱業及不善，而不現前行，舉上、舉下，中間可知。地獄此方名，胡稱泥犁者，秦言無有，無有喜樂、無氣味、無歡、無利，故云無有。或言卑下，或言墮落，中陰倒懸諸根皆毀壞故。或言無者，更無赦處。獄卒是變化令見，非眾生數，初將罪人縛至閻王所者，是眾生數，若受苦時非眾生數，如此解者初皆正語，若受苦痛聲不復可分別。畜生者形傍，行傍故名畜生。又畜生者名遍有，遍有五道中，四天三十三天悉有，而上天所乘象馬等，是福業化作，非眾生數也。又畜生者名盲冥，盲冥者，無明多故名畜生。劫初時皆解聖語，後飲食異，諂心而語皆變，或不復能語。鬼者胡言闍梨多，秦言祖父，眾生最初生彼道名祖父，後生者亦名祖父；又慳貪墮此趣，此趣多饑渴，故名餓鬼；亦被諸天驅使，亦希望飲食故名餓鬼。人者胡言摩㝹奢，此云意，昔頂生王初化，諸有所作，當善思惟、善籌量、善憶念，即如王教諸有所作，先思量憶念，故名人為意；又人能息意、能修道得達分；又云：人名慢，五道中多慢者稱人趣也。阿修羅者，修羅名天，阿言非，非天故稱阿修羅；又修羅名端正，彼不端正故言阿修羅；修羅名酒，阿之言無，彼無酒故言阿修羅也。天者，天然自然勝、樂勝、身勝故天名勝，眾事悉勝餘趣，常以光自照故名為天；又天者天然自然，《阿含》云：「眾生是假名，界是法，五趣眾生與法界和合，若眾生行不善心時與不善界俱，行善心時與善界俱，行勝心時與勝界俱，行鄙心時與鄙界俱，是故比丘當作是學善種種界。」前是因緣釋六趣，後似觀心釋六趣也。「為是眾生故」下，第三，有半行，明起大悲。「而起大悲心」者，上舉能見，次明所見，今明大悲熏心，應入三界施設方便，引趣佛慧也。

Second, from "I, with the Buddha eye, contemplated and saw" downward, forty-one and a half stanzas broadly versify the preceding six meanings. In older commentaries, the final seven stanzas were taken as the transmission section of the doctrinal discourse, but that is not adopted here; they are instead used as versifying the praise of the Dharma and the exhortation to faith. The first four stanzas versify the preceding five turbidities leading to the opening of the three [vehicles]; next, the second [group of] seventeen and a half stanzas versifies the bestowal of expedient conversions; next, the third [group of] six stanzas versifies the preceding revealing of the real; next, the fourth [group of] five and a half stanzas versifies the preceding praise of the Dharma as rare—although absent from the Śākyamuni chapter, it points back to the chapter on the various buddhas; next, the fifth [group of] two and a half stanzas versifies the preceding "not false"; next, the sixth [group of] six stanzas versifies the preceding exhortation to faith. In the first four stanzas versifying the five turbidities, the preceding text had four parts: stating the number, listing the names, identifying their substance, and concluding with an explanation; here, only the three of number, name, and substance are versified. Previously it was said that for the sake of the five turbidities the three [vehicles] were spoken; now it says that for the sake of the five turbidities [the Buddha] appeared in the world. Appearing in the world originally calls for speaking the Great [Vehicle], but due to hindrances and having no choice, he previously spoke the Small [Vehicle]. This again has three parts: first, the eleven characters explain that the Buddha possesses the eye capable of seeing; next, the second [part], from "six destinies" downward, two stanzas, three lines, and four characters, explains the five turbidities that are seen; next, the third [part], from "for the sake of these living beings" downward, half a stanza, explains the arising of great compassion to respond and come forth. As for the first eleven characters, "I, with the Buddha eye, contemplated and saw," the text below says: "The elder stood outside the gate." Adducing what follows to verify what precedes, we know that the Buddha is in the stage of the Dharma Body, with the constantly tranquil Buddha eye universally illuminating the capacities of the multitudes. If their capacities are sharp and their turbidities light, he expounds the One Vehicle Dharma in the form of Rocana; if their capacities are dull and their turbidities heavy, he casts off his necklace and, in the form of an old monk, rushes into the burning house and expediently opens the three [vehicles]. This is simply surveying the capacities at that time, which is why it says, "I, with the Buddha eye, contemplated and saw." If one contemplates physical phenomena, one should use the divine eye; if one discriminates capacities and faculties, one should use the Dharma eye—why then does it say "saw with the Buddha eye"? The Buddha eye is all-penetrating, citing the superior to subsume the inferior; furthermore, when the four eyes enter the Buddha eye, they are all called the Buddha eye (and so forth). From "the living beings of the six destinies" downward is the second part, two stanzas, three lines, and four characters, which explains the five turbidities that are seen. "Impoverished, devoid of merit and wisdom" (half a stanza) versifies the turbidity of living beings; "Entering the perilous path of birth and death, suffering continues without cessation" versifies the turbidity of lifespan; "Deeply attached to the five desires" (one stanza) versifies the turbidity of defilement; "Not seeking the Buddha of great power, nor the Dharma that severs suffering" versifies the turbidity of the kalpa; "Entering deeply into all false views, seeking to abandon suffering by means of suffering" versifies the turbidity of views. Some say that exposing the body to the five fires seeks to abandon suffering, yet on the contrary brings about retribution of suffering; or some say that the various views are themselves feeling, feeling is itself suffering, and practicing this cause of suffering hoping to abandon suffering—how could it be attained? The Puyao jing says: "As to the origin of the five destinies, the five precepts lead to [rebirth as] a human, the ten virtues to rebirth in heaven, stinginess and greed bring downfall into hungry ghosts, belligerence and insolence bring downfall into animals, and the ten evils bring downfall into hell." When there are no five destinies, five aggregates, or six decays, that is nirvāṇa; neither abiding in birth and death nor abiding in nirvāṇa, one then receives the prediction of bodhi. The seventh fascicle of the Abhidharma-vibhāṣā says: "When beings in hell are first born, they reflect: 'Formerly I heard a śramaṇa say that covetous desire is the grave fault and greatly fearsome state of hell; formerly I did not cut off covetous desire, and now I suffer this acute torment.'" This cites covetous desire as the cause of hell. It also says: "The five destinies each have their own natural nature: in hell, when physical forms are severed, they join again; animals can fly through empty space; hungry ghosts can come into the human realm when lumps of food are offered; in the human realm there are valour, mindfulness, and pure conduct—valour means being broadly capable of cultivating causes without seeing the fruit, mindfulness means being able to remember what was done long ago, and pure conduct means being able to attain the stage of liberation and obtain the right determination; in heaven, whatever is needed is obtained spontaneously according to one's wish (and so forth)." In hell, one possesses the defilements, karma, and goodness of the Paranirmitavaśavartin Heaven, yet they do not function actively in the present; in the Paranirmitavaśavartin Heaven, one possesses the defilements, karma, and unwholesomeness of hell, yet they do not function actively in the present. Citing the highest and citing the lowest, those in between can be known. "Hell" is the name in this land; in Indian speech it is called nili, which in the language of Qin means "non-existent" (wu you)—there is no joy or happiness, no flavour, no pleasure, and no benefit, hence it is called "non-existent." Some say it means "lowly and base," or "fallen down," because in the intermediate existence they hang upside down and all their faculties are destroyed. Or it is said that "none" means there is no place of pardon. The hell wardens are apparitions made to be seen, not counted among living beings; those who initially bind the sinners and bring them before King Yama are counted among living beings, but when suffering is undergone they are not counted among living beings. According to this explanation, initially all speak correct speech, but when suffering pain their voices can no longer be distinguished. "Animals" (chūsheng) means having a transverse shape; because their walking is transverse, they are called "animals." Furthermore, "animals" means "universally present": they are universally present across the five destinies, fully present from the Four Heavenly Kings to the Trāyastriṃśa; however, the elephants, horses, and the like ridden in the higher heavens are manifested through meritorious karma and are not counted among living beings. Furthermore, "animals" means "blind and dark"; "blind and dark" means having much ignorance, hence called "animals." At the beginning of the kalpa, they all understood holy speech; later, because their food and drink differed, their minds became deceitful and their speech all changed, or they could no longer speak at all. "Ghosts" in Indian speech are called jialituo (preta), which in the language of Qin means "ancestor" (zufu); the living beings first born into that destiny are called ancestors, and those born later are also called ancestors. Moreover, stinginess and greed lead to downfall into this destiny; this destiny has much hunger and thirst, hence they are called "hungry ghosts" (preta); they are also driven as servants by the devas and yearn for food and drink, hence called hungry ghosts. "Humans" in Indian speech are called manusha (manuṣya), which is translated here as "mind" (yi). Formerly, when King Māndhātṛ first transformed [the world, he decreed]: "In all that you do, you should contemplate well, weigh well, and remember well"; following the king's instruction, in all that they did they first weighed and remembered, hence humans were named "mind." Furthermore, humans can quiet their minds, cultivate the path, and attain the stage of liberation; it is also said that humans are called "prideful" (màn), for those in the five destinies who have much pride are called the human destiny. As for "asuras," shura means "deva," and a means "not"; not being devas, they are called asuras. Furthermore, shura means "upright and handsome," and because they are not upright and handsome, they are called asuras. Shura means "wine," and the word a means "without"; because they have no wine, they are called asuras. As for "devas," they are naturally and spontaneously superior—superior in happiness and superior in body, hence devas are named "superior"; in all matters they are superior to the other destinies, and because they constantly illuminate themselves with light, they are called devas. Furthermore, devas are natural and spontaneous. The Āgamas say: "Living beings are conventional designations; realms are phenomena. The living beings of the five destinies are combined with the dharma realms: when living beings act with an unwholesome mind, they are together with the unwholesome realm; when they act with a wholesome mind, they are together with the wholesome realm; when they act with a superior mind, they are together with the superior realm; when they act with a base mind, they are together with the base realm. Therefore, bhikṣus, you should train thus to be skilled in the various realms." The former is an explanation of the six destinies by causes and conditions; the latter resembles an explanation of the six destinies by contemplation of mind. From "for the sake of these living beings" downward is the third part, half a stanza, which explains the arising of great compassion. As for "and arose a mind of great compassion," above it cited that which is capable of seeing, next it explained that which is seen, and now it explains that great compassion perfumed his mind, so that he should enter the triple world and establish expedient means to lead them toward the Buddha wisdom.