妙法蓮華經文句 6.2

6.2

第二，偈，有一百六十五行，分為二：前有一百行，頌上長行，後有六十五行，明通經方法。上長行有開譬、合譬，偈頌亦二：初有六十五行半，頌開譬；次有三十四行半，頌合譬。初亦二：初有三十三行偈，頌總譬；次有三十二行半偈，頌別譬。總頌六意，六意中止頌其四，兼得其二，頌家宅兼得一門，頌五百人兼得三十子。初一句明長者，即頌上位號，即兼得名行歎德。既有長人之德，即知名行遍為國邑所崇，亦知內外年德俱高也，內合婆伽婆即位號，自知具足智斷慈悲萬德也。「有一大宅」下，第二，三行一句，頌上第二家宅譬，為二：初一句頌宅廣大；「其宅久故」下，第二，三行，廣出宅體，明所燒之相，故知此頌宅體也。三界無始為「久」，非今所造為「故」，無常卑鄙名「頓弊」。亦云頭殿、腹堂、背為舍，念念相續無常為「高危」。一云，色界為「堂」，欲界為「舍」，不免墮落名「高危」，命根支持如「柱」，過去行業為「基陛」也。亦云，兩足為「柱根」，三相所遷名「摧朽」也。意識綱維以為「梁棟」，諸苦所壞如「傾斜」。亦云脊骨為「梁棟」，𦝣為「基陛」，衰老之時為「頹毀」。「牆壁」者，一云，四大為「牆壁」，皮膚為「泥塗」，四威儀不正為「亂墜」，五識不聰不相主境為「差脫」。亦云，「牆壁圮圻」如皮膚皴朽，壯色鮮淨如初泥塗，老色枯悴如後褫落，髮髭朽老則皆脫落如「覆苫亂墜」，筋骨老弱支節不援如「椽梠荖脫」。「周障屈曲」者，印師云：「三十六物更相隔障故云周障，猪腸盤迴故云屈曲，非但無常所遷，亦有不淨苦等，故云雜穢充遍也。」今云，「周障」是六識，「屈曲」是六根，六識緣六根取境，艱關故言「屈曲」，六塵遍染六根故言「雜穢充遍」。因緣、觀心兩番釋（云云）。「有五百人」下，第三，半行，頌上第三，五百人譬。三乘根性為五道所攝，兼得三十子譬也。從「鴟梟」下，第四，有二十九行偈，正頌上第五火起。就此復四：初有二十二偈，明地上事，譬欲界火起；次第二有三偈半，明穴中事，譬色界火起；次第三有二偈半，明空中事，譬無色界火起；後第四，一偈，總結眾難非一。就欲界火起復為四：初十七偈半，明所燒之類，譬眾生十使；次第二有一偈半，明火起之由，譬起五濁所由；次第三，一行半，正明火起之勢，譬正起五濁；後第四，一行半，明被燒之相，譬受八苦五濁。就第一，十七行半復二：初十六行，正明所燒；後一行半，總結。就所燒中又二：初六行，明禽獸被燒，譬五鈍使眾生；後十行，明鬼神被燒，譬五利使眾生。第一五鈍使，為二：初五行半，明五鈍；第二，半行，結。今初五鈍為五：初半行譬慢使。眾生自舉輕他，如鳥為性陵高下視。八鳥譬八慢，《文殊問經》明八憍，今用配八鳥。盛壯憍如鴟，性憍如梟，富憍如雕，自在憍如鷲，壽命憍如烏，聰明憍如鵲，行善憍如鳩，色憍如鴿，陵他為憍、自貴為憍，自愛為貪、愛他為淫，自忿為恚、忿他為瞋，自惑為愚、惑他為癡（云云）。次「蚖蛇」下，第二，二句，譬瞋使。瞋有三：蚖毒盛，不觸而吸，譬非理生瞋；蝮蠍觸則螫，譬執理瞋；蜈蚣譬戲論瞋。世人云，赤頸者是蜈蚣，不赤者是蚰蜒。「守宮」下，第三，二行，譬癡使。癡有獨起、相應起，守宮百足等兀然，譬獨頭無明，狖狸鼷鼠等譬相應也。「諸惡蟲輩」下，從癡根本備起諸結也。明諸使相緣，或緣三界如交橫，起之速疾如馳走。「屎尿」下一行，明癡心所著之境，皆無常、苦、無我、不淨，由癡不了，於中計淨等而生染著，故云「蜣蜋諸蟲而集其上」。「狐狼」下，第四，二行，明貪使。貪有二種：一有力，二無力。有力者，以威勢取，如狐狼等；無力者，但能從他乞索麁弊，如野干等。「咀嚼」下，明貪取境，引物向己如「咀嚼」，不以道理如「踐踏」。貪心取境，或取一城、或取一國，其有齊畔如「䶩囓」也。亦云，貪心取境有用不用，有用而取如「咀嚼」，不用而取如「踐踏」，又少則咀嚼，多則踐踏也。「骨肉狼藉」者，積聚五塵不知止足也。「由是群狗競來搏撮」者，此有力貪，搏撮無力之者，謂王賊也。「饑羸慞惶」者，常不知足如饑，求不能得如羸，種種營覓如慞惶，多欲之人雖富而貧也。愛心貪，貪五塵之肉；見心貪，貪道理之骨，推求知見遂多所解即是多骨，須骨之狗競來撮之。諸見心中，未得正法之食名飢，不能伏斷見名羸，處處求解名為慞惶。一云，即是貪人希求念望也。「鬪諍摣掣」，第五，二句，譬疑使。猶豫二邊名疑，未決是非鬪諍，意謂為是名掣，復謂為非為摣。「啀喍嘷吠」者，發言論決是非之理也。「恐怖」兩句，第二，結上五鈍使也。

Second, the gāthās, consisting of one hundred and sixty-five lines, are divided into two parts: the first hundred lines versify the preceding prose, and the subsequent sixty-five lines explain the method of transmitting the sūtra. The preceding prose contained the opening parable and the correlated parable; the verse summary likewise has two parts: first, sixty-five and a half lines versify the opening parable; next, thirty-four and a half lines versify the correlated parable. The first part also has two sections: first, thirty-three lines of verse versify the general parable; next, thirty-two and a half lines of verse versify the specific parables. The general verse covers six meanings; within the six meanings, it directly versifies four of them, implicitly covering the other two: versifying the house implicitly includes the single gate, and versifying the five hundred persons implicitly includes the thirty children. The initial single line clarifies the elder, which directly versifies the title and rank above, thereby also implicitly including his name, deeds, and praised virtues. Possessing the virtue of an elder among men, one knows that his reputation and deeds are universally revered throughout the country and towns, and one also knows that both his internal and external years and virtues are eminent; internally correlated with 'Bhagavān' as the title and rank, one naturally knows that he is endowed with the myriad virtues of wisdom, eradication [of defilements], loving-kindness, and compassion. From 'There was a great house' downward is the second part, consisting of three lines and one phrase, which versifies the second parable above—that of the house—divided into two: the first single line versifies the vastness of the house; from 'That house was old' downward, the second section of three lines broadly details the substance of the house, illustrating the aspects of its burning, hence we know that this versifies the substance of the house. The triple realm having no beginning is 'ancient'; not being recently constructed is 'old'; being impermanent and wretched is called 'suddenly decayed.' It is also said that the head is the hall, the belly the chamber, and the back the dwelling; impermanence in unbroken succession of thought-moments is 'lofty and perilous.' Another interpretation says: the form realm is the 'hall,' the desire realm the 'dwelling'; not escaping falling is called 'lofty and perilous'; the life-faculty supporting [it] is like the 'pillars'; past actions and karma are the 'foundation and steps.' It is also said that the two feet are the 'bases of the pillars'; being shifted by the three characteristics [of conditioned phenomena] is called 'decayed and rotten.' The organizing framework of the mental consciousness constitutes the 'beams and ridgepoles'; being destroyed by all kinds of suffering is like 'leaning and tilting.' It is also said that the spine is the 'beams and ridgepoles,' the buttocks are the 'foundation and steps,' and the period of declining old age is 'crumbling and ruined.' As for 'the walls,' one explanation says the four great elements are the 'walls,' the skin is the 'plaster coating,' the four postures being disordered is 'falling in confusion,' and the five consciousnesses lacking clarity and failing to govern their objects is 'loosening and separating.' It is also said: 'the walls cracked and crumbled' is like the skin wrinkling and decaying; youthful complexion being fresh and clean is like the initial plaster coating; the complexion of old age being withered and gaunt is like its subsequent peeling away; hair and beard turning white and decaying then falling out is like 'the thatch falling in confusion'; the sinews and bones growing old and weak, with joints failing to support, is like 'the rafters and eaves breaking loose.' As for 'enclosed and partitioned, twisting and winding,' Master Yin says: 'Because the thirty-six components [of the body] obstruct and barrier one another, it is called "enclosed and partitioned"; because the pig-like intestines coil around, it is called "twisting and winding." Not only shifted by impermanence, there are also impurity, suffering, and so forth; hence it says "filled throughout with filthy impurities."' Now we say: 'enclosed and partitioned' refers to the six consciousnesses; 'twisting and winding' refers to the six sense faculties. The six consciousnesses condition the six faculties to grasp objects, which is difficult and obstructed, hence called 'twisting and winding'; the six dusts [sense objects] everywhere defile the six faculties, hence called 'filled throughout with filthy impurities.' The two rounds of explanation in terms of causes and conditions and contemplation of mind are as above. From 'There were five hundred persons' downward is the third part, half a line, versifying the third parable above—that of the five hundred persons. The capacities of the three vehicles being subsumed under the five destinies implicitly includes the parable of the thirty children. From 'kites, owls' downward is the fourth part, consisting of twenty-nine lines of verse, directly versifying the fifth topic above—the eruption of fire. Regarding this there are again four sections: first, twenty-two verses clarify affairs on the ground, exemplifying the fire erupting in the desire realm; second, three and a half verses clarify affairs within holes, exemplifying the fire erupting in the form realm; third, two and a half verses clarify affairs in the air, exemplifying the fire erupting in the formless realm; fourth and last, one verse sums up that the various disasters are not just one. Regarding the fire erupting in the desire realm, it is again divided into four: first, seventeen and a half verses clarify the classes of those burned, exemplifying the ten fundamental afflictions of sentient beings; second, one and a half verses clarify the origin of the fire's eruption, exemplifying the causes for the arising of the five turbidities; third, one and a half lines directly clarify the momentum of the fire's eruption, exemplifying the actual arising of the five turbidities; fourth and last, one and a half lines clarify the aspects of being burned, exemplifying undergoing the eight sufferings and five turbidities. Regarding the first, the seventeen and a half lines are again divided into two: first, sixteen lines directly clarify those being burned; second, one and a half lines conclude generally. Regarding those being burned, there are again two parts: first, six lines clarify birds and beasts being burned, exemplifying sentient beings with the five dull afflictions; second, ten lines clarify ghosts and spirits being burned, exemplifying sentient beings with the five sharp afflictions. The first part, on the five dull afflictions, has two sections: first, five and a half lines clarify the five dull [afflictions]; second, half a line concludes. Now, the first five dull [afflictions] are divided into five: first, half a line exemplifies the affliction of conceit. Sentient beings elevate themselves and disparage others, just as birds by nature soar high and look down. The eight birds exemplify the eight conceits; the Mañjuśrīparipṛcchā-sūtra explains eight types of arrogance, which are now correlated with the eight birds: arrogance of flourishing youth is like the kite; arrogance of nature is like the horned owl; arrogance of wealth is like the eagle; arrogance of autonomy is like the vulture; arrogance of lifespan is like the raven; arrogance of cleverness is like the magpie; arrogance of practicing good is like the turtle dove; arrogance of physical appearance is like the pigeon. Overbearing others is arrogance, esteeming oneself is pride; loving oneself is greed, loving another is lust; being indignant at oneself is wrath, being indignant at another is anger; misleading oneself is foolishness, misleading another is delusion; and so on. Next, from 'vipers and serpents' downward is the second section, two phrases, exemplifying the affliction of anger. Anger has three types: vipers have abundant poison and strike without being touched, exemplifying anger arising unreasonably; vipers and scorpions sting when touched, exemplifying anger clinging to reasons; centipedes exemplify anger born of idle speculation. People in the world say that those with red necks are centipedes, while those without red necks are house centipedes. From 'geckos' downward is the third section, two lines, exemplifying the affliction of delusion. Delusion arises either independently or in conjunction: geckos, millipedes, and the like being motionless exemplifies solitary ignorance; monkeys, badgers, field mice, and the like exemplify the conjunct [delusions]. From 'various evil insects' downward, all the fetters fully arise from the root of delusion. This clarifies that the various afflictions condition one another, or condition the triple realm like crisscrossing, and their arising is swift like racing. The one line following 'excrement and urine' clarifies the objects to which the deluded mind clings, all of which are impermanent, suffering, non-self, and impure; because of delusion's lack of comprehension, one imagines purity and so forth therein and gives rise to defiled attachment, hence it says 'dung beetles and various insects gather upon it.' From 'foxes and wolves' downward is the fourth section, two lines, clarifying the affliction of greed. Greed is of two kinds: first, powerful; second, powerless. The powerful take by force and might, like foxes, wolves, and the like; the powerless can only beg and seek coarse and wretched things from others, like jackals and the like. From 'chewing and gnawing' downward, it clarifies greed grasping objects: drawing things toward oneself is like 'chewing'; acting contrary to principle is like 'trampling.' The greedy mind grasps objects, seizing either a city or an entire state, having limits and boundaries like 'gnawing.' It is also said that the greedy mind grasps objects with or without practical use: grasping what is useful is like 'chewing'; grasping what is useless is like 'trampling'; furthermore, taking little is chewing, while taking much is trampling. 'Bones and flesh scattered about' refers to accumulating the five dusts without knowing satisfaction. 'Thereupon packs of dogs come vying to grab and seize' refers to this powerful greed grabbing and seizing the powerless, meaning kings and robbers. 'Starving, emaciated, anxious, and frantic': constantly not knowing satisfaction is like starving; seeking but failing to obtain is like being emaciated; scheming and searching in all manners is like being anxious and frantic; a person of many desires is poor despite being wealthy. Greed based on craving craves the flesh of the five dusts; greed based on views craves the bones of principles: searching out knowledge and views results in many understandings, which is having abundant bones, and dogs needing bones vie to snatch them. Within minds possessed of views, not having obtained the food of the true Dharma is called starving; being unable to subdue and sever views is called emaciated; seeking explanations everywhere is called anxious and frantic. One explanation says: this refers directly to the greedy person's longing, hope, and yearning. 'Fighting, quarreling, clawing, and tearing' is the fifth section, two phrases, exemplifying the affliction of doubt. Hesitating between the two extremes is called doubt; undecided about right and wrong is fighting and quarreling; the mind deeming it right is called tearing, while again deeming it wrong is clawing. 'Snarling and barking' means uttering words to debate and decide the principles of right and wrong. The two phrases 'terror and dread' form the second section, concluding the five dull afflictions above.