妙法蓮華經文句 6.3

6.3

「處處皆有」下，第二，有十行，明五利使。為二：初半行，總明利使，利使遍緣五陰四諦，下故言「處處皆有」。夫鬼神有通有智，禽獸則無，故以利使譬鬼神，鈍使喻蟲獸。「夜叉」下，第二，九行半，別明五利使。為五：初三行，明夜叉，是捷疾鬼，譬邪見撥無因果，人是善報，譬出世因果不雜煩惱；撥無此理，如食人肉也。毒蟲之屬是惡報，如世間因果雜諸煩惱，撥無此理，如噉毒蟲之屬也。「孚乳產生」者，世間之法從自類因生自類果也。「各自藏護」者，因能有果名藏，必得不失名護也。又人肉是善，毒蟲是惡，邪見之心，撥無善惡因果，事如噉食也。「孚乳產生」，總說善惡並有因果相生之用也。「食之既飽」者，見心成就也。「惡心熾盛」者，見心增廣也。「鬪諍之聲」者，內心成就、外彰言教，宣於無因無果之法，能令聞者墮落三途，故言怖畏也。「鳩槃茶」下，第二，兩行二句，譬戒取。鳩槃茶是鬼勝者，如有漏善能勝諸蟲也。「蹲踞土埵」者，修十善戒能生六天，六天是欲界高處，事如土埵也。又外道持戒能修禪定，初得欲界定，或得未來定，未來定未脫欲界，欲界之頂如土埵也。「或離一尺二尺」者，得色界定如一尺，得無色處定如二尺，得升上界為「往」，退墮為「反」，起見蓋如「縱逸嬉戲」。「捉狗兩足」，一云，謗無苦因如捉狗足，撥無苦果如脚加頸，集本得果如狗之聲，利見撥言無集無得苦之理，令其失聲也。觀解者，修六行觀伏貪，貪不行似如被斷為失聲；狗是欲貪，兩足為覺觀，覺觀往還常在貪境，數息止心是能縛義，為捉覺觀也。撲者，貪覺若強向不淨境，作不淨觀伏貪覺，貪覺摧伏，如狗被撲因不能聲。又云，作不淨觀如撲狗，能生禪定如被撲失聲也。「脚加頸」者，如狗雖被撲，擾動不伏，更以脚加；貪雖知不淨止，貪猶未甚靜，更以無常觀脚，加保常之頸則生怖畏，則貪覺不起也。又云，一往制心如向地撲；常繫在緣，如脚加頸令不得起也；「怖狗自樂」者，以修無常覺悟貪心，如怖狗，因得禪味名自樂也。「其身長大」下，第三，一行半偈，譬身見。豎入三世計我名「長」，橫遍五陰計我名「大」，計我自在不修善法，即無慚愧故言「裸形」，以惡莊嚴故言「黑」，無功德資故言「瘦」。計我者不出三界，故言「常住其中」。計我在心，發言宣說有我之相，故言「發大惡聲」。冀因此說望得道果，故言「叫呼求食」也。「復有諸鬼」下，第四，半行，譬見取。咽細命危而保其壽，非想無常而計涅槃，故言「其咽如針」。「首如牛頭」下，第五，兩行，譬邊見。推我斷常，斷常二邊如牛頭二角，為身是我、為我是身，依我見起邊見，如頭兩角也。計常斷之過，能斷出世善，如食人肉。能斷世善根，如「或時噉狗」。或時計常，或復計斷，前後迴轉如「頭髮蓬亂」。計常即破斷，計斷即破常，如「殘害兇險」。無有智定食飲自資，如「飢渴所逼」。「夜叉餓鬼」下，第二，一行半，總結欲界煩惱之相，亦是結利純眾生之相，並是有漏之心，常無道味，故云「飢急」。「窺看牖」者，明其邪觀空理慕仰道味，雖復觀察而滯著，心多不會正理，如窺窓見空不得無礙也。「是朽故宅屬于一人」下，第二，有一偈，明失火之由。三界是佛化應之處，發心已來誓願度脫，故云屬于一人。長者在宅能令慎火，由出去後諸子無知故令火起，內合正由如來大通佛時常教是等令伏五濁眾生，感盡如來捨應，此等於後便起五濁，他土赴緣非是永去，故言「近出」。又云，從得無生已，不生三界故名「出」，不久應來故言「近」。〈壽量品〉云「數現涅槃」，即是出宅意也。「於後宅舍」下，第三，二行，正明火起之勢。「四面」即是處所，身受心法等起四倒五濁八苦，故云「一時」，相續漸增為「熾」，命根斷為「爆」，風刀解體為「裂」。又云，受苦悲痛呻吟聲名為「爆」，諸根破壞為「裂」，氣斷骨離筋絕，為「摧折墮落」，四大解散為「牆壁崩倒」也。「諸鬼神等」下，第四，一行半，明被燒之相。或云，親屬為「鬼神」，哭泣為「揚聲」，今例上利使以譬神鬼。利使之人或計斷常，若計常者謂法定空，已有還無，無即常；計斷之人謂法定斷，唯此一死更無復續，皆唱言定說其事已顯，故云「揚聲大叫」也。若是鈍使及諸戒取，本不計斷，今見無常但生疑怖，不知出離之方，故言「慞惶不能自出」。「惡獸毒蟲」下，第二，三行半，明穴中事，譬色界火起，諸部解義瞋通三界，即此文也。文為四：初一行，明所燒之類。四禪之定，譬如孔穴也，雖復不及門外敞豁，猶得免於猛炎，入禪定中猶得免於欲界麁惡也。利使眾生亦得禪定，如毘舍闍鬼亦住其中。「薄福德故」一句，是第二，火起之由，由少福故近惡遇苦。「為火所逼」一句，是第三，明火起之勢，孔穴之中雖無猛炎猶有熱惱，四禪雖無欲界惡，亦有愛味細苦，故言為火所逼。「共相殘害」下，第四，二行，明被燒之相，明利鈍相奪，諸使眾生得禪是同，所計各異，異故互相是非，如相殘害也。既於禪中起諸見，則不能生無漏定慧，但著默然如「飲血」，又著五支如「噉肉」，「野干」是欲界貪，未來定已斷，故言「並已前死」，亦名「食噉」，禪定之貪如大惡獸能吞欲界貪也。欲界四倒八苦如「猛炎」，色界四倒此苦如「臭煙」，亦通身受心法四大皮肉等，故言「四面充塞」也。蜈蚣下，第三，二行半偈，明空中事，譬無色界火起。為二：初一行，明所燒之類；後一行半，明所燒之相。厭色界定出向無色，厭色麁境觀無色法，如毒蛇類火燒出穴，若爾瞋通三界也。若得無色定必滅下緣，故云「隨取而食」也。非想最頂，猶尚不免顛倒諸苦，如「頭上火然」。非想亦有八苦之火：心生異念名生苦；念念不住名老苦；行心擾擾妨定名病苦；退定是死苦；求定不得是求不得苦；求定不得必有於障，即怨憎會苦；四陰心即五盛陰苦。不能即斷有頂種，故頭上火然也。無無漏故飢渴所惱，猶是輪迴周慞悶走也。「其宅如是」下，第四，一行，總結三界眾難非一，頌總譬竟。

From "in every place there are" down is the second [section], consisting of ten lines, explaining the five sharp proclivities. There are two [parts]: first, half a line generally explains the sharp proclivities, as the sharp proclivities universally take the five aggregates and four truths as cognitive objects, so below it says "in every place there are." Now ghosts and spirits possess supernormal powers and intelligence, whereas birds and beasts do not; therefore the sharp proclivities are compared to ghosts and spirits, and the dull proclivities are compared to bugs and beasts. From "yakṣas" down is the second [part], nine and a half lines, explaining the five sharp proclivities individually. There are five [parts]: first, three lines explain yakṣas, which are swift ghosts, comparing them to wrong views that deny cause and effect; human beings are wholesome retribution, comparing them to supramundane cause and effect unmixed with afflictions; denying this principle is like eating human flesh. The genus of poisonous insects is unwholesome retribution, like mundane cause and effect mixed with various afflictions; denying this principle is like eating the genus of poisonous insects. "Brooding and reproducing" means that mundane phenomena produce their own kind of effect from their own kind of cause. "Each guarding and protecting itself" means that the ability of a cause to have an effect is called "guarding," and necessarily obtaining it without loss is called "protecting." Furthermore, human flesh is good, and poisonous insects are bad; the mind of wrong views denies good and bad cause and effect, an act resembling devouring them. "Brooding and reproducing" generally refers to both good and bad having the function of reciprocal production of causes and effects. "Having eaten their fill" means the completion of the mind of views. "Their wicked minds burn fiercely" means the growth and expansion of the mind of views. "The sound of fighting and contention" means that when it is completed within the mind, it is expressed outwardly in verbal teachings, propagating dharmas without cause and without effect, which can cause listeners to fall into the three miserable paths; thus it is called terrifying. From "kumbhāṇḍas" down is the second, two lines and two phrases, comparing them to adherence to precepts and practices (śīlavrata-parāmarśa). Kumbhāṇḍas are superior among ghosts, like contaminated good being able to surpass the various insects. "Squatting on earthen mounds" means that practicing the precepts of the ten good deeds can bring birth in the six [desire] heavens; the six heavens are the high places of the desire realm, like earthen mounds. Moreover, non-Buddhists who keep precepts can cultivate meditative concentration: they first attain desire-realm concentration, or they attain future [intermediate] concentration; since future concentration has not yet escaped the desire realm, the summit of the desire realm is like an earthen mound. "Or one or two feet off the ground" means: attaining form-realm concentration is like one foot; attaining formless-realm concentration is like two feet. Attaining ascent to higher realms is "going," and falling back in regression is "returning"; giving rise to the hindrance of views is like "unrestrained play and amusement." "Grabbing a dog by its two hind legs": one interpretation says that slandering by denying the cause of suffering is like grabbing the dog's legs, and denying the effect of suffering is like putting one's foot upon its neck; origin produces effects like the sound of a dog, but sharp views deny it, saying there is no principle of origin or of obtaining suffering, making it lose its voice. As for the contemplative interpretation: cultivating the six-line contemplation suppresses greed; when greed does not function, it appears as if cut off, which is losing its voice; the dog is the greed of desire; the two hind legs are applied thought and sustained thought; applied and sustained thought go back and forth, constantly dwelling in objects of greed; counting breaths to quiet the mind has the sense of binding, which is grabbing applied and sustained thought. Striking it down: if the thought of greed is strong toward impure objects, one practices the contemplation of impurity to suppress the thought of greed; when the thought of greed is crushed and suppressed, it is like a dog being struck down and thus unable to make a sound. Another says: practicing the contemplation of impurity is like striking down the dog, and being able to generate meditative concentration is like losing one's voice upon being struck down. "Putting a foot upon its neck": just as a dog, though struck down, still thrashes and does not submit, so one additionally puts a foot upon it; though one knows impurity and halts greed, greed is still not deeply quieted, so one further uses the foot of the contemplation of impermanence upon the neck of presuming permanence, generating dread so that the thought of greed does not arise. Another says: temporarily checking the mind is like striking it toward the ground; constantly tethering it to the cognitive object is like putting a foot upon its neck so that it cannot rise; "frightening the dog to amuse oneself": awakening the greedy mind through cultivating impermanence is like frightening the dog, and thereby obtaining the taste of meditation is called amusing oneself. From "their bodies are tall and large" down is the third, a line and a half of verse, comparing them to the view of self (satkāyadr̥ṣṭi). Vertically entering the three times to postulate a self is called "tall"; horizontally pervading the five aggregates to postulate a self is called "large"; postulating an autonomous self and not cultivating wholesome dharmas means having no shame, hence "naked"; being adorned with evil, hence "black"; lacking the nourishment of merit, hence "emaciated." Those who postulate a self do not escape the three realms, hence "constantly dwelling therein." Postulating a self in the mind and uttering words to propagate the marks of a self, hence "emitting great, wicked sounds." Hoping through such speech to obtain the fruits of the Path, hence "crying out, seeking food." From "there are also various ghosts" down is the fourth, half a line, comparing them to the attachment to views (dr̥ṣṭiparāmarśa). Their throats are narrow and their lives precarious, yet they presume upon their longevity; the non-conceptual is impermanent, yet they postulate it as nirvāṇa; thus it says "their throats are like needles." From "their heads like ox heads" down is the fifth, two lines, comparing them to extreme views (antagrāhadr̥ṣṭi). Deducing the self to be annihilated or eternal: the two extremes of annihilation and permanence are like the two horns of an ox's head; whether the body is the self or the self is the body, extreme views arise based on the view of self, like the two horns on the head. The fault of postulating permanence or annihilation can sever supramundane goodness, like eating human flesh; it can sever mundane wholesome roots, like "sometimes devouring dogs." Sometimes postulating permanence and sometimes postulating annihilation, oscillating back and forth, is like "dishevelled hair." Postulating permanence destroys annihilation, and postulating annihilation destroys permanence, like "harmful and dangerous." Having neither wisdom nor concentration as food and drink to nourish themselves is like "pressed by hunger and thirst." From "yakṣas and hungry ghosts" down is the second [section], one and a half lines, generally concluding the characteristics of the afflictions of the desire realm, and also concluding the characteristics of sharp and dull sentient beings; these are all contaminated minds, constantly lacking the taste of the Path, hence called "urgently hungry." "Peering through windows" explains their wrong contemplation of the principle of emptiness and their longing for the taste of the Path; though they observe, they cling and get stuck, and their minds mostly fail to accord with the correct principle, like peeping through a window to see empty space without attaining unhindered [vision]. From "this dilapidated old house belongs to one person" down is the second, consisting of one gāthā, explaining the reason for the fire's outbreak. The three realms are the place where the Buddha manifests transformations; since his initial resolve, he has vowed to liberate [beings], hence it is said to belong to one person. The elder being in the house can make them guard against fire; because after he left, the children were ignorant, they caused the fire to break out. The internal correspondence is precisely that, at the time of the Buddha Mahābhijñājñānābhibhū, the Tathāgata constantly taught these beings to subdue the sentient beings of the five turbidities; when the capacity [for teaching] was exhausted, the Tathāgata relinquished his responsive manifestation, and these beings subsequently gave rise to the five turbidities. Responding to conditions in other lands is not departing forever, hence it is said that he "recently went out." Another says: from the time he attained the unproduced, he has not been born in the three realms, hence called "going out"; because he will return before long, it says "recently." The "Life Span Chapter" says he "frequently manifests nirvāṇa," which is precisely the meaning of going out of the house. From "subsequently, the house" down is the third, two lines, directly explaining the momentum of the fire's arising. "On all four sides" refers to the locations; the body, feelings, mind, and dharmas equally give rise to the four inversions, the five turbidities, and the eight sufferings, hence "all at once"; continuous gradual increase is "blazing"; the severance of the life faculty is "bursting"; the wind-knives dismembering the body is "splitting." Another says: the sounds of groaning and weeping in suffering are called "bursting"; the destruction of the sense faculties is "splitting"; the severance of breath, separation of bones, and snapping of sinews are "collapsing and falling"; the dissolution of the four great elements is "the walls crumbling." From "the various ghosts and spirits" down is the fourth, one and a half lines, explaining the marks of being burned. Some say: relatives are "ghosts and spirits," weeping is "raising their voices"; now, following the above, the sharp proclivities are compared to spirits and ghosts. People of sharp proclivities postulate either annihilation or permanence: those postulating permanence say dharmas are definitely empty, having existed they return to non-existence, and non-existence is permanence; those postulating annihilation say dharmas are definitely severed, there is only this single death and no further continuation; both cry aloud that it is definitive, the matter having been made evident, hence "raising their voices and crying out loudly." As for the dull proclivities and various adherence to precepts, originally they do not postulate annihilation, but now seeing impermanence they merely give rise to doubt and fear, not knowing the way of escape, hence "terrified and unable to get out on their own." From "vicious beasts and poisonous insects" down is the second [major division], three and a half lines, explaining the matters within the holes, comparing them to the fire breaking out in the form realm; the various schools interpret anger as pervading the three realms, which is precisely this passage. The text has four [parts]: first, one line explains the kinds of things burned. The concentrations of the four dhyānas are compared to the holes; though not as wide and open as outside the gate, one still manages to escape the fierce flames; entering meditative concentration, one still manages to escape the coarse evils of the desire realm. Sentient beings of sharp proclivities also attain meditative concentration, like piśāca ghosts also dwelling within them. The single phrase "because of little merit" is the second, the reason for the fire's outbreak: because of little merit, they approach evil and encounter suffering. The single phrase "pressed by the fire" is the third, explaining the momentum of the fire's arising: though there are no fierce flames within the holes, there is still distress; though the four dhyānas lack the evils of the desire realm, there is still the subtle suffering of attachment to pleasure, hence it says pressed by the fire. From "mutually harming each other" down is the fourth, two lines, explaining the marks of being burned, showing the sharp and the dull competing: the various sentient beings of proclivities are the same in attaining concentration, but their postulations differ; because they differ, they mutually negate each other, like mutually harming each other. Having given rise to various views in concentration, they cannot generate uncontaminated concentration and wisdom; merely clinging to silence is like "drinking blood," and clinging to the five branches is like "eating flesh." The "jackal" is the greed of the desire realm; since it is already severed in future concentration, it is said to have "already died beforehand"; it is also called "eating," for the greed of meditative concentration is like a great vicious beast able to swallow the greed of the desire realm. The four inversions and eight sufferings of the desire realm are like "fierce flames"; the four inversions and subtle sufferings of the form realm are like "smoky stench"; they also pervade body, feelings, mind, dharmas, the four elements, skin, and flesh, hence "filling all four sides." From centipedes down is the third, two and a half lines of verse, explaining matters in the air, comparing them to the fire breaking out in the formless realm. There are two [parts]: first, one line explains the kinds of things burned; next, one and a half lines explain the marks of being burned. Disgusted with form-realm concentration, one goes out toward the formless; disgusted with the coarse objects of form, one contemplates formless dharmas, like poisonous snakes burned by fire emerging from their holes; if so, anger pervades the three realms. If one attains formless concentration, one must extinguish lower conditions, hence "snatching and eating them as they emerge." Even at the supreme summit of non-conceptualization, one still cannot escape the various sufferings of inversion, like "fire blazing upon their heads." Non-conceptualization also has the fire of the eight sufferings: the mind producing different thoughts is the suffering of birth; moment-to-moment instability is the suffering of aging; the mind of volitional formations stirring and obstructing concentration is the suffering of sickness; falling from concentration is the suffering of death; seeking concentration and failing to attain it is the suffering of not getting what one seeks; seeking concentration and failing to get it necessarily entails obstacles, which is the suffering of encountering what one hates; the four aggregate-minds are the suffering of the five grasping aggregates. Being unable to cut off immediately the seeds of the summit of existence, fire blazes upon their heads. Lacking the uncontaminated, they are afflicted by hunger and thirst; still transmigrating, they run about in flustered distress. From "such is this house" down is the fourth, one line, summarizing that the multiple perils of the three realms are not merely one; this concludes the gāthās of the general metaphor.