[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [妙法蓮華經文句](https://indike.org/pramana/in.bauddha.taisho.1718) › 9.3 # 妙法蓮華經文句 9.3 妙法蓮華經文句 9.3 - **Language:** Classical Chinese ### [9.3](https://indike.org/pramana/in.bauddha.taisho.1718.9.3) 偈有二十八行三句，為三：初一行，頌標章；次二十二行，頌修行；後五行三句，明行成。長行行、近別釋，偈中合頌，正言意同開合互現，廣略之解彌復可依。上行、近二文各有三，今偈合頌不復次第。初、「應入行」下十四行，頌事遠近，上有十種遠離，頌中略不次第，在文可見。亦是頌人空行處，取意即兼頌近處三意，故偈云「是則名為行處近處」。「常離國王」者，比丘親近國王有十非法：一、陰謀王命，二、王誅大臣，三、典藏亡寶，四、宮人懷妊，五、王身中毒，六、大臣諍競，七、二國交兵，八、王悋不施民，九、歛民物，十、多疾疫，謂比丘行呪。有此十事，一切臣民謂是比丘所作，作此謗比丘，即謗法亦謗佛，故佛不令親近王也。「外道梵志」者，《摩隥伽經》云「初人名梵天造一韋陀。次名白淨，變一為四：一名讚誦韋陀，二名祭祀，三名歌詠，四名禳災。一一各三十二萬偈，合成一百二十八萬偈，有一千七百卷也。次名弗沙，有二十五弟子，各於一韋陀能廣分別，遂有二十五韋陀。次有人名鸚鵡，變一韋陀為十八。次有人名善道，有二十一弟子，變為二十一韋陀。如是展轉變為千二百六韋陀也。」毘陀論此云智論，婆耶娑造，凡四種：一信力毘陀，明事火滅罪；二、耶受毘陀，明供養婆羅門得福；三、娑摩毘陀，明和合二國；四、阿陀婆毘陀，明鬪戰。讀此四論自稱一切智人。毘伽羅此名記論，婆尼尼造，明種種經書并諸雜語。衛世師論，優留佉造，此翻最勝，出世八百年明六諦。迦毘羅此翻黃頭，亦云龜種，造論名僧佉，僧佉此云無頂，因人名論故言迦毘羅，說二十五諦。「小乘三藏學者」，佛在波羅柰，最初為五人說契經修多羅藏；佛在羅閱祇，最初為須那提說毘尼藏；佛在毘舍離獼猴池，最初為跋耆子說阿毘曇藏。五百羅漢初夜集阿毘曇藏《相續解脫經》，此為三藏學也。「深著五欲」，欲相者，四天下人、龍、須輪、四天王皆根相到，忉利天以風為事，炎天相近為事，兜率相牽為事，化樂天相視為事，他化自在心念為事，上天皆離欲。「寡女處女」者，阿難問佛：如來滅後見女人云何？佛言：勿與相見，設見勿共語，設共語當專心念佛。「及諸不男」，彼名般吒者，此翻黃門。黃門者，有男女形不能男女。「入里乞食」者，《雜阿含》云「有一羊往糞聚飽食，還群貢高我得好食，比丘亦如是，得四事已起染著欲想不知出要，設不得，恒生想，設得，向諸比丘貢高毀篾他人，我得彼不能得，是為羊比丘乞食。師子王遇大獸即噉，不味不著，得小獸即噉，不鄙不薄；比丘亦爾，得四事供養不起染著無有欲想自知出要，設不得利養，不起亂念無增減心，是為師子王比丘乞食。乞食行役病四事，而前後八時明八精進、八懈怠。乞食前作是念，為修道補飢瘡，乞雖未得不廢念行；乞食得已，為報恩念道不輟，前後兩時倍加精進。餘三事前後亦如是，反此名八懈怠。《寶雲經》明乞食作四分：一分奉同梵行，一分與匃人，一分施鬼神，一分自食。 > The gāthās have twenty-eight verses and three lines, divided into three: first, one verse summarizes and indicates the topic; next, twenty-two verses summarize practice; finally, five verses and three lines clarify the completion of practice. In the prose, the realm of action and the realm of approach were explained separately; in the gāthās, they are summarized together. To speak properly, their intent is the same, manifested alternately through opening and combining, so that understanding them broadly or in brief may be relied upon even further. In the above text, the two passages on action and approach each had three parts; now the gāthās summarize them together without following the sequential order. First, the fourteen verses from "should enter into the realm of action" summarize the practical aspects of far and near. Above, there were ten kinds of distancing; in the gāthās they are abbreviated without following the sequential order, as can be seen in the text. This also summarizes the realm of action regarding the emptiness of persons; taking the intent, it also combines the three senses of the realm of approach; therefore the gāthā says: "These are named the realm of action and the realm of approach." "Always staying away from kings": for a bhikṣu to be intimate with a king entails ten unlawful things: 1. plotting against the king's life; 2. the king executing a chief minister; 3. the treasury losing treasures; 4. palace ladies becoming pregnant; 5. the king's person being poisoned; 6. chief ministers contending with one another; 7. two countries going to war; 8. the king being stingy and not giving to the people; 9. levying goods from the people; 10. frequent epidemics, where it is said the bhikṣu cast incantations. When these ten matters occur, all the ministers and people say that they were done by the bhikṣu; making this slander against the bhikṣu amounts to slandering the Dharma and slandering the Buddha; therefore the Buddha does not allow intimacy with kings. "Heterodox brāhmaṇas": the Mātanga-sūtra says: "The first person, named Brahmā, made one Veda. The next, named Śuddhodana, turned the one into four: the first is named the Veda of Praise and Recitation \[Ṛgveda\]; the second, of Sacrificial Rites \[Yajurveda\]; the third, of Chanting \[Sāmaveda\]; the fourth, of Averting Calamity \[Atharvaveda\]. Each has 320,000 verses, combining into 1,280,000 verses, having 1,700 scrolls. The next, named Puṣya, had twenty-five disciples, each able to broadly differentiate one Veda, so that there came to be twenty-five Vedas. Next, there was a person named Parrot, who turned one Veda into eighteen. Next, there was a person named Good Path, who had twenty-one disciples, turning it into twenty-one Vedas. In this manner it evolved and transformed into 1,206 Vedas." The Veda treatise is called here the Treatise on Wisdom; Vyāsa made it, in four kinds altogether: 1. the Veda of the Power of Faith, clarifying fire rituals to extinguish sin; 2. the Yajurveda, clarifying making offerings to brāhmaṇas to obtain blessings; 3. the Sāmaveda, clarifying reconciling two countries; 4. the Atharvaveda, clarifying battle. Those who read these four treatises call themselves omniscient people. Vyākaraṇa is here called the Treatise on Grammar; Pāṇini made it, clarifying various scriptures and miscellaneous phrases. The Vaiśeṣika treatise was made by Ulūka, which is translated as "Most Superior"; appearing in the world eight hundred years \[after the Buddha?\], it clarifies the six categories (padārtha). Kapila is translated here as "Yellow Head," and also called "Turtle Clan"; he composed a treatise named Sāṃkhya; Sāṃkhya is translated here as "Peakless"; naming the treatise after the person, it is called Kapila, and explains twenty-five truths (tattva). "Those who study the Hīnayāna Tripiṭaka": when the Buddha was in Vārāṇasī, he first spoke the Sūtra Piṭaka for the five people; when the Buddha was in Rājagṛha, he first spoke the Vinaya Piṭaka for Sunīta; when the Buddha was at the Monkey Pond in Vaiśālī, he first spoke the Abhidharma Piṭaka for the Vajjiputtas. The five hundred arhats in the first watch of the night compiled the Abhidharma Piṭaka's Sūtra on Continuous Liberation; these are the studies of the Tripiṭaka. "Deeply attached to the five desires": as for the marks of desire, humans of the four continents, nāgas, asuras, and the Four Heavenly Kings all engage in physical contact of the sense organs; the Trāyastriṃśa devas use wind to fulfill it; the Yāma devas use approaching each other to fulfill it; the Tuṣita devas use holding hands to fulfill it; the Nirmāṇarati devas use gazing at each other to fulfill it; the Paranirmitavaśavartin devas use mental thought to fulfill it; the higher heavens are all free from desire. "Widows and maidens": Ānanda asked the Buddha: "After the Tathāgata's parinirvāṇa, how should we look upon women?" The Buddha said: "Do not meet with them; if you meet them, do not speak with them; if you speak with them, you must single-mindedly be mindful of the Buddha." "And all non-men": they are called paṇḍaka, translated here as eunuchs. Eunuchs have male or female form but cannot perform male or female acts. "Entering villages to beg for food": the Saṃyuktāgama states: "There was a sheep that went to a dung heap to eat its fill; returning to the flock, it was haughty: 'I got fine food.' A bhikṣu is also like this: having obtained the four requisites, he gives rise to tainted attachment and thoughts of desire, not knowing the way of escape; if he does not obtain them, he constantly generates thoughts \[of craving\]; if he obtains them, he is haughty toward the other bhikṣus and disdains others: 'I obtained them, while they could not.' This is a sheep bhikṣu begging for food. When a lion king encounters a large beast, he devours it without savoring or clinging; when he gets a small beast, he devours it without despising or deprecating it. A bhikṣu is also like that: obtaining offerings of the four requisites, he does not give rise to tainted attachment, has no thoughts of desire, and knows for himself the way of escape; if he does not obtain benefits and offerings, he does not give rise to turbulent thoughts and has no mind of increase or decrease. This is a lion king bhikṣu begging for food." In the four matters of begging for food, traveling on duty, and illness, the eight periods before and after clarify the eight diligences and eight negligences. Before begging for food, one reflects: 'To cultivate the path and repair the wound of hunger'; though begging and not yet obtaining it, one does not abandon mindfulness and practice; after having obtained food through begging, to repay kindness, one is mindful of the path without interruption; in the two periods before and after, one redoubles diligence. The other three matters before and after are also like this; the opposite of this is named the eight negligences. The Ratnamegha-sūtra explains that food begged is divided into four portions: one portion is offered to fellow practitioners of pure conduct, one portion is given to beggars, one portion is given to ghosts and spirits, and one portion is eaten by oneself. > — English (machine translation) (machine translation) - [Previous: 9.2](https://indike.org/pramana/in.bauddha.taisho.1718.9.2) - [Next: 9.4](https://indike.org/pramana/in.bauddha.taisho.1718.9.4) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1718.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1718~en-mt.9.3) — English, machine translation ## Linked texts (1) - [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131.5.146) — 法雲, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1718.9.3](https://indike.org/pramana/in.bauddha.taisho.1718.9.3) · Pramāṇa