法華文句記 1.133

1.133

次約觀中以智為佛，智住無常及空假中，前直相對故四觀不同。次約住意，故云「以無住法住於境中」，故無住之言通於四教。麁智謂住，於理實無，若在圓中便成絕待。「王城」者，準《西域記》，此城崇山四周以為外郭，東西長南北狹，周一百五十里，子城三十里，宮城北門是調達放醉象處，東北是身子逢馬勝得初果處，東北十四五里至鷲峯山，是說《法華》等經處。斑足緣亦出《仁王》，論中又有異釋。論「問：如王舍城，迦毘羅、波羅奈並有王舍，何故此城獨得名耶？答：有人云，是摩伽陀國王子一頭兩面四臂，時人以為不祥，裂其身首棄之曠野。有羅剎女名曰闍羅，拾取合之而乳養之。後大成人能兼諸國，乃取諸王八萬人（下去同今疏文）。」《楞伽》又云：「昔有王遊獵，馬驚入險乃絕居人，共㹀師子居而行醜行，生息長大名曰斑足，後紹王位領七億眾，食肉餘習非肉不餐，後乃食人，所生皆是羅剎。」餘與今文大同。四非常偈者，秖是四無常偈，具如《止觀》第七卷記。言「得空平等」即是初地者，彼既共教，小即初果，大即乾慧或在見地，別即歡喜，與《大經》梵行意同。

Next, within contemplation, taking wisdom as the buddha: wisdom dwells in impermanence and in emptiness, the provisional, and the middle; because the preceding was a direct juxtaposition, the four contemplations differ. Next, according to the intent of dwelling, it therefore says: “Dwelling within the object by means of the non-dwelling dharma”; hence the word “non-dwelling” runs through the four teachings. Coarse wisdom considers there to be dwelling, but in principle there is truly none; if in the perfect [teaching], it becomes absolute. As for “Royal City” (Rājagṛha): according to the Western Regions Record, this city has lofty mountains surrounding it on all four sides as outer walls; it is long from east to west and narrow from north to south, one hundred and fifty li in circumference, with an inner city of thirty li. The north gate of the palace city is the place where Devadatta released the drunken elephant; the northeast is the place where Śāriputra met Assaji and attained the first fruit; fourteen to fifteen li to the northeast brings one to Mount Vulture Peak, which is the place where sūtras such as the Lotus were spoken. The story of Kalmāṣapāda also appears in the Benevolent Kings [Sūtra], and the Treatise also has a variant explanation. The Treatise [says]: “Question: As with Rājagṛha, Kapilavastu and Vārāṇasī both have royal residences; why does this city alone get the name? Answer: Some say that a prince of the country of Magadha had one head, two faces, and four arms. The people of the time considered him inauspicious, tore his body and head apart, and abandoned them in the wilderness. There was a rākṣasī named Jarā who picked them up, joined them together, and suckled him. Later, when he grew up, he was able to annex the various states, and so captured eighty thousand kings (from here downward is the same as the present commentary's text).” The Laṅkāvatāra also says: “Long ago, a king was hunting; his horse took fright and entered a hazardous place devoid of human habitation. He lived with a lioness and committed an ugly act, producing offspring who grew up and was named Kalmāṣapāda. Later he inherited the royal throne and commanded seven hundred million subjects. Due to residual habits of eating meat, he would not dine unless there was meat; later he ate humans, and his offspring were all rākṣasas.” The rest is largely the same as the present text. As for the four verses on non-permanence, they are simply the four verses on impermanence, fully explained as in the notes to the seventh roll of the Cessation and Contemplation. The statement that “attaining the equality of emptiness” is the first stage: since that is the shared teaching, for the small it is the first fruit; for the great it is the dry-wisdom [stage] or within the stage of seeing; for the distinct it is Joyful; its intent is the same as the brahma-conduct in the Great Sūtra.