法華文句記 1.137

1.137

此約斑足緣異故屬世界。千王取血等，雖失小國迭知大國，生善屬為人也。百姓排舍以免燒惡，即對治也。斑足得道，第一義也。注「云云」者，《大論》與諸經所出既多不可盡具，雖多不出四悉，約教中四見，然辨土橫豎具在《淨名疏》，即如下文純諸菩薩等。「例知」者，以娑羅例王城也。本迹、觀心在後者，後與山文合明觀心，後文仍略俱不出本迹；若例上，下應云本住王三昧三德之城，迹居忍土之王城耳。「梁武」等者，字應作睢，其鳥似鷹，云似鴟者，或恐誤。樂而不淫哀而不傷，雌雄各居欲交俱鳴，交已各去故以之類皇妃也。《詩》云：「關關睢鳩，在河之洲，窈窕淑女，君子好逑。」今江東人呼為鶚，好在江洲。梁武意謂睢形近鷲，故引之耳。此屬世界也。又解「山峯」下，為人，覩者生悅故也。又云去對治，能藏惡故亦當治惡。又解去第一義，三乘聖居是第一義。次辨五峯及後問答，但是第一義中釋疑及分別山相，非四悉攝。又《增一》三十一云：「佛在靈鷲告諸比丘，久遠同名靈鷲，更有別名，汝等知不？亦名廣普山、負重山、仙人窟山，恒有羅漢菩薩得道，及神通諸仙所居，有五百辟支佛住。如來欲下，先令淨居天子來此告令，令此土淨。却後二年佛現此間，支佛聞已燒身入滅。何以故？世無二佛、國無二王，一佛境界無二尊號。」此山高下亦復不等。四十七云：「俱留孫佛四日四夜行至山頂，那舍佛三日三夜，迦葉佛二日二夜，釋迦牟尼須臾至頂，並以羅閱祇人行也。時漸末，山漸下故。」文闕本迹，應云本住三德大涅槃山，迹居靈鷲。又本迹各有靈鷲，〈壽量〉云：「常在靈鷲山」，本也。

This is based on the narrative of Kalmāṣapāda being distinct, and therefore it belongs to the worldly [siddhānta]. The thousand kings taking blood and so forth: although they lost their small states, they sequentially came to know the great state; producing goodness belongs to the [siddhānta] for persons. The common people arranging their dwellings to avoid the disaster of fire is the therapeutic [siddhānta]. Kalmāṣapāda attaining the Way is the supreme truth [siddhānta]. The note “and so on” means that since the accounts in the Great Treatise and various sūtras are numerous, they cannot all be fully presented; though numerous, they do not exceed the four siddhāntas. Within the teachings, there are the four perspectives, yet distinguishing whether lands are horizontal or vertical is fully found in the Commentary on the Vimalakīrti, namely, as the text below says, purely consisting of bodhisattvas and so forth. “Known by analogy” means using the śāla [trees] to analogize the Royal City. Origin and traces and contemplation of mind coming later: later, together with the mountain passage, contemplation of mind is explained, and the later text is still abbreviated, neither presenting origin and traces; if analogized to the above, below it should say: originally dwelling in the city of the king of samādhis and the three virtues, and in traces residing in the Royal City of the land of endurance. As for “Emperor Wu of Liang” and so on: the character should be written as suī (睢); that bird resembles a hawk, and saying it resembles an owl is perhaps an error. It is joyful without being wanton, sorrowful without being distressed; the male and female dwell separately and cry out together when they wish to mate, separating after mating; hence it is compared to the imperial consort. The Book of Songs says: “Guan-guan cry the ospreys, on the islet in the river; a modest, retiring, virtuous lady is a fine match for our lord.” Nowadays people in Jiangdong call it the fish hawk (è), which likes to stay on river islets. Emperor Wu meant that the shape of the suī is close to the vulture, and therefore quoted it. This belongs to the worldly [siddhānta]. Also, explaining from “mountain peak” onward: this is for persons, because those who see it give rise to joy. Also, from “therapeutic” onward: because it can conceal evil, it also serves to remedy evil. Also, from “supreme truth” onward: the residence of the noble ones of the three vehicles is the supreme truth. Next, distinguishing the five peaks and the subsequent questions and answers: these are merely resolving doubts and differentiating the characteristics of the mountain within the supreme truth, not gathered by the four siddhāntas. Furthermore, the Ekottarika, roll thirty-one, says: “The Buddha was at Mount Vulture Peak and addressed the monks: ‘From long ago it has been called Vulture Peak, but does it have other names? Do you know? It is also named Broad and Pervasive Mountain, Load-bearing Mountain, and Mountain of the Hermit's Cave; it is constantly where arhats and bodhisattvas attain the Way and where transcendent sages with spiritual powers reside, and five hundred pratyekabuddhas dwell there. When the Tathāgata wishes to descend, he first commands the gods of the Pure Abodes to come here and announce the command, making this land pure. Two years later, the Buddha appears here; when the pratyekabuddhas hear this, they burn their bodies and enter extinction. Why? In the world there are not two buddhas; in a country there are not two kings; within the realm of one buddha there are not two honored titles.’ ” The heights of this mountain are also not equal. Roll forty-seven says: “Krakucchanda Buddha walked for four days and four nights to reach the mountain peak; Kanakamuni Buddha, three days and three nights; Kāśyapa Buddha, two days and two nights; Śākyamuni reached the summit in an instant; all measured by the walking of the people of Rājagṛha. Because as time gradually degenerated, the mountain gradually lowered.” The text lacks origin and traces; it should say: originally dwelling in the great nirvāṇa mountain of the three virtues, and in traces residing on Vulture Peak. Moreover, origin and traces each have a Vulture Peak; the “Life Span” chapter says, “Constantly present on Mount Vulture Peak”, which is the origin.