[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) › [法華文句記](https://indike.org/pramana/in.bauddha.taisho.1719) › 1.190 # 法華文句記 1.190 法華文句記 1.190 - **Language:** Classical Chinese ### [1.190](https://indike.org/pramana/in.bauddha.taisho.1719.1.190) 次觀入界中先雙標入界，次正釋。釋中先更寄此便明因緣，故知前陰即念處觀屬四諦也。於中亦先大海以喻境生，次「云何」下以苦種喻觀不生。初境中先約入，次以界例。初約入中先約眼色二入廣明，次「耳鼻」下舉十入例。初約眼色中具列十二因緣，初無明中喻文在《阿含》中。「五皰」者，手足及頭，例中少五塵。次觀中二：初入，次以界例。入中二：先明眼色，次以十入例。初眼色中三：初略明不生，次「云何苦」下反以生釋，三「若知」下正明用觀。初略觀中乃以臭種用喻因緣，既以貪恚念欲為苦種，牙即無明。又以取塵善惡為臭汁，蠅蛆是行，此二不生故十不生。「阿若最初」下，結，如文。 > Next, in contemplating the sense-bases and elements, it first marks both sense-bases and elements, and next gives the direct explanation. In the explanation, it first takes this opportunity further to clarify dependent origination; hence one knows that the preceding aggregates are the contemplation of the applications of mindfulness belonging to the four truths. Therein it also first uses the great sea to illustrate the arising of the object, and next, from 'how' downward, uses bitter seeds to illustrate contemplation of non-arising. In the first, the object, it first treats the sense-bases, and next takes the elements by analogy. First, under treating the sense-bases, it first explains extensively in terms of the two sense-bases of eye and form, and next, from 'ear and nose' downward, cites the ten sense-bases by analogy. First, in terms of eye and form, it fully lists the twelve links of dependent origination; the text of the metaphor for the first link, ignorance, is in the Āgamas. The 'five blisters' are the hands, feet, and head; in the analogy, the five sense-objects are omitted. Next, under contemplation are two: first, the sense-bases; next, taking the elements by analogy. Under the sense-bases are two: first, clarifying eye and form; next, taking the ten sense-bases by analogy. First, under eye and form are three: first, briefly clarifying non-arising; next, from 'how is suffering' downward, conversely explaining by means of arising; third, from 'if one knows' downward, directly clarifying the application of contemplation. In the first, brief contemplation, it uses foul-smelling seeds to illustrate dependent origination: having taken craving, anger, thought, and desire as the bitter seeds, the sprout is ignorance. Moreover, taking the grasping of pleasant and unpleasant sense-objects as the foul juice, the flies and maggots are volitional formations; since these two do not arise, the ten \[remaining links\] do not arise. From 'Ājñāta was the very first' downward is the conclusion, as in the text. > — English (machine translation) (machine translation) - [Previous: 1.189](https://indike.org/pramana/in.bauddha.taisho.1719.1.189) - [Next: 1.191](https://indike.org/pramana/in.bauddha.taisho.1719.1.191) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1719.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1719~en-mt.1.190) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.1.190](https://indike.org/pramana/in.bauddha.taisho.1719.1.190) · Pramāṇa