法華文句記 1.191

1.191

通教觀中以境即故不先立境。亦先陰，次入界。陰中亦先總，次「又觀」下，別。總謂總以鏡像喻五，別謂五喻各別譬五，並先喻次合。初總中先約色陰，次以四例，亦如於巾求兔叵得。人之與鏡皆云幻者，因緣各從因緣生故，實因實緣和合所生尚自如幻，況幻因緣所生非幻？如巾如藥於兔名實，兔於巾藥名之為幻，鏡像亦然。況今先見因緣如幻，像非幻耶？細推具如《止觀》第五。今且略辨令知觀別，故不廣論。今亦具有二空，次「觀根塵」下觀界入，亦更寄界入以明因緣，故云無明等。於中又二：先推根塵無明，次「煩惱」下推三世即十一支，各有喻合。初喻中云「根塵聚落」者，文在《大經》二十一，復以機關釋成根塵和合義也。經云：「譬如有王以四毒蛇盛之一篋，令人養飴瞻視臥起，若令一蛇生瞋恚者，我當準法戮之都市。其人聞已捨篋逃走。王時復遣五旃陀羅拔刀隨之，密遣一人詐為親友，而語之言：汝可來還。其人不信投一聚落，都不見人求物不得，即便坐地。聞空中聲：今夜當有六大賊來。其人惶怖復捨之去，乃至路值一河截流而去（云云）。」合云：「蛇若害人不墮惡道，無三學力必為五陰旃陀羅害，若不識愛為詐親誑，觀於六人猶如空聚，群賊住於六塵六入，欲捨復治煩惱駛流，應以道品船栰運手動足過分段河，十住未免唯佛究竟。」經文本喻三乘始終，今喻通教聲聞觀法。言「機關」者，機謂機微，可發之義，關謂關節，假人而動。故凡結身口皆由意動而成作業。既云聚空，即本空也。言「云云」者，界文乃略，具足如前三藏教明。一往且然，若委修觀非此可了。

In the contemplation of the Shared Teaching, because the object is identical [with reality], it does not establish the object first. It also begins with the aggregates, and next treats the elements and sense-bases. In the aggregates, it also begins generally, and next, from 'further contemplating' downward, specifically. 'General' means using the mirror image generally to illustrate the five [aggregates]; 'specific' means five metaphors separately illustrating each of the five; both begin with the metaphor and then make the application. First, in the general, it first treats the aggregate of form, and next illustrates the other four by analogy, just as seeking a hare in a kerchief is impossible. That both human and mirror are said to be illusory is because causes and conditions each arise from causes and conditions; if what is produced from the combination of real causes and real conditions is already like an illusion, how much more so could what is produced from illusory causes and conditions not be illusory? Just as the kerchief and the medicine are called real with respect to the hare, the hare with respect to the kerchief and medicine is called an illusion; the mirror image is also like this. How much more so when one now first sees that causes and conditions are like illusions—could the image not be an illusion? Detailed analysis is fully provided as in the fifth fascicle of the Great Calming and Contemplation. Here it is only briefly differentiated to let one know the distinction of contemplations, hence it is not discussed at length. Here it also possesses both kinds of emptiness. Next, from 'contemplating sense-faculties and sense-objects' downward, it contemplates the elements and sense-bases, also further taking the elements and sense-bases as an opportunity to clarify dependent origination, hence it speaks of ignorance and so forth. Therein are also two: first, examining sense-faculties, sense-objects, and ignorance; next, from 'afflictions' downward, examining the three periods of time, namely the eleven links, each having metaphor and application. In the first metaphor, 'a village of sense-faculties and sense-objects' is found in the text of the twenty-first fascicle of the Great Sūtra [Nirvāṇa Sūtra], which further uses a mechanical device to explain and establish the meaning of the combination of sense-faculties and sense-objects. The sūtra says: 'Suppose there is a king who places four venomous snakes into a basket, ordering a man to nourish, feed, care for, and watch over their sleeping and rising; if he should cause even one snake to give rise to anger, I shall execute him in the city market according to the law. Having heard this, that person abandons the basket and flees. The king then further sends five caṇḍālas brandishing knives to follow him, and secretly dispatches one person who feigns to be a close friend, saying to him: "You may come back." That person does not believe him and enters a village; he sees no people at all, finds no provisions, and immediately sits on the ground. He hears a voice in the air: "Tonight six great bandits will come." That person is terrified, abandons it again and flees, until along the way he encounters a river, crosses the current, and departs (and so forth).' The application says: 'If a snake harms a person, one does not fall into the evil destinies; if one lacks the power of the three learnings, one will certainly be harmed by the caṇḍālas of the five aggregates. If one does not recognize craving, one is deceived by the feigned friend; contemplating the six persons is like an empty village; the gang of bandits abides in the six sense-objects and six sense-bases. Desiring to abandon them, one again remedies the swift current of afflictions; one should use the raft of the aids to the path, moving hands and stirring feet, to cross the river of delimited [birth and death]; those in the ten abodes have not yet escaped it, only the Buddha has reached its ultimate.' The sūtra text originally illustrated the beginning and end of the three vehicles; here it illustrates the contemplation method of the śrāvakas of the Shared Teaching. As for 'mechanical device': 'mechanism' means something minute and subtle, having the sense of being capable of being triggered; 'joint' means the bodily articulations, which move through the agency of a person. Thus, all engagements of body and speech are moved by the mind and thereby accomplish karma. Since it says the village is empty, this means it is originally empty. As for 'and so forth,' the text on the elements is abbreviated; in its complete form it is as clarified in the preceding Tripiṭaka teaching. This is so for the moment in a rough sense; if one is to cultivate the contemplation thoroughly, it cannot be understood here.