[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) › 2.18 # 法華文句記 2.18 法華文句記 2.18 - **Language:** Classical Chinese ### [2.18](https://indike.org/pramana/in.bauddha.taisho.1719.2.18) 釋阿㝹樓馱中，種姓等廣在《賢劫》等經。《大論》亦廣釋，姓剎利也。若言「瞿曇」者，具如下述。若作四悉者，初是世界，「仁賢劫」下為人，「那律」下對治，「佛廣」下第一義。言「無獵」者，免非獵得故云也，具如後文。稗飯雖輕，以盡所有及田勝故，故得勝報，亦可於此廣明施相，但於此中非急。始「民主」至「善思」者，善思生懿摩并及四鐵輪，合八萬四千二百一十王，具如《律》中。言「草創」者，草亦初也。如布衣初遇，汝當解王衣者，令脫王服被瞿曇衣，使隨師姓。此方古俗皆從師為姓，如竺道生本不姓竺，但事竺法汰為弟子耳。自安公來，令同一釋種，譯《十誦律》乃見其文。《律》云：「四河入海無復河名，四姓出家同一釋種」。四子被猜者，是次母之子為長母所猜。「賢愚經」者，彼經具列宿昔施食遇兔等緣，略如今文。「眠是眼食」者，如《止觀》第四記。「佛與八百為作衣」者，佛在舍衛，那律語阿難言：「倩諸比丘作三衣，我衣壞。」阿難房房語諸比丘。又往娑羅邏巖中，俱薩羅，梵音不同。諸比丘如言。佛見阿難問言：「汝作何事？」阿難具答。佛言：「汝何不倩佛？」佛與諸比丘為舒張截割，諸比丘縫一日即成，因說迦絺那（云云）。約教中兩重者，初重論發，次重論修。四教通論發者，意明修成，雖少不等大體不殊，肉眼雖失天眼復成，望後故論次第不次第，具如《止觀》第五記。亦應明開顯等，此中正明天眼兼明四眼耳。觀心中不云慧眼者，闕耳。應云「觀因緣定心即天眼，空心即慧眼」。 > In explaining Anuruddha, his clan and so forth are broadly presented in sūtras such as the Bhadrakalpa. The Mahāprajñāpāramitā-śāstra also explains it in detail; his clan was kṣatriya. If it is said to be 'Gautama', it is detailed below. If interpreted through the four siddhāntas, the first is mundane; from 'Bhadrakalpa' downward is for the individual; from 'Aniruddha' downward is counteractive; from 'the Buddha's broad...' downward is the ultimate truth. As for 'hunting-free', it is so called because he was spared from not being obtained through hunting, as fully explained in the text below. Although coarse millet rice is trivial, because he gave all he had and the field was superior, he attained a superior reward; here one could also broadly elucidate the aspects of giving, but in this context it is not urgent. From the beginning, 'King of the People' (Saṃmata) to 'Good Thought' (Kalyāṇa), Kalyāṇa fathered Ikṣvāku and the four iron wheel-turning kings, totaling 84,210 kings, fully as in the Vinaya. As for 'at the outset', cǎo also means beginning. Like the initial meeting in plain clothes: 'You should take off your royal garments' means having him take off royal robes and don the Gautama robes, causing him to take his teacher's clan name. The ancient customs of this region all followed the teacher's surname; for instance, Zhu Daosheng was originally not surnamed Zhu, but simply served Zhu Fatai as a disciple. Since Master Dao'an, everyone was made to share the single Śākya clan name; only when the Daśabhāṇavāra-vinaya was translated was this text found. The Vinaya states: 'When the four rivers enter the ocean, they no longer have the names of rivers; when the four castes go forth, they share the single Śākya clan.' The 'four sons suspected' refers to the sons of the junior queen who were suspected by the senior queen. As for the 'Sūtra of the Wise and the Foolish', that sūtra fully sets forth the past causes and conditions of offering food and encountering the hare and so forth, briefly as in the present text. 'Sleep is food for the eyes', as noted in the fourth fascicle of Great Calming and Contemplation. As for 'the Buddha and the eight hundred made robes for him': the Buddha was in Śrāvastī, and Anuruddha said to Ānanda: 'Please ask the monks to make three robes, for my robes are ruined.' Ānanda told the monks room by room. He also went to the Sāla Rock (in Kosala, differing in Sanskrit pronunciation). The monks did as told. The Buddha saw Ānanda and asked: 'What are you doing?' Ānanda answered in full. The Buddha said: 'Why did you not ask the Buddha?' The Buddha and the monks stretched, cut, and tailored, and the monks sewed it, completing it in a single day; because of this, he taught the kaṭhina (and so forth). Regarding the two levels in the explanation according to the teachings: the first level discusses manifestation, and the second discusses cultivation. Discussing manifestation generally across the four teachings is meant to clarify completion through cultivation: although they differ slightly, in substance they are not disparate; though the fleshly eye is lost, the divine eye is in turn accomplished. Looking toward the subsequent, it therefore discusses gradual and non-gradual, fully as in the fifth fascicle of Great Calming and Contemplation. It should also elucidate opening and revealing and so forth; here it specifically clarifies the divine eye and incidentally clarifies the four eyes. In the contemplation of mind, the reason it does not mention the wisdom eye is an omission. It should say: 'Contemplating causes and conditions with a concentrated mind is the divine eye; the mind of emptiness is the wisdom eye.' > — English (machine translation) (machine translation) - [Previous: 2.17](https://indike.org/pramana/in.bauddha.taisho.1719.2.17) - [Next: 2.19](https://indike.org/pramana/in.bauddha.taisho.1719.2.19) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1719.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1719~en-mt.2.18) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.2.18](https://indike.org/pramana/in.bauddha.taisho.1719.2.18) · Pramāṇa