法華文句記 2.23

2.23

釋「薄拘羅」因緣中，初文是世界，「年一百六十」去生善，「身樂」去是對治，故「增一云壽命」等是第一義。「昔施呵梨勒」者，過去毘婆尸佛時，以呵梨勒施一頭痛比丘，自是已來而常無病。言「持一戒四戒莊嚴」者，少分優婆塞受時俱五，期心多少。增一云：「佛語優迦尼：夫食者長善滅惡可以食之；若長惡滅善則不可食。持戒破戒亦復如是。」「多毀犯」下「云云」者，應分別之。如云：若破一戒當墮地獄，若持一戒得生人中。再三問能持不者，令三自歸，故持一戒得名少分，乃至滿分。《報恩》第六，五戒不許五種販賣：一、畜生直賣者得，二、弓箭，三、沽酒，四、壓油，五、五大染色。罽賓已來麻中無蟲處聽，流沙諸國染多殺生，秦地染青亦多殺蟲，前四皆云不販者得。藏中有一卷《五戒經》，分為五品，甚是持五戒者所要。「塔猶有是力」者二義，一者舍利之力，二者護塔神力。本迹中「大寂定」者，秖是大般涅槃。「長壽」去，寄迹事以立本德，本住真常迹現長壽，本居極樂迹示無病，本八自在迹居不夭，本住圓淨迹示閑靜。

In explaining the background of “Vakkula,” the opening text is the mundane; from “one hundred and sixty years of age” onward is producing goodness; from “bodily pleasure” onward is therapeutic; thus, “the Ekottarāgama says lifespan” and so forth is the ultimate truth. Regarding “formerly giving harītakī,” in the past, during the time of Vipaśyin Buddha, he gave a harītakī to a monk with a headache; from that time on, he was always free from illness. Regarding “upholding one precept and adorning the four precepts,” when a partial-observance upāsaka receives them, all five are received, depending on the resolve of one's mind for few or many. The Ekottarāgama says: “The Buddha said to Uganī: ‘Food that fosters good and extinguishes evil may be eaten; if it fosters evil and extinguishes good, it may not be eaten. Upholding precepts and breaking precepts are also like this.’” Under “many violations,” where it says “and so on,” one should make distinctions. For example, it is said: if one breaks one precept, one will fall into hell; if one upholds one precept, one will be born among humans. Asking repeatedly whether one can uphold them is to cause threefold refuge; hence, upholding one precept is called partial observance, up to full observance. In the sixth fascicle of the Bao'en jing, the five precepts forbid five kinds of trade: first, only the direct sale of livestock is allowed; second, bows and arrows; third, selling liquor; fourth, pressing oil; fifth, dyeing with the five great colors. In Jibin (Kashmir) and this way, where there are no insects in hemp, it is permitted; in the countries of the drifting sands, dyeing mostly kills living beings; in the land of Qin, dyeing blue also kills many insects; for all four above, it says that those who do not trade in them are permissible. In the canon there is a one-fascicle Wujie jing, divided into five chapters, which is extremely essential for those who uphold the five precepts. Regarding “the stūpa still has such power,” there are two meanings: first, the power of the relics; second, the power of the spirits guarding the stūpa. In the origin and traces, “the great concentration of tranquility” is simply the Mahāparinirvāṇa. From “long life” onward, traces and events are relied upon to establish the original virtues: originally abiding in true permanence, he manifests longevity in the traces; originally dwelling in supreme bliss, he displays freedom from illness in the traces; originally possessing the eight masteries, he resides in not dying prematurely in the traces; originally abiding in perfect purity, he displays quiet leisure in the traces.