[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) › 2.89 # 法華文句記 2.89 法華文句記 2.89 - **Language:** Classical Chinese ### [2.89](https://indike.org/pramana/in.bauddha.taisho.1719.2.89) 「長阿含」等者，彼經具明池出四大河，如《疏》。「阿」者無、「耨達」者患，無彼三患故也。「本住法華三昧」者，實道所證一切皆名法華三昧，今且以華釋華耳。「四緊」者，《雜心》云：「是畜生道攝，緊那一角，乾闥無角，身相略同。」今言「奏四教」等者，既歷五味皆有緊等，當知所奏亦偏圓別，來至今經獨顯實諦。如《大樹緊那羅經》中，大樹緊那羅王與無量緊及無量乾、無量諸天，奏八萬四千淨妙樂音，來至佛所，絃歌一動聲震大千，須彌山王踊沒低昂，一切聲聞皆從座起猶如舞戲。天冠菩薩問迦葉言：少欲知足頭陀第一，乃於今日猶如小兒。迦葉答言：非本心也。故知彼經屬方等部以大斥小，緊那奏於別圓之樂，故使聲聞不能自安，故至法華理合純妙。「十寶山」者，《華嚴》具列，已如《止觀》第五記。若《俱舍》中先列七山，并妙高八。《論》云：「蘇迷盧處中次逾健達羅等，於大洲等外有鐵輪圍山，前七金所成，蘇迷盧四寶，并雪香山合十山也。」既云為天奏樂，天亦諸機不同。「歌詠十力」者，既云不起滅定，即初住已上也。故迹中絃管亦應歌於四教，各有十力，若《大樹經》中於香山南請佛供養，佛受供已，記其當得作佛，號功德王，理應法身記也。若在初住八相之記，猶在迹中，今經所將不及《大樹經》中多者，以聞實經不易故也。又今經龍王舉八、緊等各四者，有所表故，八擬八正，諸教各有八正故也。緊既四教，大旨可知。餘者俗樂以俗表真，四乾對教隨義釋出。「幢」謂緣幢，即竽木也。「倒」謂擲倒等。四脩亦云無天者，無天德故，《佛地論》屬天種，《正法念》鬼畜種，大權示現往緣何定？準《阿含》等，四脩次第住於海底，各二萬由旬。言「畜天等種」者，並據元祖。「五繫繫魔外道」者，具如《止觀》第五記。「五住」者，他解秖是界內見思，若爾與四住何別？他云：三界見為見一處住地，欲思為欲愛，色思為色愛，無色思為無色愛，三界無明為無明住地，然依五性宗中以見疑無明等種子為無明住地。今意不爾，五住為二死作因，即以三界通惑為四住，更加別惑為第五住，故別惑中總含內外無知及以障中無明故也。望唯識等但加種子為異耳。「正本」者，《正法華》耳。「水精入身」者，或是有情，或是非情，若是非情義同濕生而兼胎藏，如《阿含經》有女人向火，煖氣入身有孕。父疑責女，乃至達王，王欲罪之。女云：何有此無道之王欲治無罪之人，請王試驗。王知無罪乃納為妃。具如《止觀》第四記。「色心本淨」者，對迹醜嫉也。本住色淨故般若淨，般若淨即心淨。「此云障持」者，謂能障持，世云常持者無憑。「日蝕」者，若全不許俗有計者，然依曆數亦可預算知之，何耶？以器世間法爾，與人陰陽理合，故人身中五行與天地數合，故虧盈之法須應曆數，豈妨正業耶？言「種種邪說」者，然日月照四天下，四天下亦陰陽不同，不可虧盈則令一切王等盡皆衰耶？水旱災變亦復如是。故知雖一分與陰陽理合，而一分須依眾生業力。故凡諸依土皆順正報，如華藏土必順報佛，及諸菩薩，依正自在，方便亦然。「怖日月時」等者，《大論》十一云：「羅睺欲噉月時，月天子怖疾走訴佛而說偈言：大智精進佛世尊，我今歸命稽首禮，是羅睺羅惱亂我，願佛憐愍見救護。佛為羅睺而說偈言：月能照暗而清涼，是虛空中大燈明，其色白淨有千光，汝莫吞月疾放去。爾時婆雉見羅睺汗出放月，以偈問曰：汝羅睺羅何故戰慄，猶如病怖不安乃爾。羅睺答曰：我若不放月，頭破作七分，設得生活不安隱，以故我今放此月。」「昔為婆羅門」等者，如《俱舍》云：「欲天俱盧舍四分，一一增至第六天，但一俱盧舍半，既云身長八萬四千由旬，尚可得於色天第一，以色究竟天壽一萬六千劫，身長一萬六千逾繕那，應是變身能為八萬四千。」「好鬪戰」等者，此四修羅與帝釋戰時，次第布軍具如今列。《長含》十八，南洲有金剛山，中有修羅宮，所治有六千由旬，欄楯行樹等，然一日一夜三時受苦，苦具自來入其宮中，屬四惡趣者良有以也。《別譯阿含》第三，廣明脩羅與帝釋共戰，須者往檢。 > Regarding “Longer Āgama” and so forth: that sūtra fully explains that four great rivers emerge from the lake, as in the Commentary. “A-” means “without” and “-navatapta” means “trouble”; it is because it is free of those three troubles. Regarding “originally abiding in the Lotus Samādhi”: everything verified by the real path is named the Lotus Samādhi; here, for the time being, “lotus” is used to explain “lotus.” > Regarding “the four kiṃnaras”: the Za xin says, “They are subsumed under the animal realm. The kiṃnara has one horn; the gandharva has no horn. Their physical appearances are roughly similar.” Now, in saying “playing the four teachings” and so forth: since through the five flavors there are kiṃnaras and so forth, one should know that what they play also differs as one-sided or perfect, and when coming to the present sūtra, it solely reveals the real truth. As in the Mahāvṛkṣa-kiṃnara-sūtra, the King of Kiṃnaras Great Tree, together with immeasurable kiṃnaras, immeasurable gandharvas, and immeasurable devas, playing eighty-four thousand pure and wondrous musical notes, came to the Buddha’s presence; once the strings and songs sounded, the vibration shook the great thousandfold world, Mount Sumeru leaped and submerged, dipped and rose, and all the śrāvakas rose from their seats as if dancing. Bodhisattva Tianguan asked Kāśyapa: “Foremost in having few desires, contentment, and dhūta practices, yet today you act like a child!” Kāśyapa replied: “This was not my original intention.” Thus we know that that sūtra belongs to the Vaipulya section, rebuking the small with the great; the kiṃnaras played the music of the distinct and perfect \[teachings\], thereby making the śrāvakas unable to remain composed; therefore, upon reaching the Lotus Sūtra, it is fitting that it is purely wondrous. > Regarding the “ten jewel mountains”: the Avataṃsaka fully lists them, as already recorded in the fifth fascicle of the Zhiguan. If according to the Kośa, it first lists seven mountains, together with Sumeru making eight. The treatise says: “Sumeru is situated in the center; next are Yugandhara and the others; outside the great continents and so forth is the iron Cakravāḍa mountain. The first seven are made of gold, Sumeru is made of four jewels, and together with Snow and Incense Mountains, they make ten mountains.” Since it says they play music for the devas, the devas also have differing capacities. > Regarding “singing praises of the ten powers”: since it says “not rising from the cessation absorption,” this means the first abidance and above. Therefore, the strings and pipes in their traces should also sing of the four teachings, each possessing ten powers. As in the Great Tree Sūtra, when he invited the Buddha south of the Incense Mountain to make offerings, after the Buddha accepted the offering, he predicted that he would attain buddhahood with the name King of Merit; in principle, this must be a prediction for the dharmakāya. If it were a prediction of the eight phases at the first abidance, it would still belong to the traces. That those brought in the present sūtra are not as many as in the Great Tree Sūtra is because hearing the real sūtra is not easy. Furthermore, in the present sūtra, the dragon kings cite eight, and the kiṃnaras and others each cite four, because something is symbolized: the eight corresponds to the eightfold noble \[path\], for each of the teachings has an eightfold noble \[path\]. Since the kiṃnaras \[symbolize\] the four teachings, the general import can be understood. The rest are worldly music, using the worldly to symbolize the real; the four gandharvas are matched with the teachings and explained according to their meaning. > “Banners” refers to climbing banners—that is, pole wood. “Inverting” refers to acrobatic somersaulting and so forth. > The four asuras are also said to be “without devas” because they lack the virtues of devas. In the Buddhabhūmi-śāstra they belong to the class of devas; in the Saddharmasmṛtyupasthāna to the class of ghosts and animals. As a manifestation of great provisional means, how could past causes be fixed? According to the Āgamas and other texts, the four asuras successively dwell beneath the ocean floor, each at a depth of twenty thousand yojanas. The phrase “classes such as animals and devas” is based on the original ancestors. Regarding “the five bonds binding Māra and the non-Buddhists”: this is fully treated in the fifth fascicle of the Zhiguan. > Regarding the “five entrenchments”: others explain that they are merely the views and thoughts within the realms. If so, how do they differ from the four entrenchments? Others say: views of the three realms are the entrenchment-ground of the unified locus of views; desire-realm thoughts are desire-attachment; form-realm thoughts are form-attachment; formless-realm thoughts are formless-attachment; and the nescience of the three realms is the entrenchment-ground of nescience. However, according to the school of the five natures, they take the seeds of views, doubt, nescience, and so on as the entrenchment-ground of nescience. Our interpretation now is not so: the five entrenchments serve as causes for the two kinds of death; that is, the common afflictions of the three realms constitute the four entrenchments, and adding the distinctive afflictions constitutes the fifth entrenchment, so that the distinctive afflictions comprehensively contain both internal and external ignorance as well as nescience that obstructs the middle. Compared to Consciousness-Only and other schools, the only difference is that they add seeds. > “Correct text” refers to the Zheng fahua. Regarding “crystal entering the body”: this may be sentient or insentient. If it is insentient, its meaning is identical to moisture-born while also participating in womb-birth. As in the Āgama sūtra, there was a woman facing a fire; the warm vapor entered her body and she became pregnant. Her father suspected and reproached the daughter, until it reached the king, who wished to punish her. The woman said: “How can there be such an unprincipled king wishing to discipline an innocent person? I request that the king put it to the test.” The king, knowing she was innocent, took her as his consort. This is fully explained in the fourth fascicle of the Zhiguan. > Regarding “form and mind are originally pure”: this is in contrast to the ugliness and jealousy of the traces. In the origin, because form is pure, prajñā is pure; prajñā being pure is mind being pure. > Regarding “here translated as ‘obstructing and holding’”: this means capable of obstructing and holding; what the world says about “constantly holding” lacks evidence. > Regarding “solar eclipse”: if one entirely rejects the existence of secular reckoning, yet according to astrological calendars one can also calculate and know it in advance. Why is this? Because the receptacle world naturally conforms to the principle of human yin and yang; hence the five phases in the human body correspond to the measures of heaven and earth. Therefore, the phenomenon of waning and waxing must accord with astrological calculations—how could this hinder primary karma? Regarding the words “various heterodox explanations”: the sun and moon illuminate the four continents, and the four continents also differ in yin and yang; can it be that waning and waxing would cause all kings and so forth to decline? Calamities of flood and drought are also like this. Hence we know that although one part conforms to the principle of yin and yang, another part must rely on the karma of sentient beings. Thus, in general, all environmental lands conform to primary rewards: just as the Lotus Store Land must conform to the reward buddha and the bodhisattvas, where environment and primary \[rewards\] are sovereign, the provisional means are also thus. > Regarding “the time of terrifying the sun and moon” and so forth: the eleventh fascicle of the Dazhidulun says: “When Rāhu wished to devour the moon, the Moon Devaputra was terrified, ran quickly to appeal to the Buddha, and spoke in verse: ‘Buddha, the World-Honoured One of great wisdom and vigor, / I now take refuge and bow my head in homage. / This Rāhula afflicts and disturbs me; / may the Buddha have pity and rescue me.’ The Buddha spoke a verse for Rāhu: ‘The moon can illuminate darkness and is cool; / it is a great bright lamp in the empty sky. / Its colour is white and pure, with a thousand rays of light; / do not swallow the moon, release it swiftly.’ At that time, Praheti saw that Rāhu was sweating and released the moon, and asked in verse: ‘Rāhula, why are you trembling, / as if terrified by illness and so uneasy?’ Rāhu replied: ‘If I did not release the moon, / my head would split into seven pieces; / even if I obtained life, it would not be secure; / therefore I now release this moon.’” > Regarding “formerly being a brahman” and so forth: as the Kośa states: “Gods of the desire realm, in krośas, / increase by one quarter for each, up to the sixth heaven, / which is only one and a half krośas.” Since it says his body height was eighty-four thousand yojanas, he could still be equal to the highest in the form realm, for in the Akaniṣṭha heaven, the lifespan is sixteen thousand kalpas and the body height is sixteen thousand yojanas; this must be a transformed body that can become eighty-four thousand. > Regarding “fond of fighting” and so forth: when these four asuras fought with Śakra, they deployed their armies successively as listed here. In the eighteenth fascicle of the Longer Āgama, on the southern continent there is the Vajra Mountain, within which is the palace of the asuras; their domain of governance is six thousand yojanas, with balustrades, rows of trees, and so on. However, for three times during one day and one night they undergo suffering, and instruments of suffering spontaneously enter their palace; that they belong to the four evil realms is indeed with good reason. The third fascicle of the Bieyi Ahan explains in detail the asuras fighting with Śakra; those who need it may go and inspect it. > — English (machine translation) (machine translation) - [Previous: 2.88](https://indike.org/pramana/in.bauddha.taisho.1719.2.88) - [Next: 2.90](https://indike.org/pramana/in.bauddha.taisho.1719.2.90) - [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.2.89) — English, machine translation ## Linked texts (1) - [大智度論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.pancavimsatisahasrika!mahaprajnaparamitopadesa*zh-kumarajiva.10.494) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.2.89](https://indike.org/pramana/in.bauddha.taisho.1719.2.89) · Pramāṇa