法華文句記 5.74

5.74

「若我遇眾生」等者，明濁不障大，遇者盡令入於佛道，無智不受故云障大。「眾生」者，文中三釋，初釋對他得名，次釋從自立稱，後釋即是功能。新譯恐濫稱為有情，雖簡無情三義都失。十種生死短中言梵行少語者，欲界諸地法爾多語，以有言語皆由覺觀，以少語故知覺觀少，煩惱漸薄故云短也。「方」者，猶如方物動靜定故，於此死已定生天上。「三角」者，角者聚也。即善惡無記，在生死中遍為此三，諸律論文多以聚名角。闕釋紫者，即修羅也。種類多故，謂天鬼畜如紫間色。又輪迴者，如《見實三昧經》云：「從地獄來聲嘶怱急數數戰慄，夢見大火沸鑊等也。從畜來者，暗鈍懈怠多食性怯，謇訥所為多似諸蟲畜等。從鬼來者，髮黃常飢慳貪等也。」餘趣比知，經具廣說。「我知」下別明五濁，前開章云別明五濁障三，五濁望三必不能障，為三所治是所治障，故云障耳。亦是有濁故無三，有三故無濁故云障耳。「受胎微形」，初文即約觀心者，但隨便耳。但云從心即名觀心，其實此中仍帶事釋，由此一念最微心故令增長也。次「受胎」下全約事釋，略如《止觀》第四記引《入胎經》。有人具立受胎章門，於此非要。今意但在顯於五濁義須施權，列名而已足明濁意，何徒於此廣建長章，使迷途者乃謂《法華》亦明五濁與婆沙不別，如世人云：法華亦明三乘。其失如之。「受陰身」者，或恐秖是《入胎經》耳。總有三十八七日以論增長，若《俱舍》等文但列五位，云：最初羯剌藍，次生頞部曇，從此生閉尸，閉尸生羯男，次鉢羅奢佉。「或云」下「如大品中說」者，即約二十身見，如去等具如前引。「長時」等者，今文具二義故劫得濁名，前初文中但有第二義，後料簡中方有初義。

"If I meet sentient beings" and so forth clarifies that the defilements do not obstruct the Great: all who are met are made to enter the Buddha Path; it is only because they lack wisdom that they do not receive it, and thus it is said to obstruct the Great. Regarding "sentient beings," there are three explanations in the text: the first explains the name as derived in relation to others; the second explains the designation as established from oneself; the third explains it as functional capacity. The new translations, fearing confusion, call them "sentient beings" (youqing, sattva); although this excludes insentient things, all three meanings are lost. Among the ten kinds of shortness of life and death, "one of brahma conduct speaks little": naturally there is much speech throughout the stages of the desire realm, because speech all arises from discursive thought and investigation (vitarka and vicāra); since one speaks little, one knows that discursive thought and investigation are few, and afflictions are progressively thinner, hence it is called "short." As for "square," it is like a square object whose movement and stillness are fixed; having died here, one is definitely born in heaven. As for "triangular," "angle" means a gathering. That is, wholesome, unwholesome, and indeterminate; throughout life and death, these three are omnipresent, and texts of various Vinayas and treatises often call a gathering an "angle." As for the omitted explanation of "purple," it is the asuras. Because their kinds are numerous, being of devas, ghosts, and beasts, they are like purple, an intermediate color. Moreover, regarding transmigration, as the *Jianshi Sanmei Jing* says: "Those coming from hell have a hoarse voice, are hurried and agitated, frequently tremble, and dream of great fires, boiling cauldrons, and the like. Those coming from beasts are dark and dull, indolent, eat much, are timid by nature, and stammer, behaving much like insects, beasts, and the like. Those coming from ghosts have yellow hair, are always hungry, and are stingy and greedy." The other realms can be inferred by comparison; the sūtra explains them in full detail. From "I know" onward specifically clarifies the five defilements. The earlier opening of the chapter said that it specifically clarifies that the five defilements obstruct the three [vehicles]; yet looking from the five defilements toward the three, they definitely cannot obstruct them—being that which is cured by the three, they are the obstruction that is cured, and hence are merely called an obstruction. Alternatively, because there are defilements there are not the three, and because there are the three there are no defilements; hence it is called an obstruction. Regarding "assuming a subtle form in the womb," the first passage interprets it directly in terms of contemplating the mind, which is merely done for convenience. Simply saying "derived from the mind" is named "contemplating the mind"; in truth, it still carries an interpretation based on concrete matters here, for it is due to this single, most subtle thought of the mind that development is caused. Next, from "assuming the womb" onward, it is entirely interpreted in terms of concrete matters, briefly as cited from the *Garbhāvakrānti Sūtra* in the fourth fascicle of the *Notes on the Great Calming and Contemplation*. Some have completely established chapter headings for entering the womb, but here this is not essential. The present intention is merely to reveal that the principle of the five defilements requires the provision of the provisional; listing the names is already sufficient to clarify the meaning of defilement. Why vainly construct an extensive and lengthy chapter here, causing those on astray paths to suppose that the *Lotus Sūtra* also explains the five defilements without distinction from the *Vibhāṣā*, just as worldly people say that the *Lotus Sūtra* also explains the three vehicles? The error is like this. As for "receiving a skandha-body," it is feared that this might merely be from the *Garbhāvakrānti Sūtra*. There are altogether thirty-eight seven-day periods to discuss its development; whereas texts like the *Kośa* merely list five stages, saying: "First kalala; next is born arbuda; from this is born peśī; peśī gives rise to ghana; next is praśākhā." From "or it is said" onward, "as explained in the *Large Prajñāpāramitā*," this refers to the twenty views of the person, such as "going," all as cited before. Regarding "a long time" and so forth: the present text possesses both meanings, hence the kalpa obtains the name "defilement"; the earlier opening passage had only the second meaning, and only in the subsequent critical examination does the first meaning appear.