法華文句記 6.126

6.126

「念念相續」等者，相續故高，無常故危。「意識綱維」者，統御一身其猶梁棟樹立一屋。「圮坼」者，上下毀裂。「褫」脫衣貌也。「因緣觀心兩釋」者，如云頭殿腹堂，即觀心也。如云色堂欲舍等，即因緣也。命根已下文並觀心也。「八鳥譬八憍」者，但慢與憍能所別耳。諸教亦以七慢釋慢，此中所釋亦與《俱舍》大同，其意稍別，今略比之。盛壯憍如我慢，與《俱舍》名義並同，壯故我彊。姓憍如大慢，《俱舍》云：「於他勝謂己勝」，如世寡姓尚未謝於崔盧，如梟尚食於母，況貴姓耶？富憍如過慢，《俱舍》云：「於他勝謂己等」，如世貧者尚不下於石崇，況實富耶？自在憍如邪慢，《俱舍》云：「於有德中謂己有德」，如薄祐者尚無屈於有德，況有自在者？壽命憍如增上慢，《俱舍》云：「未得謂得」，壽高計常，如少尚未肯尊老，況實壽高？聰明憍如憍慢，《俱舍》云：「於他等謂己等，於等而輕」，如力雖劣尚欲輕彼，況實齊耶？行善憍如不如慢，《俱舍》云：「於多分勝謂己少劣」，德業天隔，謂稍下於高蹤，況少劣者？色憍如憍慢，《俱舍》云：「色不如他亦謂己等」，陋者自得未肯劣於潘安，況美姿貌？略對且爾如名不同，此中直爾有此八事，故憍慢者未必全有。「自愛為貪」去更以三毒例釋同異，故四思惟並有二名，所從得名不定故也。蟲名獸狀鬼體神形雖即非要，與使為譬亦可略知。「蚖」即黑蛇也。故《漢書》云：「玄蚖蝮者。」《爾雅》云：「虺長三寸大如指」，江南謂虺為蝮，有牙毒，鼻上有針。「蜈蚣」者，蝍蛆也。有人云：能制蛇，若伏蛇者多是赤足者。此語有損，不思來報。「守宮」者，蝘蜒是。有云：在舍為守宮，在澤為蝘蜒。「[鼬-由+虫]」似鼠，若獸名作「狖」似猿。若作「狖」字，《玉篇》云：「似狸亦噉鼠，天若雨於樹倒懸，尾有兩岐以塞兩鼻。」「狸」字《說文》從豸。「鼷」者，《說文》云：「小鼠。」《玉篇》云：「有毒螫人及獸，至盡不痛，即甘口鼠也。」「咀」秖是嚼，「搏」擊打也。「撮搏」取也，亦拍亦撫也。

Regarding "Moment-to-moment continuity" and so forth: Because of continuity it is lofty; because of impermanence it is precarious. "The guiding principle of the mental consciousness": Governing the entire body, it is like the beams and pillars erecting a house. "Collapsed and broken": Damaged and torn from top to bottom. "Stripped" (*chi*) has the appearance of taking off clothing. Regarding "The two interpretations of dependent origination and contemplation of mind": Such as saying the head is the hall and the belly is the chamber—this is the contemplation of mind. Such as saying the hall of form and the house of desire and so forth—this is dependent origination. The text from the life-faculty downward is entirely the contemplation of mind. Regarding "The eight birds symbolize the eight conceits": It is just that pride (*māna*) and conceit (*mada*) differ as subject and object. Various teachings also explain pride through the seven prides; what is explained here is also largely the same as the *Kośa*, though the meaning is slightly distinct, so I will now briefly compare them. Conceit of blooming vigor is like self-pride (*ātmamāna*); its name and meaning are identical with the *Kośa*: because one is vigorous, self[-assertion] is strong. Conceit of clan is like great pride (*māna*); the *Kośa* says: "Regarding those superior to oneself, to consider oneself superior," as in the worldly realm people of obscure clans still do not defer to the Cui or Lu clans, or as an owl still eats its mother—how much more so if one is of noble clan? Conceit of wealth is like pride beyond pride (*atimāna*); the *Kośa* says: "Regarding those superior to oneself, to consider oneself their equal," as in the worldly realm the poor still do not yield to Shi Chong—how much more so if one is truly rich? Conceit of sovereignty is like wrong pride (*mithyāmāna*); the *Kośa* says: "Regarding the virtuous, to consider oneself possessing virtue," as those of meagre merit still do not submit to the virtuous—how much more so those possessing sovereignty? Conceit of lifespan is like pride of superiority (*adhimāna*); the *Kośa* says: "Considering what one has not attained as attained," where having a long life leads to clinging to permanence, just as the young are not yet willing to revere the old—how much more so if one truly has a long lifespan? Conceit of cleverness is like conceit-pride (*mānamāna*); the *Kośa* says: "Regarding those equal to oneself, to consider oneself their equal, and to disdain those who are equal," as someone inferior in strength still wishes to slight the other—how much more so if they are truly on par? Conceit of practicing good is like inferior pride (*ūnamāna*); the *Kośa* says: "Regarding those vastly superior, to consider oneself only slightly inferior," where virtues and achievements are separated by heaven, yet one considers oneself only slightly below the lofty exemplar—how much more so if one is only slightly inferior? Conceit of physical form is like conceit-pride; the *Kośa* says: "Although one's physical form is inferior to another's, one still considers oneself their equal," as the ugly are self-satisfied and not yet willing to be inferior to Pan An—how much more so if one has handsome features? This is merely a rough correlation; if the names differ, it is just that these eight matters are directly present here, so someone with conceit and pride does not necessarily have them all. From "Self-love is greed" onward, it further uses the three poisons to provide an analogical explanation of similarities and differences; therefore, the four types of thinking all have two names, because the origins from which they derive their names are variable. Although the names of insects, forms of beasts, substances of ghosts, and shapes of spirits are not essential, since they serve as parables for the afflictive bondages, they may also be briefly known. *Yuan* is a black viper; hence the *Book of Han* says: "The dark *yuan* and puff adder." The *Erya* says: "The *hui* is three inches long and large as a finger." South of the Yangtze, the *hui* is called a puff adder; it has venomous fangs and a needle-like protrusion on its snout. *Wugong* is the centipede (*jiju*). Someone says: It can subdue snakes, and those that overpower snakes are mostly red-legged ones. Such talk is harmful and does not consider future retribution. *Shougong* is the gecko (*yanting*). Some say: In the house it is a *shougong*; in marshes it is a *yanting*. The *you* resembles a rat; if taken as the name of a beast written with the beast radical (*you*), it resembles an ape. If written as *you* [with the dog radical], the *Yupian* says: "It resembles a wildcat and also eats rats; when it is about to rain, it hangs upside down from a tree, its tail having two forks to plug both nostrils." The character *li* (wildcat) is written with the *zhi* radical in the *Shuowen*. *Xi* is, according to the *Shuowen*, "a small mouse." The *Yupian* says: "It has venom; when it stings people and beasts, it reaches the very end without causing pain; that is, the sweet-mouthed mouse." *Ju* is simply chewing; *bo* is striking. *Cuobo* means grasping, and also clapping or patting.