法華文句記 6.127

6.127

「愛心貪」等者，寄此與鈍使對辯，諸見在後鬼神中明，亦可是鈍中利也。若從鈍說道理亦是鈍中道理。「推求」去釋也。如此土儒宗亦計天命氣等，並鈍使攝，欲比西方道理天隔。「一云」去，重更全作鈍使釋也。「摣」者，《釋名》云：「叉也。」謂五指俱取也。「掣」牽也。亦云向前摣、向後掣。「嘊喍」者，「喍」字亦作「𪗶」，聚唇露齒也。「嘷吠」者，出聲大吼也。《經》「魑魅」者，物之精也。《通俗文》云：「山澤之怪謂之魑也。」《西京賦》云：「山神虎形曰魑，宅神豬頭人形曰魅。」「魍魎」者，木石變怪。《玉篇》云：「水神。」「孚乳」者，《玉篇》云：「伏卵曰孚。」《通俗文》云：「卵化曰孚。」《廣雅》云：「孚亦生也。」「乳」者養也。故鳥生曰孚，獸生曰乳。言「自類」等者，即同類因得等流果，以子似父故以喻之。《俱舍》云：「同類因相似，自部地前生」，即五部九地，但約過去以現在為因，廣如彼文。「鳩槃茶」者，可畏鬼也。「蹲」虛坐也。「踞」實坐也。

Regarding "The mind of love is greedy" and so forth: By means of this, it is discussed in contrast with the dull afflictive bondages; the various views are explained below under the ghosts and spirits, and may also be the sharp within the dull. If explained from the dull, the principles are also principles within the dull. From "inferring and seeking" onward is the explanation. In this land, the Confucian school also speculates about heavenly mandate, pneumatic energy, and the like, all of which are subsumed under the dull bondages; compared with Western principles, they are separated by heaven. From "One says" onward, it re-explains them entirely as dull bondages. *Zha*: The *Shiming* says, "It means branching claw," referring to taking with all five fingers. *Che* means pulling. It is also said that grasping forward is *zha*, while dragging backward is *che*. *Aicai*: The character *cai* is also written with the tooth radical; it means drawing back the lips and baring the teeth. *Haofei* means uttering a sound in a loud howl. Regarding "mountain demons and bogies" (*chimèi*) in the sūtra: They are the essences of things. The *Tongsuwen* says: "Anomalies of mountains and marshes are called *chi*." The "Rhapsody on the Western Capital" says: "A mountain spirit in tiger shape is called *chi*; a household spirit with a pig's head and human body is called *mèi*." *Wangliang* are strange transformations of trees and stones. The *Yupian* says: "Water spirits." *Furu*: The *Yupian* says: "Brooding on eggs is called *fu*." The *Tongsuwen* says: "Hatching from eggs is called *fu*." The *Guangya* says: "*Fu* also means to give birth." *Ru* means nourishing. Therefore, when birds give birth it is called *fu*; when beasts give birth it is called *ru*. Regarding the statement "one's own kind" and so forth: That is, causes of the same kind obtain results of equal outflow (*niṣyanda-phala*); because offspring resemble their father, this is used as a parable. The *Kośa* says: "Causes of the same kind are similar, arising prior to the five categories and nine planes in their own category and plane"; that is, the five categories and nine planes, merely taking the present as a cause with respect to the past, as detailed in that text. *Kumbhāṇḍa* is a fearsome ghost. *Dun* is to crouch without fully sitting. *Ju* is to sit firmly.