法華文句記 6.131

6.131

「夜叉」等者，初二句「總結欲」者，未分利鈍，「亦是」下更別語利鈍意。亦指初二句，即上句利、下句鈍。「並是有漏」下釋第三句，有漏之心皆無道味之食故飢，以由飢故生死速疾故云「急」。《經》「四向」者，見惑雖多不出四句，利鈍並有飢急之義，經文且從利使以釋。「闚看」者，私竊也。看不正者，由隔窓牖，故見空而偏，空無偏正由彼窓闚，理無是非計者成過，故云「滯著心多不會正理」，故知邪正誰不各謂仰慕至道，此二句通結二使。次下二句收廣結非。「是朽故宅」等者，上文云「今此三界皆是我有」，此從化主統而言之，為生取土。言「朽故」者，從生以說。故前後文國城家等隨其義勢，或優或劣無不屬生、咸歸長者，一色一香一切皆然。「長者」下釋下二句。「內合」至「捨應」者，合此二句。若以十六王子為常教者，應云王子捨應，今從果說故云如來。又捨應不孤由大蔣故，故知非但捨應之後起濁，亦乃由濁起故捨應。故知前諸起濁救火大化擬宜等文，意皆探取大通後文。準此中意，隨根上下三周不同，究其根源莫不皆爾，故得通用。「壽量」者，助成近義，實成既遠中間數成，成即是出，且約一期故不云多。又覆本故不可云多。「火起之勢」者，此中勢相皆應須作見修兩釋。應知通論勢有二種：一者勢分，二者威勢。勢分通至非想，威勢燒無不壞，今當界二勢亦復如是。宅寬舍狹，三界為宅，五陰為舍，若且指欲界準例可知。由濁倒故身命無常，故作無常消此文也。被燒相中分為三義：初二句屬見，次一句屬修，次三句明不出所以。專由於見，故重云槃茶。又初二句通列，故云「鬼神等」，等取蟲獸。次一行別列，故更云「鳩槃茶」等。初二句中下句正明燒相，故云「大叫」。次一行中下二句明愚不知出，正由不出故燒，燒故不出，故總屬燒相。「哭泣為揚聲」者，此以十二支後愁歎憂惱，來釋此文，此是古人釋哭泣等通遍三界。今不用舊釋者，但在欲界人中南洲有禮度處，餘所不攝。「戒取本不計斷」，若因擬果故。

Regarding "yakṣas," and so forth: the first two lines "generally conclude craving" before distinguishing between sharp and dull [afflictions]; below "is also," it further specifically speaks of the intention of sharp and dull [afflictions]. It also points to the first two lines, with the upper line being sharp and the lower line being dull. The passage below starting with "all are with outflows" explains the third line: minds with outflows all lack the food of the flavor of the Path, hence they are hungry; because they are hungry, birth and death are rapid, hence it says "urgent." The "four directions" in the sūtra: although the delusions of view are many, they do not go beyond the four propositions; both the sharp and the dull contain the meaning of hunger and urgency, but the text of the sūtra explains them for the moment in terms of the sharp afflictions. Regarding "peeping": this means doing so privately and secretly. Seeing improperly is due to being obstructed by windows and apertures; therefore, viewing emptiness, one is biased. Emptiness has no bias or correctness; it is due to peeping through that window [that it seems so]. Principle has no right or wrong; it is the conceptualizer who commits an error. Thus it is said: "Because the mind of stagnant attachment is great, it does not accord with the correct principle." Hence we know that among the erroneous and the correct, who does not claim to admire and yearn for the ultimate Path? These two lines generally conclude the two kinds of afflictions. Next, the lower two lines gather the wide scope and conclude their faultiness. Regarding "this decayed old house," and so forth: the upper text says, "Now this triple realm is entirely my possession"; this speaks broadly from the perspective of the transforming master, taking the land for the sake of living beings. Saying "decayed and old" speaks from the perspective of living beings. Therefore, throughout the text before and after, realms, cities, and houses, according to the force of their meaning, whether superior or inferior, all without exception belong to living beings and all revert to the Elder; every single color and every single scent, all are like this. Below "the Elder," it explains the lower two lines. From "internal correspondence" up to "relinquishing the nirmāṇakāya" corresponds to these two lines. If taking the sixteen princes as the constant teaching, one should say the princes relinquished the nirmāṇakāya; now, speaking from the fruit, it says the Tathāgata. Moreover, relinquishing the nirmāṇakāya is not isolated; it was on account of the Great Partition. Hence we know not only that defilements arose after the relinquishment of the nirmāṇakāya, but also that because defilements arose, he relinquished the nirmāṇakāya. Hence we know that the earlier texts on the arising of defilements, saving from fire, great transformation, preliminary accommodation, and so forth, all anticipate and draw upon the later text of Mahābhijñājñānābhibhū. In accordance with the meaning here, following the three turnings differing according to superior and inferior faculties, when investigating their root source, none are not like this, and hence they can be used universally. "Life Span" serves to establish the proximate meaning; since the actual realization was long ago, in between there were numerous realizations; realization is precisely emergence; here it is for the moment in terms of a single period, hence it is not described as many. Furthermore, because it conceals the origin, it cannot be said to be many. Regarding "the force of the fire arising": the aspects of force here should all be explained in two ways: views and cultivation. It should be known that in general discussion there are two kinds of force: first, the scope of momentum; second, imposing power. The scope of momentum extends up to neither-perception[-nor-non-perception]; the imposing power burns and destroys everything. The two forces in the present realm are also like this. The "house" is broad, and the "dwelling" is narrow: the triple realm is the house, and the five aggregates are the dwelling; if provisionally pointing to the desire realm, the rest can be known by analogy. Because of defilements and inversions, bodily life is impermanent; hence this text is explained through impermanence. Among the aspects of being burned, it is divided into three meanings: the first two lines belong to views; the next one line belongs to cultivation; the next three lines clarify the reason for not escaping. Relying exclusively on views, it repeatedly mentions the kumbhāṇḍas. Moreover, the first two lines list generally, hence saying "ghosts and spirits, and so forth," where "and so forth" includes insects and beasts. The next single stanza lists specifically, hence saying again "kumbhāṇḍas," and so forth. In the first two lines, the lower line directly clarifies the aspect of burning, hence it says "crying out loudly." In the next single stanza, the lower two lines clarify that through stupidity they do not know how to escape; precisely because they do not escape, they are burned, and being burned, they do not escape; hence they entirely belong to the aspect of burning. Regarding "weeping is raising the voice": this explains this text through sorrow, lamentation, grief, and distress after the twelve links; this was the ancient masters' explanation that weeping and so forth universally pervade the triple realm. Now we do not use the old explanation, because this only occurs among humans in the southern continent of the desire realm where there is etiquette and propriety, and is not included elsewhere. "Clinging to rules and vows fundamentally does not conceptualize annihilation," because it seeks an effect from a cause.