法華文句記 7.149

7.149

此中先破舊者，習因、報果二義不同，故知古人不應以山川等而譬習因，習因必須增長故也。故此下文三草二木各有增長，即習因也。今文正釋但以山川等用譬眾生五陰二種世間假實不同，故「今引」下二文，俱證人天等報果義也。「又更下別譬」者，前通為五乘五陰作譬，今各譬五乘五陰。「如山雖高峻亦有洿隆等五相」者，「洿」字（烏花切）若依今義應作「窊」字，凹也。亦應作「洼」深也。「隆」高也。謂山川谿谷土地一一相中復有五相，如地雖平亦有高下似山等也。「川」者穿也，水大能穿通者曰川，潘岳《關中記》曰：「水有八川，謂涇、渭、灞、滻、澧、滈、澇、潏（音決）滈（音浩）。」當知通水之處俱名川也。「谿」者窮瀆，源出於山故云窮也。「谷」者，水注於谿；又泉之通川者曰谷。何妨此等皆有五相，故以譬於五乘五陰。「山川依世界」下「云云」者，細合陰入、習因、法性三法展轉相依之相，應云習因開為緣了，與彼陰入不即不離，陰習與正法性不即不離。「六文宛然」者，責於古人不立第六為習因增長義也。所言六者，一土地，二草木，乃至六增長，故知初義但當山川，未關種子、增長二義也。「又次第如此」至「前後耶」者，古師以今家第六安置第一，是故責云「抄著前後」；又以最後土地及最初三千為總，而以谿谷等為別間之，故云「間糅經文」。

Here, first refuting the old [interpretations]: the two meanings of habitual cause and retribution fruit are different; thus we know that the ancients ought not to have used mountains, rivers, and so forth to illustrate the habitual cause, because the habitual cause must necessarily increase and grow. Therefore, in the text below, the three grasses and two trees each have their increase and growth, which is the habitual cause. The present text's correct explanation merely takes mountains, rivers, and so forth to illustrate sentient beings' five skandhas and the two kinds of worlds, differing in nominal and real. Therefore, the two passages below "now citing" both attest to the meaning of the retribution fruit of humans, devas, and so forth.
As for "further, the specific parables below," the preceding generally provided parables for the five skandhas of the five vehicles; now it specifically illustrates the five skandhas of the five vehicles.
As for "although a mountain is high and precipitous, it also has the five aspects of depression and elevation, etc.," the character "wū" (phonetic compound wū-huā) according to the present meaning should be written as "wā" (窊), meaning concave. It may also be written as "wā" (洼), meaning deep. "Lóng" (隆) means elevated. This means that within each single aspect among mountains, rivers, streams, valleys, and land, there are again the five aspects, just as although the ground is flat, it also has high and low places resembling mountains, and so forth.
"Chān" (川, river) means to pierce through (chuān 穿); when the water element can pierce through, it is called a chuān. Pān Yuè's *Guānzhōng Jì* says: "The waters have eight rivers, namely the Jīng, Wèi, Bà, Chǎn, Lǐ, Hào, Lào, and Jué (sounded jué) / Hào (sounded hào)." One should know that all places where water passes through are called chuān.
"Xī" (谿, mountain stream) means a channel that terminates, called terminating because its source issues from a mountain.
"Gǔ" (谷, valley) is where water pours into a mountain stream; furthermore, springs that connect to a river are called gǔ. What prevents all of these from having the five aspects? Therefore they are used to illustrate the five skandhas of the five vehicles.
As for the "and so forth" under "mountains and rivers rely on the world," one should finely apply the aspects of the mutual dependence among the three dharmas of skandhas and āyatanas, habitual cause, and Dharma-nature. One should say: the habitual cause is opened as the conditions and the understanding, which are neither identical with nor separate from those skandhas and āyatanas; the skandhas and habit are neither identical with nor separate from the correct Dharma-nature.
"The six texts are clear and evident" rebukes the ancients for not establishing the sixth as the meaning of the increase and growth of the habitual cause. Those called six are: first, the land; second, grasses and trees; up to sixth, increase and growth. Therefore we know that the first meaning only corresponds to mountains and rivers, and has nothing to do with the two meanings of seeds and increase and growth.
From "Furthermore, the sequence is like this" to "before or after?": the ancient masters placed what our school takes as the sixth in the first position; therefore they are rebuked for having "plucked it out and placed it before or after." Furthermore, they took the final land and the initial three thousand [realms] as the general, and interspersed them with the valleys and so forth as the specific; hence it is said that they "intermingled and scrambled the sūtra text."