法華義疏 10.29

10.29

就文又二：一、明不應親近；二、明所應親近。不應親近凡離十緣：一、不近國王，謂離憍慢緣。二、不近外道，謂離邪見緣。始行之人未能邪正等觀故不應近也。《注經》云「未能天地一指、萬物一馬，故不應近於外道」。「路伽耶陀」者，舊云是惡解義，「逆路伽耶陀」者，是惡論義。《注經》云「路伽耶陀者，如此間禮儀名教儒墨之流也。逆路伽耶陀者，如老莊玄書絕仁棄聖之例」。又言路伽耶陀翻為世間行，《正法華》云「讚序歌音」；逆路伽耶此云逆世間行，《正法華》云「結偶習俗」也。「亦不親近諸有凶戲」，第三、離散亂緣。「那羅」者，此翻為力，《注經》云「文身幻術等是也」。文身者，以彩畫身使班也。「亦不親近旃陀羅」下，第四、離惡業緣。「旃陀」者，此云可畏，亦云惡；「羅」者，下姓也。「又不親近求聲聞」者，第五、離小乘緣。始行菩薩大照未圓恐容染小法，故令意形宜隔、行止勿共。「或時來者隨宜說法無所希求」者，若有機感即為說法，不為名利無所希求也。「又菩薩」下，第六、離染愛緣。五歲已還名小女，許嫁為處女。又云立志不嫁為處女。「亦復不近五種不男之人」者，第七、離無志緣。《十誦律》五法第一卷云：一、生不能男；二、半月不能男；三、妬不能男；四、精不能男；五、病不能男。又云：天、刑、都、變、半。天者天性不能，刑者被刑者，都者都無根，變者女變為男猶不能也，半者半月能半月不能也。注云：一、無根，二、二根，三、不定根，四、有限根，五、妬不能男也。「不獨入他家」者，第八、離譏嫌緣也。「若為女人說法」下，第九、離能生他愛緣。「不樂畜年少弟子」，第十、離自生染愛緣。

Regarding the text, there are also two [parts]: first, explaining what one should not associate with; second, explaining what one should associate with. In not associating, there are generally ten conditions to be avoided: First, not associating with kings, which means avoiding the condition of arrogance. Second, not associating with non-Buddhists, which means avoiding the condition of false views. Beginners cannot yet contemplate the false and the true equally, so they should not associate [with them]. The Commentary says: "Because one cannot yet see heaven and earth as a single finger, or the myriad things as a single horse, one should not associate with non-Buddhists." "Lokāyata" was traditionally said to mean "evil interpretations"; "anti-Lokāyata" meant "evil debates." The Commentary says: "Lokāyata refers to things like the propriety, rituals, and moral teachings of the Confucians and Mohists here. Anti-Lokāyata refers to things like the arcane texts of Laozi and Zhuangzi, which 'abandon benevolence and discard sagehood.'" It is also said that lokāyata is translated as "worldly conduct"—the Zheng fahua jing calls it "praising and reciting melodious chants"; anti-lokāyata is translated as "counter-worldly conduct"—the Zheng fahua jing calls it "coupling verses and worldly customs." "Nor does one associate with violent amusements": third, avoiding the condition of distraction. "Naṭa" is translated here as "strength"; the Commentary says: "This refers to tattooers, magicians, and the like." Tattooers are those who paint colors onto the body to make it striped. From "Nor does one associate with caṇḍālas" onward: fourth, avoiding the condition of evil occupations. "Caṇḍa" is translated here as "fearful" or "wicked"; "la" means a base family. "Nor does one associate with those who seek to be śrāvakas": fifth, avoiding the condition of the Hīnayāna. A beginner bodhisattva whose great illumination is not yet complete might easily become tainted by the lesser Dharma; therefore, mind and body should be separated, and their activities should not be shared. "If someone occasionally comes, preaching the Dharma appropriately to them without seeking anything": if there is a receptive capacity, one preaches the Dharma for them, not for fame or profit, seeking nothing. From "Furthermore, a bodhisattva..." onward: sixth, avoiding the condition of defiling attachment. A girl of five years or younger is called a young girl; one betrothed to marry is called a maiden. It is also said that one who resolves not to marry is called a maiden. "Nor does one associate with the five kinds of non-men": seventh, avoiding the condition of having no resolve. The first fascicle of the "Five Dharmas" in the Daśabhāṇavāra-vinaya states: 1. congenitally impotent; 2. half-month impotent; 3. jealousy-induced impotent; 4. ejaculation-induced impotent; 5. illness-induced impotent. It is also said: congenital, castrated, completely devoid, transformed, and half. "Congenital" means impotent by nature; "castrated" means one who has been mutilated; "completely devoid" means entirely lacking sexual organs; "transformed" means a female transformed into a male who is still impotent; "half" means potent for half a month and impotent for half a month. The Commentary states: 1. lacking organs, 2. two organs, 3. indeterminate organs, 4. limited organs, 5. jealousy-induced impotence. "Not entering another's house alone": eighth, avoiding the condition of suspicion. From "If preaching the Dharma for a woman" onward: ninth, avoiding the condition of arousing affection in others. "Not taking pleasure in keeping young disciples": tenth, avoiding the condition of generating defiling attachment in oneself.