法華義疏 6.138

6.138

「鳩槃荼鬼」下，第二，次明戒取。次邪見明戒取，邪見撥無因果，戒取立有因果，欲以有無相對故相次也。亦欲顯外道執於有無悉乖至極，故次說之。鳩槃荼鬼此云冬瓜鬼，形似冬瓜也。戒取有二種：有善法、惡法。若執諸見為道，是惡法戒取。故《成論》云「持牛戒若成則為牛，不成則墮地獄，非此中用也」。今此中明執三界有漏善法以之為道名為戒取。依《毘曇》義，雖執善法為戒取，並屬不善攝，故除身、邊二見，餘見悉不善。能持善戒得欲界人天昇出四趣，如土埵少高於地，但欲界非安穩法，譬蹲踞也。「或時離地一尺二尺」者，此執修禪絕欲以之為道名為戒取。計四禪為道如離地一尺，計四空為道如離地二尺，攀上為往，厭下為返。又生上為往，退下為返，周歷三界為遊行，乖至理為縱逸，不能剋獲聖道為嬉戲也。「捉狗兩足」者，此明戒取過。前明邪見撥無因果，其過既重如食人及食諸鳥獸；今明戒取立有因果其過即輕，但如恐怖舍內之狗，故有此譬來也。計四禪四空為道，乖損上二界因，如捉狗兩足。以上二界因是有漏，望無漏聖道是下法，如狗是下賤獸也。計有漏非道為道乖損有漏，喻如撲狗，乖違事彰如狗聲揚於外，故云失聲。既迷有漏之因亦迷有漏之果，如以脚加頸；計有漏為聖道不撥於因果，如怖狗不死，作此執計謂為得理，故稱自樂也。

From "Kumbhāṇḍa ghosts" downward is the second [section], which next explains clinging to rules and rituals. Clinging to rules and rituals is explained after wrong view because wrong view denies causes and effects while clinging to rules and rituals posits causes and effects; they are placed in sequence because of the opposition between nonexistence and existence. It also intends to reveal that non-Buddhists' attachment to existence and nonexistence all run contrary to the ultimate, and thus it is spoken of next. Kumbhāṇḍa ghost is translated here as "winter melon ghost," because its shape resembles a winter melon. Clinging to rules and rituals is of two kinds: wholesome dharmas and unwholesome dharmas. If one clings to various views as the path, this is clinging to rules and rituals in unwholesome dharmas. Hence the Tattvasiddhi-śāstra says: "If one observes the ox asceticism and succeeds, one becomes an ox; if one does not succeed, one falls into hell; this is not what is used here." Here it explains clinging to the defiled wholesome dharmas of the three realms, taking them to be the path, which is named clinging to rules and rituals. According to the doctrine of the Abhidharma, although clinging to wholesome dharmas is clinging to rules and rituals, it is entirely subsumed under the unwholesome; therefore, apart from the views of self and extremes, all remaining views are unwholesome. Being able to uphold wholesome precepts allows one to attain the human and heavenly realms of the desire realm and ascend out of the four bad destinies, like a mound of earth slightly higher than the ground; yet the desire realm is not a dharma of security, which is likened to squatting. "Sometimes rising one or two feet off the ground": this is clinging to the practice of dhyāna and the severing of desire, taking them to be the path, which is named clinging to rules and rituals. Taking the four dhyānas as the path is like being one foot off the ground; taking the four formless attainments as the path is like being two feet off the ground. Aspiring upward is going; being repulsed by what is below is returning. Furthermore, being born above is going; falling back below is returning. Traversing the three realms is roaming; turning against ultimate principle is unrestrained indulgence; failing to attain the noble path is frolicking. "Seizing dogs by two feet": this explains the fault of clinging to rules and rituals. Previously, it explained that wrong view denies causes and effects, its fault being so heavy that it is like eating humans and various birds and beasts; now, it explains that clinging to rules and rituals posits causes and effects, its fault being comparatively light, merely like terrifying the dogs inside the house; hence this parable occurs. Taking the four dhyānas and four formless attainments as the path damages the causes of the upper two realms, like seizing a dog by two feet. Because the causes of the upper two realms are defiled, when compared to the undefiled noble path they are inferior dharmas, just as a dog is a lowly beast. Taking the defiled non-path as the path damages the defiled, likened to smashing the dog; the manifestation of this contrary state is like the howling of the dog sounding outward, hence it says "losing their voices." Confused about both defiled causes and defiled fruits, it is like placing feet upon the neck; taking the defiled as the noble path without denying causes and effects is like terrifying the dog without killing it; making such attachments and presuming oneself to have grasped principle is called "taking pleasure in themselves."