妙法蓮華經玄贊 6.12

6.12

贊曰。下第三段有二十九頌，諸方災起，分三：初十七頌半總明虫鬼交加變怪之相，次十頌半別明虫鬼叢雜紛起所由，後有一頌結成上難。總明變怪即是總辨十煩惱相，別明紛起即是別明三界惑相。長行災起唯說火焚，今加虫鬼說諸惡相，欲令眾生厭怖深故，如三毒等毀責之故立種種名。初中分三：初有六頌明怪鳥毒虫稍遲鈍故，喻貪等五；次十頌明靈神異鬼稍捷利故，喻於五見；後一頌半通結此二。初中復二：五頌半別明，半頌結之。初文分五：初半頌喻貪；一頌半喻瞋；一頌喻癡；一頌喻疑；一頌半喻慢。此初二也。此中配屬無別教文，但行相相應即義相配，順古且然。論本不釋理未必爾，義符順故未必不然。貪愛有四：一現有愛，二後有愛，三貪喜俱行愛，四彼彼喜樂愛。皆據別行相，以現可見故。「鷲梟鵄鵰」如次配上品四愛，「烏鵲鳩鴿」如次配下品四愛。或性鈍貪、現怪貪、大力貪、動身貪、非法貪、發語貪、卑下貪、多婬貪，如次配八。八鳥多貪，故以為喻。瞋喻有十一：一蚖，音愚袁反，又五丸反。依《遺教經》，黑短蛇也。《漢書》「玄蚖」，韋昭解曰：「玄，黑；蚖，蜥蜴也」。崔豹「蛇醫也，大者長三尺，其色玄紺，善魅人。蠑蚖、蜥蜴、蝘蜓、守宮，四種別名。」《玉篇》「蛇醫也。在舍為守宮，在澤為蝘蜒。」准此《遺教》應言「黑蚖」。錯為「蛇」字。今解蚖有二：一蜥蜴，二黑短蛇。故《遺教經》言「睡蛇既出乃可安眠」，故彼不錯，但名黑蚖非蠑蚖也。有為「黿」，愚袁反，謂是水虫惡性之物。理亦不然。彼為「黿」字非此「蚖」故。二蛇，自餘凡蛇也。三蝮，蝮蛇也。《爾雅》「蝮蚖博三寸，首大如擘，江准以南謂𮓸為蝮，有牙最毒，鼻上有針。一名反鼻蛇，色如綬文，文間有鬣，大者七八尺，螫手則斷手。嶺南多有。」四蝎。五蜈蚣。《字林》「蝍蛆甚能制蛇」。綠身赤足者良；黃足者不堪用，人多炙之令赤非真。六蚰蜒。江南大者即蜈蚣。七守宮。山東云「𧋐[虫*(不/見)]」，陜以西謂壁宮，以血塗女人臂，必有私情洗之不落，可以守宮。亦云在石為蜥蜴，在澤為蝘蜓，在舍為守宮，通名蠑蚖，八百足。九鼬。余救反。《切韻》「虫名，似鼠作鼬；獸名，似猿作𮙩」。《玉篇》「𮙩，似貍，搏鼠」，與《切韻》別。「鼬，似鼫啖鼠」，亦呼為鼪鼠。由此經本有作「鼬」作「𮙩」。依《字林》作「狖」，古文作「雖」非但余救反，亦余季反，建平名也。《山海經》「鬲山多蜼」，郭璞云：「似獼猴，面大，蒼黑色，尾長四五尺，似獺尾，頭有兩岐。天雨即自倒懸於樹以尾塞鼻。江東養之捕鼠，為物捷健。」《爾雅》「蜼仰鼻而長尾」。今依《切韻》作「𮙩」字。此乃猿類，狀如狗形，此非惡性，故不取之。應作「鼬」字，與𮙩同，去聲呼，乃是黃𭦫之儔，性能傷殺，其形小也。依古文作「蜼」。若依《玉篇》作「𧲹」。依《字林》作「狖」。有作「㹨」，不知所從。十貍。野猫也。應作「貍」。無「狸」字。《說文》云「從豸、里聲」。十一鼷鼠。《說文》「小鼠」。《玉篇》「有螫毒，食人及鳥獸，雖至盡不知亦不痛。」《春秋》所云「食郊牛角者」，今謂甘口鼠，此等多毒故以喻瞋。瞋之別相緣十事生：一己身，二所愛有情，三非愛有情，四過去怨親，五未來怨親，六現在怨親，七不可意境，八嫉妬，九宿習，十他見。總瞋為一、別行為十，合配十一。隨煩惱中忿恨等五名「諸惡虫輩」，逢緣生起名「交橫馳走」。又猛利瞋、被惱瞋、報怨瞋、現相瞋、害毒瞋、不斷瞋、嫉妬瞋、煩惋瞋、私切瞋、損殺瞋、潛計瞋，如次配之。「交橫馳走」，結上瞋也。

The Eulogy states: The third section below consists of twenty-nine verses, [describing] disasters arising from all directions, which is divided into three parts: first, seventeen and a half verses generally explain the appearance of anomalous portents where insects and ghosts mingle together; next, ten and a half verses specifically explain the reasons why the insects and ghosts arise in swarms and confusion; finally, one verse concludes by summarizing the aforementioned perils. Generally explaining the anomalous portents directly corresponds to generally identifying the marks of the ten afflictions (kleśa); specifically explaining them arising in confusion directly corresponds to specifically identifying the marks of the delusions of the three realms. The prose portion, in recounting the outbreak of disasters, mentions only the burning of fire; here, insects and ghosts are added to speak of various baleful signs, intending to cause sentient beings to feel deep revulsion and dread, establishing various names just as the three poisons and the like are reproached and censured. Within the first part there are three: first, six verses explain how anomalous birds and venomous insects, because they are somewhat sluggish and dull, allegorize the five [afflictions] such as greed; next, ten verses explain how wondrous spirits and anomalous ghosts, because they are somewhat swift and sharp, allegorize the five views; finally, one and a half verses conclude both of these together. Within the first part there are again two: five and a half verses specifically explain [the creatures], and half a verse concludes it. The initial text is divided into five: the first half verse allegorizes greed; one and a half verses allegorize anger; one verse allegorizes delusion; one verse allegorizes doubt; one and a half verses allegorize conceit. These are the first two. Here, the assignments lack separate scriptural texts [establishing them]; they are merely paired based on the conceptual correspondence of their cognitive modes, tentatively following antiquity in this manner. The base treatise does not explain it, so logically it is not necessarily so, yet because the doctrinal principles accord smoothly, it is also not necessarily not so. Greedy craving has four types: first, craving for present existence; second, craving for future existence; third, craving accompanied by lustful joy; fourth, craving for delight here and there. All are based on specific cognitive modes, since they can be seen at present. "Vultures, owls, eagles, and kites" are successively paired with the four superior grades of craving; "crows, magpies, turtle doves, and pigeons" are successively paired with the four inferior grades of craving. Alternatively, they are paired with the eight: sluggish-natured greed, portent-manifesting greed, great-strength greed, body-moving greed, unprincipled greed, speech-producing greed, debased greed, and excessively lustful greed. Since these eight birds have great greed, they are used as allegories. There are eleven allegories for anger: First, the *yuan*, pronounced as the fanqie *yu* + *yuan*, or *wu* + *wan*. According to the *Bequeathed Teaching Sūtra*, it is a short black snake. The *Book of Han* mentions the "dark *yuan*," which Wei Zhao explains: "'Dark' means black; *yuan* means lizard." Cui Bao says: "It is the *sheyi* (grass lizard); the large ones are three feet long, deep dark blue in color, and adept at bewitching people. *Rangyuan*, *xiyi* (lizard), *yanting* (skink), and *shougong* (gecko) are four distinct names for it." The *Yupian* states: "It is the *sheyi*. In houses it is called *shougong*; in marshes it is called *yanting*." Following this, the *Bequeathed Teaching Sūtra* should have said "black *yuan*," which was mistakenly written as the character for snake (*she*). Now it is explained that *yuan* has two types: first, the lizard; second, the short black snake. Hence the *Bequeathed Teaching Sūtra* states, "Only when the sleeping snake has departed can one sleep peacefully," so that text is not mistaken; it is just named a black *yuan* and not a *rangyuan*. Some take it to be the *yuan* (giant softshell turtle), pronounced *yu* + *yuan*, meaning a vicious aquatic creature. In principle, this too is not so, because that character is the softshell turtle *yuan* (黿) and not this viper *yuan* (蚖). Second, ordinary snakes, meaning the rest of common snakes. Third, the viper (*fu*), that is, the *fushe*. The *Erya* states: "The viper (*fuyuan*) is three inches broad, with a head as large as a thumb. South of the Yangtze and Huai rivers they call the *[chong-fu]* a viper; it has fangs that are extremely venomous and a needle on its snout. Another name is the upturned-snout snake; its color is like woven ribbons, with crests between the patterns; the large ones are seven or eight feet long, and if it bites a hand, the hand must be severed. They are abundant in Lingnan." Fourth, scorpions. Fifth, centipedes. The *Zilin* states: "The *jiju* (centipede) is very capable of subduing snakes." Those with green bodies and red legs are superior; those with yellow legs cannot be used [medicinally], and people often roast them to make them red, which is counterfeit. Sixth, house centipedes (*youyan*). In Jiangnan, the large ones are centipedes. Seventh, geckos (*shougong*). East of the mountains they are called *xisi*; west of Shaanxi they are called *bigong*. If one coats a woman's arm with its blood, [a mark remains, but] if she has a secret affair, it will wash away and not remain; thus it can guard the palace (*shougong*). It is also said that on rocks it is a lizard, in marshes a skink, in houses a gecko, and all are generally called *rangyuan*. Eighth, millipedes (*baizu*). Ninth, the weasel (*you*), pronounced with the fanqie *yu* + *jiu*. The *Qieyun* states: "The name of an insect-like creature, resembling a rat, is written as *you* (鼬); the name of a beast, resembling an ape, is written as *you* (𮙩)." The *Yupian* says: "The *you* (𮙩) resembles a leopard cat and catches rats," which differs from the *Qieyun*. "The *you* (鼬) resembles a bamboo rat and eats mice"; it is also called *shengshu*. Because of this, manuscripts of the sūtra have it written as *you* (鼬) or as *you* (𮙩). According to the *Zilin*, it is written as *you* (狖); in ancient script it is written as *sui*; it is pronounced not only as *yu* + *jiu*, but also *yu* + *ji*, being a name from Jianping. The *Classic of Mountains and Seas* says: "Mount Ge has many *sui*." Guo Pu says: "It resembles a macaque, with a large, dark-grey face, a tail four to five feet long resembling an otter's tail, and two forks on its head. When it rains, it hangs upside down from trees, plugging its snout with its tail. East of the Yangtze, people raise it to catch rats; as a creature it is agile and vigorous." The *Erya* says: "The *sui* has an upturned snout and a long tail." Now, following the *Qieyun*, it is written with the character *you* (𮙩). This is of the ape family, shaped like a dog; it is not of a vicious nature, so it is not adopted here. It should be written with the character *you* (鼬), homophonous with *you* (𮙩) in the falling tone, which belongs to the class of yellow weasels; its nature is capable of harming and killing, and its shape is small. In ancient script it is written as *sui* (蜼). Following the *Yupian*, it is written as *you* (𧲹). Following the *Zilin*, it is written as *you* (狖). Some write it as *you* (㹨), whose origin is unknown. Tenth, leopard cats (*li*), that is, wild cats. It should be written as *li* (貍); there is no character *li* (狸). The *Shuowen* says: "Derived from the radical *zhi* (豸), with *li* (里) as the phonetic component." Eleventh, the biting mouse (*xishu*). The *Shuowen* says: "A small mouse." The *Yupian* states: "It possesses a venomous bite; it eats humans and birds or beasts, and even when [the flesh] is gnawed down completely, they do not realize it nor feel pain." What the *Spring and Autumn Annals* mentions as "eating the horns of the suburban sacrificial bull" is today called the sweet-mouthed mouse. Because these creatures have much poison, they are used to allegorize anger. The specific aspects of anger arise with reference to ten objects: first, one's own body; second, loved sentient beings; third, unloved sentient beings; fourth, past enemies and friends; fifth, future enemies and friends; sixth, present enemies and friends; seventh, unpleasant sensory objects; eighth, jealousy; ninth, past habits; tenth, the views of others. Combining the general aspect of anger as one and the specific cognitive modes as ten, they match together as eleven. Among the secondary afflictions (upakleśa), the five such as wrath and resentment are called "the various evil pests"; their arising upon encountering conditions is called "running crisscross in every direction." Furthermore, fiercely sharp anger, provoked anger, vengeance-seeking anger, outward-manifesting anger, harmful and venomous anger, unceasing anger, jealous anger, agonizing anger, privately harboring anger, destructive and lethal anger, and covertly plotting anger are paired respectively. "Running crisscross in every direction" concludes the [allegory of] anger above.