妙法蓮華經玄贊 6.40

6.40

贊曰。下十頌半別明虫鬼叢雜紛起所由。有三：初二頌明主在無災、主無災起，次一頌明由火焚蕩宅宇崩摧，後七頌半屬此紛披虫鬼擾攘。此初文也。「屬」音之欲反，屬謂由屬。意說菩薩因位在宅，及成佛已在世利物，生死煩惱災難便息。佛入涅槃，菩薩隱沒物益寢息，生死煩惱災難遂生。亦由主在宅中嚴治脩織勗勵子息，災難不生；主若離家無人脩飾，既無勗勵子息放逸、災起宅崩。故三界宅，由佛若在災難不生，由佛若無災難斯起，故言屬于一人，喻佛菩薩也。不由外道唯由佛法，故言一人。又「屬」音時燭反，屬謂攝屬。三界皆是佛之所有，說佛為主，並屬佛故。「其人近出」，入涅槃隱，離三界生，名為近出，如宅無主。「忽然火起」喻諸煩惱損敗身器，如火損舍。應為「屬」字。無端而有，名忽然火起。從生至死觸途皆起，名四面一時。因此發生無量惡業，名焰俱熾。

The Commentary says: The following ten and a half verses specifically explain the reasons why insects and ghosts riotously and chaotically arose. There are three parts: the first two verses explain that when the master is present there are no disasters, and when the master is absent disasters arise; the next verse explains that on account of fire burning and sweeping through, the house collapsed; the following seven and a half verses pertain to this chaotic dispersal and the agitation of insects and ghosts. This is the first text. Shu (屬) is pronounced zhi-yu reverse, meaning 'owing to' or 'dependent upon.' The intention is to say that when a bodhisattva is in the causal stage in the house, and after having attained buddhahood remains in the world to benefit beings, the disasters and tribulations of saṃsāric afflictions then cease. When the Buddha enters nirvāṇa and bodhisattvas vanish, the benefits to beings cease, and the disasters and tribulations of saṃsāric afflictions consequently arise. It is also because when the master is in the house, strictly managing, repairing, and encouraging his children, disasters and tribulations do not arise; if the master leaves home and no one repairs it, since there is no encouragement, the children become dissolute, disasters arise, and the house collapses. Therefore, in the house of the triple world, because the Buddha is present, disasters do not arise; because the Buddha is absent, disasters arise; hence it is said to 'belong to one person,' which is a metaphor for buddhas and bodhisattvas. It is not dependent on non-Buddhists, but solely dependent on the Buddha Dharma; therefore it says 'one person.' Again, shu (屬) is pronounced shi-zhu reverse, meaning 'subsumed under' or 'belonging to.' The triple world is entirely possessed by the Buddha; the Buddha is said to be the master, and all belongs to the Buddha. 'That person having recently departed': entering nirvāṇa and concealing himself, leaving the births of the triple world, is called 'having recently departed,' like a house lacking a master. 'Suddenly fire broke out' is a metaphor for the various afflictions destroying the bodily vessel, like fire damaging a house. It should be the character shu (屬). Arising without an apparent beginning is called 'suddenly fire broke out.' Arising everywhere encountered from birth to death is called 'on all four sides at once.' On account of this, immeasurable evil karma is generated, called 'its flames blazed up together.'