法華玄義釋籤 14.5

14.5

次別釋中二：先結前生後，次列釋。列釋中二：先七，次十。初七中：先大師，次私釋。初文二：先列，次却。以益反釋眷屬，由益成眷屬故也。七益中並以三藏菩薩為俗諦三昧五通益者，以未斷惑故；別教出假俗諦三昧六通益者，且語斷見思益，名為無漏通，望三藏菩薩全是有漏，是故且與無漏之名。章安云「開前」者，開小草為因果兩益，「合後」者，合中道次第不次第為一實事益，「俱開俱合」，準此可知。「次第益」者，即是別中約教道說耳。次大師開為十益，於前七中亦不開中道次第不次第，唯於小草開為因果。又於中草開為聲聞、緣覺二益，更加方便、實報二益以成十益。於中二：先結前生後，次正釋。釋中二：先列，次正釋。釋中二：初釋，次問答料簡。初文二：初正釋，次「若麁妙機」下結。初中自為十，初果益中二：標、釋。「然因果益通二十五有」者，於果報身得現益相，故名「果益」。言「因益」者，謂內心轉修。今初果益中三：先釋，次「此清涼」下明益由，三「大經」下引經結益。初文者，文中從省，四趣自四，四人合一，六欲合一，色界七有同為一釋。四空合一，一一文中皆云「其中眾生乃至冥顯兩益」者，語略意周，具如感應妙中明感應相，及同異中三十六句一界十界，并相對中苦樂關宜二十五有及別圓等。且語現益以對先世，據理則通現在未來，具如前文十界中說，不可盡具，思之可及。說不可併張，例不可全闕，一一皆出其苦相為機，次關宜等可知。初地獄中言「八大地獄」者，八熱地獄。地獄者，梵云泥黎，此云苦具。言地獄者，從處為名，八中各有十六小獄以為眷屬，則八箇十六成一百二十八并根本八，合成一百三十六獄。故《俱舍》云：「此下過二萬，無間深廣同，上七捺落迦，八增皆十六，謂煻煨糞屎、鋒刃烈河增，各住彼四方。」無間四門既各有四，上七亦然。「八寒」者，且準他文云百三十六，若準列八文，一頞部陀，此云皰，謂寒風逼身生皰；二刺部陀，此云皰烈；三頞哳咜；四嚯嚯婆；五唬唬婆，此並從聲為名也；六嗢鉢羅，此云青蓮華；七鉢特摩，此云紅蓮華；八摩訶鉢特摩，此云大紅蓮華，此並隨身色為名也。並在前所說地獄傍，本處在下、支派不定，或近山河江海地下空及餘處。鬼本處在閻魔王界，故此洲下過五百由旬有琰魔界，從廣量亦爾。從此展轉以居餘處，或有端正受諸快樂，猶如天中尚有醜陋，今文稍略。地獄諸相廣如《觀佛三昧》、《正法念》、《阿含》、《婆沙》、《俱舍論》等。「水陸空」者，此三是畜生所依處也。《大論》又有三類攝畜生盡，謂晝行、夜行、晝夜行。「五衰相」者，一者頭上華萎，二者腋下汗出，三者項中光滅，四者兩目數瞬，五者不樂本座如瘡等。「八聖種」者，具如《止觀》第八記。餘由證二文，可見。

Next, within the specific explanation, there are two parts: first, concluding the preceding to introduce the following; next, listing and explaining. In listing and explaining, there are two parts: first, seven; next, ten. In the first seven: first, the Great Master; next, personal interpretation. The first text has two parts: first, listing; next, discarding. Benefit is used to reverse-explain the retinue, because the retinue is formed through benefit. Among the seven benefits, the bodhisattva of the Tripiṭaka Teaching is uniformly considered as having the benefit of the conventional truth samādhi and the five superknowledges because delusions have not yet been severed. The one who emerges from provisionality in the Separate Teaching has the benefit of the conventional truth samādhi and the six superknowledges, which provisionally speaks of the benefit of severing delusions of view and thought, termed uncontaminated superknowledges; looking toward the bodhisattva of the Tripiṭaka Teaching, who is entirely contaminated, this is provisionally given the name of uncontaminated. When Zhang'an says "opening the former," it is opening the small herbs into the two benefits of cause and effect; "combining the latter" is combining the sequential and non-sequential middle way into the single benefit of real actuality; "both opening and both combining" can be understood by analogy. The "sequential benefit" is merely spoken according to the pedagogical doctrine within the Separate Teaching. Next, the Great Master opens them into ten benefits: among the preceding seven, he likewise does not open the sequential and non-sequential middle way, but only opens the small herbs into cause and effect. Furthermore, he opens the medium herbs into the two benefits of śrāvakas and pratyekabuddhas, additionally adding the two benefits of expedient means and reward land to complete the ten benefits. Within this, there are two parts: first, concluding the preceding to introduce the following; next, the primary explanation. Within the explanation, there are two parts: first, listing; next, the primary explanation. Within the explanation, there are two parts: first, the primary explanation; next, questions and answers to evaluate. The first text has two parts: first, the primary explanation; next, from "if the crude and wonderful faculties" downward, concluding. Within the first, there are ten parts. In the first, the benefit of the fruit, there are two parts: marking and explaining. "However, the benefits of cause and effect extend across the twenty-five states of existence": obtaining the marks of manifest benefit in the body of karmic retribution is therefore called the "benefit of the fruit." As for the "benefit of the cause," it refers to the internal mind turning to cultivate. Now, in the first benefit of the fruit, there are three parts: first, explaining; next, from "this cool and refreshing" downward, clarifying the causes of benefit; third, from "the Great Sūtra" downward, citing the sūtra to conclude the benefit. Regarding the first text, it follows conciseness in the passage: the four destinies are four on their own; the four human [continents] are combined into one; the six desire [heavens] are combined into one; the seven states of existence of the form realm share a single explanation; the four formless [heavens] are combined into one. In each text, when it says "the sentient beings therein, up to both hidden and manifest benefits," the words are brief but the meaning is comprehensive, fully as in the clarification of the characteristics of stimulus-response in the wonder of stimulus-response, and in the thirty-six phrases of one realm and ten realms in similarity and difference, together with the distress and joy, relevance and suitability, across the twenty-five states of existence and the Separate and Perfect [teachings], etc., in the mutual opposition. Provisionally speaking of present benefits in opposition to past lives, based on principle it extends to the present and future, fully as explained in the preceding text on the ten realms, which cannot be exhausted; by contemplating it, it can be grasped. The exposition cannot be laid out all at once, nor can the paradigm be entirely omitted. Each points out its marks of suffering as the faculty, and next the relevance and suitability, etc., can be understood. In the first, hell, "eight great hells" refers to the eight hot hells. As for "hell," in Sanskrit it is *niraya*, translated here as instruments of suffering. Calling it "earth-prison" (hell) is a name derived from the place. Each of the eight has sixteen minor hells as its retinue, so eight times sixteen makes one hundred twenty-eight, which, combined with the eight fundamental hells, makes a total of one hundred thirty-six hells. Thus the *Kośa* says: "Twenty thousand [yojanas] below this, identical in depth and breadth to the Avīci hell, are the seven upper naraka hells; the eight additions each have sixteen, namely the additions of burning embers, corpse-dung, sharp blades, and boiling rivers, each situated on their four sides." Since each of the four gates of Avīci has four, the seven upper ones are also like this. Regarding the "eight cold [hells]," provisionally according to other texts it is said there are one hundred thirty-six. If following the text listing the eight: first, Arbuda, translated here as blisters, meaning cold wind pressing the body produces blisters; second, Nirarbuda, translated here as burst blisters; third, Aṭaṭa; fourth, Hahava; fifth, Huhuva—these are all named after sounds; sixth, Utpala, translated here as blue lotus; seventh, Padma, translated here as red lotus; eighth, Mahāpadma, translated here as great red lotus—these are all named according to the colour of the body. They are all beside the hells described before; their fundamental location is below, while their branches are indeterminate, sometimes near mountains, rivers, rivers, seas, underground, empty space, and other places. The fundamental place of ghosts is in the realm of King Yama; thus, five hundred yojanas below this continent is the realm of Yama, and its breadth is also like that. From here they wander to dwell in other places, some being well-formed and experiencing various pleasures, just as among the gods there are still the ugly; the present text is rather brief. The various marks of the hells are broadly as in the *Sūtra on the Samādhi of Contemplating the Buddha*, the *Saddharmasmṛtyupasthāna Sūtra*, the *Āgamas*, the *Vibhāṣā*, the *Kośa-śāstra*, etc. "Water, land, and sky" are the three bases upon which animals rely. The *Great Treatise* also has three types that encompass all animals: those that move by day, those that move by night, and those that move day and night. Regarding the "five marks of decay": first, flowers on the head wither; second, sweat comes from under the armpits; third, light from the neck is extinguished; fourth, both eyes blink frequently; fifth, taking no pleasure in one's original seat, feeling as if with sores, etc. The "eight noble lineages" are fully as in the notes to the eighth fascicle of *Zhiguan*. The remaining two texts on causes and proofs can be seen.