法華玄義釋籤 14.6

14.6

因益中二：先與果益對辨難易同異，次正釋。初文者，一果辨多果則難，一心辨多因則易，故於一人心中可辨二十五有因益之相，以王三昧力而應之也。正釋又三：初正釋，次「合而」下明益由，三「大經」下結。初文又二：先正釋，次「如是等」下結。初又二：初總釋，次「若無」下別釋。「四因壞益」者，四趣因也。「二十一因成益」者，四趣已上至非想也。此語先持五戒頓離四趣因者是也。「一因成」者，非想也，此一無壞故也。「一因壞」者，此一唯壞無成。此中明益，不可更云成此一故也。此語先破地獄因，說中間漸離，故迭有成壞，意亦可知。若成就地獄及壞非想，非此中意。六天因果，前三具如《正法念》等，三界因果具如《俱舍》、《婆沙》。

In [the section on] cause benefits, there are two parts: first, a comparative analysis of difficulty, ease, similarity, and difference in contrast to result benefits; second, the main explanation. As for the first part: distinguishing multiple results from a single result is difficult, whereas distinguishing multiple causes from a single mind is easy; therefore, in the mind of a single person, the marks of the cause benefits of the twenty-five states of existence can be distinguished, responding to them through the power of the king of samādhis. The main explanation also has three parts: first, the main explanation; next, from “taken together” onward, explaining the reason for the benefits; third, from “the Great Sūtra” onward, the conclusion. The first part also has two: first, the main explanation; next, from “such as these” onward, the conclusion. The first [of these] also has two: first, a general explanation; next, from “if without” onward, a specific explanation. “Benefit of destroying four causes” refers to the causes of the four lower destinies. “Benefit of establishing twenty-one causes” refers to those from above the four destinies up to [the heaven of] neither-perception-nor-non-perception. This refers to those who initially uphold the five precepts and suddenly depart from the causes of the four destinies. “One cause established” refers to neither-perception-nor-non-perception, because this single one is not destroyed. “One cause destroyed” means this single one is only destroyed and not established. Since this explains benefits, one must not further speak of establishing this single one. This refers to first breaking the causes of the hells and explaining the gradual departure in the intermediate stages, so that establishment and destruction alternate; the intention can be understood accordingly. If one were to accomplish hell and destroy neither-perception-nor-non-perception, that would not be the intended meaning here. For the causes and results of the six heavens, the first three are detailed in sources like the Saddharmasmṛtyupasthāna Sūtra; the causes and results of the three realms are detailed in the Abhidharmakośa and Mahāvibhāṣā.