法華義疏 12.88

12.88

初又二：一、遇難；二、稱名。遇難為二：初、明遇難緣；次、正遇難也。「若有無量」者，遇難人不一也。「為求七寶」下，明遇難緣也。七寶不同，《涅槃經》以金、象、馬、神珠、玉女、主藏臣、主兵臣為七寶，此是輪王之七寶，不通餘人也。又《恒水經》明世有七寶，謂金、銀、珊瑚、白珠、車渠、明月、摩尼。佛法亦有七寶，謂四果、菩薩、辟支及佛。《智度論》第十六卷云「金、銀、瑠璃、車渠、碼碯、珊瑚、真珠為七」，此經所列第七是琥珀，真珠非七寶數，故言等也。又〈寶塔品〉云「金、銀、瑠璃、車渠、碼碯、真珠、玫瑰」。又經云「正寶有七，雜寶有百二十種」也。「假使黑風」下，第二、正明遇難。依《華嚴經》有十種風，依《仁王經》有五種色風、青風、赤風等，《成論》明風無色。論又云「風中或多觸無香，或有香觸必無色味」。即彼品又云「有舊師云，風黑色。是事不然，此風與黑色為因，非黑色也」。今言「黑風」者，一解云：此風起時前有黑雲，故云黑風。又云：此風欲起時，海上有黑氣，仍以為名。又云：吹海岸黑沙故名黑風。「吹其船舫」者，書云：自開已西稱船，開已東謂之舫。「飄墮羅剎鬼國」者，由風力故令墮鬼國，非鬼難也。

The first also has two parts: first, encountering the peril; second, reciting the name. Encountering the peril has two parts: first, clarifying the condition for encountering the peril; next, directly encountering the peril. "If there are immeasurable": those who encounter the peril are not one. From "In seeking the seven treasures" downward clarifies the condition for encountering the peril. The seven treasures differ: the Nirvāṇa Sūtra takes gold, elephants, horses, divine jewels, jade maidens, treasury ministers, and military ministers as the seven treasures—these are the seven treasures of a wheel-turning king and do not apply to other people. Also, the River Gaṅgā Sūtra clarifies that the world has seven treasures, namely gold, silver, coral, white pearls, giant clamshell, bright moon pearls, and maṇi jewels. The Buddhadharma also has seven treasures, namely the four fruits, bodhisattvas, pratyekabuddhas, and buddhas. The sixteenth fascicle of the Mahāprajñāpāramitopadeśa states: "Gold, silver, lapis lazuli, giant clamshell, agate, coral, and real pearls make seven." What is listed in this sūtra has amber as the seventh, and real pearls are not in the count of the seven treasures; hence it says "and so forth." Also, the Apparition of the Jeweled Stūpa Chapter states: "Gold, silver, lapis lazuli, giant clamshell, agate, real pearls, and meigui pearls." Furthermore, a sūtra says: "There are seven primary treasures and one hundred and twenty kinds of miscellaneous treasures." From "Even if a black wind" downward is the second, directly clarifying encountering the peril. According to the Avataṃsaka Sūtra, there are ten kinds of wind; according to the Benevolent Kings Sūtra, there are five-colored winds: blue winds, red winds, and so forth; the Tattvasiddhi Śāstra clarifies that wind has no color. That treatise also says: "In wind there is often much tangible [sensation] but no odor; or if there is odor and touch, there is definitely no color or taste." In that same chapter it also says: "An ancient master said, 'Wind is black in color.' This is not so; this wind acts as a cause for the black color, but is not black in color." Now as for the term "black wind," one explanation says: when this wind arises, dark clouds precede it, hence it is called "black wind." Another says: when this wind is about to rise, there is a black vapor upon the sea, and it is named after it. Another says: because it blows the black sand on the shore of the sea, it is named "black wind." "Blows their ships and boats": a book says that from Kai westward they are called chuan, and from Kai eastward they are called fang. "Drifting and cast onto the demon realm of the rākṣasas": it is due to the power of the wind that they are cast onto the demon realm, not the peril of demons.