法華義疏 12.90

12.90

「若復有人」下，第二、明有情難。此望前即是地大難。所以三災無地災而有地難者，地以秉御成難、不御非難，災任運起不須人御故無地災。又四禪無有內災患故外無地災。今有人御故有地難，望後即是有情難也。合四難為三，如上釋之。初、二辨命難，以命最重故在前；火、水、風並皆害命，接此文生故前明命難。命難之中前人後鬼者，人難顯現、鬼難幽隱，故從顯至隱。又接火水風次明於地，故前人後鬼也。「設復有人」下，第二、明身難，即繫閉於身故名身難。三世往論皆悉有罪，而言無罪者就現前不作故言無耳。經云「大橫有九」，亦就現在不作故言橫耳。若無罪而受苦者是無因有果，是事不然。「若三千」下，第三、辨財難。既云「齎持重寶」，故知是財難。亦前釋世音辨感，次釋觀辨應。初文又二：一、遇難；二、稱名。「其中一人」下，第二、稱名。為二：初、勸導；二、受勸導。勸導為四：一、誡；二、勸；三、釋誡；四、釋勸。「汝等」下，第二、勸。「是菩薩」下，第三、釋誡。「汝等」下，第四、釋勸。「眾商人聞」下，第二、受勸稱名。「稱其名故」下，第二、釋觀明應義。

From “If, moreover, there is a person” onward is, second, explaining perils involving sentient beings. When viewed in relation to the preceding, this is the peril of the earth element. The reason why among the three calamities there is no calamity of earth, yet there is a peril of earth, is that earth constitutes a peril only through human manipulation and control; without being manipulated, it is not a peril. Calamities arise spontaneously of themselves and do not require human control, which is why there is no calamity of earth. Furthermore, because in the Fourth Dhyāna there is no internal affliction, there is externally no calamity of earth. Here, because there is human manipulation, there is a peril of earth, which when viewed in relation to what follows constitutes a peril involving sentient beings. Combining four perils into three is as explained above. The first two distinguish perils to life; because life is of the utmost gravity, they come first. Fire, water, and wind all harm life; being introduced in connection with the preceding text, the perils to life are therefore explained first. Among the perils to life, human beings precede ghosts because human perils are overt and ghost perils are covert; thus it proceeds from the overt to the covert. Furthermore, following fire, water, and wind, earth is explained next; therefore human beings come before ghosts. From “Even if there is a person” onward is, second, explaining perils to the body; that is, being bound and incarcerated pertains to the body, hence it is called a peril to the body. Tracing back across the three periods of time, all possess guilt; when it is said that they are “innocent,” this refers to not having committed [an offense] in the present, which is why it is called innocent. The sūtra states that there are nine kinds of untimely death, which likewise refers to not having committed [the cause] in the present, hence termed untimely. If one suffered pain while being innocent [in all times], this would mean having an effect without a cause, which is not the case. From “If in a three-thousandfold [great thousandfold world]” onward is, third, distinguishing perils to wealth. Since it says “carrying valuable treasures,” we know it is a peril to wealth. Here too, it first interprets the worldly sounds to distinguish the stimulus, and next interprets Avalokita to distinguish the response. The initial text also has two parts: 1. encountering the peril; 2. reciting the name. From “one person among them” onward is, second, reciting the name. It has two parts: first, exhorting and guiding; second, receiving the exhortation and guidance. Exhorting and guiding has four parts: 1. admonition; 2. exhortation; 3. explaining the admonition; 4. explaining the exhortation. From “All of you” onward is, second, the exhortation. From “This bodhisattva” onward is, third, explaining the admonition. From “All of you” onward is, fourth, explaining the exhortation. From “When the merchants heard” onward is, second, receiving the exhortation and reciting the name. From “Because they recited his name” onward is, second, interpreting Avalokita to illuminate the meaning of the response.