法華義疏 6.198

6.198

「又舍利弗」下，第二、廣明誡勸。又開為二：初、廣明誡；次、廣明勸。廣明誡中凡有十人，開為二意：初、明不應為五人說，次、顯五人之過。不應為五人說者，初偈明三人，一、憍慢人，如五千之徒；二、懈怠人，自保究竟不進求佛；三、計我見人，即是外道，謂保執有我不信寂滅。第二偈明二人，一、凡夫淺識，謂博學世俗經書不信至極，即起見人。二、深著五欲著小樂而忘大樂，不應為此五人說也。初三是小乘人，後二是凡夫人。「若人不信」下，第二、明五種人過。就文為二：初、明五種人因；次、明五種人果。五種人因者，第一、是誹謗人，謂口業過；第二、嚬蹙人，謂嚬眉蹙面，即身業過；第三、疑惑人，謂意業過；第四、毀法人；第五、謗持法人。初文云「則斷一切世間佛種」者，法華理教，一切世間由之成佛，謂作佛種也。心既不信、口復謗之，故佛種便絕。「其人命終」下，第二、明五種人得果者，凡有三義：一者，上來皆言莫為說之，亦似若無慈，何名菩薩？是故釋言：聞必起謗，無益有損，故不說之。不說之意即是慈也。二者、說果誡因，明謗而致苦可不慎哉！三者、謗既有重罪，信必有深福，即是明勸信也。就文為二：初、正明得苦果；次、結誡勸。就初文凡有二周，明其苦報各有三品。初周三品者，上品地獄，次品畜生，下品人間受苦，即是從重至輕也。「入阿鼻獄」者，阿鼻者無間也。苦道相續無樂間之，故名無間。又一人多人身俱遍滿八萬由旬間無空處，故言無間。又起謗《法華》業，直入地獄，無餘業間之，故言無間。經云「須彌山下有一百三十六地獄，大地獄有八：一、等活，二、黑繩，三、合會，四、叫喚，五、大叫喚，六、燋熱，七、大燋熱，八、阿鼻。此八大地獄一一復有十六小地獄以為眷屬，謂八寒氷、八炎火。八炎火者：一、炭坑，二、沸屎，三、燒林，四、釰林，五、刃道，六、鐵刺林，七、醎河，八、銅鑊。八寒氷者：一、阿浮陀，少有孔；二、尼羅浮陀，無孔；三、阿羅羅；四、阿婆婆；五、喉喉，此寒戰聲；六、優鉢羅（獄壁青色）；七、波頭摩（獄壁黃色）；八、摩訶波頭摩，合一百三十六也。」《毘婆沙》云「閻浮提地廣七千由旬，阿鼻地獄廣八萬由旬，在閻浮提下，但閻浮提上小下大故得容之」。

From "Furthermore, Śāriputra" downwards is second: an extensive explanation of the admonitions and encouragements. This also opens into two: first, an extensive explanation of the admonitions; next, an extensive explanation of the encouragements. In the extensive explanation of the admonitions, there are ten kinds of people in all, which open into two points: first, clarifying that one should not preach for five kinds of people; next, revealing the faults of five kinds of people. As for those for whom one should not preach—the five kinds of people: the first verse clarifies three kinds of people. First, arrogant people, like the group of five thousand. Second, indolent people, who complacently cling to their own [attainment] as ultimate and do not advance to seek buddhahood. Third, people who calculate a view of self—these are the non-Buddhists who stubbornly hold that there is a self and do not believe in quiescence. The second verse clarifies two kinds of people: first, ordinary people of shallow understanding, meaning those who widely study mundane texts and do not believe in the utmost extremity, who immediately give rise to views; second, those who are deeply attached to the five desires, attached to petty pleasures and forgetting great bliss. One should not preach for these five kinds of people. The first three are people of the Hīnayāna, and the latter two are ordinary people. From "If a person does not believe" downwards is second: clarifying the faults of the five kinds of people. In terms of the text, there are two parts: first, clarifying the causes of the five kinds of people; next, clarifying the effects of the five kinds of people. Regarding the causes of the five kinds of people: the first is the person who slanders, meaning the fault of vocal action; the second is the person who scowls, meaning knitting the brows and wrinkling the face, which is the fault of bodily action; the third is the person who doubts, which is the fault of mental action; the fourth is the person who vilifies the Dharma; the fifth is the person who slanders those who uphold the Dharma. The initial text says, "then they sever the buddha-seed of all worlds": because of the principle and teaching of the Lotus, all worlds attain buddhahood through it, meaning it acts as the buddha-seed. When the mind does not believe and the mouth furthermore slanders it, the buddha-seed is severed. From "When that person's life ends" downwards is second: clarifying the reception of effects by the five kinds of people, which has three points in all. First, all of the passages above say not to preach for them, which seems like a lack of compassion—how could one then be called a bodhisattva? Therefore, it is explained: hearing it, they are certain to give rise to slander, which brings no benefit but only harm; hence one does not preach for them. The intention of not preaching is itself compassion. Second, preaching the effects admonishes against the causes, making clear that slander brings about suffering—how could one not be cautious! Third, since slander entails heavy sin, faith must entail profound merit; this serves to encourage faith. In terms of the text, there are two parts: first, directly clarifying the reception of painful effects; next, concluding with the admonition and encouragement. In the first text, there are two rounds in all, clarifying that their painful retributions each have three grades. In the first round, the three grades are: the upper grade is hell, the middle grade is animals, and the lower grade is suffering among humans; this proceeds from heavy to light. As for "entering Avīci Hell": Avīci means "incessant." The paths of suffering continue without break, with no pleasure intervening, hence it is called incessant. Furthermore, the body of one person or many persons equally fills eighty thousand yojanas without any empty space intervening, hence it is called incessant. Furthermore, the karma of giving rise to slander of the Lotus Sūtra leads straight into hell, with no other karma intervening, hence it is called incessant. The sūtra says: "Beneath Mount Sumeru there are one hundred and thirty-six hells. There are eight great hells: first, Saṃjīva; second, Kālasūtra; third, Saṃghāta; fourth, Raurava; fifth, Mahāraurava; sixth, Tapana; seventh, Pratāpana; eighth, Avīci. These eight great hells each have sixteen small hells as their retinue, namely the eight cold and icy hells and the eight blazing fire hells. The eight blazing fire hells are: first, the pit of embers; second, boiling excrement; third, the burning forest; fourth, the forest of swords; fifth, the path of blades; sixth, the forest of iron thorns; seventh, the river of brine; eighth, the copper cauldron. The eight cold and icy hells are: first, Arbuda, with a few apertures; second, Nirarbuda, without apertures; third, Aṭaṭa; fourth, Hahava; fifth, Huhuva, these being the sounds of shivering with cold; sixth, Utpala (the walls of the hell are blue); seventh, Padma (the walls of the hell are yellow); eighth, Mahāpadma. Together these make one hundred and thirty-six." The *Vibhāṣā* says: "The land of Jambudvīpa is seven thousand yojanas wide; Avīci Hell is eighty thousand yojanas wide and lies beneath Jambudvīpa. However, Jambudvīpa is small above and large below, so it can accommodate it."