妙法蓮華經玄贊 10.336

10.336

贊曰：下答字義。有三：初語業歸依，以天耳通尋聲拔濟；次「若有眾生多於婬欲」下，意業歸依，以他心通觀心拔濟；後「若有女人設欲求男」下，身業歸依，天眼通觀色拔濟。初文有三：初總標有苦稱名即脫，次別顯有厄稱名皆脫，後結告威神巍巍若是。此初。即是三途八難一切苦難，只如法琳歸命免七日之刑、濟𭟃歸依脫三刀之害。《瑜伽》第九說業有二：一定異熟業，謂故思業若作若增長業；二不定異熟業，謂故思已作而不增長業。八十九說諸作不增長業，若無追悔不修對治，尚可受果名增長業；若追悔等名不增長業。或先增長業由追悔等名不增長業，如未生怨未追悔前名增長業，追悔已後名不增長業。第六十說依未解脫者建立定受業故。言解脫者，謂世道伏斷，乃至得聖成無學等。即同《涅槃經》未入佛法名決定業，若入佛法名不定業。《對法》第七說有五故思造：一他所教勅；二他所勸請；三無所了知；四根本執著，謂三毒蔽心猛利執著所起諸業；五顛倒分別，謂勝無罪所行惡業。於此五中後之二種若作若增長，非不受異熟，以思重故；前三雖作而不增長，不必受異熟，以思輕故。此言作者，謂起作諸業令其現行。增長者，謂令習氣展轉增長。由此但說故思業唯有五。《瑜伽》第九說除十種，餘名故思：一夢，二無知，三無故思，四不利不數，五狂亂，六失念，七非樂欲，八自性無記，九悔所損，十對治所損。除此十外，餘皆增長。即《瑜伽》第九說增長業有六者是。其十不增及六增長，不越《對法》三不增、二增，離合依位分多少故。《對法》又說決定有三：一作業決定，由宿業力感決定身，於此生中必造此業，朝限決定終不違越，佛等神力亦不能救。二受異熟定即順定受業，果定當受時未定故，不爾佛出應無造惡惡趣眾生。三分位定，謂順三時分位定業，若業道攝者名順定業，加行、後起通定不定。又未悔未對治等名決定業，已悔已對治等名不定業。《瑜伽》第十說三業：順現、順生、順後受業。第六十說四業：一異熟定，二時分定，三二俱定，四二俱不定。《唯識》亦說四，謂三時及不定。《顯揚》第九說五種，謂順三時及受報定、作業決定。皆如《瑜伽》第九略纂說，恐繁且止。

Commentary: Below is the reply explaining the meaning of the name. It has three parts: first, taking refuge through vocal karma, where with the divine ear faculty he tracks voices to rescue them; next, from "If there are sentient beings who have much lustful desire" onwards, taking refuge through mental karma, where with the knowledge of others' minds he contemplates minds to rescue them; finally, from "If there is a woman who wishes to seek a male child" onwards, taking refuge through bodily karma, where with the divine eye faculty he contemplates forms to rescue them. The first section has three parts: first, generally indicating that when there is suffering, chanting the name brings liberation; next, individually revealing that when there is calamity, chanting the name brings liberation to all; finally, concluding by declaring that his awe-inspiring spiritual power is towering and majestic like this. This is the first. This refers to the three evil destinies, the eight difficulties, and all afflictions and calamities—just as Falin, by taking refuge, was spared the seven-day punishment, and Jixia, by taking refuge, was freed from the harm of the three blades. The ninth fascicle of the *Yogācārabhūmi* states that karma is of two kinds: first, karma of determinate maturation, meaning karma done intentionally, whether performed or accrued; second, karma of indeterminate maturation, meaning karma done intentionally that is performed but not accrued. The eighty-ninth fascicle states that for all karma performed but not accrued, if there is no regret and no cultivation of antidotes, it can still receive retribution and is called accrued karma; if there is regret and the like, it is called karma not accrued. Or, previously accrued karma, through regret and the like, becomes karma not accrued, just as before Ajātaśatru felt regret, it was called accrued karma, and after he felt regret, it was called karma not accrued. The sixtieth fascicle states that karma of determinate experience is established based on those who are not yet liberated. To say "liberated" means suppressing and severing [afflictions] through the worldly path, up to attaining sagehood and becoming an aśaikṣa, and so forth. This is the same as the *Mahāparinirvāṇa-sūtra*'s statement that before entering the Buddhadharma it is called determinate karma, and if one has entered the Buddhadharma it is called indeterminate karma. The seventh fascicle of the *Abhidharmasamuccaya* states that there are five kinds performed intentionally: first, ordered by another; second, exhorted by another; third, without comprehension; fourth, fundamental attachment, meaning various karmas arising from the mind being obscured by the three poisons and holding strong attachment; fifth, inverted discrimination, meaning evil karma performed while regarding it as superior and blameless. Among these five, the latter two are both performed and accrued, and their maturation is not unexperienced, because the intention is heavy; the former three, though performed, are not accrued, and their maturation is not necessarily experienced, because the intention is light. Here, "performed" means initiating and performing various karmas, making them active. "Accrued" means causing the karmic impressions to multiply and grow. On this basis, it is said that intentional karma consists of only five kinds. The ninth fascicle of the *Yogācārabhūmi* states that, excluding ten kinds, the rest are called intentional: first, dreams; second, ignorance; third, absence of intention; fourth, not acute and not frequent; fifth, madness; sixth, loss of mindfulness; seventh, lack of desire; eighth, intrinsic neutrality; ninth, impaired by regret; tenth, impaired by antidotes. Excluding these ten, all the rest are accrued. This refers to what the ninth fascicle of the *Yogācārabhūmi* describes as the six kinds of accrued karma. Its ten unaccrued and six accrued do not exceed the three unaccrued and two accrued of the *Abhidharmasamuccaya*; the division into fewer or more depends on the positions of combining or separating them. The *Abhidharmasamuccaya* also states that there are three kinds of determinacy: first, determinacy of karmic action—by the force of past karma, one is allotted a determinate body, and in this life one will definitely commit this karma; the appointed time is determinate and never violated, and even the spiritual powers of buddhas cannot rescue one. Second, determinacy of experiencing maturation, which is karma whose experience is determinate, because although the fruit is definitely to be experienced, the time is not yet determinate; were it not so, when a buddha appears there should be no sentient beings who commit evil and fall into evil destinies. Third, determinacy of stages, meaning determinate karma in accordance with the stages of the three times; if it is subsumed under karmic paths, it is called karma of determinate concordance, whereas preparation and subsequent actions pertain to both determinate and indeterminate. Furthermore, that which has not been regretted and for which antidotes have not been applied is called determinate karma, while that which has been regretted and for which antidotes have been applied is called indeterminate karma. The tenth fascicle of the *Yogācārabhūmi* speaks of three karmas: karma experienced in the present life, karma experienced in the next life, and karma experienced in subsequent lives. The sixtieth fascicle speaks of four karmas: first, determinate maturation; second, determinate timing; third, both determinate; fourth, both indeterminate. The *Vijñaptimātratāsiddhi* also speaks of four, namely the three times and indeterminate. The ninth fascicle of the *Prakaraṇāryavācā* speaks of five kinds, namely concordant with the three times, determinate in receiving retribution, and determinate in karmic action. These are all as explained in the *Brief Commentary on the Ninth Fascicle of the Yogācārabhūmi*; fearing verbosity, I shall pause here.