妙法蓮華經玄贊 2.151

2.151

贊曰：下四十八頌半頌所見六事，前七事中不頌入滅。文分為六：初一頌半頌六趣眾生，次半頌頌見佛，次六頌半頌聞法，次一頌半頌四眾，次三十一頌半頌行菩薩道，後七頌頌滅後起塔。此初也，即眾生世間中，具足煩惱差別。生死是總，通惑、業、苦；所趣是別，即六趣果。或所趣果體即生死，以業、煩惱、假者有情為能趣故。經自釋言「善惡業緣受報好醜」，受報好醜是所趣果，善惡業緣為能趣因，由善業為異熟因、貪等為潤緣，受人天好總報；人天好總報，行善眾生所歸處故。由惡業為異熟因、貪等為潤緣，受三惡趣醜總報；三惡趣醜總報行，惡眾生所歸處故，名為所趣。於此悉見中有業、煩惱，名為能趣。外器世間名趣資具，內異熟果名為所趣。如有頌言：「獸歸林藪，　鳥歸虛空，　聖歸涅槃，　法歸分別。」即以所歸為所趣，假者有情以善惡趣為生死所趣。論明具足清淨差別，即數種種。

The Commentary says: The following forty-eight and a half verses eulogise the six matters seen; among the earlier seven matters, parinirvāṇa is not eulogised in verse. The text is divided into six: the first verse and a half eulogises the sentient beings of the six destinies; the next half-verse eulogises seeing the buddhas; the next six verses and a half eulogise hearing the Dharma; the next one verse and a half eulogises the four assemblies; the next thirty-one verses and a half eulogise practicing the bodhisattva path; and the final seven verses eulogise erecting stūpas after the nirvāṇa. This is the first, namely, within the realm of sentient beings, the varieties of endowed afflictions. Samsāra is the general, encompassing delusion, karma, and suffering; the destinies are the particular, namely, the fruits of the six destinies. Or, the nature of the fruit that is the destiny is itself samsāra, since karma, afflictions, and designated sentient beings are the agents that proceed [to them]. The sūtra explains itself: "Due to good and bad karmic conditions, they receive fine or ugly retributions"; receiving fine or ugly retributions is the fruit that is reached, and good and bad karmic conditions are the causes by which they proceed. With good karma as the vipāka cause and greed and the like as the moistening conditions, they receive the fine, general retribution of humans and gods; the fine, general retribution of humans and gods is the place to which sentient beings who practice good return. With bad karma as the vipāka cause and greed and the like as the moistening conditions, they receive the ugly, general retribution of the three evil destinies; the ugly, general retribution of the three evil destinies is the place to which sentient beings who practice evil return, and is therefore called the destiny. That these are all seen here includes karma and afflictions, which are called the agents that proceed. The external container world is called the requisites for the destinies, and the internal vipāka-fruit is called the destiny [itself]. As a verse says: / "Beasts return to the woods and marshes; / birds return to the empty sky; / sages return to nirvāṇa; / phenomena return to conceptual discrimination." / Thus, that to which one returns is the destiny; designated sentient beings take the good and evil destinies as their destinations in samsāra. The treatise explains the varieties of endowed purifications, which are manifold in number.