妙法蓮華經玄贊 5.292

5.292

贊曰：下文第三大段見設權方，合上喻有四：一見苦悲生，二示大不希，三思方拔濟，四正說三乘。此合亦四：初合悲生。第二「舍利弗！佛見此已便作是念我為眾生之父」下，合示大不希。第三「舍利弗！如彼長者雖復身手有力而不用之」下，合思方拔濟。第四「而作是言汝等莫得樂住三界」下，合正說三乘。合初喻中有二：一悲生，二所悲事。此中「見諸眾生」合悲生也。「為生老病死」下合所悲事。所悲事中初合苦相、後合樂著，「眾生沒在其中」下是合苦相中初明欲界七苦，後「如是等種種諸苦」，明色無色界。色無色界皆具第八，略攝一切五取薀苦。明欲界苦有四：一四相交侵，二五欲乖競，三慳貪燒逼，四諸趣輪迴。前三現世苦、後一後世苦。又四相交侵即是四苦，五欲乖競、慳貪燒煮即求不得苦，五趣輪迴中方明愛別離苦、怨憎會苦并種種眾苦，即是略攝一切五取薀苦，如是總攝八苦盡矣。此文即是四相交侵、五欲乖競。前喻中見因火以驚心，此合中見苦果而悲意，互相彰發皆可嗟故，前因後果俱逼迫故，皆可悲故，俱可厭故，對法云「生苦者眾苦所依故，眾苦逼迫故」。九月十月處胎藏間，如在糞穢坑中長受寒熱等種種眾苦，生熟藏間如兩山迫逼，正趣產門其苦難堪，乍出風飄如刀割錐刺，不覺失聲，廢忘已前所有事業名為生苦。老苦者，時分變異故苦，身分沈重諸根熟昧，皮膚緩皺行步軀曲，寢膳不安，起坐呻吟喘息氣逆，所為慢緩為人所輕，世情彌篤世事皆息，名為老苦。病苦者，四大變異乖適故苦，百節酸疼四支苦楚，能壞一切安穩樂事，如雹損苗頓傷興盛。由此經言如人壯美王妃竊愛遣信私通，王便捉獲挑其眼目，截其耳鼻刖其手足，形容頓改為人惡賤，病苦所逼已是難堪，更為人所惡亦復如是，此名病苦。死苦者，壽命變壞故苦，風刀解支節無處不苦痛，張口太息手足紛亂，翻睛咀沫捫摸虛空，汗液交流便洟雜落。《涅槃經》言「死者於險難處無有資糧，去處懸遠而無伴侶，晝夜常行不知邊際，深邃黑暗無有燈明，入無門戶而無所處，雖無痛處不可療治，往無遮止到不得脫，無所破壞見者愁毒，非是惡色而令人怖，叫在耳邊不可覺知，是名死苦。」昔雖假之沐浴必歸不淨，昔雖假以塗熏必歸臭穢，昔時王位財寶榮盛、親族婦妾萬億，于時頓捨獨往後世無一相隨，臥置床枕橫尸偃仰，父母妻子椎胸哽咽，眾人號慕披髮拍頭，雖生戀仰之悲終致永分之痛。或埋殯墳陵肉消骨腐，或有露尸以施身肉，禽獸螻蟻交橫摣掣，或以火焚臭烟蓬㶿，四面充塞人所嗟傷，悲慟絕聲咸歸故里，唯餘灰燼獨從風塵，平生意氣獨處陵雲，一旦長辭困沾霜月，為妻孥而鬪諍，競財利以紛披，捔名族以結怨酬，爭榮華而害他命，奄然長逝永落昏途，獨受作惡之殃、妻子安然恣逸。昔時作惡祇為妻孥，及落三塗何期獨苦。深可悲哉深可悲哉！可不誡矣可不誡矣！是名死苦。憂悲苦惱，《稻芉經》云：「追感往事言聲哀感名為憂，追思相續名為悲，苦事逼迫名為苦，煩惱纏縛名為惱。」《十地經》云：「死別離時，愚人貪著心熱名憂，發聲啼哭名為悲，五根相對名為苦，意根相對名為憂，憂苦轉多名為惱。」亦以五欲財利故受種種苦者，鳥由食以亡形，人由財以喪命。《無量壽經》云：「世間之人無田宅而生欲亦憂，有田宅而慳守亦憂，五欲財利皆悉如是，懼五家之橫侵、恐四隣之枉奪，所以生苦。」

The Commentary says: The following third major section is seeing [their plight] and devising expedient means, which matches four [points] in the above parable: first, seeing suffering and compassion arising; second, showing the great and not aspiring to it; third, contemplating means of deliverance; fourth, directly preaching the three vehicles. This matching also has four: first matches the arising of compassion. The second, from "Śāriputra, the Buddha, having seen this, then had this thought: 'I am the father of sentient beings'" downward, matches showing the great and not aspiring to it. The third, from "Śāriputra, just as that elder, though possessing strength in his body and hands, did not use it" downward, matches contemplating means of deliverance. The fourth, from "and spoke these words: 'Do not take pleasure in dwelling in the three realms'" downward, matches directly preaching the three vehicles. In matching the first parable, there are two: first, the arising of compassion; second, the matters of compassion. Here, "sees sentient beings" matches the arising of compassion. From "by birth, old age, sickness, and death" downward matches the matters of compassion. Among the matters of compassion, it first matches the characteristics of suffering, and later matches delight and attachment; from "sentient beings are submerged therein" downward is that. In matching the characteristics of suffering, it first clarifies the seven sufferings of the desire realm, and later "such various sufferings" clarifies the form and formless realms. The form and formless realms both possess the eighth, summarily subsuming all the suffering of the five clinging aggregates. Clarifying the sufferings of the desire realm has four [aspects]: first, the mutual encroachment of the four characteristics; second, the conflict and contention over the five desires; third, the burning and torment of stinginess and greed; fourth, the transmigration in the various destinies. The first three are sufferings of the present life; the last one is suffering of future lives. Furthermore, the mutual encroachment of the four characteristics is precisely the four sufferings; the conflict and contention over the five desires and the burning of stinginess and greed are precisely the suffering of not getting what one seeks; within transmigration in the five destinies, it then clarifies the suffering of separation from what is loved, the suffering of association with what is hated, and all manner of multiple sufferings—which summarily subsumes all the suffering of the five clinging aggregates. In this way, the eight sufferings are completely subsumed in total. This text is precisely the mutual encroachment of the four characteristics and the conflict and contention over the five desires. In the previous parable, seeing the cause of the fire alarmed the heart; in this matching, seeing the fruit of suffering stirs thoughts of compassion. They illuminate each other, as both are lamentable, both the prior cause and subsequent fruit being oppressive, both being pitiable, and both being detestable. The Abhidharma states: "Suffering of birth is the basis of all sufferings and is oppression by all sufferings." Remaining in the womb for nine or ten months is like constantly suffering cold, heat, and all manner of sufferings in a pit of excrement and filth. Caught between the raw and digested receptacles, it is like being crushed between two mountains. When directly heading into the birth canal, the suffering is unbearable. Just as one emerges, being blown by the wind is like being cut with knives and pierced with awls, so that involuntarily one cries out, and all previously mastered activities are forsaken and forgotten—this is called the suffering of birth. As for the suffering of old age: it is suffering due to changes across time; the body becomes heavy, the sense faculties dull and obscure, the skin slack and wrinkled, walking stooped and bent; sleeping and dining are uneasy; rising and sitting are accompanied by groaning and panting with reversed breath; actions are slow and one is despised by others; worldly affections grow ever deeper while worldly affairs all cease—this is called the suffering of old age. As for the suffering of sickness: it is suffering due to the disturbance and maladjustment of the four great elements; the hundred joints ache and the four limbs suffer pain; it can destroy all peace, stability, and joyful matters, just as hail damages sprouts and abruptly ruins prosperity. Thus this sūtra says: just as when a man is robust and handsome, the king's consort secretly loves him and sends a message to carry on a liaison; the king catches him, gouges out his eyes, cuts off his ears and nose, and amputates his hands and feet, so that his appearance is abruptly altered and people loathe and despise him; being oppressed by the suffering of sickness is already unbearable, and furthermore being loathed by people is also like this—this is called the suffering of sickness. As for the suffering of death: it is suffering due to the ruin and alteration of lifespan; the wind-knives sever the joints and limbs so that there is no place without pain and torment; gasping with mouth agape, limbs thrashing in confusion, eyes rolling back, chewing froth, grasping at empty space, sweat pouring forth, and urine and mucus falling mixed together. The Mahāparinirvāṇa-sūtra says: "The dead have no provisions in perilous places; the destination is far distant and without a companion; walking day and night without knowing the limit; profound and dark without a lamp; entering without a gate and having no place to stay; though having no specific locus of pain, it cannot be cured; going without impediment, yet once arrived one cannot escape; having no destruction, yet onlookers are stricken with sorrow; not being an ugly color, yet striking terror in people; shrieking right at the ear, yet imperceptible—this is called the suffering of death." Formerly, though one relied on bathing, it must revert to impurity; formerly, though one relied on ointments and incenses, it must revert to foul stench; formerly, royal status, wealth, prosperity, and tens of thousands of relatives, wives, and concubines were all abruptly abandoned at that time, as one goes alone into the future life with not a single one accompanying; lying upon bed and pillow, lying supine as a corpse, parents, wife, and children beating their chests and choking with tears, the crowd wailing, disheveling their hair, and striking their heads; though they give rise to the sorrow of longing, it ultimately leads to the pain of eternal separation. Either buried in tombs and mounds where flesh dissolves and bones rot; or a exposed corpse offering its flesh, torn and pulled apart by birds, beasts, ants, and grubs; or cremated with fire, the foul smoke billowing and filling the four directions, causing onlookers to sigh and grieve; wailing with broken voices, all return to their hometowns, leaving only ashes following the wind and dust alone. In life, his proud spirit alone towered into the clouds; once permanently departed, he is helplessly soaked in frost and moonlight. Fighting and quarreling for the sake of wife and children, contending over wealth and profit in disarray, contesting famous clans to repay animosities, and competing for glory while harming others' lives; abruptly passing away forever into the dark paths, he alone suffers the calamities of the evils committed, while his wife and children remain at ease indulging in pleasure. Formerly committing evil solely for the sake of wife and children, when plunging into the three paths, how could he expect to suffer alone? Deeply pitiable indeed! Deeply pitiable indeed! How can one not take warning? How can one not take warning? This is called the suffering of death. Regarding grief, sorrow, suffering, and distress: The Śālistamba-sūtra says: "Grieving over past matters with plaintive voice is called grief; continuous recollection is called sorrow; oppression by painful matters is called suffering; entangling bonds of affliction are called distress." The Daśabhūmika-sūtra says: "At the time of parting in death, the foolish person's greedy attachment and burning heart are called grief; crying out in tears is called sorrow; the confrontation of the five [sense] faculties is called suffering; the confrontation of the mental faculty is called grief; when grief and suffering intensify, it is called distress." As for also undergoing all manner of sufferings on account of the five desires and wealth: birds lose their forms on account of food; humans lose their lives on account of wealth. The Sukhāvatīvyūha-sūtra says: "Worldly people who lack fields and houses give rise to desires and also grieve; those who possess fields and houses guard them stingily and also grieve. The five desires, wealth, and profit are all like this: fearing the arbitrary encroachments of the five families, and dreading wrongful seizure by the four neighbors, therefore suffering arises."