大方廣佛華嚴經隨疏演義鈔 12.13

12.13

疏「又彼品中」下，第四明惡是所為。於中二：初正明為惡、後況出圓融。前中亦二：先引二經明其為惡、後引二經明等有性。前中，初云「彼品」，即當第十見聞利益中文。經云「佛子！我今告汝。設有眾生見聞於佛，業障纏覆不生信樂，亦種善根無空過者，乃至究竟入於涅槃。」疏「謂謗雖墮惡」下，釋成上義。謗既有益，應可謗耶？釋云：為遠益故，非無罪也。故地獄天子，或由謗故墮於地獄。《法華》謗常不輕菩薩，千劫於阿鼻地獄受大苦惱，畢是罪已方受常不輕教化故。願諸後學勿見謗益便生誹謗。又《大般若》中廣說謗法之罪，謂此方墮阿鼻地獄，此方劫壞罪猶未畢，移置他方阿鼻地獄中。他方劫壞罪亦未盡，復移他方。如是巡歷十方阿鼻，各經劫盡，還生此土阿鼻獄中，千佛出世救之猶難。若欲說其所受之身，聞者當吐血而死。故善現請說所受之身，佛竟不說，是知謗方等大經非可輕也。又《入大乘論》第一偈云「誹謗大乘法，決定趣惡道。此人受業報，實智之所說。生墮地獄中，大火熾然身，焚燒甚苦痛，業報罪令爾。熾然大鐵犁，具滿五百數，而耕其舌上，遍碎身苦惱。」故疏云「謗雖墮惡道」。疏「由聞歷耳」者，謂惡道罪畢，由昔謗時經目歷耳熏成其種，故得益耳。言「終自醒悟」者，即五十八經云「但以曾發菩提心故，終自醒悟。」疏「又云如日亦與」等者，〈出現〉身業中長行文廣，今當引偈。偈云「譬如生盲不見日，日光亦為作饒益，令知時節受飲食，永離眾患身安隱。無信眾生不見佛，而佛亦為興義利，聞名及以觸光明，因此乃至證菩提」是也。

In the commentary, from "Furthermore, in that chapter" downward, the fourth [section] explains that the wicked are [also] those for whom [the teaching is expounded]. Within this there are two [parts]: first, it directly explains that it is for the wicked; afterward, it infers [from this] to bring out the complete interpenetration. The former also has two: first, citing two sūtras to explain that it is for the wicked; second, citing two sūtras to explain that all equally possess the nature. In the former, first it says "that chapter," which refers to the tenth text, on the benefits of seeing and hearing. The sūtra says: "Sons of the Buddha! I now tell you: even if there are sentient beings who see or hear the Buddha, yet, wrapped and obscured by karmic hindrances, do not produce faith and joy, they nevertheless plant roots of goodness and none pass by in vain, ultimately even entering into nirvāṇa." The commentary says: "That is to say, although one falls into the evil destinies through slander..." downward, explaining and establishing the above meaning. Since slandering also brings benefit, should one slander? The explanation states: It is for the sake of long-term benefit, not that there is no guilt. Therefore, the devaputras of the hells [went there] because through slander they fell into hell. In the Lotus Sūtra, those who slandered the Bodhisattva Sadāparibhūta underwent immense suffering in Avīci for a thousand kalpas, and only after their guilt was exhausted did they receive the teaching and transformation of Sadāparibhūta. We pray that later students do not, upon seeing the benefit of slander, immediately generate slander. Furthermore, in the Mahāprajñāpāramitā-sūtra, the sin of slandering the Dharma is extensively explained: falling from this world into Avīci, when the kalpa of this world is destroyed and the sin is not yet exhausted, one is transferred to Avīci in another world; when that world's kalpa is destroyed and the sin is still not ended, one is transferred again to another world. In this way, touring through the Avīci hells of the ten directions, each passing through the destruction of kalpas, one is reborn again into the Avīci hell of this world; even when a thousand Buddhas appear in the world, rescuing them is still difficult. If one wished to speak of the bodies they receive, those who heard it would vomit blood and die. Therefore, when Subhūti requested [the Buddha] to speak of the bodies they receive, the Buddha ultimately did not speak of it; thus we know that slandering the great vaipulya sūtras must not be taken lightly. Furthermore, the first verse of the Mahāyānāvatāra-śāstra says: "Slandering the Mahāyāna Dharma, / one is certain to go to evil destinies. / That this person receives karmic retribution / is spoken by genuine cognition. / Reborn and falling into hell, / great fires blaze upon the body, / burning with extreme suffering and pain, / karmic retribution for sins causing this to be so. / Blazing great iron ploughs, / fully five hundred in number, / plough upon their tongues, / pulverizing the body with pain and suffering." Therefore the commentary says: "Although one falls into the evil destinies through slander..." As for the commentary's phrase "by what was heard passing through the ears," it means that after the punishment in the evil destinies is completed, because at the time of previously slandering [the Dharma] it passed before the eyes and through the ears and perfumed [them] into a seed, they therefore obtain the benefit. The words "in the end naturally awaken" refer to the fifty-eighth [fascicle of the] sūtra, which says: "Only because they had previously generated bodhicitta, in the end they naturally awaken." As for the commentary's "It also says, like the sun it also provides..." and so on, the prose text in the physical karma section of the "Appearance" chapter is extensive, so now a verse will be cited. The verse says: "Just as one blind from birth does not see the sun, / yet the sunlight still provides benefit for them, / causing them to know the seasons and take food and drink, / forever freed from many afflictions, body at peace. / Faithless sentient beings do not see the Buddha, / yet the Buddha also brings about profit and benefit for them; / hearing the name and touching the radiant light, / through this they even realize bodhi"—this is it.