無量壽經義疏 2.4

2.4

自下第三廣舉五惡五痛五燒業苦之過，令人厭捨。於中初總；「何等」下別；「佛告彌勒吾語汝」下，重復總辨。就初總中，文別有二：一嘆前起後，嘆前彌勒領解奉行；二「今我」下，彰己化意，為化眾生，令離五惡五痛五燒，令持五善獲五福德。前中初言「於此惡世端心正意不作眾惡甚為至德」，當相正嘆。「十方世界最無倫匹」，寄對顯勝。「所以」下釋，先徵、後解。「諸佛國土自然作善不大為惡易可開化」，舉易顯難，成此為勝。就後段中，「我今於此世間作佛」，彰已成佛。「處於五惡」等，顯己化處。「令捨五」等，明己化意，為化眾生，令有所出、令有所得。令所出者，出離五惡五痛五燒，五戒所防。殺、盜、邪婬、妄語、飲酒，是其五惡。造此五惡，於現世中王法治罪，身遭厄難，名為五痛。以此五惡，於未來世三途受報，說為五燒。此皆令出。令所得中，降化其意，伏令從法，令持五善。所謂五戒，翻前五惡。「獲其福」者，由持五戒，於現在世身安無苦，翻前五痛。「度世長壽泥洹道」者，後生彌陀，終得涅槃，翻上五燒。第二別中，「何等五惡五痛燒」等，問前起後，下對辨之，一一門中，皆初明惡，後翻明善。就初門中，先明其惡，下翻明善。惡中初言「其一惡者」，總以樹舉，次辨、後法，下喻顯過。辨中初先明其殺惡。「世有常道王法已」下，約殺明痛。「壽終」已下，就殺明燒。前明惡中，「諸天人」等，明造惡人。「欲為惡」等，正明造惡。「不知修」下，明造惡過，於中初先正明其過。「又尊貴」下，舉得顯失。痛燒可知。是為下結。譬如已下。喻顯燒相。就明善中，先辨、後結。辨中初言「人能於中一心制」等，正明作善，翻對前惡。「身獨度脫獲其福」者，翻對前痛，翻對前燒。「是為」下，結。第二門中，先惡後善。惡中先舉，次辨、後法，下喻顯之。辨中初惡，「今世現有王法已」下，第二明痛。「因其前世不信」已下，第三明燒。惡中還初明造惡人。「都無義」下，正明造惡。「破家」已下，明造惡過。正造惡中，「都無義理不順法度」，明其無善。「奢婬憍」等，明其造惡。「奢婬憍縱各欲快意」，興盜所為。「任心自恣更相欺」等，正明劫盜。餘文可知。第三門中，先惡後善。惡中初舉，次辨、後法，下喻顯之。辨中初惡，「亦復不畏王法」下，痛。「如是之惡著於」下，燒惡中初明造惡之人。「常懷邪」下，正明造作邪婬之惡。「交結聚」下，明造惡過。為婬造作殺盜等事，是其過也。餘文可解。第四門中，先惡後善。惡中初舉，次辨、後結，下以喻顯。辨中初惡，「如是眾惡天神記」下，是明其痛。「壽命終」下，是明其燒。惡中初先明造惡人。「不念修」下，正明造作妄語之惡。口之四過，不應法故，通名妄語。「增嫉善」下，明造惡過。痛中明其宿善滅盡、善神捨遠，身無依倚，多遭厄難，是其痛也。燒中明其惡業所牽，鬼神攝錄，將入惡道，受苦燋焚，名之為燒。餘文可知。第五門中，初惡後善。惡中初舉，次辨、後法，下喻顯之。辨中先惡，「如是世人心意」下，痛。「大命將終悔懼」下，燒。惡中初明造惡之人，「徙倚懈惰不肯」已下，正明造作飲酒之惡。飲酒之人，不修善行、不事家業，違反教。嗔怒令喜鬪、背恩忌義、欺陵抵拒，兼以論之。「肆心蕩逸魯扈抵」下，明造惡過。過相眾多，文中具顯。痛中明其現有愚癡，闇障覆心、無所知曉，以之為痛。亦應有其王法治罪，文略不說。燒等可知。上來別論，下復總辨。於中還初明其五惡。「佛語彌勒世間如是佛皆哀」下，翻惡明善。惡中初先總明五惡五痛五燒展轉相生。「但作」已下，別以顯之。別中兩番：初明從惡生痛生燒；「身死隨」下，明其從燒生惡生痛。前中初言「但作眾惡不修善本」，明其惡也。「皆悉自然入諸惡趣」，明起燒也。「或其今世先被殃」等，明起痛也。後中初言「身死隨行入三惡」等，是明其燒。「至其久」下，從燒起惡。「至其久後共作怨結，從小微起遂成大怨」，起殺生惡。「皆由貪著不能惠施」，起劫盜惡。「癡欲所迫隨心思」等，起邪婬惡。「厚己諍利無所省錄」，起妄語惡。「富貴榮華當時快意不能忍」等，起飲酒惡。此等生惡。「身坐」已下，從惡起痛。坐前五惡，身受勞苦，苦增不息，名「久大劇」。下顯劇相。凡在世間，天下道理自然施立，是故名為「天道施張」。造惡必彰，名「自糺舉」。身當法網，是故名為「綱紀羅網」。貴賤上下，莫不從法，是故名為「上下相應」。罪者歸之，無人伴匹，故云「煢忪當入其中」。「古今有」下，結以顯過。上來明惡，下翻明善。「佛語彌勒世間如是」，牒舉前惡，佛皆哀之，彰已悲憐。「以威神」下，教滅前惡，化令從善。「摧滅眾惡悉令就善」，教修世善。「棄捐所思奉持經」等，教習出善。初至「無失」，明出世因；「終得」已下，成出世果。上來第三明五惡等業苦之過。

From here below, third, the text extensively adduces the faults of karmic suffering entailed by the five evils, the five pains, and the five burnings, leading people to feel revulsion and abandon them. Therein, first is a general statement; from "What are..." below is the detailed analysis; and from "The Buddha told Maitreya: 'I say to you...'" below, there is again a general differentiation. Within the first general statement, the text falls into two parts: first, praising what came before to introduce what follows, praising Maitreya's previous reception, understanding, and practice; second, from "Now I..." below, revealing his own intention in transforming [beings], which is to transform sentient beings so that they leave behind the five evils, the five pains, and the five burnings, and so that they uphold the five virtues and obtain the five blessings. In the first part, the opening words, "To rectify the mind and straighten the intention in this evil world, not committing the various evils, is exceedingly supreme virtue," offer direct praise based on its actual character. "In the worlds of the ten directions there is none to compare with it" relies on contrast to display its superiority. From "The reason..." below is the explanation, first asking and then explaining. "In the lands of the various buddhas, beings naturally perform good, do not commit great evils, and are easy to guide and transform" adduces what is easy to display what is difficult, establishing this [practice here] as superior. Within the latter section, "Now in this world I have become a buddha" reveals that he has already attained buddhahood. "Dwelling amidst the five evils..." and so forth manifests the place of his transformation. "Causing them to abandon the five..." and so forth explains his intention in transforming [beings], which is to transform sentient beings so that they have something to escape from and something to attain. What they are made to escape from is departing from the five evils, the five pains, and the five burnings, which are prevented by the five precepts. Killing, stealing, sexual misconduct, false speech, and drinking alcohol are the five evils. Committing these five evils brings punishment by the king's laws in the present life, and the body encounters distress and disaster; this is called the five pains. Through these five evils, one receives retribution in the three destinies in future lives; this is spoken of as the five burnings. All of these [the Buddha] causes them to escape. Regarding what they are made to attain, he subdues and transforms their minds, taming them to accord with the Dharma and causing them to uphold the five virtues. These are the five precepts, which overturn the previous five evils. "Obtaining their blessings" means that through upholding the five precepts, their bodies are secure and free from suffering in the present life, overturning the previous five pains. "Crossing over the world to long life and the path of nirvāṇa" means that they are subsequently born [in the land of] Amitābha and ultimately attain nirvāṇa, overturning the above five burnings. In the second, detailed part, "What are the five evils, the five pains and burnings..." and so forth questions what preceded to introduce what follows, and below differentiations are made in correspondence to each. Within each single category, the evil is first explained, and then the virtue is explained in contrast. In the first category, the evil is explained first, and below the virtue is explained in contrast. Within the evil, the opening statement, "The first evil is..." generally raises it up; next it differentiates it, and then [describes] the Dharma; below, a simile reveals the fault. In the differentiation, it first explains the evil of killing. From "There is the constant way of the world, and under the king's laws..." below, it explains the pain in relation to killing. From "When life ends..." below, it explains the burning with respect to killing. Within the earlier explanation of the evil, "All the heavenly and human..." and so forth explains the persons committing the evil. "Wishing to do evil..." and so forth directly explains the committing of evil. From "Not knowing how to cultivate..." below, it explains the fault of committing evil, within which it first directly explains its fault. From "Moreover, the noble and wealthy..." below, it adduces gain to display loss. The pain and the burning can be known. "This is..." below concludes it. From "It is like..." below, a simile reveals the character of the burning. In explaining the virtue, it first differentiates and then concludes. In the differentiation, the opening statement, "If a person in this can with single mind restrain..." and so forth directly explains the performance of virtue, overturning and contrasting with the previous evil. "Their body alone crosses over and is liberated, obtaining its blessings" overturns and contrasts with the previous pain and the previous burning. From "This is..." below is the conclusion. In the second category, the evil comes first and the virtue after. Within the evil, it is first raised up, next differentiated, then [describes] the Dharma, and below a simile reveals it. In the differentiation, the first is the evil; from "In this present life there are the king's laws..." below, second, it explains the pain. From "Because in their previous lives they did not believe..." below, third, it explains the burning. Within the evil, it again first explains the persons committing the evil. From "Completely lacking righteousness..." below, it directly explains the committing of evil. From "Destroying the household..." below, it explains the fault of committing evil. In directly committing evil, "Completely lacking righteousness and principle, not according with laws and regulations" explains their lack of goodness. "Extravagant, lustful, arrogant..." and so forth explains their committing of evil. "Extravagant, lustful, arrogant, and indulgent, each wishing to gratify their desires" is what gives rise to stealing. "Giving free rein to their minds and acting willfully, mutually deceiving each other..." and so forth directly explains robbery. The rest of the text can be known. In the third category, the evil comes first and the virtue after. Within the evil, it is first raised up, next differentiated, then [describes] the Dharma, and below a simile reveals it. In the differentiation, the first is the evil; from "Also not fearing the king's laws..." below is the pain; from "Such evils cling to..." below is the burning. Within the evil, it first explains the persons committing the evil. From "Constantly harboring depravity..." below, it directly explains committing the evil of sexual misconduct. From "Associating and gathering..." below, it explains the fault of committing evil. Committing acts such as killing and stealing for the sake of lust is its fault. The rest of the text can be understood. In the fourth category, the evil comes first and the virtue after. Within the evil, it is first raised up, next differentiated, then concluded, and below revealed with a simile. In the differentiation, the first is the evil; from "Such various evils the heavenly spirits record..." below explains its pain. From "When their lifespan ends..." below explains its burning. Within the evil, it first explains the persons committing the evil. From "Not thinking of cultivating..." below, it directly explains committing the evil of false speech. The four faults of speech, because they do not accord with the Dharma, are collectively called false speech. From "Increasing envy toward the good..." below, it explains the fault of committing evil. In the pain, it explains that their past good is exhausted and the benevolent spirits abandon them and stay far away; having nothing to rely upon, their bodies encounter many disasters, which is their pain. In the burning, it explains that they are dragged by their evil karma, recorded by ghosts and spirits, and led into the evil destinies to suffer roasting and scorching; this is called the burning. The rest of the text can be known. In the fifth category, the evil comes first and the virtue after. Within the evil, it is first raised up, next differentiated, then [describes] the Dharma, and below a simile reveals it. In the differentiation, the evil comes first; from "Such people of the world whose minds and intentions..." below is the pain; from "When their great life is about to end, they regret and fear..." below is the burning. Within the evil, it first explains the persons committing the evil; from "Wavering, indolent, unwilling..." below, it directly explains committing the evil of drinking alcohol. A person who drinks alcohol does not cultivate virtuous practices, does not attend to the family business, and violates instructions. Anger makes them fond of fighting, turning their backs on kindness, disregarding righteousness, bullying, and resisting—these are also discussed along with it. From "Giving rein to the mind, dissolute, reckless, haughty, and defiant..." below, it explains the fault of committing evil. The marks of these faults are numerous, and are fully manifested in the text. In the pain, it explains that they currently possess ignorance, with dark hindrances covering their minds so that they know nothing; this is taken as the pain. There should also be their being punished by the king's laws, but the text omits it and does not speak of it. The burning and so forth can be known. The above was the detailed discussion; below, there is again a general differentiation. Therein, it also first explains the five evils. From "The Buddha told Maitreya: 'The world being like this, the Buddha pities them all'..." below, it overturns evil to explain virtue. Within the evil, it first generally explains the five evils, the five pains, and the five burnings generating one another in turn. From "Merely committing..." below, it manifests them in detail. Within the detail there are two rounds: first, it explains that from evil arise pain and burning; from "When their bodies die, following..." below, it explains that from burning arise evil and pain. In the former, the opening words, "Merely committing various evils, not cultivating the roots of virtue," explain their evil. "All naturally enter the various evil destinies" explains the arising of burning. "Or in this present life they first suffer misfortune..." and so forth explains the arising of pain. In the latter, the opening words, "When their bodies die, following their actions they enter the three evils..." and so forth explain the burning. From "Until long after..." below, evil arises from burning. "Until long after, they mutually form grudges; starting from small and slight beginnings, they eventually become great enmities" gives rise to the evil of killing living beings. "All due to greed and attachment, unable to practice generosity" gives rise to the evil of robbery. "Forced by ignorant lust, following the mind's thoughts..." and so forth gives rise to the evil of sexual misconduct. "Enriching oneself and vying for profit, without any reflection" gives rise to the evil of false speech. "Wealth, honor, glory, and splendor gratifying the desires for the moment, unable to endure..." and so forth gives rise to the evil of drinking alcohol. These generate evil. From "Their bodies involved..." below, pain arises from evil. Involved in the previous five evils, their bodies undergo labor and suffering, the suffering increasing without cease; this is called "prolonged and greatly severe." Below, it displays the character of its severity. For all those in the world, the principles of heaven and earth are naturally established; therefore it is said, "The way of heaven is spread out." Committing evil will certainly be exposed; this is called "spontaneous bringing to light." The body faces the net of the law; therefore it is called "the net of governance." Noble and lowly, superior and inferior, none fail to accord with the law; therefore it is called "superiors and inferiors corresponding." The guilty return to it with no companion or peer; hence it says, "Solitary and frightened, they must enter into it." From "From ancient times to the present, there has been..." below, it concludes to display the fault. The above explained evil; below it overturns it to explain virtue. "The Buddha told Maitreya: 'The world being like this'" cites the previous evils; "the Buddha pities them all" displays his compassion. From "With majestic spiritual power..." below, he teaches the eradication of the previous evils and transforms them so they accord with virtue. "Destroying and extinguishing all evils, causing all to turn to virtue" teaches the cultivation of mundane goodness. "Casting aside what was thought, upholding the scriptures..." and so forth teaches the practice of supramundane goodness. From the beginning up to "without loss" explains the supramundane cause; from "ultimately attaining..." below establishes the supramundane fruit. The above was the third section, explaining the faults of the karmic suffering of the five evils and so forth.