無量壽經連義述文贊 3.125

3.125

經曰「今我於此」至「令離五燒」者，述云：第二、正申業苦而令厭捨。有三：初、略釋；次、別釋；後、總釋。初又有二：此初、令捨令離也。有說：五惡為因，痛燒為果，即五戒所防。身三非為三，口四為第四，飲酒為第五，酬此五因即受五痛。痛者苦受，燒者苦具。若痛若燒，皆地獄報。故前文云「臨終寒熱與痛苦俱」，遂彈餘家五痛人中受，五燒在地獄，云此太錯判經文，害文傷義，直由不了痛是苦受、燒是苦具，不可人中受痛而無苦具，地獄有苦具而無痛故。又作五惡，先入惡道，後生人中故。地獄受痛燒報已，然後生人，受餘報苦。此恐不然。若言五惡即五戒所防者，不妄語戒唯防妄語，如何口四為第四惡應正理耶？又痛必兼具燒，如何無受？故不可言人中有受而無具，地獄有具而無受。又如闍王殺其父王已，現受眾苦，必不可言先受痛燒後受餘苦，經曰華報應成虛言故。今還存所彈之義，殺盜邪婬妄語飲酒是其五惡，五痛華報。現閉王法身遭厄難名為五痛，三途果報名為五燒。不爾，便違世有常道、王法牢獄等諸文故。

On the sūtra's words from "Now I in this [world]" to "causing them to leave behind the five burnings": the commentary states: Second, directly setting forth karmic suffering to make them revile and abandon it. There are three parts: first, a brief explanation; next, a distinct explanation; afterwards, a general explanation. The first also has two parts: this first causes them to abandon and leave [them] behind. Some say: the five evils are the cause, and the pains and burnings are the fruit, which are what the five precepts guard against. The three bodily misdeeds make three; the four verbal misdeeds make the fourth; drinking alcohol is the fifth. Paying back these five causes, one undergoes the five pains. "Pain" is painful feeling; "burning" is an instrument of suffering. Both pain and burning are retributions of hell. Therefore the earlier text says: "At the end of life, cold and heat accompany pain and suffering." Consequently, they criticize other schools that say the five pains are undergone among humans and the five burnings are in hell, saying that this errs greatly in judging the sūtra text, harms the text, and impairs its meaning, solely due to not understanding that pain is painful feeling and burning is an instrument of suffering, and that it is impossible to undergo pain among humans without instruments of suffering, or for hell to have instruments of suffering without pain. Furthermore, having committed the five evils, one first enters the evil paths and afterwards is born among humans. After having undergone the retribution of pain and burning in hell, one is then born as a human and undergoes the suffering of the residual retribution. I fear this is not so. If one says that the five evils are what the five precepts guard against, the precept against lying guards only against lying; how could the four verbal misdeeds being the fourth evil accord with correct principle? Furthermore, pain must involve the instrument of burning; how could it be without feeling? Thus one cannot say that among humans there is feeling without instruments, or that hell has instruments without feeling. Moreover, just as King Ajātaśatru, having killed his father the king, presently underwent various sufferings, one certainly cannot say that he first underwent pain and burning and afterwards underwent residual suffering, for then the sūtra's statement on flower retribution would become empty words. Now I still preserve the criticized meaning: killing, stealing, sexual misconduct, lying, and drinking alcohol are the five evils; the five pains are the flower retribution. Presently being confined by royal law and undergoing distress and disaster in the body is called the five pains; the fruit retribution of the three evil destinies is called the five burnings. Otherwise, it would contradict various texts such as "the world has its constant way" and "the royal laws and prisons."