大般涅槃經義記 10.130

10.130

下明觀苦。文亦有四：一正觀苦、二觀苦因、三觀苦果、四修道斷苦。前中初言「觀業惱已，次觀是二所得果報」結前生後。「是報即」下斥其果體。「既知是苦即離受生」明觀利益，知苦斷集故離受生。「智者復觀煩惱緣」下廣辨苦相，於中有四：一觀十二因緣之苦、二觀五道、三觀三界、四觀八苦。前中，初列十二因緣，次總結之，後明觀益。十二因緣義別有六：一約五世明十二緣，如彼七十七智中說；二約三世；三約二世；四約一世前後分別；五就同時別體分別；六就同時同體分別。後之五門，如別章釋，此中約就五世分別。過去過去立其二支：「煩惱因緣生煩惱」者，從彼過去過去煩惱，生於其次過去無明；「業因緣故生煩惱」者，從彼過去過去業行，生於其次過去無明。其次過去亦立二支：「煩惱因緣生於業」者，過去無明生於行支；「業生苦」者，謂從前行生現識支。現在世中立其四支：言「苦因緣生煩惱」者，謂從現在識等五果起於愛取；「煩惱因緣生於有」者，從現愛取起現有支；「有生苦」者，從現有支生次未來生老死支；「有生有」者，從現有支生未來有。現在世中善惡二業為自分因，遠生未來善惡業故。其次未來立其三支：「有生業」者，未來業行前後相生；言「業因緣生煩惱」者，從未來世所造之業，起未來世潤生煩惱；「煩惱生苦」者，從未來世潤生煩惱，生於未來未來生支。未來未來唯立一支，「苦生苦」者，從彼未來未來生支，即生彼世老死支也。上來廣辨。下次結之，「智者若觀，當知是人能觀業苦」就要略結。之言略少，若具應言是人能觀煩惱業苦。「何以」下釋，「如上所觀即是生死十二因緣」。十二因緣體是煩惱，業苦所收，是故觀者名為能觀煩惱業苦。「若人能」下明觀利益。由觀厭故，不造新業、能壞故業。次觀五道，先觀地獄。初總標舉，「觀一乃至百三十六」別以顯之。大獄有八：一等活地獄、二黑繩地獄、三名眾合、四名叫喚、五大叫喚、六熱地獄、七大熱地獄、八阿鼻地獄。是八大獄，一一各有十六眷屬，通本合有百三十六。「一一獄」下辨其苦相，「皆是」已下辨因令斷。次觀鬼畜，下觀人天。此第二竟。次觀三界。「皆從惱業」略以標舉。下廣顯之，兩喻兩合。下觀八苦，指上廣顯。

Below, it explains the contemplation of suffering. This text also has four parts: first, directly contemplating suffering; second, contemplating the cause of suffering; third, contemplating the fruit of suffering; fourth, cultivating the path to cut off suffering. In the first part, the initial statement, "Having contemplated karma and affliction, next contemplate the fruits and retributions obtained from these two," ties together what came before and introduces what follows. From "these retributions are..." onward, it censures the essence of their fruits. "Knowing that this is suffering, one is immediately freed from taking rebirth" clarifies the benefit of contemplation: knowing suffering and cutting off its accumulation, one is therefore freed from taking rebirth. From "the wise person further contemplates the conditions of affliction" onward, it elaborates on the marks of suffering, within which there are four: first, contemplating the suffering of the twelve links of dependent origination; second, contemplating the five destinies; third, contemplating the three realms; fourth, contemplating the eight sufferings. In the first of these, it first lists the twelve links of dependent origination, next generally summarizes them, and afterwards clarifies the benefit of contemplation. There are six distinct meanings of the twelve links of dependent origination: first, explaining the twelve links in terms of five lifetimes, as expounded in the seventy-seven knowledges; second, in terms of three lifetimes; third, in terms of two lifetimes; fourth, distinguishing before and after within a single lifetime; fifth, distinguishing distinct substances at the same time; sixth, distinguishing identical substances at the same time. The latter five approaches are explained in a separate chapter; here, they are distinguished in terms of five lifetimes. In the past of the past, two links are established: "Affliction as condition produces affliction" means that from the affliction of the past of the past, the subsequent past ignorance is produced; "karma as condition produces affliction" means that from the karmic activities of the past of the past, the subsequent past ignorance is produced. In the subsequent past, two links are also established: "Affliction as condition produces karma" means that past ignorance produces the link of formations; "karma produces suffering" means that from the preceding formations, the present link of consciousness is produced. In the present lifetime, four links are established: "Suffering as condition produces affliction" means that from the five fruits of consciousness and the rest in the present, craving and grasping arise; "affliction as condition produces existence" means that from present craving and grasping, the present link of existence arises; "existence produces suffering" means that from the present link of existence, the subsequent future links of birth, aging, and death are produced; "existence produces existence" means that from the present link of existence, future existence is produced, because the two kinds of wholesome and unwholesome karma in the present serve as homologous causes that remotely produce future wholesome and unwholesome karma. In the subsequent future, three links are established: "Existence produces karma" means that future karmic activities mutually produce one another sequentially; "karma as condition produces affliction" means that from the karma created in the future lifetime, the afflictions that moisten rebirth in the future lifetime arise; "affliction produces suffering" means that from the afflictions that moisten rebirth in the future lifetime, the link of birth in the future of the future is produced. In the future of the future, only a single link is established: "Suffering produces suffering" means that from that link of birth in the future of the future, the link of aging and death in that lifetime is immediately produced. The above elaborates in detail. Next, it summarizes them: "If a wise person contemplates this, one should know that this person can contemplate karma and suffering" is a concise summary. The phrase is somewhat abbreviated; if complete, it should state that this person can contemplate afflictions, karma, and suffering. From "why" onward, it explains: "What is contemplated above is precisely the twelve links of dependent origination of birth and death." The essence of the twelve links of dependent origination consists of afflictions, subsumed under karma and suffering; therefore, one who contemplates them is said to be able to contemplate afflictions, karma, and suffering. From "if a person can..." onward, it clarifies the benefit of contemplation: through contemplation and revulsion, one creates no new karma and can destroy old karma. Next is contemplating the five destinies, first contemplating the hells. First it provides a general statement, and then from "contemplates one up to one hundred and thirty-six" onward, it reveals them individually. There are eight great hells: first, Sañjīva Hell; second, Kālasūtra Hell; third, Saṃghāta; fourth, Raurava; fifth, Mahāraurava; sixth, Tapana Hell; seventh, Pratāpana Hell; eighth, Avīci Hell. Each of these eight great hells has sixteen subsidiary hells; together with the originals, there are one hundred and thirty-six in all. From "each and every hell" onward, it analyzes their characteristics of suffering; from "all are..." onward, it analyzes the causes so as to bring about their cessation. Next, it contemplates hungry ghosts and animals, and below, humans and gods. This concludes the second part. Next, it contemplates the three realms. "All arise from affliction and karma" introduces it in brief. Below, it explains at length, with two analogies and two correspondences. Below, it contemplates the eight sufferings, referring to what was elaborated above.