本願藥師經古迹 2.9

2.9

述曰：此是第四開像資助門。此有二門：一資助所為門、二資助勝利門。初所為者，如經「像法轉時乃至而處斷之」故。言琰魔者，唐云靜息，曉悟罪人止眾惡故。即由此義，雖鬼界攝亦名法王。謂由業力，病人意識現四相分：一琰魔使、二己神識、三琰魔王、四俱生神。傳說本識與身，故名俱生。神能熏習，言具書持表於法王，故言授與。由業威力，似神相現。如《淨土三昧經》云「同生同名，一神俱生。」二資助勝利門者，如經「時彼病人乃至諸惡之業」故。此中資緣有五，歸佛、請僧、轉法、燃燈及懸幡故。燈者明也，幡者將也。救闇沈故，須幡燈也。七層五色者，無說所以。若以義推，伏七支罪、調五方故。或有是處彼識得還者，為簡定業，故言或有。言或經七日乃至四十九日者，擬中有命七日住故。然其後三隔二七說，為顯據實，不離身故。傳者皆言，其實神識未曾離身。

The Commentary says: This is the fourth [section], the section on initiating the images and aiding [the dying]. This has two sections: first, the section on that for which the aid is provided; second, the section on the superior benefits of the aid. The first, on that for which it is provided, is as the sūtra says: 'from when the Semblance Dharma is turning up to and passes judgment.' The term 'Yama' in Chinese means 'quelling and ceasing', because he enlightens sinful persons to put an end to manifold evils. Due to this very meaning, although he is included in the realm of ghosts, he is also called a Dharma King. This means that by the power of karma, the mental consciousness of the sick person manifests four objective components: first, the emissaries of Yama; second, one's own conscious spirit; third, King Yama; fourth, the innate spirit. The tradition explains that the fundamental consciousness is together with the body, hence it is called 'innate'. The spirit is capable of perfuming; and the expression 'completely records and brings to present to the Dharma King' is expressed as 'hands over'. Due to the awesome power of karma, it appears like the image of a spirit. As the *Jingtusanmei jing* says: 'Born together and named together, a single spirit is born together [with one].' As for the second, the section on the superior benefits of the aid, it is as the sūtra says: 'from if the relatives and acquaintances of that sick person at that time up to will not commit any evil karma.' In this, there are five assisting conditions: taking refuge in the Buddha, inviting the saṃgha, turning the Dharma, lighting lamps, and hanging banners. A lamp is illumination; a banner is a guide. Because they rescue from darkness and sinking, banners and lamps are required. Regarding the seven tiers and five colors, no explanation is given [in the sūtra]. If inferred through principle, it is to subdue the sins of the seven members [of body and speech] and harmonize the five directions. Regarding 'it may be possible that their consciousness will return', to set aside fixed karma, it says 'it may be possible'. Regarding 'perhaps after seven days up to forty-nine days', it is modeled on the intermediate existence (antarābhava) lasting for seven days. However, the latter three are spoken of with intervals of two sevens (fourteen days) to reveal that in actuality, [the consciousness] has not departed from the body. All commentators state that in truth the conscious spirit has never departed from the body.