觀彌勒上生兜率天經贊 2.165

2.165

贊曰：此明不願生聞名亦利益。有二：初無惡、後有善。無惡有四：一不墮暗處。若處黑暗名暗處，即諸地獄及二界中間；若黑果處名暗處，即三惡趣二界中間生無佛法處也。二不墮邊地。不墮之言，貫下三句。若處邊名邊，即諸邊境，遠賢良處；若行邊名邊，即攝處邊及蔑戾車、達絮等處。前不墮三塗，此不墮八難。三不墮邪見。若別邪見，唯斷善根類；若不正名邪見，惡見皆是。四不墮諸惡律儀。惡者不善，律者法，儀者式，即不律儀。《對法》第八不律儀有十四或十五，謂屠羊、養鷄、養猪、捕鳥、捕魚、獵鹿、置兔、劫盜、魁膾、害牛、縛象、立壇呪龍、守獄、讒搆好為損等。《涅槃經》中說有十六，牛羊猪鷄為利故養，肥已轉賣，即以為四。為利故買已屠殺，復以為四，并前為八。捕魚、捕鳥、獵師、劫盜、魁膾、兩舌、獄卒、呪龍復以為八，合前十六。《瑜伽》第九說有十二，加《對法》一、少《對法》三。《雜心》說十二，謂屠羊、養猪、養鷄、捕鳥、捕魚、獵師、作賊、魁膾、守獄、呪龍、屠犬、伺獵，總有十二。四文不同者，《涅槃》獵師即攝獵鹿、罝兔、縛象三種。《對法》據多分且說三種，《涅槃》意通捉雉之屬；《對法》樂損，《涅槃》中無；《對法》寬故，《涅槃》初八開差別故。即《對法》四俱彼生，故《對法》讒搆即是兩舌，名異義同。故《雜心》小宗俱說重者名非律儀，餘者輕故。此惡律儀亦攝一切犯戒惡行。其墮邪見及惡律儀，有佛無佛、中方邊方皆具有之。若聞彌勒名，皆定不墮，三業歸依深心歡喜、四等宿願威力加故。

The Commentary says: This explains that even without wishing to be reborn [there], hearing the name is also beneficial. There are two parts: first, freedom from evil; second, possession of good. Freedom from evil has four points: First, not falling into dark places. If [defined by] the place being dark, it is called a 'dark place', namely the various hells and the intermediate space between the two realms [of form and formlessness, or between world systems]; if [defined by] a place of dark fruits, it is called a 'dark place', namely the three evil destinies and places in the intermediate space between the two realms where there is no Buddha-Dharma. Second, not falling into borderlands. The words 'not falling into' extend down to the next three clauses. If [defined by] the place being on the frontier, it is called 'border', namely the border regions far from the virtuous and worthy; if [defined by] conduct being marginal, it is called 'border', which encompasses border places and the realms of the mlecchas, dasyus, and the like. The former is not falling into the three bad paths, while this is not falling into the eight difficulties. Third, not falling into wrong views. If it is specifically wrong views, it refers only to the category of cutting off wholesome roots; if it means incorrect, it is called 'wrong views', which includes all evil views. Fourth, not falling into any evil discipline. 'Evil' means unwholesome, 'discipline' (lǜ) means rule, and 'bearing' (yí) means form; that is, non-discipline (asaṃvara). In the Abhidharmasamuccaya, fascicle eight, there are fourteen or fifteen non-disciplines: slaughtering sheep, raising chickens, raising pigs, catching birds, catching fish, hunting deer, trapping hares, committing robbery, executing criminals, slaughtering cattle, binding elephants, erecting altars to chant spells against nāgas, guarding prisons, slandering and taking pleasure in causing harm, and so forth. In the Nirvāṇa Sūtra, sixteen are taught: raising cattle, sheep, pigs, and chickens for profit, fattening them and then reselling them—these make four; buying them for profit and then slaughtering them makes another four, which together with the previous make eight; catching fish, catching birds, hunting, robbery, execution, double-tongued speech, being a prison guard, and chanting spells against nāgas make another eight, totaling the sixteen. The Yogācārabhūmi, fascicle nine, teaches twelve, adding one to the Abhidharmasamuccaya and omitting three from the Abhidharmasamuccaya. The Za xin lun teaches twelve: slaughtering sheep, raising pigs, raising chickens, catching birds, catching fish, hunting, thievery, execution, guarding prisons, chanting spells against nāgas, slaughtering dogs, and acting as a tracker in hunts—there are twelve in all. As to why the four texts differ: in the Nirvāṇa [Sūtra], 'hunting' subsumes the three of hunting deer, trapping hares, and binding elephants. The Abhidharmasamuccaya speaks of three according to the majority, while the intention of the Nirvāṇa [Sūtra] generally includes catching pheasants and the like; the Abhidharmasamuccaya has taking pleasure in harm, which is absent in the Nirvāṇa [Sūtra]; because the Abhidharmasamuccaya is broader, while the Nirvāṇa [Sūtra] differentiates the first eight into specific categories. Thus, the four of the Abhidharmasamuccaya are all born of that, so the slander in the Abhidharmasamuccaya is precisely double-tongued speech; the names differ but the meaning is the same. Therefore, the minor school of the Za xin lun both state that the grave ones are called non-discipline, as the others are minor. This evil discipline also encompasses all violation of precepts and evil deeds. Falling into wrong views and evil disciplines exists both when there is a Buddha and when there is no Buddha, and in both central and border regions. If one hears the name of Maitreya, one definitely will not fall into them, because of the power added by taking refuge with the three karmas, deep joy in the mind, and the past vows of the four immeasurables.