說無垢稱經疏 5.533

5.533

贊曰：四釋。有二：初釋、後結。釋中有三十三句，大文分二：初十九句，不同凡夫行；後有十四句，不同二乘行。然總分七：初六句依趣離惡行、次三句依根滅毒行、次十句依障修度行、次兩句依小修大行、次五句依惡修善行、次四句依劣修勝行、後三句中修不住行。舊有三十一句，初唯有五句，末後唯二句故。初六句依趣離惡行中，初二句地獄、一句傍生、一句阿素洛、一句餓鬼、一句天趣，略無人趣及色界天。舊經亦有色界天者，錯也。此舉最勝難修處，故無人及色界諸天。菩薩常依二處化故，易而不論。此初二句，依地獄也。五無間者，謂殺父害母等五重逆業，此通三乘。若唯大乘，破塔寺等，無間生彼。既生彼已，受苦無間，故名無間。生五無間，必是極惡，多起恚惱忿恨毒心。菩薩生彼，利眾生故無恚惱，心菩提分也。那洛迦者，此云惡者。㮈落迦者，此云苦器，舊云地獄。生苦器者，名為惡者。有情生彼，煩惱塵垢必是極重；菩薩生彼，塵垢皆無。此除最下，所餘地獄以下諸句，言行彼者，皆是菩薩隨類化生，示行惡處、示起惡法，而能於彼無所作，事菩提分也。一切準知，更不重釋。

Commentary: The fourth is the explanation. There are two parts: first, the explanation; second, the conclusion. Within the explanation there are thirty-three clauses, the main text dividing into two: first, nineteen clauses, distinct from the practices of ordinary beings; second, fourteen clauses, distinct from the practices of the two vehicles. However, they are divided into seven overall: first, six clauses on the practice of abandoning evil based on the destinations; second, three clauses on the practice of eliminating poisons based on the roots; third, ten clauses on the practice of cultivating pāramitās based on obstacles; fourth, two clauses on the practice of cultivating the great based on the small; fifth, five clauses on the practice of cultivating the good based on the bad; sixth, four clauses on the practice of cultivating the superior based on the inferior; finally, three clauses on cultivating non-abiding practice within them. The older [translation] had thirty-one clauses, because the beginning had only five clauses and the very end had only two clauses. Among the first six clauses on the practice of abandoning evil based on the destinations: the first two clauses concern hell, one clause concerns animals, one clause concerns asuras, one clause concerns hungry ghosts, and one clause concerns the divine destination; it briefly omits the human destination and the form-realm heavens. That the older sūtra also includes the form-realm heavens is an error. Here the most superior and difficult places of cultivation are raised, and therefore humans and the various heavens of the form realm are omitted. Because bodhisattvas constantly rely on these two places to convert beings, being easy, they are not discussed. These first two clauses rely on hell. "Five Ānantaryas" refers to the five gravest unpardonable karmas such as killing one's father, murdering one's mother, etc.; this applies across the three vehicles. If strictly according to the Mahāyāna, destroying stūpas, monasteries, and so forth brings rebirth there without interval. Once reborn there, one suffers torment without interval; hence it is called "without interval" (anantarya). Those who are born in the five Ānantaryas must be exceedingly wicked, frequently giving rise to venomous minds of irritation, resentment, and hatred. When bodhisattvas are born there, because of benefiting living beings, their minds are free of irritation—this is an aid to awakening. "Naraka" is translated here as "the evil one." "Nāraka" is translated here as "vessel of suffering"; the older [translation] rendered it as "hell." Those born in the vessel of suffering are called "evil ones." When sentient beings are born there, their defiling grime of afflictions is bound to be extremely heavy; when bodhisattvas are born there, they are completely free of defiling grime. Except for the lowest [realm], all the subsequent clauses below concerning hell that speak of "practicing there" mean that the bodhisattva takes birth in accordance with the classes of beings to convert them, manifesting practice in evil places and manifesting the arising of evil dharmas, yet being able to remain free of such acts—these are the aids to awakening concerning activities. All should be understood by analogy with this, and will not be explained again.