佛頂尊勝陀羅尼經教跡義記 1.101

1.101

述曰：第三、破苦迴向也。文中有其四意：一、破地獄苦；二、破餓鬼苦；三、破畜生苦；四、迴向善道。言地獄苦者，諸苦在地下，故名地獄。《俱舍論》說：「八大地獄，總在地下，小者支派流在人間及山澤曠野或諸江海間，其處不定。」唐琳《冥報記》云：「言餓鬼者，《雜心》說，常被飢渴，多諸恐怖，故名餓鬼，由過去多慳貪，所以受餓鬼身。」又《智度論》云：「有諸餓鬼，為飢餓故，口出猛火，自燒其身由枯樹，若與水，千年不足。」又《解深密經》曰：「有諸餓鬼，為飢餓故走至海邊，見諸海水悉皆枯渴。」又《善生經》曰：「由不行財施故，無財寶報；由不行法施故，得愚癡報；由不行無畏施故，得恐怖。」又《薩遮尼乾子經》云：「惜財不布施，藏積恐人知，捨身空手去，餓鬼中受苦還受飢。」又《丈夫論》說：「慳心多者，雖是泥土，重於金玉；悲心多者，雖是金玉，類輕於草木。」又云：「慳貪之人糞土上惜，何況財物？」《郁伽長者經》曰：「布施能薄三毒，布施之時能令貪薄破餓鬼業；見來乞者心生慈悲，能令瞋薄破醜陋業；迴向無上道，能令癡薄破畜生業。」又畜生者，亦云傍生，以傍行故，故名傍生。依《正法念經》云：「有三十四億形類，各各不同。」又《樓炭經》云：「本住處者在海中流派之間也。」言迴向善道者，為陀羅尼能破三塗、滅除八苦，所以迴向善道。此即第三破苦迴向竟。

The commentary states: Third is breaking suffering and dedication. In the text there are four senses: first, breaking the suffering of the hells; second, breaking the suffering of hungry ghosts; third, breaking the suffering of beasts; fourth, dedicating toward the good destinies. Regarding the suffering of the hells: because all sufferings are underground, they are called hells (naraka). The Abhidharmakośa says: 'The eight great hells are all underground; the smaller branches and offshoots are scattered among humans, mountains, marshes, wildernesses, or various rivers and seas, their locations being unfixed.' Tang Lin's Mingbao ji states: 'Regarding hungry ghosts, the Za xin says that they are constantly afflicted by hunger and thirst and have many terrors, hence they are called hungry ghosts. Due to much stinginess and greed in the past, they take the body of a hungry ghost.' Furthermore, the Dàzhìdù lùn says: 'There are hungry ghosts who, due to hunger, emit fierce fire from their mouths and burn their own bodies like dried trees; if given water, a thousand years is not enough.' Furthermore, the Sandhinirmocana Sūtra states: 'There are hungry ghosts who, due to hunger, run to the edge of the sea, yet see all the sea water completely dried up.' Furthermore, the Sujāta Sūtra states: 'Because of not practicing the giving of material wealth, one receives the retribution of having no wealth; because of not practicing the giving of Dharma, one receives the retribution of ignorance; because of not practicing the giving of fearlessness, one receives terror.' Furthermore, the Satyavadviprākarṇī-nirgrantha Sūtra says: 'Begrudging wealth and not giving, hoarding it for fear that others will know; casting off the body and leaving empty-handed, suffering and starving again among hungry ghosts.' Furthermore, the Upāyakauśalyahrdaya-śāstra states: 'For one with much stinginess in mind, even mud and earth are heavier than gold and jade; for one with much compassion in mind, even gold and jade are lighter than grass and trees.' It also says: 'Stingy and greedy people are grudging even over dung and dirt, how much more so over wealth?' The Ugraparipṛcchā Sūtra states: 'Giving can attenuate the three poisons. At the time of giving, it can make greed thin and break the karma of hungry ghosts; seeing beggars come and giving rise to compassion in the mind, it can make anger thin and break the karma of ugliness; dedicating toward the unsurpassed path, it can make ignorance thin and break the karma of beasts.' Furthermore, beasts are also called 'creatures that move horizontally' (tiryañc), because they move horizontally, hence called tiryañc. Based on the Saddharmasmṛtyupasthāna Sūtra, it says: 'There are 3.4 billion bodily types, each different.' Furthermore, the Loutan jing says: 'Their original dwelling place is among the branches and currents within the sea.' Regarding dedicating toward the good destinies: because the dhāraṇī can break the three bad destinies and extinguish the eight sufferings, they are dedicated toward the good destinies. This concludes the third: breaking suffering and dedication.