四分律行事鈔資持記 2.7

2.7

次科，初明順益，上二句自利行。上句喻止持，下句喻作持；或可上是意業，下即身口。氷體清潔，玉性溫潤；離染成德，宜以為喻。乃下，利他行；上句明功，下句顯名。善種福田，法喻雙舉；若論受體，亦名善種；今對生他，故喻田也。不下，明違損，初句示能犯之心。反上二持，故曰不然。縱謂恣任欲情，拒即違逆聖教。次句示所犯之過。不出兩犯。貽，贈也。伊，是也。戚謂憂戚，語通因果。罪由心造，非人所加，是自贈耳。便下，釋上伊戚。上句成因，下句感果。辜，罪也。獄者，梵云捺落迦，此云受苦器；那落迦，此云受苦者，即依正二報。《智論》明十六獄：八熱者，一炭坑，二沸尿，三燒林，四劍林，五刀道，六鐵刺林，七醎河，八銅橛。又此八熱，每獄四門；每門有四遊增獄（增上罪人受苦。）：一煻煨，二屍糞，三鋒刃，四烈河。八寒者，一頞浮陀（少多有孔），二尼羅浮陀（無孔），三訶羅羅（寒戰聲），四阿婆婆，五睺睺（二竝患寒之聲），六漚波羅（外壁似青蓮華），七波頭摩（紅蓮華，罪人生中受苦。），八摩訶波頭摩（大紅蓮華）。竝居瞻部洲下，大地獄傍。經論明獄，名相多別；且據一文，言二八耳。故下，彰教意。以篇聚重輕，指歸持犯；明犯令違，彰持使順。文中五七，各對持犯；為文綺互，義無偏局。

In the next section, first, explaining conformity and benefit, the first two lines concern practice for self-benefit. The upper line is a metaphor for maintenance through cessation; the lower line is a metaphor for maintenance through action; or it may be that the upper is mental action, and the lower is bodily and verbal [action]. The substance of ice is clear and clean; the nature of jade is warm and moist. Departing from defilement and fulfilling virtue, they are appropriately taken as metaphors. 'So [it is...]' and what follows concerns practice for benefiting others: the upper line clarifies efficacy, and the lower line reveals renown. Good seed and field of merit are both stated as dharma and metaphor. If speaking of the reception-essence, it is also called a good seed; here, relative to generating [benefit for] others, it is therefore compared to a field. 'If not...' and what follows clarifies violation and harm: the first line shows the mind that can commit offenses. Being contrary to the above two maintenances, it is therefore said, 'If not.' Indulging means giving free rein to lustful sentiments; resisting means contravening the holy teachings. The next line shows the faults that are committed. They do not go beyond the two violations. 'Bequeaths' means gifts. 'This' means that. 'Distress' means grief and distress, a term encompassing both cause and effect. Offenses are made by the mind and are not imposed by others; it is a self-inflicted gift. 'Then...' and what follows explains the above 'this distress'. The upper line constitutes the cause; the lower line brings about the result. 'Fault' means offense. As for 'hell', in Sanskrit it is called naraka, which here is translated as 'vessel of suffering'; nāraka, which here is translated as 'sufferer of pain'—namely, the two retributions of insentient environment and sentient being. The Mahāprajñāpāramitā-śāstra clarifies sixteen hells: The eight hot ones are: first, the pit of charcoal; second, boiling urine; third, the burning forest; fourth, the forest of sword blades; fifth, the path of knives; sixth, the forest of iron thorns; seventh, the salty river; eighth, the copper stakes. Furthermore, each of these eight hot hells has four gates; each gate has four secondary hells of increasing torment (where persons with aggravated offenses suffer pain): first, hot embers; second, corpses and dung; third, sharp blades; fourth, the blazing river. The eight cold ones are: first, Arbuda (having a few holes); second, Nirarbuda (having no holes); third, Hahava (the sound of shivering with cold); fourth, Ahaha; fifth, Huhuva (both being sounds of suffering from cold); sixth, Utpala (the outer walls resembling blue lotus blossoms); seventh, Padma (red lotus blossoms, in which offenders are born and suffer pain); eighth, Mahāpadma (great red lotus blossoms). All dwell beneath Jambudvīpa, adjacent to the great hells. The sūtras and śāstras explain the hells with many different names and characteristics; here we temporarily rely on one text and speak of the two eights. 'Therefore...' and what follows reveals the intention of the teaching. By means of the gravity and lightness of the sections and clusters, pointing the way back to maintenance and violation: clarifying violations causes one to avoid them; revealing maintenance causes one to conform to them. In the text, the five and the seven each correspond to maintenance and violation; as the text is interwoven, the meaning is not one-sided or restricted.