四分律行事鈔資持記 2.7

2.7

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.