華嚴五十要問答 2.30.2

2.30.2

Third, the doctrinal explanation: for the bodhisattvas he explains the profound meaning of the Mahāyāna; for the śrāvakas he explains shallow and proximate meanings; for icchantikas he explains worldly meanings. Fourth, the metaphorical explanation: first, like one who is definitely destined to live; second, like one whose death or life is uncertain; third, like one who is definitely destined to die, whom medicine cannot save; fifth, shameless monks; sixth, the first kind of person in the Ganges, called "always drowning"; seventh, mostly the retribution of Avīci Hell. Sixth, six sūtras explain "most inverted": there are five sections. First, all buddhas cannot save: sentient beings inverted by views of emptiness or views of existence, even if they encounter immeasurable and boundless buddhas and practice the six pāramitās before those buddhas, because they study the Buddha-Dharma in a way unsuited to their capacities and slander the Buddha, Dharma, and Saṅgha, they cannot avoid falling into all the Avīci Hells of the ten directions, and all buddhas cannot save them. Second, all dharmas cannot save: there are two kinds. First, even if one recites the eighty-four thousand dharma aggregates of both the Mahāyāna and Hīnayāna, if in a single thought-moment one despises a monk who practices the twelve dhūtas, then as many wholesome roots as that are completely extinguished, and one falls into Avīci Hell, as explained in the Mahāsaṃnipāta-sūtra. Second, even if one reads and recites the twelve divisions of scriptures, if one cannot avoid slandering the Buddha, in this very body one falls into all the Avīci Hells of the ten directions, as explained in the Nirvāṇa-sūtra. Thus it is called "all dharmas cannot save." Third, all saṅghas cannot save. Fourth, all sentient beings cannot save: even if one delivers 6.04 trillion disciples and further delivers ninety-six kinds of heterodox non-Buddhists, causing them to turn their minds toward nirvāṇa, one still cannot avoid falling into all the Avīci Hells of the ten directions. Fifth, all eradicating evil and cultivating good cannot save: even with great vigor, great keeping of precepts, great repentance, greatly not affirming oneself while negating others, and not elevating oneself while looking down on others, one is not a disciple of the Buddha, but is subsumed under the shameless and brazen saṅgha. Seventh, eleven sūtras explain "exhaustively inverted in evil." As for the eleven sūtras: first, the Kāśyapa-sūtra; second, as explained in the Candragarbha-parivarta of the Mahāsaṃnipāta-sūtra, the chapter on the exhaustion of the Dharma-treasury, where the true Dharma is entirely extinguished; third, as explained in the Āgama-sūtras, where the treasury of the true Dharma is exhausted; fourth, as explained in the Da fangguang shilun jing, where all common people give rise to [views of] annihilation or permanence; fifth, as explained in the Satyakanirgrantha-sūtra, where all sentient beings give rise to the three kinds of inversion; sixth, as the text of the second fascicle of the Mahāmāyā-sūtra explains, one thousand years after the Buddha's parinirvāṇa, there will only be two monks who practice the meditation on impurity, sitting upright in dhyāna without giving rise to minds of high and low, this and that, right and wrong; seventh, as explained in the Mahāparinirvāṇa-sūtra, in the age of the Final Dharma, icchantikas and those who commit the five heinous acts will be as numerous as the earth of the great earth; eighth, the Zuimiaoshengding jing; ninth, the Mahāmegha-sūtra; tenth, the Buddhapiṭaka-sūtra explains that righteous people are only one or two; eleventh, the Guanfo sanmei hai jing. Eighth, four sūtras explain "arising inversions": first, the Mahāyāna sūtras explain the inversions of the three poisons; second, the Śrīmālā-sūtra explains the inversions of the two views; third, the Satyakanirgrantha-sūtra explains three kinds of inversion: 1. greedy mind for unlawful things, giving rise to joy regarding the ten non-virtuous courses of action; 2. inverted greedy mind, where through one's own power one obtains various goods according to the seasons, yet does not give rise to a contented mind, but through expedients seeks another's wealth—this is called inverted greedy mind; 3. a mind ensnared by the net of false doctrines, conceiving what is non-Dharma to be Dharma, conceiving what is not the meaning to be the meaning, and in the final age conceiving discourses not composed by the wise to be correct discourses—this is called a mind ensnared by the net of false doctrines; fourth, the Nirvāṇa-sūtra explains various inversions. Ninth, two sūtras explain "purely inverted": 1. the Xiangfa jueyi jing explains that after a thousand years, when the Semblance Dharma is entered, all the wholesome acts performed by monks, nuns, upāsakas, and upāsikās seek fame and profit, without a single thought giving rise to the mind of world-transcendence; 2. as the Buddhapiṭaka-sūtra explains, monks of excessive pride do not have a single thought seeking nirvāṇa; as long as they do not have a single thought of world-transcendence seeking nirvāṇa, it is purely inverted. Tenth, two sūtras explain "constantly inverted": 1. constantly drowning; 2. constantly practicing evil; 3. constantly wrapped in ignorance; 4. one's mind inverted, constantly errant; 5. constantly defiling body and speech. These five sections are as explained in the Nirvāṇa-sūtra. 6. the mind constantly distances itself from and abandons the flavor of all real dharmas; 7. constantly covered by the delusive net of afflictions and various false views, taking refuge in the six heterodox teachers and injuring the noble path; 8. constantly speaking words of slander. These three sections are as explained in the Shilun jing. Eleventh, thirty-two kinds of partial flaws: both oneself and others see the correct sustaining of the Buddha-Dharma for self-benefit and benefiting others, yet internally there is inversion; there are thirty-two. In total there are two fours, one five, two sixes, and one seven. The first four are: preaching the Dharma with unpurified notion of names and oblivion. The second four are: relying on persons, relying on words, relying on consciousness, and relying on non-definitive sūtras. The one five is: 1. self and other: in one's own body one sees only the good, while in another's body one sees only the evil; 2. higher and lower: sentient beings with views of emptiness or existence only wish to study the higher Buddha-Dharma and are unwilling to study the lower Buddha-Dharma; 3. universal and distinct: only taking pleasure in studying distinct teachings and not practicing universal teachings; 4. good and evil: only severing the evil external to the good and not severing the evil within the good; only cultivating the good external to the evil and not cultivating the good within the evil; 5. self-benefit and benefiting others: only practicing self-benefit and not practicing benefiting others. The first six are: 1. fame; 2. material gain; 3. disciples; 4. erudition; 5. power; 6. surpassing others. The second six are: 1. greed; 2. anger; 3. delusion; 4. spirits, ghosts, and demons; 5. views of emptiness; 6. views of existence. The one seven is: 1. severely rewarding and punishing the saṅgha, beating, scolding, binding, and sending them back to lay life, completely destroying all the Three Jewels; 2. the false and the true are completely mixed up; 3. all wholesome devas, nāgas, and the eight classes of beings completely leave the country; 4. all evil devas, nāgas, spirits, ghosts, and demons vie to enter that country and reside there, destroying the Three Jewels, killing sentient beings, and causing all sentient beings to commit all evil completely; even if there are sentient beings who cultivate good in small measure, evil demons enter their minds to create obstacles, breaking their minds so that they die; 5. causing all karmically linked Buddha-Dharmas to completely fail to match; 6. all faculties and capacities completely fail to match; 7. all medicines and illnesses completely fail to match. Twelfth, destroying the Three Jewels and bringing about the three disasters, being completely inverted.