天請問經疏一卷
Commentary on the Sutra of Heavenly Questions, One Fascicle
(前闕)
(The beginning is missing.)
經曰。世尊告曰。少欲最安樂。知足大富貴。持戒恒端嚴。破戒常醜陋 述曰此答也。即次第答前少欲最安樂者。答第一問。儉約為少。耽嗜名欲。世間耽嗜唯少唯廣□□愚情速即破壞。尋生追戀。苦惱切心。佛法反俗貴尚無為。少欲少求最為安樂。又經云。少欲之人則無諂曲。以求人意。直爾少欲尚應修習。何況能生諸功德。有少欲者則有涅槃。涅槃之樂樂中之最。如此最樂因少欲得。因含果說。故言少欲最安樂也。知足大富貴者答第二問。世間凡愚雖得富貴 貪求轉甚常懷不足。知足之人無為無事。無可減奪。常自有餘。故大富貴。經云。知足之人。雖臥地上猶為安樂。不知足者雖處天堂。亦不稱意。如頂生王等即是其事。又云。不知足者雖富而貧。知足之人雖貧而富。故言知足大富貴也。持戒恒端嚴者答第三問。持戒之人尸羅清淨。近得人天可喜妙相。遠得三乘端嚴法身。故言持戒恒端嚴也。如優陀羨王有相夫人持一日戒。其夜命終即生天上得端正身。依王先契。還下報王。嫌王身臭 却歸天上。即是其事。破戒常醜陋者答第四問。破戒之人罪業增長。墮三惡道。受避陋身。若生人中。諸根不具。邊地下賤形儀鄙拙人不喜見。經百千生。故言破戒常醜陋也。
The Sutra says: The World-Honored One declared: Having few desires is the greatest happiness. Being content is the greatest wealth. Keeping the precepts brings lasting dignity. Breaking the precepts brings lasting ugliness.
Explanation: This is the answer, responding in order to the previous questions.
"Having few desires is the greatest happiness" answers the first question. Being frugal and moderate is "having few." Indulging cravings is "desire." People in the world who indulge their cravings—whether their desires are few or many—are foolishly deluded and quickly brought to ruin. They immediately develop attachment and longing, and suffering pierces their hearts. The Buddha's teachings run counter to worldly ways and value the unconditioned. Having few desires and few demands is the greatest happiness.
Another sutra says: A person with few desires is free from flattery and manipulation, endlessly trying to please others. Even simple fewness of desires should be cultivated—how much more so when it can give rise to all merits? One who has few desires has Nirvana. The joy of Nirvana is the greatest of all joys. Since this greatest joy comes from having few desires, and the cause includes the result, it is said: "Having few desires is the greatest happiness."
"Being content is the greatest wealth" answers the second question. Ordinary foolish people in the world, even when they attain wealth and status, grow ever more greedy and constantly feel lacking. A content person does nothing and has no concerns; nothing can be taken from them, and they always have more than enough. Therefore, this is the greatest wealth.
A sutra says: A content person, even lying on bare ground, is still happy. A discontent person, even dwelling in heaven, is still unsatisfied. King Mandhātā and others like him are examples of this. It also says: A discontent person is poor even when rich. A content person is rich even when poor. Therefore it is said: "Being content is the greatest wealth."
"Keeping the precepts brings lasting dignity" answers the third question. One who keeps the precepts has pure moral discipline. In the near term, they attain the delightful and wonderful appearance of humans and gods. In the long term, they attain the dignified Dharma-body of the Three Vehicles. Therefore it is said: "Keeping the precepts brings lasting dignity."
For example, King Udayana's consort, Lady Śyāmāvatī, observed a single day of precepts. That very night she died and was reborn in heaven with a beautiful form. Following her earlier promise to the king, she descended to visit him. She was disgusted by the king's stench and returned to heaven. This is an example of that.
"Breaking the precepts brings lasting ugliness" answers the fourth question. One who breaks the precepts increases their karmic offenses and falls into the three evil realms, receiving an ugly body. If born among humans, their faculties will be incomplete; they will be born in borderlands or lowly circumstances, with a crude and clumsy appearance that others dislike to see. This continues for hundreds of thousands of lifetimes. Therefore it is said: "Breaking the precepts brings lasting ugliness."
經曰。天復請曰。誰為善眷屬。誰為惡心怨。云何極重苦。云何第一樂 述曰。此下第五請答。此即請也。亦有四問。一問善眷屬。二問惡心怨。三問極重苦。四問第一樂。誰為善眷屬者此第一問。眷謂家眷。屬謂親屬。世間眷屬或父不慈。或子不孝。或兄不順。或弟不恭。或內外親不仁不義。情相乖阻狀若怨家。雖名眷屬。而非是善。若父慈子孝兄順弟恭內外諸親仁義相向情無乖阻。水乳和同。如此眷屬名之為善。未知法中誰得名為純善眷屬。云何惡心怨者此第二問。妬賢嫉勝名為惡心。欲相加害名為怨也。未知法中誰是行者惡心怨也。云何極重苦者此第三問。世間殺縛枷鎖囚禁怨會愛離病死所逼名之為苦。未知法中更有苦惱重過此以不。云何第一樂者此第四問。世間富貴乘肥衣輕。目觀美豔耳聽絲竹。田遊殺獵婬酒是耽。放縱歡娛名之為樂。未知法中更有快樂過此以不。
The sutra says: Then the god asked again: Who are good companions? Who are evil-minded foes? What is the heaviest suffering? What is the highest joy?
The commentary says: Below is the fifth section, the questions and answers. This is the questions. There are also four questions. First, asking about good companions. Second, asking about evil-minded foes. Third, asking about the heaviest suffering. Fourth, asking about the highest joy.
"Who are good companions?" — this is the first question. "Companions" means family members; "associates" means close relatives. In the world, among companions, sometimes a father is not loving, or a son is not filial, or an elder brother is not accommodating, or a younger brother is not respectful, or inner and outer relatives are not kind and righteous. Their feelings clash and block each other, like enemies. Though they are called companions, they are not good. But if a father is loving and a son filial, an elder brother accommodating and a younger brother respectful, and all inner and outer relatives are kind and righteous toward one another, with no clash or blockage in their feelings, blending like water and milk — companions like these are called good. But who in the Dharma can be called purely good companions? This is not yet known.
"What are evil-minded foes?" — this is the second question. To be jealous of the worthy and envious of the superior is called evil-minded. To wish to harm one another is called a foe. Who in the Dharma is the practitioner's evil-minded foe? This is not yet known.
"What is the heaviest suffering?" — this is the third question. In the world, being killed, bound, shackled, imprisoned, meeting what one hates, parting from what one loves, and being pressed by sickness and death — this is called suffering. Is there in the Dharma any affliction heavier than this? This is not yet known.
"What is the highest joy?" — this is the fourth question. In the world, wealth and rank, riding fat horses and wearing light furs, eyes gazing on beauty, ears listening to strings and bamboo, hunting in the fields, indulging in wine and lust — giving oneself over to these, unrestrained revelry is called joy. Is there in the Dharma any happiness greater than this? This is not yet known.
經曰。世尊告曰。福為善眷屬。罪為惡心怨。地獄極重苦。無生第一樂 述曰。此答也。次第答前四問。福為善眷屬者答第一問。福謂施戒修三德。施有三種。一財施。由無貪善根成。二無畏施。由無瞋善根成。三法施。由無癡善根成。戒有三種。一攝他戒。謂身三。由無貪善根成。二不嬈他戒。謂口四。由無瞋善根成。三饒益戒。謂受持此二福相續生。由無癡善根成。修有三種。一四靜慮。由無貪善根成。二四無量。由無瞋善根成。三四無色。由無癡善根成。又六度中前五亦是福也。如此福德皆以十善業道為性。若施戒二福。生生之處內感欲界人天勝身。外招十善清淨眷屬。所謂命不中夭。大富梵行。所言誠諦。常以軟語。眷屬不離。善和諍訟。言必饒益。不嫉不恚。正見之人以為眷屬。若修定福。感得色無色界殊勝之身。此之三福乃至遠得三乘聖果也。答意云。世善眷屬暫會永離。難聚易散。不保終久。未知法中三福善業真實牢固。常資行人多有利益。諸眷屬中此為最善也。罪為惡心怨者答第二問。破滅三寶五逆十惡並名為罪。由此罪故。能令眾生輪墜三塗。長劫受苦。此答意云世間惡心但害一身。尚名為怨。法中罪業。能害多身。豈非大怨。故言罪為惡心怨也。地獄極重苦者此答第三問。梵音云那落迦。舊云泥犁訛也。唐云不可樂處。然以不可樂處即是地獄。多在地下故云地獄也。地獄有三熱二寒三邊。熱地獄有八。一等活。二黑繩。三眾合。四叫喚。五大叫喚。六燒熱。七大熱燒。八無間。此八在贍部洲下。重累而住。前二有主治。次三少主治。後三無主治。然此八為本。一一各有十六園。一面有四。四面合十六。通本為十七。八個十七合有一百三十六所。罪人於中受熱惱苦。寒地獄亦八。一頞浮陀。由寒苦所逼肉生細胞。二尼賴浮陀。由寒風所吹通身成胞。三阿吒。由脣不得動唯舌得動。故作此聲。四阿波波。由舌不得動唯脣得動。故作此聲。五嘔喉喉。由脣舌皆不得動振氣故作此聲。六欝波羅。此是青蓮華。此花葉細。由肉色細坼似此花開。七波頭摩。此是赤蓮華。由肉色大坼似此花開。八芬陀利。此是白蓮華。由彼骨坼似此花開。前二從身相受名。次三從聲相受名。後三從瘡相受名。又前二了叫。次三不了叫。後三不叫。此八在四洲間。著鐵圍山底。仰向居心。罪人於中受寒凍苦。邊地獄有三。一山間。二水間。三曠野。受別業報。寒熱雜受。此答意云。雖有人間殺縛枷鎖怨會愛離病死等苦及以畜生餓鬼之苦。比於地獄百分不及其一。乃至千萬那由他分亦不及其一。故言地獄極重苦也。無生第一樂者答第四問。涅槃之體名曰無生。以無生故。畢竟不滅。聖人證此。寂然涅槃。常住安穩。故是極樂。此答意云。世間樂樂極則苦。豈若涅槃無苦常樂。故經云。高者必墮。常者必盡。合者必離。樂者必苦。此偈明生死妄樂樂極必苦。又云。諸行無常有生滅法。生滅滅已。寂滅為樂。此偈明涅槃無苦。畢竟常樂。故言無生第一樂也。
The scripture says: The World-Honored One declared: "Merit is the companion of goodness; wrongdoing is the enemy of an evil mind. The hells bring the most extreme suffering; non-arising is the highest joy."
Commentary: This is the answer. It replies in order to the four questions asked earlier.
"Merit is the companion of goodness" answers the first question. Merit means the three virtues of giving, precepts, and cultivation. Giving has three kinds: first, giving material things, brought about by the wholesome root of non-greed; second, giving freedom from fear, brought about by the wholesome root of non-hatred; third, giving the Dharma, brought about by the wholesome root of non-delusion. Precepts have three kinds: first, the precept of gathering others, meaning the three bodily actions, brought about by the wholesome root of non-greed; second, the precept of not harming others, meaning the four verbal actions, brought about by the wholesome root of non-hatred; third, the precept of benefiting others, meaning receiving and upholding these first two so that merit continues to arise, brought about by the wholesome root of non-delusion. Cultivation has three kinds: first, the four meditative absorptions, brought about by the wholesome root of non-greed; second, the four immeasurables, brought about by the wholesome root of non-hatred; third, the four formless states, brought about by the wholesome root of non-delusion. Also, among the Six Perfections, the first five are likewise merit. All such merit and virtue have the ten wholesome paths of action as their nature. Through the two merits of giving and precepts, wherever one is born, inwardly one attains a superior body in the realm of desire among humans and gods, and outwardly one attracts pure companions of the ten wholesome actions. That is to say: one's life is not cut short, one is greatly wealthy and lives a pure life, one's words are truthful, one always speaks gently, one's companions do not desert one, one skillfully reconciles disputes, one's words always bring benefit, one is free of jealousy and anger, and one has companions who hold Right View. Through the merit of cultivating concentration, one attains a surpassing body in the form and formless realms. These three merits even lead far ahead to the noble fruits of the three vehicles. The meaning of the answer is this: worldly good companions meet briefly and part forever; they are hard to gather and easy to scatter, and cannot be counted on to last. Who knows that the three kinds of meritorious actions within the Dharma are truly firm and enduring, constantly aiding the practitioner and bringing much benefit? Among all companions, this is the very best.
"Wrongdoing is the enemy of an evil mind" answers the second question. Destroying the Three Jewels, the five heinous crimes, and the ten unwholesome actions are all called wrongdoing. Because of such wrongdoing, beings fall and tumble into the three evil realms, suffering for long eons. The meaning of this answer is this: an evil mind in the world harms only one body, and is still called an enemy; wrongdoing within the Dharma can harm many bodies—how much more is it a great enemy? Therefore it says, "wrongdoing is the enemy of an evil mind."
"The hells bring the most extreme suffering" answers the third question. In Sanskrit it is called Naraka; the old rendering "Ni-li" is a mistaken transcription. In Chinese it means "the place of no joy." Since the place of no joy is precisely hell, and most of it lies underground, it is called "earthly hell." There are three kinds of hells: hot, cold, and bordering. There are eight hot hells: first, the Hell of Repeated Revival; second, the Black Rope Hell; third, the Crushing Hell; fourth, the Hell of Wailing; fifth, the Hell of Great Wailing; sixth, the Burning Hot Hell; seventh, the Hell of Great Burning Heat; eighth, the Hell of Uninterrupted Suffering. These eight lie beneath the continent of Jambudvipa, stacked one upon another. The first two have a presiding lord; the next three have a minor presiding lord; the last three have no presiding lord. These eight are the main ones; each one has sixteen surrounding hells, four on each side, four sides making sixteen. Including the main hell, each becomes seventeen. Eight times seventeen makes one hundred thirty-six places. There offenders endure the suffering of burning heat.
There are also eight cold hells: first, Arbuda, where the cold presses so hard that the flesh grows blisters; second, Nirarbuda, where cold winds blow so that the whole body becomes blistered; third, Atata, where the lips cannot move and only the tongue can move, so this sound is made; fourth, Hahava, where the tongue cannot move and only the lips can move, so this sound is made; fifth, Huhuva, where neither lips nor tongue can move, and the breath shudders, so this sound is made; sixth, Utpala, the blue lotus—its petals are fine, and because the flesh splits in fine cracks like this flower opening; seventh, Padma, the red lotus—because the flesh splits greatly like this flower opening; eighth, Pundarika, the white lotus—because the bones split like this flower opening. The first two are named from bodily marks; the next three are named from sounds; the last three are named from the marks of wounds. Also, the first two cry out distinctly; the next three cry out indistinctly; the last three do not cry out. These eight lie between the four continents, at the base of the iron enclosing mountains, and offenders dwell there facing upward, enduring the suffering of cold and freezing.
There are three bordering hells: first, among mountains; second, among waters; third, in the open wilderness. There they receive the results of individual karma, experiencing a mixture of cold and heat. The meaning of this answer is this: although in the human world there are the sufferings of killing, binding, chains, meeting those one hates, parting from those one loves, illness, and death, as well as the sufferings of animals and hungry ghosts, compared with the hells they do not amount to one percent, not even one part in a hundred, a thousand, or ten million nayutas. Therefore it says, "the hells bring the most extreme suffering."
"Non-arising is the highest joy" answers the fourth question. The essence of Nirvana is called non-arising. Because it is non-arising, it is ultimately undestroyed. The noble ones realize this, and in silent Nirvana they dwell forever in peace and stability; therefore it is the highest joy. The meaning of this answer is this: worldly pleasures, when carried to the extreme, become suffering. How could they compare with Nirvana, which has no suffering and is forever joyful? Therefore the scripture says: "What is high must fall; what is constant must end; what is joined must part; what is joyful must become suffering." This verse shows that the false pleasures of birth and death, when carried to the extreme, must become suffering. It also says: "All conditioned things are impermanent, marked by arising and ceasing. When arising and ceasing cease, still extinction is joy." This verse shows that Nirvana is without suffering and is ultimately forever joyful. Therefore it says, "non-arising is the highest joy."
經曰。天復請曰。何者愛非宜。何者宜非愛。何者極熱病。誰是大良醫 述曰。此下第六請答也。此即先請。亦有四問。一問愛非宜。二問宜非愛。三問極熱病。四問大良醫。何者愛非宜何者宜非愛者此第一第二問。且如甘飯雜毒雖是所愛。而損身害命。不宜食之。又如良藥苦口即非所愛。而利於病。所宜服之。又如諂辭順情雖是所愛。而損於行。不宜聽之。忠言逆耳雖非所愛。而利於行。所宜聽之。未知法中何者是情所愛。而於身不宜。何者於身有宜。而非情所愛也。何者極熱病者此第三問也。迦摩羅病世稱熱病。遇此病者必定當死。世醫拱手。未知法中頗更有病極過於此熱病以不。誰是大良醫者此第四問。良者善也。醫者意也。善識病源。沙閑藥性。療者必差。稱曰良醫。良醫有四義。一知病。二知病因。三知病差。四知差已不生。未知法中頗有良醫大過如此良醫以不。
The scripture says: Then the god asked again: What is the love that is not suitable? What is the suitable that is not loved? What is the most burning fever? Who is the great physician?
The commentary says: Here begins the sixth section, the request for answers. This is the request first. There are also four questions. The first asks about love that is not suitable. The second asks about the suitable that is not loved. The third asks about the most burning fever. The fourth asks about the great physician.
"What is the love that is not suitable? What is the suitable that is not loved?" — These are the first and second questions. Consider, for example, sweet rice mixed with poison: though it is what one loves, it harms the body and destroys life, and should not be eaten. Again, good medicine that is bitter to the taste is not what one loves, yet it benefits the illness and should be taken. Again, flattering words that follow one's feelings are what one loves, yet they harm one's conduct and should not be heeded. Honest words that grate on the ear are not what one loves, yet they benefit one's conduct and should be heeded. Who knows, within the Dharma, what is loved by the affections but unsuitable for the body? And what is suitable for the body but not loved by the affections?
"What is the most burning fever?" — This is the third question. The kamala disease is commonly called the burning fever. One who encounters this illness will certainly die; even the world's physicians can only fold their hands helplessly. Who knows whether within the Dharma there is perhaps an illness even more extreme than this burning fever?
"Who is the great physician?" — This is the fourth question. "Great" means excellent. "Physician" means one who understands. One who skillfully knows the source of illness, has thoroughly mastered the properties of medicines, and whose treatments always cure — such a one is called a great physician. The great physician has four qualities: first, knowing the illness; second, knowing the cause of the illness; third, knowing the cure of the illness; fourth, knowing that after the cure, it will not arise again. Who knows whether within the Dharma there is perhaps a great physician even greater than such a great physician?
經曰。世尊告曰。諸欲愛非宜。解說宜非愛。貪為極熱病。佛是大良醫 述曰。此答也。次第答前四問。諸欲愛非宜者答第一問。諸欲謂可愛色聲香味觸五欲境也。能生欲心為所取故名欲也。經云。五欲誑人。如蜜塗刀舐者傷舌。猶如炙疥初雖少樂。後即大苦。如逆風執火如其不放必定燒手。如國王貪色遂失其位。仙人愛聲從空墜林。比丘嗅香河神責罵。沙彌嘗味投池作龍。藍弗染觸退失神足。又此五欲現受三苦。謂覓時生懃勞苦。守時生怖畏苦。失時生熱惱苦。又為非法追求五欲。復墮地獄餓鬼畜生多時受苦。後生人天貧窮困苦。愛別離苦。怨增會苦。如此等苦皆為貪著五欲因緣。故知五欲雖是凡情欲心所愛。而於行者極非所宜。故言諸欲愛非宜。解脫宜非愛者答第二問。涅槃無為體絕眾縛。故名解脫。證解脫者永離生死。常住湛然。如其解脫資潤行者極是所宜。而凡夫愚情之所不愛。故言解脫宜非愛。故經云。凡夫寧樂癩野干身。不樂涅槃。野干猶有眼耳心。涅槃無故。貪為極熱病者答第三問。貪是貪使。體通三界。遍障五問。六識俱行。六塵齊染。生死脚足苦惱根源。世間熱病豈能比此。如智度論說。欲火熾發燒於天祀。豈非貪愛是極熱病耶。現在尚自火燒。來生寧免湯鑊。故言貪為極熱病也。佛是大良醫者答第四問。如來五眼。內明六通外朗。竪觀三際。橫覩十方。至於身心病源對除藥法悉皆洞照無非目前。故設教逗機皆稱根性。隨病授藥無不獲益。是故佛是極大良醫。阿含經說。佛有四智。一知苦。二知苦因。三知苦滅。四知苦滅道。故曰良醫。又經云。世醫所療治。雖差還復生。如來所治者必竟不復發。故言佛是大良醫也。
The sutra says: The World-Honored One declared: "The desires of the senses are unwholesome; liberation is wholesome yet unloved. Greed is an extreme burning fever. The Buddha is the great physician."
Commentary: This is the reply. It answers the four previous questions in order. "The desires of the senses are unwholesome" answers the first question. "The desires of the senses" refers to the five desirable objects: pleasing sights, sounds, fragrances, tastes, and tactile sensations. They are called "desires" because they can give rise to craving and are grasped at. The sutra says: The five desires deceive people like honey smeared on a knife — whoever licks it cuts their tongue. They are like scratching a scab: at first there is a little pleasure, but afterward great pain. They are like holding fire against the wind — if you do not let go, you will surely burn your hand. They are like a king who craved beauty and lost his throne; like a sage who loved a sound and fell from the sky into the forest; like a monk who smelled fragrance and was scolded by a river spirit; like a novice who tasted flavor and was reborn as a dragon in a pond; like Lanfu who was stained by touch and lost his miraculous powers. Furthermore, these five desires bring three kinds of suffering right now: the suffering of weary effort while seeking them, the suffering of fear while guarding them, and the suffering of burning distress when losing them. And when one pursues the five desires through unwholesome means, one falls into hell, the realm of hungry ghosts, or the animal realm, suffering for a long time. Later, even if reborn among humans or gods, one endures poverty and hardship, the suffering of separation from what one loves, and the suffering of meeting with what one hates. All such suffering arises from the cause of greedily clinging to the five desires. Thus we know that although the five desires are loved by ordinary beings' craving minds, they are extremely unsuitable for practitioners. Therefore it says: "The desires of the senses are unwholesome."
"Liberation is wholesome yet unloved" answers the second question. Nirvana is unconditioned; its essence is free from all bonds, and so it is called liberation. One who realizes liberation forever escapes birth and death, dwelling eternally in tranquil stillness. If liberation nourishes and benefits a practitioner, it is supremely wholesome. Yet ordinary, foolish beings do not love it. Therefore it says: "Liberation is wholesome yet unloved." Thus the sutra says: Ordinary beings would rather delight in the body of a mangy jackal than delight in Nirvana — though a jackal still has eyes, ears, and a mind, while Nirvana has none.
"Greed is an extreme burning fever" answers the third question. Greed is the underlying tendency of craving; its essence pervades all three realms, obstructs the five questions everywhere, operates together with the six consciousnesses, and stains all six sense objects equally. It is the very feet of birth and death and the root of affliction. How could any ordinary fever in the world compare to this? As the Treatise on the Great Perfection of Wisdom says: The fire of desire blazes and burns even celestial sacrifices — is this not proof that craving is an extreme burning fever? If it burns already in this life, how will one escape the boiling cauldron in the next? Therefore it says: "Greed is an extreme burning fever."
"The Buddha is the great physician" answers the fourth question. The Tathagata's five eyes illuminate inwardly, and his six supernatural powers shine outwardly. Vertically he sees the three times; horizontally he beholds the ten directions. As for the sources of physical and mental illness and the remedies that counter them, he perceives them all clearly, with nothing outside his sight. Therefore he establishes teachings according to capacity, always matching the faculties of beings; he prescribes medicine according to the illness, and none fail to benefit. Thus the Buddha is the greatest physician. The Agama Sutras say the Buddha has four knowledges: first, knowing suffering; second, knowing the cause of suffering; third, knowing the cessation of suffering; fourth, knowing the path to the cessation of suffering. Therefore he is called a good physician. Another sutra says: What worldly physicians treat may heal but then recur; what the Tathagata treats never arises again. Therefore it says: "The Buddha is the great physician."
經曰。天復請曰。誰能覆世間。世間誰所魅。誰令捨親友。誰復障生天 述曰。此下第七請答。此即先請。亦有四問。一問覆世。二問魅世。三問捨友。四問障天。誰能覆世間者此第一問。覆謂障蔽。世間眼目為暗盲覆蔽。不見色像。未知法中更有何物覆蔽世間。不識道理。世間誰所魅者此第二問。如世間鬼魅魅人令癡。或悲或喜。未知法中更有何物能魅世間。令其迷亂。誰令捨親友者此第三問。朋流交密即為親友。若因財密。財盡則疎。若因勢親。勢歇便阻。如張陳凶終蕭朱隙末是也。未知法中誰令眾生捨於親友。誰復障生天者此第四問。天之勝報人皆受樂。由誰為障不得上生。
The sutra says: Then the deity again asked: "Who can cover over the world? By whom is the world bewitched? Who makes people abandon their relatives and friends? Who again blocks them from being reborn in heaven?"
Commentary: Below this is the seventh section, the request for an answer. This is the first part—the asking. There are also four questions: first, who covers the world; second, who bewitches the world; third, who makes people abandon friends; fourth, who blocks rebirth in heaven.
"Who can cover over the world?"—this is the first question. "Cover" means to obstruct and conceal. The eyes of the world are covered over by darkness and blindness, so they do not see forms and images. The questioner does not know what else in the Dharma covers over the world, so that people fail to recognize the truth.
"By whom is the world bewitched?"—this is the second question. Just as ghosts and specters in the world bewitch people and make them foolish, causing them to be sometimes sorrowful and sometimes joyful, the questioner does not know what else in the Dharma can bewitch the world and cause people to become confused and disordered.
"Who makes people abandon their relatives and friends?"—this is the third question. Those who associate closely and intimately become relatives and friends. If the closeness is based on wealth, then when the wealth runs out, the relationship grows distant. If the closeness is based on power, then when the power declines, the relationship is blocked. This is like Zhang and Chen who ended in tragedy, or Xiao and Zhu whose friendship failed at the end.
"Who again blocks them from being reborn in heaven?"—this is the fourth question. The superior rewards of heaven are such that everyone who is born there experiences pleasure. Who is it that blocks people so that they cannot be reborn there?
經曰。世尊告曰無智覆世間。世間癡所魅。慳貪捨親友。染著障生天 述曰。此答也。次第答前四問。無智覆世間者答第一問。無苦集滅道四諦智。或無真俗二諦智。名為無智。無智即無明使也。由無智故。不知生死苦果集因。不知解脫道因滅果。不知真諦一相無為。不知俗諦三世因果。此答意云。世間盲暗但覆肉眼。無智能覆世間慧眼。故言無智覆世間也。世間癡所魅者答第二問。癡即無明別名也。由癡魅故。於無常見常。於無我見我。於不淨見淨。於苦見樂。所有行解並皆顛倒。如此顛倒並由愚癡。故言世間癡所魅也。慳貪捨親友者答第三問。慳是悋於己物。貪是欲於他財。如律中說。有一比丘池邊習定。池龍敬德以身繞之。比丘心惡欲令其去。方便說偈從索珠云。光耀摩尼寶。瓔珞莊嚴身。若能施我者。是名為善親。池龍慳惜說此偈答。我愛摩尼寶。遇汝比丘身。我終不施汝。任汝不相親。佛因此事復說偈云。多貪人所惡。數乞朋友乖。比丘乞龍珠。一去不復迴。故知慳貪能捨親友也。又由貪故唯欲他財。由於慳故不行惠施。所生之處貧窮乏少。無父無母。無妻無子。無善知識。無親友人。故言慳貪捨親友也。成實論有五慳。一施慳。二家慳。三處慳。四讚慳。五法慳。此之五慳並捨親友也。染著障生天者答第四問。天謂二十八天。皆須厭下而得上生。若染著下地。不得生上。若染著人中五欲。縱情放逸不肯厭離。不得上生六欲天中。如經廣說。佛弟難陀厭孫陀羅欣天上女。方始持戒願生天。如若染著六天五欲。不得上生色界天中。若染著色天果報。不得上生無色天中。故言染著障生天也。又三乘聖人名為淨天。若染著三界二十八天有漏果報。不得入彼三乘聖道。亦名染著障生天也。
The scripture says: The World-Honored One declared: "Lack of wisdom covers the world; the world is bewitched by delusion; stinginess and greed cause the loss of relatives and friends; attachment blocks rebirth in heaven."
Explanation: This is the reply. It answers the previous four questions in order.
"Lack of wisdom covers the world" answers the first question. Not having the wisdom of the Four Noble Truths—suffering, its origin, its cessation, and the path—or not having the wisdom of the two truths, ultimate and conventional, is called "lack of wisdom." Lack of wisdom is none other than the affliction of ignorance. Because of lack of wisdom, one does not know the suffering result of birth and death and its cause in accumulation; one does not know the path of liberation as cause and cessation as result; one does not know the ultimate truth—the single mark of the unconditioned; one does not know the conventional truth—the causality of the three times. The meaning of this answer is: blindness and darkness in the world only cover the physical eye, but lack of wisdom can cover the world's eye of wisdom. Therefore it says, "Lack of wisdom covers the world."
"The world is bewitched by delusion" answers the second question. Delusion is another name for ignorance. Because of the spell of delusion, one sees the impermanent as permanent, sees non-self as self, sees the impure as pure, and sees suffering as pleasure. All one's actions and understandings are entirely inverted. Such inversion all comes from delusion. Therefore it says, "The world is bewitched by delusion."
"Stinginess and greed cause the loss of relatives and friends" answers the third question. Stinginess is clinging to one's own possessions; greed is craving others' wealth. As the Vinaya records: A certain monk was practicing meditation by a pond. The pond dragon, respecting his virtue, coiled its body around him. The monk, annoyed in mind and wishing it to leave, skillfully spoke a verse demanding its pearl, saying: "O radiant mani jewel, and body adorned with necklaces—if you would give them to me, then you would be a good relative." The pond dragon, stingy and reluctant, replied with this verse: "I cherish the mani jewel. Having met you, O monk, I will never give it to you. Do as you please—we are not relatives." Because of this incident the Buddha also spoke a verse: "One who is greatly greedy is disliked by others; frequent begging makes friends fall away. The monk begged the dragon's pearl—once gone, it never returned." Thus we know that stinginess and greed can cause the loss of relatives and friends. Moreover, because of greed one only wants others' wealth; because of stinginess one does not practice generous giving. Wherever one is born, one is poor and lacking—without father or mother, without wife or children, without good spiritual friends, without relatives and friends. Therefore it says, "Stinginess and greed cause the loss of relatives and friends." The Treatise on the Establishment of Truth speaks of five kinds of stinginess: stinginess about giving, stinginess about the household, stinginess about dwelling place, stinginess about praise, and stinginess about the Dharma. All five kinds of stinginess cause the loss of relatives and friends.
"Attachment blocks rebirth in heaven" answers the fourth question. "Heaven" refers to the twenty-eight heavens. All require disenchantment with the lower and attainment of higher rebirth. If one is attached to a lower realm, one cannot be born above. If one is attached to the five desires among humans, indulging the emotions and being self-indulgent, unwilling to become disenchanted and detach, one cannot be reborn above in the six heavens of desire. As the scriptures extensively explain: The Buddha's brother Nanda tired of Sundari and yearned for heavenly maidens, and only then began to observe moral discipline, vowing to be reborn in heaven. If one is attached to the five desires of the six desire heavens, one cannot be reborn above in the heavens of form. If one is attached to the karmic rewards of the form heavens, one cannot be reborn above in the formless heavens. Therefore it says, "Attachment blocks rebirth in heaven." Furthermore, the noble ones of the Three Vehicles are called the "pure heavens." If one is attached to the contaminated karmic rewards of the twenty-eight heavens of the three realms, one cannot enter the noble path of the Three Vehicles. This too is called "attachment blocks rebirth in heaven."
經曰。天復請曰。誰非火所燒。風亦不能碎。誰非水所爛。能浮持世間。誰能與王賊。勇猛相抗敵。不為人非人。之所來侵奪 述曰。此下第八請答也。此即先請。問有兩意。一問誰無七難。二問誰有一能。七難者。一火難。二風難。三水難。四王難。五賊難。六人難。七鬼難。火以燒燋為難風以飄碎為難。水以溺爛為難。王以威力為難。賊以劫殺為難。人以侵害為難。鬼以精魅為難。世間之人多不免此七種災難。未知法中誰能免此七種災難也。經文可解。一能者能浮持世間也。世間有二。一器世間。即依報。二眾生世間。即正報。如世水輪能浮持地輪及眾生類。未知法中誰能浮持此二世間。此由水有二用。一能爛物。二能持地故。問水爛之次即問浮持也。
The scripture says: Then the god asked further, "Who is not burned by fire? Nor shattered by wind? Who is not rotted by water, yet can float and sustain the world? Who can stand against kings and thieves with courage and strength, and not be plundered by humans or non-humans?"
The commentary says: Here begins the eighth section, the request for an answer. This is the request that comes first. The question has two meanings. First, it asks who is free from the seven perils. Second, it asks who possesses one capability.
The seven perils are: first, the peril of fire; second, the peril of wind; third, the peril of water; fourth, the peril of kings; fifth, the peril of thieves; sixth, the peril of humans; seventh, the peril of ghosts.
Fire brings the peril of burning and scorching. Wind brings the peril of blowing things apart and shattering them. Water brings the peril of drowning and rotting. Kings bring the peril of coercive power. Thieves bring the peril of robbery and killing. Humans bring the peril of harm and violation. Ghosts bring the peril of haunting and possession.
People in the world mostly cannot escape these seven kinds of disaster. One does not yet know who within the Dharma can escape these seven kinds of disaster. The scripture passage can be understood accordingly.
The "one capability" refers to being able to float and sustain the world. There are two kinds of world: first, the vessel-world, which is the dependent environment; second, the sentient-being world, which is the direct result of karma. Just as the water wheel of the world can float and sustain the earth wheel and all living beings, one does not yet know who within the Dharma can float and sustain these two kinds of world. This is because water has two functions: first, it can rot things; second, it can sustain the earth. Therefore, right after asking about water's rotting, the question immediately turns to floating and sustaining.
經曰。世尊告曰。福非火所燒。風亦不能碎。福非水所爛。能浮持世間。福能與王賊。勇猛相抗敵。不為人非人。之所來侵奪 述曰。此答也。答前二問。福謂施戒修三種福也。如前善眷屬中釋。答無七難意云。凡遭七種災難。為造十惡罪因。既修三種福德。寧罹七種災難。問。賊行非理容可拒之。人法屬王。何得抗敵。答。如殷紂暴虐周武拒之。雖是王人。有相抗敵。又王是總語。兼稱臣屬。銜王命者並亦名王。如此王臣暴行酷虐。非理同賊。亦得抗之。且如經說。有王責臣令簿錄家財。其臣遂錄已修福物。王瞋責言。已修福物今並見無。何不錄汝家中現物。臣答王言。已修福物是臣之物。家中現物元屬五家。非臣獨有。所以不錄。王心開悟。遂亦修福。故知其福非他能奪。答有一能意云。由三福故。感得人天殊勝正報。兼感器界屋宇資緣種種依果。故言福能浮持世間。問。孔老等云。從道以生一。從一以生二。從二以生三。從三生萬物。道謂虛通。一謂元氣。二謂陰陽。三謂天地人。萬物謂離畜草木等。又云。人頭圓像天。足方像地。感天地精靈以成於人。據此而言。即是外器世界能持眾生世間。豈是眾生內福能持水外器世界。答。孔老所說則天地生人釋宗所明則人生天地。謂由眾生共相業力外感器界天地依報。若成若壞如餘處廣說。故經云。三界所作皆是一心。又論云。外由內得成。此則孔老但觀外相先後。即謂天地生人。如來洞知內體因果。故說人生天地。三教深淺觀此可知。
The scripture says: The World-Honored One declared: Merit cannot be burned by fire, nor shattered by wind. Merit cannot be rotted by water; it can float and sustain the world. Merit can stand against kings and bandits, boldly resisting them. Neither humans nor non-humans can come and plunder it.
The commentary says: This is the answer. It answers the previous two questions. "Merit" refers to the three kinds of merit: giving, precepts, and cultivation. This was explained earlier in the section on good companions. The answer regarding the absence of the seven disasters means: whenever one encounters the seven kinds of calamity, it is because one has created the causes of the ten evil deeds. Since one cultivates the three kinds of merit, how could one suffer the seven kinds of calamity?
Question: A bandit acts unreasonably, so it may be permissible to resist him. But people and laws belong to the king—how can one resist them?
Answer: For example, when King Zhou of Yin was tyrannical, King Wu of Zhou resisted him. Although he was the king's man, there was mutual resistance. Also, "king" is a general term that includes ministers and subordinates. Those who bear the king's command are also called "king." When such royal ministers act violently and cruelly, unreasonably like bandits, one may also resist them. Moreover, as the scripture says: There was a king who ordered a minister to register the family wealth. The minister then recorded only his own cultivated merit assets. The king angrily rebuked him, saying: "Your cultivated merit assets are now all gone—why did you not record the present assets in your household?" The minister replied to the king: "Cultivated merit assets are your minister's own possessions. The present assets in the household originally belong to the five families—they are not mine alone. That is why I did not record them." The king's mind opened in awakening, and he too cultivated merit. Thus we know that merit cannot be seized by others.
The answer contains a second meaning: because of the three kinds of merit, one is rewarded with excellent primary karmic results in the human and heavenly realms, and also with various dependent karmic results such as the material world, dwellings, and supporting conditions. Therefore it says merit can float and sustain the world.
Question: Confucius and Laozi and others say: From the Way is born the One; from the One is born the Two; from the Two is born the Three; from the Three are born the myriad things. "The Way" means the empty and penetrating. "The One" means primal qi. "The Two" means yin and yang. "The Three" means heaven, earth, and humanity. "The myriad things" means animals, plants, and so on. They also say: A person's head is round like heaven, and their feet are square like earth. They receive the essence and spirit of heaven and earth to become human. According to this, it is the external material world that sustains the world of sentient beings. How could it be the inner merit of sentient beings that sustains the external material world?
Answer: What Confucius and Laozi speak of is heaven and earth giving birth to humans. What the Buddhist tradition clarifies is that humans give birth to heaven and earth. That is to say, through the shared karmic power of sentient beings, the external material world of heaven and earth is manifested as dependent karmic reward. Whether it forms or disintegrates is explained extensively elsewhere. Therefore the scripture says: "All that the three realms produce is merely one mind." And the treatise says: "The external is accomplished through the internal." Thus Confucius and Laozi only observed the external appearances and their sequence, and therefore said heaven and earth give birth to humans. The Tathagata thoroughly knows the inner essence and causes and effects, and therefore says humans give birth to heaven and earth. From this, the depth and shallowness of the three teachings can be known.
經曰。天復請曰。我今猶有疑。佛應為除斷。今世往後世。誰極自欺誑 述曰。此下第九請答也。此則先請。上半敘問。下半正問。敘問意云。上蒙廣答。已析諸滯。下情多惑尚有餘疑。願佛慈悲為我除斷。正問中云。今世謂現在。後世謂未來。謂從今生身往後身也。問。有為無常不來不去。又無主宰。說誰往耶。答。前滅後生不常不斷。因招果續假說往來。譬如將燈從此至彼。雖念念滅。假說往來也問。三世輪環果因員備。何故偏請現未。不問過耶。答。前事已經。無勞更問。後身未受。故須請之。如諸天禮白骨餓鬼鞭死屍即是。已經之事多分自知。故不問也。此問意云。世間欺誑但欲侵損他人。未知法中更有從今向後而自侵損極欺誑耶。
The sutra says: The heavenly being asked again, "I still have doubts. The Buddha should resolve them for me. From this life to the next, who is the most deceived?"
Commentary: This is the ninth question and answer. First comes the request. The first half states the question; the second half poses the actual question. The meaning of the stated request is: Previously, thanks to the extensive answer, many doubts have already been resolved. But this humble one is still confused and has remaining doubts. May the Buddha, in compassion, resolve them for me. In the actual question, "this life" means the present, and "the next" means the future—that is, going from this present body to a future body.
Question: Conditioned things are impermanent, neither coming nor going, and have no master. Who then is said to go?
Answer: The preceding moment ceases and the following moment arises—neither permanent nor annihilated. Cause draws forth effect, continuing without break; this is conventionally spoken of as going and coming. It is like carrying a lamp from here to there: though it is extinguished moment by moment, we conventionally say it goes and comes.
Question: The three periods revolve in cycles, causes and effects complete. Why ask only about the present and future, and not about the past?
Answer: Past matters have already passed; there is no need to ask again. The future body has not yet been received, so one must ask about it. This is like the heavenly beings bowing to white bones, or hungry ghosts whipping a corpse. Matters already past are mostly known to oneself, so they are not asked about.
The meaning of this question is: Deception in the world only seeks to harm others. But is there not, within the Dharma, something that goes from the present toward the future and harms oneself—the most extreme self-deception?
經曰。世尊告曰。若多有珍財。而不能修福。今世往後世。彼極自欺誑 述曰。此答也。珍謂金銀八珍。財謂錢絹等物。世人愚惑。自謂常存。不識果因。多積財寶。於悲田所無惠施心。於敬田中無供養意。忽然命盡無一福資。輪墜三塗。長時受苦。錢財珍寶他人用之。己無片善。豈非自負。故云若多有珍財而不能修福。今世往後世彼極自欺誑。又如經云惜財不布施。藏積畏人知。捨身空手去。餓鬼中受飢。又如經云。親眷皆分離。唯業不相捨。善惡未來世一切時隨逐。此中應引畜三妻人為喻又應引有三子人為喻。又經云。寧自割身肉而噉食之。不肯持錢財布施求後世之福。此人當墮地獄畜生餓鬼等苦。
The sutra says: The World-Honored One spoke: "If a person has abundant treasures but cannot cultivate merit, then in this life and in lives to come, they are only deceiving themselves."
Explanation: This is the answer. "Treasures" means gold, silver, and the eight precious substances. "Wealth" means money, silk, and similar goods. People of the world are deluded and confused. They think of themselves as permanent and lasting. They do not understand causes and effects. They pile up wealth and treasures, yet toward the field of compassion they have no generous giving in their hearts, and toward the field of reverence they have no thought of making offerings. Suddenly their life ends, and they have not a single bit of merit to rely on. They fall and tumble into the three lower realms and suffer for a long time. Their money, wealth, and treasures are used by others, while they themselves have not one shred of goodness. Is this not failing oneself? Therefore it says: "If a person has abundant treasures but cannot cultivate merit, then in this life and in lives to come, they are only deceiving themselves."
It is also as the sutra says: "One who is stingy with wealth and does not give, hiding and hoarding it for fear others will know, departs empty-handed when the body is discarded and suffers hunger among hungry ghosts."
It is also as the sutra says: "Relatives and loved ones all separate from us; only karma does not abandon us. Good and evil follow us in the future world at all times."
Here one should cite the example of the man who keeps three wives, and also cite the example of the man who has three children.
Again the sutra says: "One would rather cut off one's own flesh and eat it than be willing to take money and wealth and give it away to seek blessings for a future life. Such a person will fall into hell, the animal realm, the hungry ghost realm, and other kinds of suffering."
經曰。爾時彼天聞佛世尊說是經已 述曰。此下第三依教奉行分即是流通有三。一聞法。二申敬。三隱還。此即聞法也。
When the sutra says, "At that time, that heavenly being, having heard the World-Honored One speak this sutra," the commentary explains: What follows is the third section, on putting the teaching into practice, which is the circulation section. It has three parts: first, hearing the Dharma; second, expressing reverence; third, withdrawing and returning. The phrase here is the hearing of the Dharma.
經曰。歡喜踴躍。歎未曾有。頂禮佛足 述曰。此申敬也。既聞好法。不覺欣然為申敬德。故復歎禮。
The sutra says: Overjoyed and elated, they exclaimed that never before had there been such a teaching. They bowed at the Buddha's feet.
Here is the explanation: This expresses reverence. Having heard the wonderful Dharma, they could not help but feel delighted, and so to express reverent virtue, they then exclaimed in admiration and bowed.
經曰。即於佛前欻然不現 述曰。此隱還也。來為諮疑。已蒙析滯所懷既遂。故隱還宮也。
The sutra says: "Then, right before the Buddha, she suddenly vanished." The commentary explains: This describes her concealing herself and returning. She had come to ask about her doubts. Having been granted the resolution of her uncertainties and having fulfilled what was in her heart, she concealed herself and returned to her palace.
天請問經疏一卷
Commentary on the Sutra of Heavenly Questions, One Fascicle