佛說無量壽經 五惡段
小微
大惡很少一開始就帶著巨響。它先是一點厚己，一次不肯相讓，一句為快意而說的話；又在下一次相遇裡，得到新的理由。經看見這條生長的線，說怨結「從小微起遂成大惡」〔T12n0360 0277b14〕。
小，不等於沒有方向。怨念雖小，已在替下一次傷害尋找位置。大火尚未成形時，它先以一點不願照見別人的心存在。
明暗
一次行為不只留下結果，也使下一步變得更容易。經以極短的句子寫出這種累積：「善人行善，從樂入樂、從明入明」〔T12n0360 0277a27〕。明不是忽然降下的獎賞，而是每一次不再添暗，使眼前稍微清楚一些。
反方向也如此。欺誑使下一次欺誑更自然，傷害使報復看來更合理，昏亂使人愈來愈不能相信清明。五惡所寫的，正是一個方向如何逐漸成為所居的世界。
哀之
經把苦報說得很深，卻沒有站在苦外觀看。當五種惡與它們所結的痛燒全都說完，佛只落下一句：「世間如是，佛皆哀之。」〔T12n0360 0277b22〕
哀，不以別人的燒灼證明自己正確。它先承認那是眾生真正在受的苦，然後才有化惡為善的道路。若沒有這一句，因果可能只剩冷硬的秩序；有了這一句，因果仍然分明，受苦者卻沒有被放棄。
和順
火的止息也不只是一個人的安靜。當傷害、侵奪、邪亂、妄語與昏醉不再彼此助長，經所看見的是「天下和順，日月清明，風雨以時」〔T12n0360 0277c13〕。
天下從一念之微開始，清明也從一念之微開始。兩條路都沒有躍過當下；差別只在這一點心意，正把世界帶向更深的火，還是讓尚小的火終於沒有下一處可以燃燒。
The Smallest Beginning
Great evil rarely begins with a roar. It first appears as a little preference for oneself, one refusal to yield, one sentence spoken for immediate satisfaction. Then, at the next encounter, it finds a new reason to continue. The sūtra sees this line of growth and says that enmity “begins with something small and subtle and gradually becomes a great evil.”
Small does not mean without direction. Even a slight resentment is already preparing a place for the next injury. Before the great fire has taken shape, it exists as one small unwillingness to see another person.
Light and Darkness
An action leaves more than a result; it also makes the next step easier. The sūtra writes this accumulation in an extremely brief sentence: “Good people perform good deeds and proceed from pleasure into pleasure, from light into light.” Light is not a reward that suddenly descends. Each time no further darkness is added, what stands before us becomes a little clearer.
The other direction works in the same way. Deception makes the next deception seem more natural, injury makes retaliation appear more reasonable, and confusion gradually makes clear understanding less credible. The five evils show how a direction slowly becomes the world in which one lives.
Pity
The sūtra describes karmic suffering in depth, yet does not stand outside suffering and merely observe it. After all five evils and the pains and burnings they form have been spoken, the Buddha leaves one sentence: “The world is like this, and all buddhas pity it.”
Pity does not use another person’s burning to prove itself right. It first acknowledges the suffering that sentient beings truly undergo, and only then does a road from evil into goodness become possible. Without this sentence, cause and effect might appear only as a cold order. With it, causality remains distinct, yet those who suffer have not been abandoned.
Harmony
Nor does the fire end merely in one person’s quiet. When injury, appropriation, sexual misconduct, false speech, and intoxicated confusion no longer strengthen one another, the sūtra sees “harmony throughout the world, the sun and moon shining clearly, and wind and rain arriving in season.”
The world begins from what is subtle in a single thought, and clarity begins from what is subtle in a single thought. Neither path skips the present. The difference lies only in whether this thought is carrying the world toward a deeper fire or finally leaving the fire, while it is still small, nowhere else to burn.
大正藏 T12n0360〔起 T12 0275c24〕。段／行首〔T12 …〕＝大正藏頁·欄·行錨。
〔T12 0275c24〕佛言：「何等為五惡？何等五痛？何等五燒？何等消化五惡、令持五善，獲其福德度世長壽泥洹之道？ 「其一惡者，諸天、人民、蠕動之類。欲為眾惡莫不皆然。強者伏弱轉相剋賊，殘害殺戮迭相吞噬，不知修善惡逆無道，後受殃罰自然趣向。神明記識犯者不赦，故有貧窮、下賤、乞丐、孤獨、聾盲、瘖啞、愚癡、憋惡，至有尫狂不逮之屬。又有尊貴、豪富、高才、明達皆由宿世慈孝、修善積德所致。世有常道、王法、牢獄不肯畏慎，為惡入罪受其殃罰，求望解脫難得免出。世間有此目前現事，壽終後世尤深尤劇，入其幽冥轉生受身。譬如王法痛苦極刑，故有自然三塗無量苦惱，轉貿其身、改形易道，所受壽命或長或短，魂神精識自然趣之。當獨值向相從共生，更相報復無有止已，殃惡未盡不得相離，展轉其中無有出期，難得解脫痛不可言。天地之間自然有是，雖不即時卒暴應至，善惡之道會當歸之。是為一大惡、一痛、一燒，勤苦如是。 〔T12 0276a15〕「譬如大火焚燒人身，人能於中一心制意、端身正行，獨作諸善、不為眾惡者，身獨度脫，獲其福德度世上天泥洹之道，是為一大善也。」 佛言：「其二惡者，世間人民——父子、兄弟、室家、夫婦——都無義理，不順法度。奢婬憍縱，各欲快意，任心自恣，更相欺惑。心口各異、言念無實、佞諂不忠、巧言諛媚、嫉賢謗善，陷入怨枉。主上不明任用臣下、臣下自在機偽多端，踐度能行知其形勢。在位不正為其所欺，妄損忠良不當天心。臣欺其君、子欺其父，兄弟、夫婦、中外知識更相欺誑，各懷貪欲、瞋恚、愚癡，欲自厚己、欲貪多有，尊卑、上下心俱同然。破家亡身不顧前後，親屬內外坐之滅族。或時室家、知識、鄉黨、市里、愚民、野人轉共從事，更相剝害，忿成怨結。富有慳惜不肯施與，愛保貪重心勞身苦，如是至竟無所恃怙，獨來獨去無一隨者。善惡、禍福追命所生，或在樂處、或入苦毒，然後乃悔，當復何及？世間人民心愚少智，見善憎謗不思慕及，但欲為惡妄作非法，常懷盜心悕望他利，消散磨盡而復求索。邪心不正，懼人有色，不豫思計，事至乃悔。今世現有王法牢獄，隨罪趣向受其殃罰。因其前世不信道德、不修善本，今復為惡，天神剋識別其名籍，壽終神逝下入惡道，故有自然三塗無量苦惱。展轉其中，世世累劫無有出期，難得解脫痛不可言，是為二大惡、二痛、二燒，勤苦如是。 「譬如大火焚燒人身，人能於中一心制意、端身正行，獨作諸善、不為眾惡者，身獨度脫，獲其福德度世上天泥洹之道，是為二大善也。」 佛言：「其三惡者，世間人民相因寄生，共居天地之間，處年壽命無能幾何。上有賢明長者、尊貴豪富，下有貧窮㒋賤、尫劣愚夫，中有不善之人常懷邪惡，但念婬妷，煩滿胸中，愛欲交亂坐起不安，貪意守惜但欲唐得。眄睞細色邪態外逸，自妻厭憎私妄出入，費損家財事為非法，交結聚會興師相伐，攻劫殺戮強奪不道。惡心在外不自修業，盜竊趣得欲擊成事，恐勢迫脅歸給妻子，恣心快意極身作樂。或於親屬不避尊卑，家室中外患而苦之，亦復不畏王法禁令。如是之惡著於人鬼，日月照見、神明記識，故有自然三塗無量苦惱。展轉其中，世世累劫無有出期，難得解脫痛不可言，是為三大惡、三痛、三燒，勤苦如是。 「譬如大火焚燒人身，人能於中一心制意、端身正行，獨作諸善、不為眾惡者，身獨度脫，獲其福德度世上天泥洹之道，是為三大善也。」 佛言：「其四惡者，世間人民不念修善，轉相教令共為眾惡。兩舌、惡口、妄言、綺語、讒賊、鬪亂，憎嫉善人、敗壞賢明，於傍快喜。不孝二親、輕慢師長，朋友無信，難得誠實。尊貴自大謂己有道，橫行威勢侵易於人，不能自知，為惡無恥，自以強健欲人敬難，不畏天地、神明、日月，不肯作善，難可降化。自用偃蹇謂可常爾，無所憂懼，常懷憍慢。如是眾惡，天神記識，賴其前世頗作福德，小善扶接營護助之；今世為惡福德盡滅，諸善神鬼各去離之，身獨空立無所復依。壽命終盡諸惡所歸，自然迫促共趣奪之。又其名籍記在神明，殃咎牽引當往趣向，罪報自然無從捨離。但得前行入於火鑊，身心摧碎、精神痛苦，當斯之時悔復何及？天道自然，不得蹉跌，故有自然三塗無量苦惱。展轉其中，世世累劫無有出期，難得解脫痛不可言，是為四大惡、四痛、四燒，勤苦如是。 「譬如大火焚燒人身，人能於中一心制意、端身正行，獨作諸善、不為眾惡，身獨度脫，獲其福德度世上天泥洹之道，是為四大善也。」 〔T12 0277a01〕佛言：「其五惡者，世間人民徙倚懈惰，不肯作善、治身修業，家室眷屬飢寒困苦。父母教誨瞋目怒應，言令不和違戾反逆譬如怨家，不如無子。取與無節，眾共患厭，負恩違義，無有報償之心。貧窮困乏不能復得，辜較縱奪放恣遊散，串數唐得用自賑給。耽酒嗜美、飲食無度，肆心蕩逸、魯扈抵突，不識人情強欲抑制。見人有善憎嫉惡之，無義、無禮，無所顧錄。自用職當不可諫曉，六親眷屬所資有無不能憂念。不惟父母之恩、不存師友之義，心常念惡、口常言惡、身常行惡，曾無一善。不信先聖諸佛經法、不信行道可得度世、不信死後神明更生、不信作善得善為惡得惡。欲殺真人，鬪亂眾僧，欲害父母、兄弟、眷屬，六親憎惡願令其死。 「如是世人心意俱然，愚癡曚昧而自以智慧，不知生所從來、死所趣向。不仁、不順，逆惡天地，而於其中悕望僥倖，欲求長生，會當歸死。慈心教誨令其念善，開示生死善惡之趣自然有是，而不信之；苦心與語無益其人，心中閉塞意不開解。大命將終悔懼交至，不豫修善臨窮方悔，悔之於後將何及乎？天地之間五道分明，恢廓窈冥浩浩茫茫，善惡報應禍福相承，身自當之無誰代者。 「數之自然應其所行，殃咎追命無得縱捨。善人行善，從樂入樂、從明入明；惡人行惡，從苦入苦、從冥入冥。誰能知者？獨佛知耳。教語開示，信用者少，生死不休，惡道不絕。如是，世人難可具盡，故有自然三塗無量苦惱。展轉其中，世世累劫無有出期，難得解脫，痛不可言，是為五大惡、五痛、五燒，勤苦如是。 「譬如大火焚燒人身，人能於中一心制意、端身正念，言行相副、所作至誠，所語如語、心口不轉，獨作諸善、不為眾惡者，身獨度脫，獲其福德度世上天泥洹之道，是為五大善也。」 佛告彌勒：「吾語汝等，是世五惡勤苦若此，五痛、五燒展轉相生，但作眾惡不修善本，皆悉自然入諸惡趣。或其今世先被殃病，求死不得、求生不得，罪惡所招示眾見之。身死隨行入三惡道，苦毒無量自相燋然。至其久後共作怨結，從小微起遂成大惡，皆由貪著財色、不能施慧，癡欲所迫、隨心思想，煩惱結縛無有解已，厚己諍利無所省錄。富貴榮華當時快意，不能忍辱不務修善，威勢無幾隨以磨滅，身生勞苦久後大劇。天道施張自然糺舉，綱紀羅網上下相應，焭焭忪忪當入其中。古今有是，痛哉可傷！」 佛語彌勒：「世間如是，佛皆哀之。以威神力摧滅眾惡，悉令就善棄捐所思，奉持經戒、受行道法，無所違失，終得度世泥洹之道。」 佛言：「汝今諸天人民及後世人，得佛經語當熟思之，能於其中端心正行，主上為善、率化其下，轉相勅令各自端守，尊聖敬善、仁慈博愛。佛語教誨無敢虧負，當求度世拔斷生死眾惡之本，永離三塗無量憂畏苦痛之道。汝等於是廣殖德本，布恩施慧，勿犯道禁，忍辱、精進、一心、智慧轉相教化。 「為德立善，正心正意，齋戒清淨一日一夜，勝在無量壽國為善百歲。所以者何？彼佛國土無為自然，皆積眾善，無毛髮之惡，於此修善十日十夜，勝於他方諸佛國中為善千歲。所以者何？他方佛國為善者多、為惡者少，福德自然，無造惡之地。唯此間多惡無有自然，勤苦求欲轉相欺殆，心勞形困飲苦食毒，如是怱務未甞寧息。吾哀汝等天人之類，苦心誨喻教令修善，隨器開導授與經法，莫不承用，在意所願皆令得道。佛所遊履，國邑丘聚靡不蒙化，天下和順，日月清明，風雨以時，災厲不起，國豐民安，兵戈無用，崇德興仁，務修禮讓。」 佛言：「我哀愍汝等諸天人民，甚於父母念子。今吾於此世作佛，降化五惡、消除五痛、絕滅五燒，以善攻惡，拔生死之苦，令獲五德，昇無為之安。吾去世後經道漸滅，人民諂偽復為眾惡，五燒、五痛還如前法，久後轉劇不可悉說，我但為汝略言之耳。」 佛告彌勒：「汝等各善思之，轉相教誡，如佛經法，無得犯也。」 於是，彌勒菩薩合掌白言：「佛所說甚善。世人實爾，如來普慈哀愍悉令度脫，受佛重誨不敢違失。」
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
大正藏 T12n0360，自佛問五惡、五痛、五燒及五善起，至彌勒領受佛的深重教誨為止。段首（…）＝大正藏頁·欄·行錨。
〔一·總問五惡、五痛、五燒與五善〕（0275c24）佛說：什麼是五惡？什麼是五痛？什麼是五燒？又要如何化除五惡，使人持守五善，獲得相應福德，走向超越世間、長壽與泥洹之道？
〔二·第一惡：殘害生命〕（0275c27）佛說，第一種惡是這樣：諸天、人民，乃至蠕動的一切生命，想作種種惡時，情形大都相同。強者壓伏弱者，彼此攻伐傷害；殘害、殺戮，輪番吞食對方。他們不知道修善，行為悖逆而沒有正道，後來便受災殃與處罰，自然趨向相應的去處。神明記下、辨識所犯之事，不予赦免。
因此，世間有貧窮、下賤、乞討、孤獨、耳聾、眼盲、不能言語、愚癡、性情惡劣的人，也有身體羸弱矮小、心神狂亂及能力有所不及的人。另一方面，也有尊貴、豪富、才智高明、通達事理的人；經說這些都由過去世慈愛孝順、修善積德所致。
世間有常行之道，也有國法與牢獄。有人不肯畏懼謹慎，作惡而觸法，便承受相應災殃與處罰；到了想求解脫時，已很難免除、脫身。這些是眼前世間已可見的事。生命終結以後，後世所受又更深、更劇烈；神識進入幽冥，轉而受生，就像世間國法中極重的痛苦刑罰。
所以又有自然而至的地獄、餓鬼、畜生三種惡趣，以及無量苦惱。眾生轉換身形、改易所生之道，所受壽命或長或短，魂神精識自然趨往相應之處。各自遇上所應面對的境遇，又與相應眾生相從共生，彼此報復而沒有停止。災殃與惡業尚未窮盡，便不能彼此離開；輾轉其中，沒有出離的時期，很難解脫，其中痛苦無法言說。
天地之間自然有這樣的因果。果報即使沒有立刻突然到來，善與惡所行之道，終究各歸其所。這便是一大惡、一痛、一燒，勤苦如此。
〔三·第一大善〕（0276a15）這種情形如同大火焚燒人的身體。若有人能在其中專一制伏心意，端正身行，只作各種善事而不作眾惡，這個人便獨自從惡業中度脫，獲得相應福德，走向超越世間、生於天上及泥洹之道；這便是第一大善。
〔四·第二惡：欺誑與侵奪〕（0276a19）佛說，第二種惡是這樣：世間人民之中，父子、兄弟、家庭、夫婦之間，全無義理，不順法度。人們奢侈、縱欲、驕慢放縱，各自只想使自己快意，任心恣意而彼此欺騙迷惑。內心與口中所說不一，言語與念頭不真實；有人奸佞諂曲、不盡忠信，巧言奉承；又嫉妒賢者、誹謗善人，使人陷入怨屈。
在上位的人不能明察，卻任用臣下；臣下便自行其是，詭詐多端，懂得看準情勢而行。在位者自身不正，便被這些人欺騙，錯誤地傷害忠良，不合天心。臣欺騙君主，子欺騙父親；兄弟、夫婦、親疏內外的相識者，也彼此欺誑。人人各懷貪欲、瞋恚與愚癡，只想使自己厚實，只想取得更多；不論尊卑上下，心意大都相同。結果家破身亡而不顧前後，內外親屬也因此遭殃，甚至全族覆滅。
有時一家內外、相識朋友、鄉黨市里之間，愚昧之人與鄙野之人相互結伴行事，彼此剝削傷害，忿怒遂結成怨仇。富有的人慳貪愛惜，不肯施與，因貪重所守而心勞身苦；直到生命終了，也沒有真正可以依靠之處，仍是獨自來、獨自去，沒有一物能夠隨身。善惡的因、禍福的果隨生命所生，有的到安樂之處，有的進入痛苦毒害；到了那時才後悔，已如何來得及？
世間又有心意愚昧、智慧很少的人，看見善行反而憎恨、誹謗，不思仰慕效法；只想作惡，妄行不法，常懷盜心，希求別人的利益與財物。所得耗散磨盡以後，又再次求取。邪心不正，害怕別人從神色看出真相；事前不作打算，事情發生後才後悔。
今世明明有國法、牢獄，人仍隨所犯罪而趨向其中，承受相應處罰。因過去世不信道德、不修善根，今生又繼續作惡，天神辨識而記入名籍；壽命終結、神識離身後，便墮入惡道，所以有自然三塗與無量苦惱。眾生輾轉其中，世世累劫沒有出離之期，很難解脫，痛苦不可言說。這便是第二大惡、第二痛、第二燒，勤苦如此。
〔五·第二大善〕（0276b14）這如同火焚燒人的身體。若有人能在其中專一制意、端正身行，只作眾善、不作眾惡，便獨自得到度脫，獲得福德，走向超越世間、生天與泥洹之道；這便是第二大善。
〔六·第三惡：邪欲與侵害〕（0276b18）佛說，第三種惡是這樣：世間人民彼此依存，寄居於天地之間，一生年壽其實沒有多久。上層有賢明長者、尊貴豪富之人，下層有貧窮㒋賤、羸弱愚昧之人；中間又有不善之人常懷邪惡，只思念淫欲，煩惱充滿胸中。愛欲交錯紛亂，使他坐立不安；貪心慳惜，只想不勞而獲。眼睛斜看美色，邪態向外流露；厭憎自己的妻子，私下妄自出入，耗損家財，所作不合正法。
這些人交結聚會，興兵相伐，攻劫殺戮，強行奪取而不合道理。惡心向外追逐，不肯修治本業；以盜竊求得財物，又想用攻擊達成所圖，憑藉威勢恐嚇迫脅，把所得帶回供給妻子。他們放任內心，只求一身快樂；即使面對親屬也不避尊卑，使一家內外都受患害與痛苦，也不畏懼國法禁令。
這些惡行在人間與鬼神之前都已顯明，日月照見，神明記識；所以有自然三塗與無量苦惱。眾生輾轉其中，世世累劫沒有出離之期，很難解脫，痛苦不可言說。這便是第三大惡、第三痛、第三燒，勤苦如此。
〔七·第三大善〕（0276c03）這如同大火焚燒人的身體。若有人能在其中專一制意、端正身行，只作眾善、不作眾惡，便獨自得到度脫，獲得福德，走向超越世間、生天與泥洹之道；這便是第三大善。
〔八·第四惡：口過、無信與憍慢〕（0276c08）佛說，第四種惡是這樣：世間人民不想修善，反而彼此教唆，共作眾惡。他們說離間人的兩舌語、傷人的惡口、虛妄不實的話與綺飾無義的話；又以讒言害人、挑動鬪亂，憎恨嫉妒善人，敗壞賢明者，自己在旁看見便覺得快意。
他們不孝順父母，輕慢師長；對朋友沒有信用，很難有真誠實意。有人因尊貴而自大，自稱有道，仗著威勢橫行，欺凌、輕侮別人，卻不能自知；作惡而不知羞恥，自恃強健，想使別人敬畏。不敬畏天地、神明與日月，也不肯作善，很難受到教化。他們專任己意，傲慢自大，以為可以永遠如此；沒有憂患恐懼之心，常懷驕慢。
這些眾惡被天神記下、辨識。由於過去世還曾作過一些福德，暫有少量善業扶持、保護；今世持續作惡，福德便耗盡，各種善神鬼也離他而去，使他獨自空立，再無依靠。壽命終盡時，所作諸惡共同歸集，自然逼迫、追促而來；名籍又已記在神明處，災殃與罪咎牽引著他，使他走向所應受之處。罪報自然，無法捨離，只能向前進入火鑊，身心摧碎，精神承受痛苦。到了此時再後悔，已如何來得及？
業報之道自然相應，不會錯失，所以有自然三塗與無量苦惱。眾生輾轉其中，世世累劫沒有出離之期，很難解脫，痛苦不可言說。這便是第四大惡、第四痛、第四燒，勤苦如此。
〔九·第四大善〕（0276c26）這如同大火焚燒人的身體。若有人能在其中專一制意、端正身行，只作眾善、不作眾惡，便獨自得到度脫，獲得福德，走向超越世間、生天與泥洹之道；這便是第四大善。
〔十·第五惡：懈惰、昏亂與三業俱惡〕（0277a01）佛說，第五種惡是這樣：世間人民徘徊懈怠，不肯作善，不肯修治自身、經營應作之業，使家中眷屬陷於飢寒困苦。父母教誨時，他們怒目瞋視、以怒氣回應，言語不和，違逆乖戾，彼此如同怨家；父母甚至覺得有這樣的孩子還不如沒有。
他們取用、施與都沒有節制，使眾人共同厭患；辜負恩德、違背義理，沒有回報償還之心。因而貧窮困乏，難以再有所得，卻仍任意強奪、放縱遊蕩，屢次想憑空取得財物，用來供給自己。他們沉迷酒與美味，飲食沒有節度；放縱心意而蕩逸，粗暴橫行、衝撞他人，不懂人情，卻強想壓制別人。看見別人有善便憎恨嫉妒，既無義也無禮，對一切都不顧念；只認自己所作正當，旁人無法勸諫、曉示。
他們不能掛念六親眷屬物資有無，不思念父母養育之恩，也不保存師友之義；心中常想惡事，口中常說惡語，身體常作惡行，從未有一件善。他們不信先聖諸佛所說經法，不信修道能超越世間，不信死後神識會再受生，也不信作善得善、作惡得惡。乃至想殺害得道真人，擾亂僧眾，想傷害父母、兄弟與眷屬；六親都憎惡他，希望他死。
這樣的人心意昏昧愚癡，卻自以為有智慧，不知道生命從何而來、死後向何處去。不仁、不順，違逆天地，卻仍在其中希求僥倖，想求長生；終究仍會歸於死亡。有人以慈心教誨，使他想起善行，開示生死與善惡所自然趨向的道路，他仍然不信。別人苦心對他說明，對他也沒有益處，因為心中閉塞，意念不能開解。
到了生命將盡，悔恨與恐懼一同來到；先前不曾修善，臨到窮途才後悔，後悔又如何來得及？天地之間五道分明，境界廣闊幽冥、浩浩茫茫；善惡報應、禍福相承，自己的身必須親自承受，沒有任何人能代替。業果的法則自然回應各人所行，災殃與罪咎追隨生命，無法任意放捨。
善人行善，從安樂走入安樂，從光明走入光明；惡人行惡，從痛苦走入痛苦，從幽冥走入幽冥。誰能徹底知道其中情形？只有佛知道。佛雖教誨開示，信受的人仍少；生死因此不曾停息，惡道也不能斷絕。這樣的世人及其過失無法一一說盡，所以有自然三塗與無量苦惱。眾生輾轉其中，世世累劫沒有出離之期，很難解脫，痛苦不可言說。這便是第五大惡、第五痛、第五燒，勤苦如此。
〔十一·第五大善〕（0277b04）這如同大火焚燒人的身體。若有人能在其中專一制伏心意，端正身體、安住正念，使言語與行為彼此相稱，所作真誠，所說如實，內心與口中所說不相違；只作眾善、不作眾惡，便獨自得到度脫，獲得福德，走向超越世間、生天與泥洹之道。這便是第五大善。
〔十二·五惡、五痛、五燒展轉相生〕（0277b09）佛告訴彌勒：世間五惡的勤苦就是如此，五痛、五燒又輾轉相生。有人只作眾惡而不修善根，便自然進入各種惡趣；有時今生先遭疾病災殃，求死不得、求生也不得，罪惡所招的苦果顯現在眾人面前。身死以後，隨著自己的行業進入三惡道，受無量苦毒，自己在其中焦灼焚燒。
經過很久以後，眾生又共同結成怨仇，由微小之事逐漸形成大惡。這些都由貪著財色、不能施予，受愚癡與欲望逼迫而任意思想所造成；煩惱纏縛，沒有停止。人人厚待自己、爭奪利益，沒有反省顧念。富貴榮華只在當時使人快意，因不能忍辱、不肯修善，威勢很快便磨滅；身體所受勞苦在後來愈發劇烈。
因果法則自然展開，也自然糾察；綱紀如羅網，上下彼此相應。造業者孤單惶恐地進入其中。古今一向如此，實在令人悲痛哀傷。
〔十三·佛悲愍而令離惡就善〕（0277b22）佛對彌勒說：世間就是這樣，諸佛都哀愍眾生。佛以威神力摧破、消除眾惡，使眾生全都趨向善，捨棄邪惡思念，奉持經典與戒法，受持、修行正道而沒有違失，最後能超越世間，走向泥洹之道。
〔十四·端心正行與自利利他〕（0277b25）佛又說：現前的諸天、人民與後世之人，得到佛經所說，應當熟加思惟，在其中端正內心、端正行為。居上位者自己行善，便能帶領、教化下屬；人們彼此告誡，各自守持正道，尊敬聖者、敬重善行，仁慈而廣泛愛護眾生。佛所說的教誨不受虧負；眾人由此求超越世間，拔除生死與眾惡的根本，永遠離開三塗無量的憂懼與苦痛。
眾人又在此廣泛種植德本，施予恩德與慧利，不違犯正道禁戒；修忍辱、精進、專一與智慧，並彼此教化。如此建立德行與善業，端正心念，使齋戒清淨。
〔十五·此土修善之難與所顯之勝〕（0277c03）佛說，在此世界清淨齋戒一天一夜，勝過在無量壽佛國行善一百年。原因是彼佛國土無為自然，眾生都積聚眾善，連毛髮般微小的惡也沒有；在此土行善十天十夜，又勝過在其他佛國行善一千年。原因是其他佛國行善的人多、作惡的人少，福德資具自然具足，沒有造惡之地；只有此間多惡，資具不自然具足。人們辛苦追求欲望，彼此欺騙危害，心神勞苦、形體困乏，飲食如同苦與毒一般；日夜匆忙，從未有安寧休息之時。
〔十六·佛現在世的教化〕（0277c10）佛說，祂哀憐諸天與人類，苦心勸喻他們修善，又隨各人的根器開導，授予經法；受教的人都能依教奉行，內心所願也都得以走向正道。
佛所遊行經過的國家、城邑、丘聚，沒有一處不受到教化。天下和順，日月清明，風雨合於時節，災害疫病不再發生；國土豐足、人民安穩，兵器戰爭無所用，眾人尊崇德行、興起仁愛，重視禮節與謙讓。
〔十七·佛滅後與五德〕（0277c16）佛又說：祂哀愍諸天與人民，超過父母憶念孩子。如今祂在此世界成佛，降伏、教化五惡，消除五痛，斷絕五燒；以善對治惡，拔除生死之苦，使眾生獲得五德，升至無為安樂之境。
佛離開世間以後，經法之道逐漸衰微，人民又變得諂曲虛偽，再次造作眾惡；五燒、五痛便如先前一樣重新出現，後來愈發劇烈，無法全部說盡。佛說，祂現在只是為大眾略說其中情形。
〔十八·彌勒領解〕（0277c22）佛告訴彌勒：在會的眾人各自應好好思惟，彼此教誡，依佛經所說而不違犯。
於是彌勒菩薩合掌向佛稟告：佛所說的法非常善妙，世人的實情確實如此；如來以普遍慈悲哀愍眾生，使他們都能得到度脫。彌勒與大眾領受佛的深重教誨，不敢違背、失去。
Taishō T12n0360, from the Buddha’s question concerning the five evils, five pains, five burnings, and five good deeds through Maitreya’s reception of the Buddha’s grave instruction. The figures at the head of each segment give the Taishō page, register, and line.
〔一 · The General Question concerning the Five Evils, Five Pains, Five Burnings, and Five Good Deeds〕（0275c24）The Buddha said: what are the five evils? What are the five pains? What are the five burnings? How are the five evils to be transformed and eliminated so that people may uphold the five good deeds, gain the corresponding merit, and move toward the path that transcends the world, brings long life, and leads to nirvāṇa?
〔二 · The First Evil: Harming Living Beings〕（0275c27）The Buddha said that the first evil is like this. Devas and humans, extending to every creeping creature, tend to act alike when they wish to commit the many evils. The strong subdue the weak, and living beings attack and harm one another. They injure, kill, and devour one another in turn. They do not know how to cultivate goodness. Their conduct is perverse and without a true path, and later they undergo calamity and punishment, moving by the force of their own actions toward the corresponding destination. Numinous beings record and discern what has been done and do not pardon the offender.
Thus the world contains people who are impoverished, low in status, reduced to begging, isolated, deaf, blind, unable to speak, deluded, or harsh in character. Some are physically frail and stunted, mentally disordered, or impaired in their capacities. On the other hand, there are people of honored status, great wealth, high ability, clear intelligence, and discerning understanding. The sūtra says that these conditions arise from loving-kindness and filial care, the cultivation of goodness, and the accumulation of virtue in former lives.
The world has customary moral ways, as well as the laws and prisons of the state. Some refuse to be cautious or afraid, commit evil, violate the law, and then undergo the corresponding calamity and punishment. By the time they seek release, it is extremely difficult to escape. These are events already visible in the world before our eyes. After life ends, what is undergone in later lives is still deeper and more severe. The conscious spirit enters hidden realms and assumes another birth, just as under worldly law a person may undergo the most painful punishment.
Thus there are also the three evil destinies of hell beings, hungry ghosts, and animals, which follow through causal consequence, and immeasurable suffering. Sentient beings exchange one bodily form for another and move from one mode of birth into another, with lives that may be long or short. Their conscious continuum proceeds toward its corresponding destination. Each meets the circumstances that accord with what has been done, is born among the relevant beings, and enters cycles of retaliation without end. Until the calamity and evil karma are exhausted, they cannot leave one another. Turning repeatedly within this course, they find no time of escape and are very difficult to free; the pain cannot be expressed in words.
This pattern of causality operates between heaven and earth. Even when consequences do not arrive suddenly or at once, the paths of good and evil finally lead each action to its corresponding result. This is called the first great evil, the first pain, and the first burning. Such is its affliction.
〔三 · The First Great Good Deed〕（0276a15）This condition is like a great fire burning a person’s body. If someone within it can single-mindedly restrain the mind, conduct the body uprightly, perform good deeds alone, and refrain from the many evils, that person alone becomes free from the evil karma, gains the corresponding merit, and moves toward transcendence of the world, birth in a heaven, and nirvāṇa. This is the first great good deed.
〔四 · The Second Evil: Deception and Appropriation〕（0276a19）The Buddha said that the second evil is like this. Among the people of the world, fathers and children, siblings, families, husbands, and wives entirely lack moral responsibility toward one another and do not follow proper order. People are extravagant, sexually indulgent, proud, and unrestrained. Each wishes only for personal gratification, acts at will, and deceives others. What the mind holds differs from what the mouth says; words and thoughts contain no truth. Some are treacherous and flattering, without loyalty or trust. They speak artfully to please others, envy the worthy, slander good people, and cause the innocent to be wronged.
Those in authority lack discernment yet appoint ministers beneath them. The ministers then act as they please, use many forms of deceit, and know how to exploit the situation. When the one in office is not upright, that person is deceived by them, unjustly injures the loyal and good, and acts against what is right. Ministers deceive rulers, children deceive parents, and siblings, spouses, relatives, associates, and people both inside and outside the household deceive one another. Everyone harbors greed, anger, and delusion, wishing only to enrich themselves and possess more. Whether honored or lowly, above or below, their minds are alike. They destroy households and lose their lives without regard for what has come before or what will follow. Relatives inside and outside the family are implicated, and whole clans may be destroyed.
At times, people within and outside a household, acquaintances, neighbors, and those in towns and markets—ignorant and coarse people alike—form groups to act together. They strip and injure one another, and anger solidifies into enmity. The wealthy are stingy and possessive, unwilling to give. Their attachment to what they guard exhausts mind and body. At the end of life they still have nothing on which they can truly rely. They come alone and go alone, and not one possession follows them. The causes of good and evil and the fruits of misfortune and blessing follow the course of life. Some enter places of pleasure; others enter pain and poison. Only then do they regret what they have done, but how can regret come in time?
There are also people in the world whose minds are deluded and whose wisdom is slight. When they see good conduct, they hate and slander it instead of wishing to emulate it. They want only to do evil and recklessly violate what is right. They constantly harbor thoughts of theft and covet the profits and possessions of others. Once what they have gained is dispersed and exhausted, they seek again. Their minds are crooked. Fearing that others may read the truth in their expressions, they make no plan beforehand and regret only when events have overtaken them.
The laws and prisons of the present world stand plainly before them, yet they follow their crimes into those prisons and undergo the corresponding punishment. Because in former lives they did not trust the path of virtue or cultivate roots of goodness, and because they continue doing evil now, numinous beings discern what they have done and enter their names in records. When life ends and consciousness leaves the body, they fall into an evil destiny. Thus there are the three evil destinies and immeasurable suffering that follow through causal consequence. Sentient beings turn repeatedly within them, life after life and kalpa after kalpa, with no time of escape. Release is difficult, and the pain cannot be told. This is called the second great evil, the second pain, and the second burning. Such is its affliction.
〔五 · The Second Great Good Deed〕（0276b14）This is like a fire burning a person’s body. If someone within it can single-mindedly restrain the mind, conduct the body uprightly, perform the many good deeds, and refrain from the many evils, that person alone attains release, gains merit, and moves toward transcendence of the world, birth in a heaven, and nirvāṇa. This is the second great good deed.
〔六 · The Third Evil: Misguided Desire and Harm〕（0276b18）The Buddha said that the third evil is like this. The people of the world depend upon one another and dwell for a time between heaven and earth, but the span of a human life is not long. Above are wise elders and people of honor and wealth; below are the poor and lowly, the weak, and the ignorant. Between them are unwholesome people who constantly harbor crooked purposes and think only of sexual desire, their chests filled with affliction. Desire crosses and disorders the mind until they cannot sit or stand at ease. Greedy and possessive, they want to obtain things without effort. Their eyes turn toward attractive forms, and their improper intentions show outwardly. They grow tired of their own spouses, come and go secretly without restraint, consume the household’s wealth, and act contrary to what is right.
Such people form groups, raise armies against one another, raid, kill, and seize by force without justice. Their harmful thoughts pursue outward objects, and they refuse to tend to their rightful work. Through theft they seek gain, and through violence they try to accomplish their aims. They threaten and coerce by force, then bring what they take home to provide for their spouses. Giving their minds free rein, they seek only bodily pleasure. Even among relatives they recognize no boundaries of seniority or respect, causing suffering throughout the household and extended family; nor do they fear the laws and prohibitions of the state.
These wrongs are manifest before humans and spirits alike. The sun and moon illuminate them, and numinous beings record and discern them. Thus there are the three evil destinies and immeasurable suffering that follow through causal consequence. Sentient beings turn repeatedly within them, life after life and kalpa after kalpa, with no time of escape. Release is difficult, and the pain cannot be told. This is called the third great evil, the third pain, and the third burning. Such is its affliction.
〔七 · The Third Great Good Deed〕（0276c03）This is like a great fire burning a person’s body. If someone within it can single-mindedly restrain the mind, conduct the body uprightly, perform the many good deeds, and refrain from the many evils, that person alone attains release, gains merit, and moves toward transcendence of the world, birth in a heaven, and nirvāṇa. This is the third great good deed.
〔八 · The Fourth Evil: Harmful Speech, Breach of Trust, and Pride〕（0276c08）The Buddha said that the fourth evil is like this. The people of the world do not think of cultivating goodness. Instead, they incite one another and commit many evils together. They use divisive speech that separates people, harsh speech that wounds, false words that have no truth, and ornate speech without meaning. Through slander they harm others and provoke conflict. They hate and envy good people, destroy the reputation and work of the worthy and wise, and delight as they watch from the side.
They are unfilial toward their parents and contemptuous of teachers and elders. They are untrustworthy toward friends and rarely possess sincerity or truthfulness. Some grow arrogant through rank and status and claim that they possess the path. Relying upon power, they behave violently, oppress and belittle others, and remain unable to see themselves clearly. They commit evil without shame, rely upon physical strength, and demand that others fear and respect them. They do not stand in awe of heaven and earth, numinous beings, the sun, or the moon. They refuse to do good and are difficult to teach. Obstinately trusting only themselves, they suppose that things will always remain as they are. Without anxiety or fear, they continually harbor pride.
Numinous beings record and discern these many evils. Because such people performed some meritorious deeds in former lives, a small amount of good karma may temporarily support and protect them. Yet as they continue doing evil in this life, that merit is exhausted. The benevolent spirits depart, and the person is left standing alone with nothing on which to rely. At the end of life, the evils committed gather around the person and press urgently upon them. Their name has been recorded by numinous beings, and calamity and fault draw them toward the corresponding destination. Causal recompense follows from what has been done and cannot be cast aside. The person can only move forward into the fiery cauldron, body and mind broken, consciousness undergoing pain. When that time comes, how can regret arrive in time?
The causal order of karmic recompense corresponds unfailingly to conduct. Thus there are the three evil destinies and immeasurable suffering that follow through causal consequence. Sentient beings turn repeatedly within them, life after life and kalpa after kalpa, with no time of escape. Release is difficult, and the pain cannot be told. This is called the fourth great evil, the fourth pain, and the fourth burning. Such is its affliction.
〔九 · The Fourth Great Good Deed〕（0276c26）This is like a great fire burning a person’s body. If someone within it can single-mindedly restrain the mind, conduct the body uprightly, perform the many good deeds, and refrain from the many evils, that person alone attains release, gains merit, and moves toward transcendence of the world, birth in a heaven, and nirvāṇa. This is the fourth great good deed.
〔十 · The Fifth Evil: Idleness, Confusion, and Evil in All Three Activities〕（0277a01）The Buddha said that the fifth evil is like this. The people of the world loiter in idleness. They refuse to do good, discipline themselves, or attend to their work, and their families suffer hunger, cold, and hardship. When their parents instruct them, they glare angrily and answer in rage. Their speech is discordant, and they resist and rebel as though parents and children were enemies; the parents may even think it would have been better to have no child.
They have no restraint in taking or giving, and everyone grows weary of them. They betray kindness and violate what is right, without any wish to repay what they have received. They become poor and deprived and can no longer gain what they need, yet still seize things recklessly, roam in dissipation, and repeatedly expect something for nothing to support themselves. They are addicted to wine and rich flavors and eat and drink without measure. Giving the mind free rein, they become debauched, violent, and confrontational. They do not understand human feeling but try by force to control other people. When they see goodness in others, they hate and envy it. Without justice or courtesy, they care for nothing. They recognize only their own conduct as correct and cannot be admonished or brought to understanding.
They cannot concern themselves with whether the six classes of relatives have what they need. They do not remember the kindness of their parents or preserve the bonds of teachers and friends. Their minds constantly think evil, their mouths constantly speak evil, and their bodies constantly commit evil; they never perform a single good deed. They do not trust the scriptural Dharma taught by the former sages and buddhas, do not trust that practicing the path can bring transcendence of the world, do not trust that consciousness takes birth again after death, and do not trust that good deeds bear good results and evil deeds evil results. They may even wish to kill accomplished sages, disrupt the community of monks, and injure parents, siblings, and relatives. All six classes of relatives hate them and wish them dead.
The minds of such people are darkened by delusion, yet they believe themselves wise. They do not know where life comes from or where death leads. They are inhumane and disobedient and act perversely against heaven and earth, yet still hope for lucky escape and seek long life. In the end they must die. Someone may teach them with a compassionate heart, cause them to recollect goodness, and reveal the paths of birth and death and of good and evil, which follow through causal correspondence. Still they do not trust. Others speak to them with painful care, but the words bring no benefit because the heart remains closed and the mind cannot open to understanding.
As life approaches its end, regret and fear arrive together. Having failed to cultivate goodness beforehand, they regret only at the point of exhaustion, but how can such regret come in time? The five destinies between heaven and earth stand distinct across vast, obscure, immeasurable reaches. The recompense of good and evil and the succession of misfortune and blessing must be borne in one’s own body; no one else can take another’s place. The causal order corresponds to the conduct of each person, and calamity and fault follow the course of life without being arbitrarily released.
Good people perform good deeds and proceed from pleasure into pleasure, from light into light. Harmful people perform evil deeds and proceed from suffering into suffering, from darkness into darkness. Who can know this completely? Only the Buddha knows. Although the Buddha teaches and reveals it, few trust what they hear. Birth and death therefore do not cease, and the evil destinies do not end. The people of this world and their offenses cannot all be described. Thus there are the three evil destinies and immeasurable suffering that follow through causal consequence. Sentient beings turn repeatedly within them, life after life and kalpa after kalpa, with no time of escape. Release is difficult, and the pain cannot be told. This is called the fifth great evil, the fifth pain, and the fifth burning. Such is its affliction.
〔十一 · The Fifth Great Good Deed〕（0277b04）This is like a great fire burning a person’s body. If someone within it can single-mindedly restrain the mind, carry the body uprightly, and abide in right mindfulness; bring speech and conduct into accord, act with sincerity, speak truthfully, and keep inner intent and spoken words from turning against one another; perform the many good deeds alone and refrain from the many evils, that person alone attains release, gains merit, and moves toward transcendence of the world, birth in a heaven, and nirvāṇa. This is the fifth great good deed.
〔十二 · The Five Evils, Five Pains, and Five Burnings Generate One Another in Turn〕（0277b09）The Buddha told Maitreya: such is the affliction of the five evils in the world, and the five pains and five burnings generate one another in turn. Some people perform only the many evils and do not cultivate roots of goodness. Through the causal force of their own conduct, they enter the various evil destinies. At times, calamity and disease first strike during this life, and they can neither obtain death nor continue living in ease; suffering drawn by their wrongdoing becomes visible to everyone. After death they follow their own karma into the three evil destinies, undergo immeasurable pain and poison, and burn within it.
After a long time, sentient beings again form enmities together, and from some small matter a great evil gradually takes shape. These evils all arise from attachment to wealth and sensual form, unwillingness to give, and pressure from delusion and desire that leads the mind wherever it wishes. The afflictions bind them without end. Each person favors the self, contends for profit, and has no reflective care. Wealth, honor, glory, and splendor give pleasure only for a time. Because they cannot be patient and refuse to cultivate goodness, their power soon disappears. The toil borne by the body becomes still more severe in the future.
The causal order unfolds and brings actions to account through its own correspondence, like an encompassing net whose higher and lower strands answer one another. Those who have acted enter it alone and afraid. This has been so in the past and present; it is painful and worthy of sorrow.
〔十三 · The Buddha’s Compassion Leads Beings from Evil into Goodness〕（0277b22）The Buddha told Maitreya: this is what the world is like, and all buddhas pity sentient beings. Through majestic spiritual power, a buddha crushes and eliminates the many evils and causes beings to move entirely toward goodness, abandon harmful thoughts, preserve the sūtras and precepts, receive and practice the true path without violation, and finally transcend the world and proceed toward nirvāṇa.
〔十四 · Upright Mind and Conduct, Benefit for Oneself and Others〕（0277b25）The Buddha further said: the devas and humans present now and those living in future ages should carefully reflect upon the Buddha’s scriptural teaching and within it make mind and conduct upright. When those in authority perform good deeds, they lead and teach those below them. People instruct one another and each keeps to the right path, honors sages and goodness, and acts with loving-kindness and wide care for living beings. They do not fail the Buddha’s instruction. In this way they seek transcendence of the world, uproot the basis of birth and death and the many evils, and forever leave the immeasurable fear and pain of the three evil destinies.
They should widely plant roots of virtue, give kindness and benefit, refrain from violating the prohibitions of the path, and cultivate patience, vigor, collectedness, and wisdom while teaching one another. In this way they establish virtue and goodness, make thought and intention upright, and keep the observance pure.
〔十五 · The Difficulty of Cultivating Goodness Here and the Excellence It Reveals〕（0277c03）The Buddha said: one day and night of pure observance in this world surpasses a hundred years of performing good deeds in the land of the Buddha of Measureless Life. Why? In that buddha-land, conditions are uncontrived and effortless. Its inhabitants have accumulated many good deeds, and not even an evil as fine as a hair exists. Ten days and nights of performing good deeds in this land surpass a thousand years in the other buddha-lands. Why? In other buddha-lands, many perform good deeds and few perform evil; meritorious conditions and provisions arise without toil, and there is no place in which to commit evil. Only this realm contains much evil, and necessities do not appear of themselves with ease. People labor painfully to pursue desire, deceive and endanger one another, exhaust their minds and bodies, and eat and drink what is like bitterness and poison. They remain hurried day and night and never know rest.
〔十六 · The Buddha’s Teaching while Present in the World〕（0277c10）The Buddha said that he pities devas and humans and painstakingly exhorts them to cultivate goodness. According to the capacities of each, he guides them and gives them the scriptural Dharma. Those who receive the teaching are able to practice accordingly, and the aspirations in their hearts are led toward the path.
Wherever the Buddha travels—through countries, towns, and villages—every place receives his teaching. The world becomes harmonious, the sun and moon shine clearly, wind and rain come in season, and disasters and epidemics do not arise. The land is abundant and the people secure; weapons and war have no use. People honor virtue, give rise to humane care, and value courtesy and humility.
〔十七 · After the Buddha’s Extinction and the Five Virtues〕（0277c16）The Buddha further said: I pity devas and humans more deeply than parents remember their children. Now I have become a buddha in this world. I subdue and transform the five evils, eliminate the five pains, and bring the five burnings to an end. I counter evil with goodness, uproot the suffering of birth and death, cause sentient beings to gain the five virtues, and raise them to the peace of the unconditioned.
After I leave the world, the scriptural path will gradually decline. The people will again become flattering and deceitful and return to the many evils. The five burnings and five pains will reappear as before and become increasingly severe; their full extent cannot be stated. I have now given only a brief account.
〔十八 · Maitreya Receives and Understands〕（0277c22）The Buddha told Maitreya: everyone in this assembly should reflect well, instruct one another, and avoid violating what the Buddha’s scriptural Dharma teaches.
Maitreya Bodhisattva then joined his palms and addressed the Buddha: the Dharma taught by the Buddha is exceedingly good. The condition of people in the world is truly like this. With universal loving-kindness and compassion, the Tathāgata pities sentient beings and causes them all to attain release. Maitreya and the assembly received the Buddha’s grave instruction and did not dare violate or lose it.
這一講依憬興《連義述文贊》所分五惡、五痛、五燒與五善的逐門次第，參照慧遠《義疏》對現報、後報及反惡為善的收攝，再以曇鸞《往生論註》所說大悲為淨土之根，照見全段的聲口。古鏡先把層次分清，我們才不會把三千餘字讀成一片恐怖，也不會把佛的哀愍讀成責罵。
五惡、五痛、五燒，不是十五張罪名
經先連問四件事：什麼是五惡、五痛、五燒，又如何消除五惡、持守五善。這個問法已把全段分成兩面：一面看惡如何成熟為苦，一面看善如何使方向轉變。痛與燒並不是五惡之外另添的十項行為；古來逐文科釋把五惡視為因，五痛視為今世已受的厄難，五燒視為後世三途之苦。
於是每一門都有相同的行程：先寫所作之惡，再寫現前生活中的痛，繼而寫身後的燒，以大火譬喻其逼迫，最後翻出一大善。這不是把人永久固定為惡人，而是把行為、習慣、關係與所受結果連起來。經若只列五個戒名，讀者容易把它們當作外在條文；如今逐項寫到家庭、鄉里、權力、財物、言語與心念，便顯出惡如何進入一整個生活世界。
三者還會「展轉相生」〔T12n0360 0277b10〕。惡招痛燒，痛苦中的怨結又可能生出新的惡；一條因果線因此變成反覆自養的回路。全段真正注視的，不只是某一次犯失，而是那個使苦不斷複製自己的方向。
經在這條回路中反覆說『自然』，也須守住它的分際。古疏解『天道施張』說：「業果之理更無作者，故云天道施張。」〔T37n1748 0168a15〕 這裡既不是偶然無因，也不是另有一位造作者任意加上賞罰；是所行與所受彼此相應，所造之因不會因時間過去便失去方向。佛的哀愍也正落在這裡：不是取消因果，而是使眾生能在相續中不再添入同一個苦因。
第一惡：力量一旦只剩吞噬
第一惡從生命彼此相害說起。經沒有只舉一樁殺害，而寫「強者伏弱轉相剋賊，殘害殺戮迭相吞噬」〔T12n0360 0275c28〕。強與弱在這裡不是固定身份；今日以力壓人，明日又可能在報復中受壓。傷害使兩方相值、相從、共生，更相報復而沒有停止，顯出暴力最大的苦不只在一次受傷，而在它能把未來也變成敵對。
經接著說世間王法牢獄與目前現事，再說改形易道、受身還報。今世之痛與後世之燒由同一相害之因貫穿；時間拉長，並未使敵意自己消失。第一門因此以火為喻，又以一心制意、端身正行、獨作諸善作反面。所謂獨，不是與眾生斷絕，而是在眾人相害時，仍有一個身心不把同一把火傳下去。
這一門留下的落點很平實：力量可以成為吞噬的開端，也可以在制意與正行中停止增殖。善在此先呈現為不讓下一次傷害由自己續起。
第二惡：欺誑把所有關係變成可取之物
第二惡以盜為綱，所收卻遠超一件偷竊。父子、兄弟、夫婦、君臣、親友本有彼此承擔的關係；一旦只求厚己、多有，語言便與心念分裂。經說：「心口各異、言念無實、佞諂不忠、巧言諛媚、嫉賢謗善，陷入怨枉。」〔T12n0360 0276a21〕 財物之盜與信任之盜在同一段裡：既想取得他利，也利用言語、位置與消息使別人失去其所應得。
慳惜又是另一面。富有而不肯施與，表面像把財物牢牢留住，經卻說心勞身苦，最後仍「獨來獨去無一隨者」〔T12n0360 0276b03〕。所守之物沒有成為可依之處，反使關係逐步枯竭。這一惡的痛不只在牢獄，也在一家、一里、一國彼此猜疑，人人都把旁人看成可以欺取或只能提防的對象。
第二門的善仍由制意、端身、不作眾惡寫起。它所翻轉的，是把人與物都收進自己欲望的方向；關係不再只是取利的工具，才有福德可依。
第三惡：愛欲失去邊界，便牽動侵奪
第三惡以邪婬為綱。經先寫愛欲交亂、坐起不安、厭棄配偶、私妄出入，又緊接家財耗損、非法聚會，乃至「攻劫殺戮強奪不道」〔T12n0360 0276b25〕。這個排列十分重要：愛欲不是被孤立成一個私密念頭，而是放在承諾、家庭、財物、強迫與暴力之間觀看。
當欲只求快意，親屬尊卑不再構成分際，別人的身心也容易被當作成事的手段。經說家室中外都因此患苦，又說惡著於人鬼、日月照見。那不是把欲望神祕化，而是說隱蔽並不取消它留下的關係後果；被損的人、耗去的家、由迫脅而生的恐懼，都已使所謂私事進入共同世界。
這一門沒有另造一套善名，仍回到一心制意、端身正行。反面的要點不是憎惡身體，而是欲不再越過別人的安穩與承諾。節制在此呈現為關係得以不受侵奪的空間。
第四惡：口中的風，最後成為眾人的火
第四惡先說人不念修善，反而轉相教令共為眾惡；接著一口氣列出「兩舌、惡口、妄言、綺語、讒賊、鬪亂」〔T12n0360 0276c09〕。古來以妄語作此門總名，並沒有把其他三種口過刪去。語言在這裡不只是說錯一句話，而能離間、傷害、欺罔、粉飾，使嫉妒變成對善人的毀敗，使私人憍慢變成共同的鬪亂。
經又把口過放在不孝父母、輕慢師長、朋友無信與仗勢侵人之中。原因並不難看見：當人只認自己的位置與力量，言語便不再為真實或信義服務，而成為使別人屈服的工具。前世小善仍可能暫時扶接，卻不能使今生所作的新惡消失；身獨空立，正顯語言敗壞關係後的孤立。
第四門的反面不是沉默，而是言與行重新相應。口若不再搬運嫉妒與欺罔，便不替眾惡擴聲；誠實也由個人的品格，成為共同生活仍可維繫的條件。
第五惡：懈惰與昏醉，使心口身同向黑暗
第五惡以飲酒為科名，經文卻從徙倚懈惰寫起：不肯治身修業，使眷屬飢寒；對父母教誨以瞋怒回應；取與無節，負恩違義；耽酒嗜美、飲食無度；又妬善、無禮、拒絕勸曉。這不是把所有過失都歸咎一杯酒，而是描寫身心失去節度以後，責任、感恩與明辨如何一同鬆脫。
經把這一門推到最深處，說「心常念惡、口常言惡、身常行惡，曾無一善」〔T12n0360 0277a11〕。三業不再彼此牽正，反而共同支持同一方向；又因不信善惡相承，臨近生命終點才生悔懼。第五門之苦，因此既有家中飢寒、親友離心，也有內心閉塞、不能聽受任何開示。
第五大善比前四門多出正念、言行相副、所作至誠與心口不轉。經以此收束五門，是因昏亂的反面不只是不飲，也在心、語、行重新一致。清明不是抽象智識，而是仍能記得恩義、看見後果、使一句話與一個行動不再彼此背離。
五次大火，為何每次都緊接一大善
五門都說譬如大火焚燒人身。若只停在火上，這一段確實容易聽成威嚇；可是經每次都在同一口氣中轉入一大善。火所顯的是已被惡、痛、燒包圍的迫切，善所顯的是方向仍未封死。兩者相鄰，正使因果的嚴重與轉向的可能同時成立。
第五門之後，經又以明暗作總結：善行由樂入樂、由明入明，惡行由苦入苦、由冥入冥。它說的是方向會累積，不是有人生來就屬於明或冥。後文更說怨結「從小微起遂成大惡」〔T12n0360 0277b14〕，於是大火也有了早先的形態：在燒遍身心以前，它曾是貪著、厚己、不能忍辱與一點沒有被看見的怨。
我們由此看見，經的重複不是把刑罰喊得更響，而是五次指出同一件事：每一類惡都有相續，每一條相續也都另有不再增長的方向。
說完業苦，經把主語放回佛悲
五惡總說完畢，經沒有以罪人的形象收場，而說世間如此，諸佛都哀愍。接著又說如來摧滅眾惡、使人就善，奉持經戒而得度世之道。說法的出發點與歸宿在此明白了：因為見眾生困在回路中，所以說其因果；因為不忍其久困，所以顯出善與出離。
後半轉入端心正行、仁慈博愛、布恩施慧、忍辱精進、一心智慧。這些詞沒有另造神祕途徑，而是把五惡所破壞的地方一一重新打開：殺害之處有仁慈，侵奪之處有布施，欲亂之處有持戒，口過之處有誠信，昏惰之處有精進與智慧。經以「為德立善」〔T12n0360 0277c03〕總攝，不再逐項以罪名追人。
佛又把自己的哀愍比父母念子：「我哀愍汝等諸天人民，甚於父母念子。」〔T12n0360 0277c16〕 父母念子並不因孩子已在苦中而歡喜，也不以苦證明自己先前說得對。這個譬稱使全段的嚴語回到慈悲：所痛惜的是眾生受苦，所欲止息的是使苦續生的因。
此土一日與彼土百歲，較量的是什麼
經說在此土齋戒清淨一日一夜，勝在無量壽國為善百歲；此土十日十夜，又勝他方佛國千歲。古來把這一比較讀作修善難易：彼國積眾善、無毛髮之惡，善行相續而少有逆緣；此間多惡，求欲勤苦、轉相欺殆，善心不易成就。數字所標的不是交易價格，而是環境對行為方向的推力不同。
同一段隨即把善的結果寫成人間圖景：國邑丘聚蒙化，兵戈無用，國豐民安，崇德興仁。淨土之教在此沒有只把目光放到身後；當殺、盜、邪婬、妄語與昏亂不再彼此餵養，家庭、鄉里與國土的面貌都會改變。個人的端心正行與天下和順，被經放在同一條因果線上。
佛也明說自己滅後，經道漸衰，諂偽與眾惡會再起。這使眼前化益不成永遠保證，也使我們知道，善的世界不是一次建立便不再失去。彌勒最後領受的，正是這份不粉飾世間、也不放棄度脫的教誨。
承衍——三面古鏡如何守住悲與因果
憬興先辨五惡為因、五痛為現世華報、五燒為三途果報，又反駁把痛與燒一概混作地獄苦的讀法；慧遠同樣以現世厄難與未來三途分判，並將每門概括為先惡、後善。兩家共同使五惡全覆而不混，也共同指出第五惡、第四惡各自涵蓋的經文遠比一個科名廣。
曇鸞沒有逐句重疏五惡，卻從安樂國土之所以生回答全段最深的歸趣：正道大慈悲是佛道正因，淨土從此大悲而生；菩薩出第五門，又以大慈悲觀察一切苦惱眾生，迴入生死園中教化。這面鏡使厭離穢惡不成厭棄受苦的人；正因看清火如何燒，悲心才回到火中，使相續有止息之處。
三面古鏡最後仍回到經自己：五惡、五痛、五燒被說得如此周密，不是為替恐懼增添聲勢，而是因「如來普慈哀愍悉令度脫」〔T12n0360 0277c24〕。苦的回路有其因，明的方向也有其因；佛所哀、所說、所化，都落在眾生不再展轉受苦。
This teaching follows the sequence by which Jingxing’s Linked-Meaning Exposition and Praise treats the five evils, five pains, five burnings, and five good deeds one by one. It reads that sequence alongside Huiyuan’s Commentary on the Meaning as it gathers present and later recompense and the reversal from evil to goodness, and then lets the great compassion described in Tanluan’s Commentary on the Treatise on Birth in That Land illuminate the voice of the whole passage. The ancient mirrors first distinguish the levels clearly. Only then can we avoid reading more than three thousand graphs as a single mass of terror or mistaking the Buddha’s pity for condemnation.
The Five Evils, Five Pains, and Five Burnings Are Not Fifteen Charges
The sūtra begins by asking four connected questions: what are the five evils, the five pains, and the five burnings, and how can the five evils be eliminated so that the five good deeds are upheld? The questions already give the whole passage two sides. One shows how evil ripens into suffering; the other shows how goodness changes the direction. The pains and burnings are not ten more actions added outside the five evils. Ancient passage-by-passage explanations take the five evils as causes, the five pains as hardships already experienced in this life, and the five burnings as suffering in the three evil destinies after death.
Each gate therefore follows the same course. It first describes the evil that is committed, then pain within present life, then the burning that follows later. A great fire makes the pressure visible, and at the end the sūtra turns to the corresponding great good deed. No person is thereby permanently fixed as an evil person. The passage connects conduct, habit, relationship, and experienced result. If the sūtra merely listed the names of five precepts, a reader could easily treat them as external rules. Instead, it writes each one into households, neighborhoods, government, wealth, speech, and thought, showing how evil can enter an entire world of life.
The three further “generate one another in turn.” Evil brings pain and burning, while the enmity formed within suffering may in turn produce another evil. What looked like a single line of cause and effect becomes a cycle that repeatedly feeds itself. The passage watches not only one transgression, but the direction by which suffering keeps reproducing its own causes.
The sūtra repeatedly describes karmic consequence as arising through its own causal correspondence, and that phrase must remain within its bounds. The ancient commentary explains the statement about the order of heaven unfolding by saying, “The principle of karmic cause and result has no separate maker; therefore it is said that the order of heaven unfolds.” This is neither chance without a cause nor an independent creator arbitrarily imposing reward and punishment. Conduct and what is experienced correspond, and a cause does not lose its direction merely because time has passed. The Buddha’s compassion belongs precisely here. It does not cancel causality. It enables sentient beings to stop adding the same cause of suffering to the course of continuity.
The First Evil: When Strength Becomes Nothing but Devouring
The first evil begins with living beings harming one another. The sūtra does not mention only a single act of killing. It says, “The strong subdue the weak, and living beings attack and harm one another; they injure, kill, and devour one another in turn.” Strong and weak are not fixed identities here. One who overpowers another today may be overpowered tomorrow within retaliation. Injury causes the two sides to meet again, be born together again, and retaliate without end. The deepest pain of violence lies not only in one wound, but in its power to turn the future into continued enmity.
The sūtra then speaks of the laws and prisons of this world and events visible before our eyes. It proceeds to bodily change, altered destinies, and recompense in later lives. Present pain and later burning are joined by the same cause of mutual harm; simply allowing time to pass does not make hostility disappear. The first gate therefore gives the simile of fire and then shows its reverse through single-minded restraint, upright conduct, and the performance of good deeds. To act alone in goodness does not mean severing one’s relation with sentient beings. It means that when others are caught in mutual harm, this body and mind do not pass the same fire onward.
The point left by the first gate is plain. Strength can become the beginning of devouring, or it can cease to proliferate through restraint and upright conduct. Here goodness first appears as refusing to let the next harm begin with oneself.
The Second Evil: Deception Turns Every Relationship into Something to Be Taken
The second evil takes theft as its governing name, yet what it includes reaches far beyond one act of stealing. Parents and children, siblings, spouses, rulers and ministers, relatives and friends all stand within relationships of mutual responsibility. Once the only aim is to enrich oneself and possess more, speech divides from thought. The sūtra says: “Mind and mouth differ; words and thoughts contain no truth. There is treachery and flattery without loyalty, artful speech and fawning, envy of the worthy and slander of the good, causing others to fall into injury and injustice.” Theft of possessions and theft of trust stand within the same passage. People desire the profit of others and use words, status, and information to deprive them of what rightly belongs to them.
Stinginess forms the other side. The wealthy refuse to give. Outwardly they seem to hold their possessions securely, but the sūtra says that mind and body are exhausted and that in the end they still “come alone and go alone, with not one thing following.” What they guarded never became something on which they could rely. Instead, their relationships gradually withered. The pain of this evil lies not only in prison. It lies in a household, a neighborhood, and a country where everyone views others as objects from whom profit can be taken or threats against whom one must remain guarded.
The good deed in the second gate again begins with restraint of the mind, upright bodily conduct, and refraining from the many evils. What it reverses is the direction that gathers people and possessions alike into one person’s desire. Only when relationships are no longer tools for acquisition can merit become something on which a life truly rests.
The Third Evil: When Desire Loses Its Bounds, Appropriation Follows
The third evil takes sexual misconduct as its governing name. The sūtra first writes of desire crossing and disordering the mind, inability to sit or stand at ease, weariness with one’s spouse, and secret movement outside the relationship. It immediately joins these with loss of household wealth, unlawful association, and even “raiding, killing, and seizure by force without justice.” This order matters. Desire is not isolated as a private thought. It is examined among commitment, household, property, coercion, and violence.
When desire seeks only its own satisfaction, the boundaries that protect relatives and people of different stations no longer hold. The minds and bodies of others can readily be turned into means for one’s own ends. The sūtra says that the whole household and extended family suffer, and that wrongdoing is visible before humans and spirits and illuminated by the sun and moon. This does not make desire mysterious. It means that concealment does not erase its relational results. The person harmed, the household depleted, and the fear born from coercion have already carried what was called private into a shared world.
This gate invents no separate name for goodness. It returns to single-minded restraint and upright bodily conduct. The reverse does not lie in hatred of the body. It lies in desire no longer crossing the peace and commitments of others. Restraint here appears as the space in which relationships remain free from appropriation.
The Fourth Evil: Wind from the Mouth Becomes Fire among the Many
The fourth evil begins by saying that people do not think of cultivating goodness, but incite one another to commit the many evils. It then rapidly lists “divisive speech, harsh speech, false speech, ornate speech, malicious slander, and provocation of conflict.” Ancient readers use false speech as the governing name of this gate without deleting the other three faults of speech. Language here is not only one inaccurate sentence. It can separate, wound, deceive, embellish, turn envy into destruction of good people, and turn personal pride into common conflict.
The sūtra places harmful speech among unfilial conduct toward parents, contempt for teachers, breach of trust with friends, and oppression through power. The reason is not difficult to see. When people recognize only their own position and strength, words cease to serve truth or trust and become instruments for making others submit. A small remainder of goodness from former lives may still support a person for a time, yet it cannot make new evils committed now disappear. The words “left standing alone” show the isolation that remains when speech has destroyed relationship.
The reverse of the fourth gate is not silence. It is the return of speech and conduct into accord. When the mouth no longer carries envy and deception, it does not amplify the many evils. Truthfulness becomes more than an individual virtue; it is one of the conditions that keep shared life possible.
The Fifth Evil: Idleness and Intoxication Turn Mind, Speech, and Body Together toward Darkness
The fifth evil takes drinking intoxicants as its governing name, yet the scriptural account begins with idleness. People refuse to tend to their conduct and work, leaving their families hungry and cold. They answer their parents’ instruction with anger, take and give without restraint, betray kindness, become addicted to wine and rich flavors, envy goodness, act without courtesy, and refuse all admonition. The passage does not blame every offense upon one cup of drink. It portrays responsibility, gratitude, and discernment loosening together after body and mind lose their measure.
The sūtra drives this gate to its deepest point: “The mind constantly thinks evil, the mouth constantly speaks evil, the body constantly performs evil; there is not one good deed.” The three activities no longer correct one another. They support a single direction. Because the person also rejects the causal continuity of good and evil, regret and fear arise only when life approaches its end. The suffering of the fifth gate therefore includes not only hunger in the household and estrangement from relatives and friends, but also an inward closure that can no longer receive any instruction.
The fifth great good deed adds right mindfulness, correspondence between word and act, utter sincerity, and an undivided relation between heart and speech. The sūtra gathers the five gates in this way because the opposite of confusion is not only refraining from drink. It lies in mind, speech, and conduct coming back into accord. Clarity is not abstract intelligence. It means still remembering kindness and obligation, seeing consequence, and no longer allowing a statement and an action to contradict one another.
Why Does Every Great Fire Immediately Lead into a Great Good Deed?
All five gates say that the condition is like a great fire burning a person’s body. If we stop at the fire, the passage can indeed sound like a threat. Yet every time, in the same breath, the sūtra turns toward a great good deed. The fire reveals the urgency of being surrounded by evil, pain, and burning. The good deed reveals that direction has not been sealed. Their proximity holds together the seriousness of causal consequence and the possibility of turning.
After the fifth gate, the sūtra gathers the whole sequence through light and darkness: good conduct proceeds from pleasure into pleasure and from light into light; evil conduct proceeds from suffering into suffering and from darkness into darkness. The passage describes directions that accumulate. It does not say that anyone belongs by birth to light or darkness. It later adds that enmity “begins with something small and subtle and gradually becomes a great evil.” The great fire therefore has an earlier form. Before it burns through body and mind, it appears as attachment, self-preference, impatience, and one resentment that has not been seen.
We can now see that repetition does not make punishment louder. Five times the sūtra points to the same truth: every kind of evil possesses a continuity, and every continuity also has a direction in which it need not increase.
After Speaking of Karmic Suffering, the Sūtra Returns the Subject to the Buddha’s Compassion
When the full account of the five evils is complete, the sūtra does not end with the image of a guilty person. It says that the world is like this and all buddhas pity it. The Tathāgata then destroys evil, causes sentient beings to approach goodness, and gives the sūtras, precepts, and path of practice that lead beyond the world. Here the motive and destination of the teaching become clear. Because the Buddha sees beings trapped in the cycle, he explains its causality. Because he cannot bear their long confinement, he reveals goodness and release.
The latter half turns toward upright mind and conduct, humane care, giving, patience, vigor, collectedness, and wisdom. These do not create a mysterious road outside the five evils. They reopen what the evils destroyed. Where there was killing, there is loving-kindness. Where there was appropriation, there is giving. Where desire had lost its bounds, there is ethical restraint. Where speech caused harm, there is truth and trust. Where idleness and intoxication prevailed, there are vigor and wisdom. The sūtra gathers these under establishing virtue and goodness; it no longer pursues people one by one under the names of offenses.
The Buddha compares his pity with the care of parents for a child: “I pity devas and humans more deeply than parents remember their children.” Parents do not rejoice because a child is suffering and do not use suffering to prove that they were right. This comparison returns the whole passage’s severe language to compassion. What is grieved is the suffering of sentient beings. What is to be stopped is the cause that allows suffering to continue.
What Is Measured by One Day Here and a Hundred Years There?
The sūtra says that one day and night of pure observance in this land surpasses a hundred years of performing good deeds in the land of the Buddha of Measureless Life, and that ten days and nights here surpass a thousand years in other buddha-lands. Ancient readers take this as a comparison of the difficulty and ease of cultivating goodness. In that land, sentient beings have accumulated goodness and no evil as fine as a hair exists, so wholesome conduct continues with few opposing conditions. Here evils abound, people labor in pursuit of desire and deceive one another, and a wholesome mind is difficult to sustain. The figures mark different environmental pressures upon the direction of action, not a transactional price assigned to merit.
The same passage immediately writes the result of goodness as a human world: countries, towns, and villages receive teaching; weapons become useless; the land is abundant and people secure; virtue, humane care, courtesy, and humility arise. Pure Land teaching does not direct the gaze only beyond death here. When killing, appropriation, sexual misconduct, false speech, and confused intoxication cease to feed one another, the appearance of family, neighborhood, and country changes. The sūtra places the upright conduct of one person and harmony throughout the world on a single causal line.
The Buddha also says plainly that after his extinction the scriptural Dharma will decline and deception and the many evils will return. The benefit present now is therefore not made into an eternal guarantee, and we learn that a good world is not established once and then never lost. What Maitreya finally receives is precisely this teaching, which neither disguises the condition of the world nor abandons its deliverance.
Carrying Forward — How Three Ancient Mirrors Preserve Compassion and Causality
Jingxing first distinguishes the five evils as causes, the five pains as present-life results, and the five burnings as the results in the three evil destinies. He rejects a reading that collapses pains and burnings into one undifferentiated hell-suffering. Huiyuan makes the same distinction between hardship in the present and recompense in the three destinies to come, and gathers every gate as first presenting evil and then revealing goodness. The two masters preserve complete coverage without confusion. They also show that the fourth and fifth evils contain far more of the sūtra than the single governing names of false speech and drinking intoxicants.
Tanluan does not write another line-by-line explanation of the five evils. Instead, he answers the passage’s deepest direction by asking from what the land of Peace and Bliss is born. Great compassion following the right path is the right cause of buddhahood, and the Pure Land arises from that compassion. In emerging through the fifth gate, the bodhisattva again contemplates all suffering sentient beings with great compassion and enters the garden of birth and death and the forest of affliction to teach them. This mirror keeps revulsion from impurity from becoming rejection of those who suffer. Precisely because the bodhisattva sees how the fire burns, compassion returns into the fire and gives continuity a place to cease.
In the end the three ancient mirrors return to the sūtra itself. The five evils, five pains, and five burnings are described in such detail not to increase the force of fear, but because “the Tathāgata, with universal loving-kindness and compassion, pities them all and causes them to attain release.” The cycle of suffering has its causes, and the direction of light has its causes. What the Buddha pities, teaches, and transforms all comes to rest in sentient beings no longer turning through suffering without end.
考據Apparatus
全段定位 本段承前文娑婆業苦，先問五惡、五痛、五燒與五善，再將五惡逐項展開；每一惡皆連現世之痛、後世之燒與反惡之善。五項畢後，經又總說三者展轉相生，轉入佛悲愍眾生、勸修捨惡、較量此土修善之難，至彌勒領解奉行而止。
一、科判定位
憬興《無量壽經連義述文贊》在本段起處判：「第二、別釋。有二：初問、後釋。」〔T37n1748 0166b14〕 其後又明列：「釋。有五：此初、釋殺生。」〔T37n1748 0166b19〕 因此，本單元前半不是泛說一團世惡，而是由問起、依五項次第作答。
五項及總釋完畢後，T360 自「汝今諸天人民及後世人，得佛經語當熟思之」〔T12n0360 0277b25〕轉入另一科；憬興在同處明標：「第四、勸人脩捨。有二：初、佛勸脩捨；後、彌勒領解。」〔T37n1748 0168a26〕 末尾再判彌勒合掌白佛為「此第二、彌勒領解也。」〔T37n1748 0168b28〕
故本單元內含一處明示科轉：前為娑婆穢惡四分中的第三段廣舉業苦，後自 T360 0277b25 起為第四段勸修捨。這只是誌錄同一單元內的科判轉折；單元起訖仍完整收住五惡別釋及其後領解，沒有切斷一則引經釋文。
慧遠《無量壽經義疏》亦將前半判為：「自下第三廣舉五惡五痛五燒業苦之過，令人厭捨。於中初總；「何等」下別；「佛告彌勒吾語汝」下，重復總辨。」〔T37n1745 0114a06〕 五惡總別說畢，另起「自下第四勸人修捨。於中有二：一如來勸修；二彌勒領解。」〔T37n1745 0115a05〕 兩家在此內轉點相合。
二、異譯對勘（四譯一會·異同誌錄不判）
| 本 | 平行段與結構 | 誌錄 |
|---|---|---|
| 康僧鎧本 T360 | 「何等為五惡？何等五痛？何等五燒？何等消化五惡、令持五善，獲其福德度世長壽泥洹之道？」〔T12n0360 0275c24〕 | 逐列一至五惡；各項以惡、痛、燒、善閉合，後有總釋與勸修。 |
| 支婁迦讖本 T361 | 「今我於是世間為佛，於五惡、五痛、五燒之中作佛為最劇。教語人民令絕五惡、令去五痛、令去五燒；降化其心令持五善」〔T12n0361 0295b24〕 | 0295b20–0298b26 保存長篇平行段，同樣逐列五項；用泥犁、禽獸、薜荔等較早譯語。 |
| 支謙本 T362 | 「今我於是世間作佛，為於五惡、五痛、五燒之中作佛，為最劇，教語人民，令縱捨五惡，令去五痛，令去五燒之中」〔T12n0362 0313c01〕 | 0313b26–0316b22 保存長篇平行段，五項次第與大體敘事近 T361，而字句各守本譯。 |
| 法賢本 T363 | 本段零命中。菩薩功德收束於「此諸菩薩，我土五濁之所無有，經百千俱胝劫說不能盡。」〔T12n0363 0325a05〕，下一場景即「吾今此土，所有菩薩摩訶薩，已曾供養無量諸佛植眾德本；命終之後，皆得生於極樂世界。」〔T12n0363 0325a07〕 | 原生相鄰場景由彼土菩薩功德直接轉此土菩薩往生、阿難西禮，沒有五惡五痛五燒逐項展開。 |
| 菩提流志 T310 會五 | 本段零命中。彼土菩薩功德結於「我今略說彼極樂界所生菩薩摩訶薩眾真實功德悉皆如是。」〔T11n0310 0099c03〕，隨即轉為「此是無量壽佛極樂世界。汝應從坐而起，合掌恭敬五體投地為佛作禮。」〔T11n0310 0099c08〕 | 嚴限會五 0091c05–0101c20；由菩薩功德直接轉阿難禮佛見土，沒有本單元場景。流通中的勸信受持另屬流通，不重複計作五惡段。 |
T361、T362 與 T360 的平行，不等於三本文字同一；T363、T310 會五的零命中，也不等於兩本全經沒有勸善語。此處只按五惡逐項展開這一場景結構定位，並錄不判，不以一本補寫另一本。
三、經論宗依（眼）
本段的義理骨架，是行為、現受與後報相連，而佛說此苦的動因落在悲愍。憬興將三名分開說明：「殺盜邪婬妄語飲酒是其五惡，五痛華報。現閉王法身遭厄難名為五痛，三途果報名為五燒。」〔T37n1748 0166b06〕 慧遠亦判五痛為現世身遭厄難，五燒為未來三途受報。因而，痛與燒不是另加十種惡，而是五惡在不同時位所結之苦。
經在總釋後立即說：「世間如是，佛皆哀之。」〔T12n0360 0277b22〕 這句限定全段聲口：詳說業苦不是以受苦為可喜，也不是把災病當作旁觀者的定罪工具；說法者見展轉無窮，故哀而化之。曇鸞《往生論註》從淨土之因指出：「大慈悲是佛道正因，故言正道大慈悲。」〔T40n1819 0828c13〕 又說：「安樂淨土從此大悲生故，故謂此大悲為淨土之根」〔T40n1819 0828c16〕。五惡段與淨土莊嚴由此不是兩個互不相干的題目：一面照見苦如何相續，一面顯出大悲何以立土度生。
四、本段釋要
五惡的逐項科釋如下；五項皆完整收惡、痛、燒與善，不能只取其一二作概括。
| 次 | 古疏逐字定位 | 經文所覆 |
|---|---|---|
| 一 | 「此初、釋殺生。有二：初、釋所捨離；後、釋所持得。」〔T37n1748 0166b19〕 | 強者伏弱、殘害殺戮、迭相吞噬，由相害結成報復；王法牢獄是現痛，後世三塗是燒；反面以制意、端身、不害與作善收束。 |
| 二 | 「此第二、釋盜。有二：初、釋所離。」〔T37n1748 0166c10〕 | 不守義理、欺君欺親、佞諂誣枉、貪財剝害、慳惜不施；經把欺誑、盜心與家國關係的敗壞寫在同一簇中，後仍分現罰、後報與二大善。 |
| 三 | 「此第三、釋邪婬。有二：初、釋所捨。」〔T37n1748 0167a08〕 | 愛欲交亂、私妄出入、損家非法，又牽連攻劫、殺戮、迫脅及親屬受苦；其惡不只是一念欲，還包括由欲而起的侵奪與暴力。 |
| 四 | 「此第四、釋妄語。有二：初、釋所離。」〔T37n1748 0167b03〕 | 兩舌、惡口、妄言、綺語四種口過，連同讒亂、嫉善、輕親慢師、無信與憍慢；現世失去善護、後被惡業牽引，反面仍以端身正行收束。 |
| 五 | 「此第五、釋飲酒。有二：初、釋所離。」〔T37n1748 0167b29〕 | 懈惰不治生、耽酒飲食無度、負恩逆親、妬善拒諫，進而心口身三業皆惡、不信善惡因果，乃至害親亂僧；臨終悔懼與後苦相連，最後以正念、言行相副、至誠不欺立五大善。 |
慧遠概括五門共同文法：「一一門中，皆初明惡，後翻明善。」〔T37n1745 0114a27〕 細讀則每門不是簡單二分：先說所作之惡，再說現世之痛、後世之燒，接著以火喻顯其困迫，最後才翻明相應之善。五次反覆使因、果與轉向不能拆開。
五門之後，經再將三者放回循環。憬興解其總標為：「作眾惡者，即五惡。入惡趣者，即五燒。被殃病者，即五痛。」〔T37n1748 0168a07〕 後文又說怨結從小至大、財色貪著與厚己諍利使惡再生，故五惡、痛、燒不是一條只向後走的直線，而會在關係中反覆滋長。
單元後半另起勸修科，內容依次是端心正行、布恩施慧與六度、此界與諸佛國修善難易的比較、佛現在世的化益、佛滅後法衰，以及彌勒領解。古疏將布恩至智慧判作六度，並說：「施等六度，即自利得。轉化立善，即利他行。」〔T37n1748 0168b04〕 因此，五善的展開不限於避免五項過失，也通向自利、利他與出世之行。
五、諸家異釋（分欄並錄）
| 義位 | 憬興《連義述文贊》T1748 | 慧遠《義疏》T1745 | 曇鸞《往生論註》T1819 |
|---|---|---|---|
| 五惡名目 | 明列殺、盜、邪婬、妄語、飲酒，並以口四過通攝第四惡 | 同樣明列「殺、盜、邪婬、妄語、飲酒，是其五惡。」〔T37n1745 0114a19〕 | 不逐文疏 T360 五惡段 |
| 五痛與五燒 | 五痛為現世華報，五燒為三途果報，見目三 | 「造此五惡，於現世中王法治罪，身遭厄難，名為五痛。以此五惡，於未來世三途受報，說為五燒。」〔T37n1745 0114a20〕 | 不立本段名數；以三界有漏之苦為起大悲、願清淨土的所見 |
| 第四惡 | 以妄語為總名，逐文仍收兩舌、惡口、妄言、綺語及其伴隨過失 | 「口之四過，不應法故，通名妄語。」〔T37n1745 0114b25〕 | 不作此門逐句判釋 |
| 第五惡 | 以飲酒為科名，逐文兼收懈惰、負恩、不信因果及三業眾惡 | 以飲酒為科名，並指出飲酒者不修善行、不事家業，所收過相甚廣 | 不作此門逐句判釋 |
| 全段歸趣 | 五惡既總別說畢，轉入佛悲與修善化益；末以彌勒領解閉合 | 五惡業苦後另判如來勸修與彌勒領解 | 淨土以正道大慈悲、出世善根為生因，旁照本段由哀苦而說法的方向 |
兩家逐文鏡對五惡名目及痛、燒時位大體相合；第五惡所攝遠廣於飲酒一行，第四惡也遠廣於一句虛言。這些科名是古德對長段的收攝，不用來刪窄經文本身。
六、術語
| 名相 | 所據釋義與範圍 |
|---|---|
| 五惡 | 古疏收為殺、盜、邪婬、妄語、飲酒；經文每項又各自展開一組相關身、口、意行，不能只按五個單字縮讀。 |
| 五痛 | 五惡在現世所感的厄難與苦受，古疏稱華報；本段所列王法牢獄、身遭厄難等，皆收於此名。 |
| 五燒 | 五惡於後世三途所受之苦；燒同時承接經中反覆的大火譬喻。 |
| 五善 | 「五善即防五惡之戒，由持五戒現無眾苦，故獲福德，反五痛也。」〔T37n1748 0166b11〕 後半又展開布施、持戒、忍辱、精進、禪定、智慧及利他教化。 |
| 五德 | 五惡消除後所得之德；古疏總結：「滅五惡故獲五德，離痛燒故昇無為之安樂。」〔T37n1748 0168b21〕 |
| 自然 | 本段不是偶然無因。就總報一節，古疏解作「業果之理更無作者，故云天道施張。」〔T37n1748 0168a15〕 即所行與所受自相應，不另設一個造作業果者。 |
| 泥洹 | 沿前單元已立古譯音義，指圓寂；本段說度世、長壽、泥洹之道，不把現世長壽直接等同究竟解脫。 |
七、譬喻·修辭
本段唯一反覆五次的明喻是大火。第一門說：「譬如大火焚燒人身，人能於中一心制意、端身正行，獨作諸善、不為眾惡者，身獨度脫」〔T12n0360 0276a15〕。火不是另外第六種刑罰，而將惡、痛、燒俱迫身心的狀態變成可感之像；每次火喻後都立刻翻入相應之善，所以修辭完整形態是火與出離並置。
全段又以五重疊句形成節律：每門皆結為一大惡、一痛、一燒，再結為一大善；第五門增入「言行相副、所作至誠，所語如語、心口不轉」〔T12n0360 0277b05〕，使五善收束於內外相應。其後「從樂入樂、從明入明」〔T12n0360 0277a27〕與「從苦入苦、從冥入冥」〔T12n0360 0277a28〕成對，將一次行為寫成方向的累積；總釋再以從小微起至大惡，顯示相續如何擴大。
八、徵引承衍
- 慧遠以六度展開五善：布恩為檀、勿犯為戒、忍辱為忍、精進為進、一心為禪、智慧為慧；又判「轉相教化」〔T37n1745 0115a19〕為利他行。五善由防惡之戒向菩薩自利利他展開。
- 憬興以佛悲定全段聲口：總說五惡後，將「佛皆哀之」〔T37n1748 0168a21〕判為結彰佛悲，再把摧惡就善分作世善與出世善；苦報的詳說因此歸向化益，不歸向譴責受苦者。
- 曇鸞以大悲承接淨土之根：安樂國土從正道大慈悲、出世善根而生；又說出第五門者「以大慈悲觀察一切苦惱眾生，示應化身，迴入生死園煩惱林中」〔T40n1819 0843b19〕。五惡段所見的眾生苦，到了此鏡中不是遠離眾生的理由，而是迴入教化的所緣。
九、校本定位
本單元依 T12n0360 0275c24–0277c25，共二十個 XML block、三千二百四十 code points。該範圍正文錨所繫 <app> 共五十三組；正文 inline note 為零。校記密集於異體字、通假、增刪及詞序，例如憋／弊、妷／佚／泆、職／識、逆惡／惡逆、慧／惠、昇／升；今文皆守大正藏底本，不據宋元明本或流布本改寫原典層。
本段正文 gaiji 一處：底本「貧窮㒋賤」〔T12n0360 0276b20〕之 㒋 為 CB02261、U+348B；宋、元、明三本作斯，流布本作廝。原典與逐字引仍保留 㒋，異讀只在此定位，不以通行字形代入正文。
末尾彌勒領解，底本作「佛所說甚善」〔T12n0360 0277c23〕，流布本作苦；底本之善與前句世人實爾、如來普慈相連，今照底本，不以異讀改字。五十三組校記只表明傳本字面有異，不能用來抹平 T361、T362、T363、T310 會五在整段有無及場景排列上的差別。
Placement of the passage as a whole. This passage begins by asking about the five evils, five pains, five burnings, and five good deeds, then unfolds the five evils one by one. Each evil is joined to present pain, later burning, and the good deed that reverses it. After all five have been set forth, the sūtra explains how evils, pains, and burnings generate one another in turn, shifts to the Buddha’s compassion for sentient beings and the exhortation to abandon evil and cultivate goodness, compares the difficulty of cultivating goodness in this land and other buddha-lands, and ends with Maitreya’s understanding and reception.
I. Doctrinal-Outline Placement
At the opening of this passage, Jingxing’s Linked-Meaning Exposition and Praise on the Sūtra of Measureless Life states: 「第二、別釋。有二：初問、後釋。」—“Second is the separate explanation. It has two parts: first the question, then the explanation” 〔T37n1748 0166b14〕. It subsequently begins the five items with: 「釋。有五：此初、釋殺生。」—“The explanation has five parts. This first part explains killing” 〔T37n1748 0166b19〕. The first half of the unit is therefore not an undifferentiated account of worldly evil, but a question followed by an answer in five successive divisions.
After the five items and their general explanation are complete, T360 begins another section at 「汝今諸天人民及後世人，得佛經語當熟思之」—“The devas and humans present now and those living in future ages who receive the Buddha’s scriptural teaching should carefully reflect upon it” 〔T12n0360 0277b25〕. Jingxing expressly marks the transition there: 「第四、勸人脩捨。有二：初、佛勸脩捨；後、彌勒領解。」—“Fourth, exhorting people to cultivate and abandon. It has two parts: first, the Buddha’s exhortation to cultivate and abandon; afterward, Maitreya’s understanding and reception” 〔T37n1748 0168a26〕. At the end, he identifies Maitreya joining his palms and addressing the Buddha as 「此第二、彌勒領解也。」—“This is the second part, Maitreya’s understanding and reception” 〔T37n1748 0168b28〕.
The unit therefore contains one explicit internal transition in the doctrinal outline. The first portion is the third of four parts describing the evils and suffering of the Sahā world; the fourth begins at T360 0277b25 with the exhortation to cultivate and abandon. This records a transition within one unit. Its boundaries still preserve the complete separate explanation of the five evils and the understanding that follows, without severing a passage of scripture and commentary.
Huiyuan’s Commentary on the Meaning of the Sūtra of Measureless Life likewise classifies the first part: 「自下第三廣舉五惡五痛五燒業苦之過，令人厭捨。於中初總；「何等」下別；「佛告彌勒吾語汝」下，重復總辨。」—“From here, the third part extensively sets forth the faults of the karmic suffering of the five evils, five pains, and five burnings, causing people to become weary of them and abandon them. Within this, the first part is general. From ‘What are they?’ is the separate explanation. From ‘The Buddha told Maitreya: I say to you’ is the repeated general clarification” 〔T37n1745 0114a06〕. After the general and separate explanations, he begins another section: 「自下第四勸人修捨。於中有二：一如來勸修；二彌勒領解。」—“From here, the fourth part exhorts people to cultivate and abandon. Within it there are two parts: first, the Tathāgata’s exhortation to cultivate; second, Maitreya’s understanding and reception” 〔T37n1745 0115a05〕. The two masters agree on the internal transition.
II. Collation with the Alternate Translations (Four Translations and One Assembly) — recorded without adjudication
| Recension | Parallel passage and structure | Record |
|---|---|---|
| Kang Sengkai recension, T360 | 「何等為五惡？何等五痛？何等五燒？何等消化五惡、令持五善，獲其福德度世長壽泥洹之道？」—“What are the five evils? What are the five pains? What are the five burnings? How are the five evils to be transformed and eliminated so that people uphold the five good deeds, gain their merit, and follow the path that transcends the world, brings long life, and leads to nirvāṇa?” 〔T12n0360 0275c24〕 | Unfolds the first through fifth evils in sequence. Each closes with evil, pain, burning, and a good deed, followed by a general explanation and an exhortation to cultivate. |
| Lokakṣema recension, T361 | 「今我於是世間為佛，於五惡、五痛、五燒之中作佛為最劇。教語人民令絕五惡、令去五痛、令去五燒；降化其心令持五善」—“Now I have become a buddha in this world, where becoming a buddha amid the five evils, five pains, and five burnings is most difficult. I teach the people to end the five evils, leave the five pains, leave the five burnings, subdue and transform their minds, and cause them to uphold the five good deeds” 〔T12n0361 0295b24〕 | The long parallel passage at 0295b20–0298b26 likewise unfolds all five in sequence, using such earlier translation terms as hell, animals, and preta. |
| Zhi Qian recension, T362 | 「今我於是世間作佛，為於五惡、五痛、五燒之中作佛，為最劇，教語人民，令縱捨五惡，令去五痛，令去五燒之中」—“Now I have become a buddha in this world. To become a buddha amid the five evils, five pains, and five burnings is most difficult. I teach the people to abandon the five evils and leave the five pains and five burnings” 〔T12n0362 0313c01〕 | The long parallel passage at 0313b26–0316b22 preserves the same general sequence of five divisions as T361, while retaining its own wording throughout. |
| Faxian recension, T363 | No native corresponding scene is present. The account of the bodhisattvas’ virtue ends with 「此諸菩薩，我土五濁之所無有，經百千俱胝劫說不能盡。」—“These bodhisattvas do not exist in my land of the five turbidities; even if I spoke for hundreds of thousands of koṭis of kalpas, I could not exhaust the account” 〔T12n0363 0325a05〕. The next scene begins: 「吾今此土，所有菩薩摩訶薩，已曾供養無量諸佛植眾德本；命終之後，皆得生於極樂世界。」—“The bodhisattva great beings now in this land of mine have already made offerings to immeasurable buddhas and planted many roots of virtue; after their lives end, all attain birth in the world of Ultimate Bliss” 〔T12n0363 0325a07〕. | The native adjacent scene turns directly from the virtues of the bodhisattvas of that land to the birth there of the bodhisattvas from this land and Ānanda’s westward bow. It contains no separate unfolding of the five evils, pains, and burnings. |
| Bodhiruci, Assembly Five of T310 | No native corresponding scene is present. The virtues of the bodhisattvas of that land conclude with 「我今略說彼極樂界所生菩薩摩訶薩眾真實功德悉皆如是。」—“I have now briefly stated the true merits of the assembly of bodhisattva great beings born in the realm of Ultimate Bliss; they are all like this” 〔T11n0310 0099c03〕. The next scene begins: 「此是無量壽佛極樂世界。汝應從坐而起，合掌恭敬五體投地為佛作禮。」—“This is the world of Ultimate Bliss of the Buddha of Measureless Life. You should rise from your seat, join your palms respectfully, place the five parts of your body on the ground, and bow to the Buddha” 〔T11n0310 0099c08〕. | The comparison is strictly limited to Assembly Five at 0091c05–0101c20. The text moves directly from the bodhisattvas’ virtues to Ānanda bowing and seeing the land, with no scene corresponding to this unit. The later exhortation in transmission is not counted again as the five-evils passage. |
The parallel passages in T361 and T362 do not make their words identical to those of T360. The absence of a native corresponding scene in T363 and Assembly Five of T310 does not mean that those two sūtras contain no exhortation to goodness anywhere. The comparison here is limited to the scene structure that unfolds the five evils one by one. The versions are recorded side by side without adjudication, and no text is supplemented from another.
III. Scriptural and Treatise Grounding (the “eye”)
The doctrinal skeleton of this passage connects conduct, what is experienced in the present, and recompense afterward, while the reason the Buddha describes this suffering lies in compassion. Jingxing distinguishes the three names: 「殺盜邪婬妄語飲酒是其五惡，五痛華報。現閉王法身遭厄難名為五痛，三途果報名為五燒。」—“Killing, stealing, sexual misconduct, false speech, and drinking intoxicants are the five evils. The five pains are their preliminary recompense: being confined under the laws of the state and undergoing hardship in the present are called the five pains. Recompense in the three evil destinies is called the five burnings” 〔T37n1748 0166b06〕. Huiyuan likewise classifies the five pains as hardships undergone by the body in the present and the five burnings as future recompense in the three evil destinies. Pains and burnings are therefore not ten additional evils, but the suffering formed by the five evils at different times.
Immediately after its general explanation, the sūtra says: 「世間如是，佛皆哀之。」—“The world is like this, and all buddhas pity it” 〔T12n0360 0277b22〕. This sentence defines the voice of the entire passage. Its detailed account of karmic suffering does not treat suffering as desirable and does not turn calamity or illness into a tool by which onlookers condemn those afflicted. The speaker sees a continuity without end and therefore pities sentient beings and transforms it. From the causal ground of the Pure Land, Tanluan’s Commentary on the Treatise on Birth in That Land states: 「大慈悲是佛道正因，故言正道大慈悲。」—“Great compassion is the right cause of the Buddha-path; therefore the verse speaks of great compassion following the right path” 〔T40n1819 0828c13〕. It further says: 「安樂淨土從此大悲生故，故謂此大悲為淨土之根」—“Because the Pure Land of Peace and Bliss is born from this great compassion, this great compassion is called the root of the Pure Land” 〔T40n1819 0828c16〕. The five evils and the adornment of the Pure Land are not two unrelated subjects. One shows how suffering continues; the other reveals why great compassion establishes a land to deliver beings.
IV. Essentials of the Commentary on This Passage
The five evils receive the following passage-by-passage classification. Every division includes evil, pain, burning, and goodness in full; none can be reduced to one or two of these elements.
| Number | Verbatim placement in the ancient commentary | Scriptural range |
|---|---|---|
| One | 「此初、釋殺生。有二：初、釋所捨離；後、釋所持得。」—“This first part explains killing. It has two parts: first, what is to be abandoned; afterward, what is upheld and gained” 〔T37n1748 0166b19〕. | The strong subdue the weak, injure, kill, and devour one another, forming retaliation through mutual harm. State law and imprisonment constitute pain in the present, and the three evil destinies afterward are burning. The reverse closes with restraint of mind, upright conduct, non-harm, and good deeds. |
| Two | 「此第二、釋盜。有二：初、釋所離。」—“This second part explains stealing. It has two parts; the first explains what is to be abandoned” 〔T37n1748 0166c10〕. | Failure to observe responsibility, deception of rulers and family, treachery and false accusation, greed for wealth and injury, stinginess and refusal to give. The sūtra places deception, the thought of theft, and the destruction of family and state relations in one cluster, then again distinguishes present punishment, later recompense, and the second great good deed. |
| Three | 「此第三、釋邪婬。有二：初、釋所捨。」—“This third part explains sexual misconduct. It has two parts; the first explains what is to be abandoned” 〔T37n1748 0167a08〕. | Desire crossing and disordering the mind, secret movement outside the household, depletion of the family’s resources, unlawful conduct, raids, killing, coercion, and suffering among relatives. The evil is not only one thought of desire; it includes appropriation and violence arising from desire. |
| Four | 「此第四、釋妄語。有二：初、釋所離。」—“This fourth part explains false speech. It has two parts; the first explains what is to be abandoned” 〔T37n1748 0167b03〕. | Divisive speech, harsh speech, false speech, and ornate speech, together with slander, conflict, envy of goodness, contempt for parents and teachers, breach of trust, and pride. Protection from goodness is lost in this life, and afterward evil karma draws the person onward. Upright bodily conduct again gives the reverse. |
| Five | 「此第五、釋飲酒。有二：初、釋所離。」—“This fifth part explains drinking intoxicants. It has two parts; the first explains what is to be abandoned” 〔T37n1748 0167b29〕. | Idleness and failure to attend to livelihood, drinking and eating without measure, betrayal of kindness, disobedience toward parents, envy of goodness, rejection of admonition, all three activities of mind, speech, and body becoming evil, rejection of karmic causality, and even injury of relatives and disruption of the monastic community. Regret at death is joined to later suffering, and right mindfulness, correspondence of words and actions, and utter sincerity establish the fifth great good deed. |
Huiyuan summarizes the common grammar of the five gates: 「一一門中，皆初明惡，後翻明善。」—“Within every gate, evil is first revealed and goodness is afterward revealed as its reverse” 〔T37n1745 0114a27〕. A closer reading shows more than a simple two-part division. Each gate first states the evil committed, then present pain and later burning, then makes the pressure visible through the simile of fire, and only afterward turns toward the corresponding good deed. Five repetitions keep cause, result, and change of direction from being separated.
After all five, the sūtra places them back into a cycle. Jingxing explains the general statement: 「作眾惡者，即五惡。入惡趣者，即五燒。被殃病者，即五痛。」—“Performing the many evils constitutes the five evils. Entering the evil destinies constitutes the five burnings. Being struck by calamity and disease constitutes the five pains” 〔T37n1748 0168a07〕. The following passage says that enmity grows from small to great and that attachment to wealth and sensuality and contention for personal profit give rise to further evil. Evils, pains, and burnings are therefore not a straight line moving only forward; they can repeatedly grow again within relationships.
The latter half of the unit begins the separate section of exhortation. In sequence it contains upright mind and conduct, giving kindness and benefit together with the six perfections, a comparison of the difficulty of performing good deeds in this realm and the buddha-lands, the benefit of the Buddha’s teaching while present, the decline after the Buddha’s extinction, and Maitreya’s understanding and reception. The ancient commentary classifies giving through wisdom as the six perfections and says: 「施等六度，即自利得。轉化立善，即利他行。」—“Giving and the other six perfections constitute the attainment of one’s own benefit. Teaching others in turn and establishing them in goodness constitute conduct that benefits others” 〔T37n1748 0168b04〕. The development of the five good deeds therefore does not stop with avoidance of five offenses. It opens into one’s own benefit, benefit to others, and practice that transcends the world.
V. Divergent Readings of the Commentators — recorded without adjudication
| Doctrinal point | Jingxing, Linked-Meaning Exposition and Praise (T1748) | Huiyuan, Commentary on the Meaning (T1745) | Tanluan, Commentary on the Treatise on Birth in That Land (T1819) |
|---|---|---|---|
| Names of the five evils | Explicitly lists killing, stealing, sexual misconduct, false speech, and drinking intoxicants. The fourth evil includes all four faults of speech. | Likewise explicitly lists: 「殺、盜、邪婬、妄語、飲酒，是其五惡。」—“Killing, stealing, sexual misconduct, false speech, and drinking intoxicants are the five evils” 〔T37n1745 0114a19〕. | Does not explain the five-evils passage of T360 line by line. |
| Five pains and five burnings | The five pains are preliminary recompense in this life; the five burnings are the resulting recompense in the three destinies. See Topic III. | 「造此五惡，於現世中王法治罪，身遭厄難，名為五痛。以此五惡，於未來世三途受報，說為五燒。」—“Those who commit these five evils are judged for their crimes under state law in the present world and undergo hardship in the body; this is called the five pains. Because of these five evils, they receive recompense in the three destinies in a future life; this is called the five burnings” 〔T37n1745 0114a20〕. | Does not establish these numerical categories for this passage, but takes the suffering of conditioned existence in the three realms as what is seen when great compassion arises and a pure land is vowed. |
| Fourth evil | Uses false speech as the general name while the line-by-line explanation still includes divisive speech, harsh speech, false speech, ornate speech, and their associated faults. | 「口之四過，不應法故，通名妄語。」—“The four faults of speech do not accord with the Dharma and are therefore collectively called false speech” 〔T37n1745 0114b25〕. | Does not give a line-by-line interpretation of this gate. |
| Fifth evil | Uses drinking intoxicants as the title, while the passage includes idleness, betrayal of kindness, rejection of causality, and the many evils of all three activities. | Uses drinking intoxicants as the title and notes that one who drinks does not cultivate goodness or tend to household livelihood; the included faults are exceedingly broad. | Does not give a line-by-line interpretation of this gate. |
| Direction of the complete passage | Once the general and separate explanations of the five evils are complete, turns toward the Buddha’s compassion, the teaching of goodness, and benefit, ending with Maitreya’s understanding. | After the karmic suffering of the five evils, separately establishes the Tathāgata’s exhortation to cultivate and Maitreya’s understanding. | The Pure Land has the right-path cause of great compassion and supramundane roots of goodness, illuminating from the side the movement of this passage from pity for suffering into the teaching of Dharma. |
The two passage-by-passage commentaries agree broadly concerning the names of the five evils and the temporal positions of pain and burning. What the fifth evil includes reaches far beyond the act of drinking alone, and what the fourth includes reaches far beyond one false statement. These titles gather long passages in the ancient commentaries; they are not used to narrow the scriptural text.
VI. Terms
| Term | Grounded sense and range |
|---|---|
| Five evils | The ancient commentaries gather them as killing, stealing, sexual misconduct, false speech, and drinking intoxicants. Each scriptural division additionally unfolds a cluster of related bodily, verbal, and mental conduct; the passage cannot be compressed into five isolated words. |
| Five pains | Hardship and suffering experienced in the present through the five evils, called preliminary recompense by the ancient commentaries. State law, imprisonment, and hardship undergone by the body in this passage all fall within the term. |
| Five burnings | Suffering undergone in the three evil destinies after death through the five evils. The word burning also continues the great-fire simile repeated throughout the passage. |
| Five good deeds | 「五善即防五惡之戒，由持五戒現無眾苦，故獲福德，反五痛也。」—“The five good deeds are the precepts that prevent the five evils. By upholding the five precepts, one is free of the many pains in the present and therefore gains merit; they reverse the five pains” 〔T37n1748 0166b11〕. The latter half of the unit further unfolds giving, ethical discipline, patience, vigor, meditative concentration, wisdom, and teaching others. |
| Five virtues | The virtues gained when the five evils have been eliminated. The ancient commentary summarizes: 「滅五惡故獲五德，離痛燒故昇無為之安樂。」—“Because the five evils are eliminated, the five virtues are gained; because pain and burning are left behind, one rises to the peace and bliss of the unconditioned” 〔T37n1748 0168b21〕. |
| Causal correspondence described as operating of itself | In this passage the expression does not mean chance without a cause. In the general explanation of recompense, the ancient commentary states: 「業果之理更無作者，故云天道施張。」—“The principle of karmic cause and result has no separate maker; therefore the text says that the order of heaven unfolds” 〔T37n1748 0168a15〕. Conduct and what is experienced correspond without positing another being who creates karmic result. |
| Nirvāṇa | The ancient translation term in this passage refers to perfect quiescence. The sūtra speaks of the path that transcends the world, brings long life, and leads to nirvāṇa; it does not identify longevity in the present life with ultimate liberation. |
VII. Similes and Rhetoric
The only explicit simile repeated five times in this unit is the great fire. The first gate says: 「譬如大火焚燒人身，人能於中一心制意、端身正行，獨作諸善、不為眾惡者，身獨度脫」—“It is like a great fire burning a person’s body. If someone within it can single-mindedly restrain the mind, conduct the body uprightly, perform good deeds alone, and refrain from the many evils, that person alone attains release” 〔T12n0360 0276a15〕. Fire is not a sixth punishment added to the five. It makes the pressure of evil, pain, and burning upon body and mind perceptible. Every fire simile is immediately followed by the corresponding good deed, so the complete rhetorical form places fire and release side by side.
The whole passage also forms a rhythm through five repetitions. Every gate concludes with a great evil, a pain, and a burning, then with a great good deed. The fifth gate adds 「言行相副、所作至誠，所語如語、心口不轉」—“speech and conduct correspond, what is done is utterly sincere, what is said is truthful, and mind and mouth do not turn against each other” 〔T12n0360 0277b05〕, gathering the five good deeds into inner and outer concord. Later, 「從樂入樂、從明入明」—“from pleasure into pleasure, from light into light” 〔T12n0360 0277a27〕 stands opposite 「從苦入苦、從冥入冥」—“from suffering into suffering, from darkness into darkness” 〔T12n0360 0277a28〕. Each act becomes the accumulation of a direction. The general explanation then moves from what is small and subtle into great evil, showing how continuity expands.
VIII. Citation and Carrying Forward
- Huiyuan unfolds the five good deeds through the six perfections. Giving kindness is giving; refraining from violation is ethical discipline; patience is patience; vigor is vigor; collectedness is meditation; wisdom is wisdom. He further takes 「轉相教化」—“teaching and transforming one another in turn” 〔T37n1745 0115a19〕 as conduct benefiting others. The five good deeds thereby open from precepts that prevent evil into the bodhisattva practices benefiting self and others.
- Jingxing uses the Buddha’s compassion to define the voice of the entire passage. After the general explanation of the five evils, he takes 「佛皆哀之」—“all buddhas pity it” 〔T37n1748 0168a21〕 as the conclusion revealing the Buddha’s compassion. He then divides the destruction of evil and movement toward goodness into worldly goodness and goodness beyond the world. The detailed account of painful recompense therefore leads toward benefit through teaching, not condemnation of those who suffer.
- Tanluan carries the root of the Pure Land forward through great compassion. The land of Peace and Bliss arises from great compassion following the right path and from supramundane roots of goodness. Of emergence through the fifth gate he further says: 「以大慈悲觀察一切苦惱眾生，示應化身，迴入生死園煩惱林中」—“With great compassion, the bodhisattva contemplates all suffering sentient beings, manifests responsive and transformation bodies, and returns into the garden of birth and death and the forest of affliction” 〔T40n1819 0843b19〕. In this mirror, the suffering seen in the five-evils passage is not a reason to leave sentient beings behind, but the object of returning to teach and transform.
IX. Placement Among the Recensions
The base text of this unit is T12n0360 from 0275c24 through 0277c25. It contains twenty XML blocks and 3,240 code points. Fifty-three <app> groups are attached to body anchors in this range, and there are no inline notes in the body. The collation is dense with graphic variants, interchangeable forms, additions, omissions, and changes in word order, including 憋／弊, 妷／佚／泆, 職／識, 逆惡／惡逆, 慧／惠, and 昇／升. The present text follows the Taishō base and does not rewrite the source layer from the Song, Yuan, and Ming witnesses or the current-circulation text.
There is one gaiji in the body. In 「貧窮㒋賤」—“poor and lowly” 〔T12n0360 0276b20〕, the base-text graph 㒋 is CB02261, U+348B. The Song, Yuan, and Ming witnesses read 斯, while the current-circulation text reads 廝. The source and verbatim citations retain 㒋; the alternate readings are located here and do not replace the body with a more familiar graph.
In Maitreya’s understanding at the end, the base text reads 「佛所說甚善」—“What the Buddha has taught is exceedingly good” 〔T12n0360 0277c23〕, while the current-circulation text reads the graph for suffering. The base text’s good continues into the statement that the condition of worldly people is indeed so and that the Tathāgata, with universal loving-kindness, pities and delivers them. The present edition follows the base text and does not change the graph from the alternate reading. The fifty-three collation groups reveal differences at the level of witnesses; they do not erase the differences among T361, T362, T363, and Assembly Five of T310 concerning the presence, absence, and arrangement of the complete scene.