分別功德論 2.10

2.10

於法當念敬者。上偈中已判三藏、四阿鋡。長行中復云，一偈中乃可具三藏諸法，況復增一而不具諸法乎？所以復有此一段偈說者，以諸天子心中生念：「阿難不能作偈說法乎？何以復作此謾說耶？」阿難知諸天子心中所念，語諸天子：「正使八萬四千象所載經皆作偈頌者，我盡能作偈頌。」況復阿難此少法而不能作耶？欲適諸天意故。復以偈頌諸法，勸喻諸天及利根眾生應聞偈得解者。法即上章：諸惡莫作、諸善奉行、自淨其意、是諸佛教法也。言此法能成三乘、斷三惡趣、具諸果實、二世受報。以才有優劣故，設誘進之。頌云：上者持三藏，其次四阿含，或能受律藏，即是如來寶。所以云寶者，喻若王有寶藏不使外人知，唯有內臣與王同心者乃使典掌耳。戒律亦如是，若能持二百五十及與五百事者乃授其人，不可使外部清信士女所可瞻翫，故喻王寶也。設力不及二藏，但持阿毘曇者，便可降伏外道，九十六逕靡不歸宗。何者？此無比妙慧，能決上微滯，使豁爾齊直。雖復五通住劫，未免四駛之所制，是故外學莫敢闚𨵦。阿難唱此十偈之妙勸者，正為此三萬天人也。

Regarding 'one should mindfully venerate the Dharma': in the verse above, the Tripiṭaka and the four Āgamas have already been distinguished. In the prose it is also said that within a single verse all the dharmas of the Tripiṭaka can be contained, so how could the Ekottar[āgama] not contain all dharmas? Why is there another verse explanation like this? It is because the devaputras had the thought in their minds: 'Can Ānanda not compose verses to expound the Dharma? Why does he again give this casual explanation?' Knowing what was in the minds of the devaputras, Ānanda said to them: 'Even if the sūtras carried by eighty-four thousand elephants were all to be composed into verse, I could compose them all into verse.' How much less could Ānanda be unable to compose this small Dharma? Desiring to suit the wishes of the devas, he again expounded the dharmas in verse, encouraging the devas and sharp-facultied sentient beings who ought to gain understanding upon hearing the verse. The Dharma is precisely that of the previous chapter: 'To avoid all evil, to cultivate all good, to purify one's own mind—this is the teaching of the Buddhas.' It means that this Dharma can accomplish the three vehicles, sever the three bad destinies, fulfill all fruits, and receive retribution in both lives. Because capacities have superior and inferior qualities, he devised methods to guide them forward. The verse says: 'The highest uphold the Tripiṭaka; next are the four Āgamas; or if one can receive the Vinaya Piṭaka, that is the Tathāgata's treasure.' The reason it is called a treasure is like a king having a treasure storehouse that he does not let outsiders know of; only inner ministers who are of one mind with the king are made to manage it. The Vinaya is also like this: only if one can uphold the two hundred and fifty and the five hundred rules is it conferred upon that person; it must not be put on display for external laymen and laywomen to view, hence the comparison to a royal treasure. If one's strength does not reach the two Piṭakas, but one only upholds the Abhidharma, one can subdue non-Buddhists, and of the ninety-six paths none will fail to return to the source. Why? This incomparable, wondrous wisdom can resolve subtle blockages above and make them clear and upright. Even if one abides for a kalpa with five superknowledges, one has not escaped being controlled by the four floods; therefore, those of external teachings dare not pry into it. Ānanda chanting these ten verses of wondrous encouragement was precisely for these thirty thousand devas and humans.