金剛經纂要刊定記 2.185

2.185

斷疑等者。《智度論》說：「佛滅度後，諸天王等請迦葉言」，乃至云：「法城欲頹、法幢欲倒，當以大悲建立佛法。」迦葉受請，往須彌頂擊大揵槌，諸聖弟子得神通者皆來集會。迦葉告言：「佛法欲滅，眾生可慜，待結集竟，隨汝入滅。」諸來聖眾受教而住畢鉢羅窟。迦葉入定以天眼觀，今是眾中誰有煩惱應逐出者，唯有阿難煩惱未盡。爾時迦葉從定而起，於大眾中牽出阿難告言：「清淨眾中結集法藏，汝結未盡不應住此。」是時阿難慚恥悲泣告迦葉言：「我能有力久可得道，但為侍佛，以阿羅漢者不得給侍故，留殘結不盡斷爾。」迦葉告言：「汝更有過。佛意不聽女人出家，為汝慇勤致請，令佛正法五百歲衰微。是汝突吉羅罪。佛臨涅槃近俱尸竭城，背痛疊欝多羅僧敷臥，語汝須水，汝不共給。是汝突吉羅罪。佛昔問汝：『若有人好修四神足，應住壽一劫，若無減一劫。』為汝不對，令佛早入涅槃。是汝突吉羅罪。汝於一時以欝多羅僧，襯身而臥。是汝突吉羅罪。汝昔與佛疊僧伽梨衣，以足踏上。是汝突吉羅罪。佛陰藏相，入涅槃後以示女人，實為羞耻。是汝突吉羅罪。」迦葉言：「汝有如是六種突吉羅罪，應於僧中悔過。」是時阿難脫革屣袒右肩，長跪合掌，依六種突吉羅罪懺悔。懺悔已。迦葉牽阿難出語言：「汝漏盡可來。」言訖自閉窟門。是時阿難涕淚悲泣，求斷結惑靡不精誠，至於後夜疲極偃息，頭未至枕朗然得悟，三明六通作大羅漢，却至窟門擊門而喚。迦葉言：「汝復何來？」曰：「我漏已盡。」迦葉言：「汝若漏盡，可縱神通於戶鑰孔中入。」阿難騰身入來禮拜僧足。迦葉手摩阿難頂言：「我欲為汝令汝得道，汝勿嫌恨。」此如蘇秦張儀，云云。然階聖果切在修心，不如說行事佛何益？狐假虎威宜其止絕，斯意甚妙詳而警之。時大眾請阿難昇座結集法藏，既昇座已未發言間，感得自身相好如佛。是時大眾遂起三疑。故說下。既言我從佛聞，則知非佛重起、非他方佛來、亦非阿難成佛。故云三疑頓斷。廣如彼論，恐煩略敘也。

Regarding 'severing doubt' and so forth: The Mahāprajñāpāramitopadeśa states: 'After the Buddha passed into extinction, the heavenly kings and others petitioned Kāśyapa, saying'—up to—'the city of the Dharma is about to crumble, the banner of the Dharma is about to fall; you must establish the Buddha's Dharma with great compassion.' Kāśyapa accepted the request, went to the summit of Mount Sumeru, and struck the great gaṇḍī; all the noble disciples who had attained supernormal powers assembled together. Kāśyapa addressed them, saying: 'The Buddha's Dharma is about to perish; sentient beings are pitiable. Wait until the compilation is complete, and then enter extinction as you will.' The assembled nobles who had arrived accepted the instruction and stayed at the Pippala Cave. Kāśyapa entered samādhi and observed with the divine eye: among this assembly today, who still had defilements and should be expelled? Only Ānanda had defilements not yet exhausted. At that time, Kāśyapa arose from samādhi, pulled Ānanda out from among the great assembly, and addressed him, saying: 'We are compiling the treasury of the Dharma among a pure assembly; your fetters are not yet exhausted, so you should not remain here.' At that time, Ānanda was ashamed and wept, saying to Kāśyapa: 'I had the strength to attain the Way long ago; it was only to serve the Buddha—and because an arhat cannot serve—that I retained the remaining fetters without exhausting and cutting them off.' Kāśyapa addressed him, saying: 'You have still further faults. The Buddha's intention was not to allow women to go forth; it was because of your earnest and persistent entreaties that you caused the Buddha's true Dharma to decline after five hundred years. This is your duṣkṛta offense. When the Buddha was approaching nirvāṇa near the city of Kuśinagara, suffering from back pain, he folded his uttarāsaṅga, spread it out, and lay down, telling you he needed water, but you did not supply it to him. This is your duṣkṛta offense. In the past, the Buddha asked you: "If a person cultivates well the four bases of psychic power, he should remain for an eon, or without reduction for an eon." Because you did not reply, you caused the Buddha to enter nirvāṇa early. This is your duṣkṛta offense. On one occasion, you lay down wearing the uttarāsaṅga directly against your body. This is your duṣkṛta offense. In the past, when folding the saṃghāṭī robe for the Buddha, you stepped on it with your foot. This is your duṣkṛta offense. After the Buddha entered nirvāṇa, you showed his concealed-organ characteristic to women, which was truly shameful. This is your duṣkṛta offense.' Kāśyapa said: 'You have these six kinds of duṣkṛta offenses; you should repent them among the Saṃgha.' At that time, Ānanda took off his leather sandals, bared his right shoulder, knelt with palms joined, and repented according to the six kinds of duṣkṛta offenses. When he had repented, Kāśyapa pulled Ānanda outside and said to him: 'When your outflows are exhausted, you may come.' Having spoken, he shut the cave door himself. At that time, Ānanda wept and lamented, seeking to cut off the afflictions of fetters with utmost sincerity; coming to the end of the night, utterly exhausted, he reclined to rest, and before his head reached the pillow, he was luminously awakened, attaining the three knowledges and six supernormal powers to become a great arhat. He went back to the cave door, knocked on the door, and called out. Kāśyapa said: 'Why have you come again?' He said: 'My outflows are already exhausted.' Kāśyapa said: 'If your outflows are exhausted, you may exercise your supernormal powers and enter through the keyhole.' Ānanda levitated his body, entered inside, and bowed at the feet of the Saṃgha. Kāśyapa stroked Ānanda's crown with his hand and said: 'I wished to act for your sake to cause you to attain the Way; do not hold resentment.' This is like Su Qin and Zhang Yi, and so forth. However, ascending to the noble fruition urgently depends on cultivating the mind; what benefit is there in serving the Buddha without practicing according to the teaching? For the fox to borrow the tiger's awe should rightly be put to an end; this intention is exceedingly subtle, so examine it and take heed. At that time, the great assembly invited Ānanda to ascend the seat to compile the treasury of the Dharma. Once he had ascended the seat, before he had spoken, his own body manifested the marks and characteristics like a buddha. At that time, the great assembly thereupon gave rise to three doubts. Therefore it says below: Since he said 'I heard from the Buddha,' one knows that the Buddha had not risen again, that a buddha from another direction had not arrived, and that Ānanda had not become a buddha. Thus it is said that the three doubts were severed all at once. As it is extensively explained in that treatise, for fear of prolixity I give only a brief account.