仁王護國般若波羅蜜多經疏 1.40

1.40

將釋通序，三門分別：一經起之因、二建立所以、三開合不同。經起因者，《大悲經》中是優波離教阿難問。《大衍經》云阿泥樓逗教阿難問。《智論》第二，佛涅槃時娑羅樹間北首而臥，爾時阿難心沒憂海，阿菟樓豆語阿難言：「汝是守護佛法藏者，又佛世尊手付汝法，汝今愁悶失所受事。」《大衍經》云請問四事：一佛滅度後諸比丘等以誰為師；二依何處住；三惡性比丘如何調伏；四一切經首當置何言。佛告阿難：我滅度後，以波羅提木叉為汝大師；依四念處住；惡性比丘梵壇治之，梵法默然，不應打罵，但默擯故；一切經首當置如是我聞等言。何故阿難但申四問？大意總明三寶不斷。以戒為師，佛寶不斷；四念處住、如是等言，此二即是法寶不斷；比丘和合僧寶不斷。三寶久住利樂無邊，故臨涅槃問答唯四。阿難結集謹奉佛言，於諸經初置如是等。二立所以者，如是等言自有四意：一為除疑、二為生信、三為簡邪、四為顯正。言除疑者，真諦記云「微細律說：阿難比丘當昇高座出法藏時，眾有三疑：一疑佛大悲從涅槃起、二疑更有佛從他方來、三疑阿難轉身成佛。說如是等，三疑併斷。」

In explaining the general preface, there are three sections: first, the cause for the sūtra's origination; second, the reason for establishing [these words]; third, the variations in opening and combining [the elements]. Regarding the cause for the sūtra's origination, in the Mahākaruṇā Sūtra, it was Upāli who instructed Ānanda to ask. The Dayan jing says Aniruddha instructed Ānanda to ask. In the second [fascicle] of the Mahāprajñāpāramitopadeśa, when the Buddha was about to enter nirvāṇa, lying head to the north between the sāla trees, Ānanda was then submerged in an ocean of grief. Aniruddha said to Ānanda: "You are the guardian of the Buddha's treasury of the Dharma, and the Buddha, the World-Honoured One, personally entrusted the Dharma to you. If you now succumb to sorrow, you will neglect the task entrusted to you." The Dayan jing says he was asked to inquire about four matters: first, after the Buddha's passing, whom should the monks take as their teacher; second, where should they dwell; third, how should ill-natured monks be subdued; fourth, what words should be placed at the beginning of all sūtras. The Buddha told Ānanda: "After my passing, take the prātimokṣa as your great teacher; dwell relying on the four foundations of mindfulness; subdue ill-natured monks by applying the brahmadaṇḍa—the brahma-method is silence, one should not strike or scold them, but merely shun them in silence; and at the beginning of all sūtras, place the words 'Thus have I heard', and so forth." Why did Ānanda submit only four questions? The general purpose is collectively to clarify the uninterrupted continuity of the Three Jewels. Taking the precepts as teacher ensures that the Buddha jewel is not interrupted; dwelling in the four foundations of mindfulness and [placing] words such as "Thus" ensure that the Dharma jewel is not interrupted; and the harmony of the monks ensures that the Saṅgha jewel is not interrupted. When the Three Jewels abide for long, their benefit and bliss are boundless; hence, when approaching nirvāṇa, the questions and answers were only four. When Ānanda compiled [the teachings], he reverently followed the Buddha's words and placed "Thus", and so forth, at the beginning of all sūtras. Second, regarding the reason for establishing [these words]: the words "Thus", and so forth, intrinsically possess four purposes: first, to dispel doubts; second, to generate faith; third, to exclude the heterodox; fourth, to reveal the correct. Regarding dispelling doubts, Paramārtha's Commentary notes: "The Sūkṣma Vinaya states: When the monk Ānanda was about to ascend the high seat to expound the Dharma treasury, the assembly had three doubts: first, they doubted whether the Buddha out of great compassion had risen from nirvāṇa; second, they doubted whether another buddha had come from another realm; third, they doubted whether Ānanda had transformed himself into a buddha. By speaking 'Thus', and so forth, all three doubts were simultaneously severed."