法華玄義釋籤 20.25

20.25

次「若脩」下酪味通後，又為四：初略立，次「何者」下證成，三「釋論」下以結集證成，四「當知」下總結。次文者，二人雖於法華得記，此後猶作三藏結戒之緣，故知三藏至後。言「迦留陀夷」者，由非時入聚落為俗所疑，遂被打殺埋馬糞中，佛令諸比丘求覓不得，從馬糞出便入滅度。因斯佛制白入聚落，文在《涅槃》，故知涅槃共結小藏。又如身子於法華中而為請主，至滅度已，帝釋供養已，收取三衣付沙彌。沙彌持和尚三衣奉佛。帝釋以事白佛：若有所說當受持，先至阿難所問已。阿難共來至佛所，佛問：汝和尚戒身滅不？答言：不滅。乃至解脫知見身滅不？答言：不滅。阿難言：彼恒說法教化無我，故憶此耳。佛言：止止阿難，過去諸佛可非滅耶？而五分不滅，何所憂愁耶？雖云五分不滅，終是小乘中意，故三藏至後。當知聲聞雖得授記，小機未悟終自見小。舍利弗滅度緣，出《增一》第九。三方等至後，中二：先立，次「何者」下釋。釋中二：釋、結。釋中云「陀羅尼云」者，是《方等陀羅尼》下卷，經云：「文殊師利言：今我不知是大陀羅尼義之所趣向。念已白佛言：世尊！如前所說，先於王城已授聲聞記，今復於舍衛國授聲聞記。昔於波羅柰授聲聞記，我今少疑，欲有請問，惟佛聽許。舍利弗問文殊師利：世尊授記，不久得菩提，各於世界，如今世尊。世尊不虛，所言真實，故能第二第三授我等記，必當如釋迦牟尼。」言「至法華後」者，即指王城授記，同於法華。舍衛國記，即指方等在法華後。彼經下文又云：「舍利弗聞文殊得記，問文殊師利：於汝意云何？文殊語舍利弗：汝意云何？猶如枯樹，更生華不？亦如山水，還本處不？析石還合不？燋種生芽不？舍利弗言：不也。文殊言：若不可得，云何問我得記生歡喜不？授記無形，無相無我，無有言語，無去來今，猶如野馬，如是觀者，乃名得記。」此文是文殊破舍利弗得記之相，亦同彈訶，仍似般若，亦可云般若在前意也。

Next, from "If cultivating" onward, the curd flavor reaching to what follows also has four parts: first, a brief establishment; next, from "Why is this?" onward, corroboration; third, from "The treatise explains" onward, corroboration by means of the compilation [of the canon]; fourth, from "One should know" onward, the general conclusion. As for the next text: although the two persons received predictions in the Lotus Sūtra, after this they still served as the conditions for the Tripiṭaka's formulation of the precepts; hence we know that the Tripiṭaka reaches to what follows. As for "Kālodayin": due to entering a settlement at an improper time, he was suspected by laypeople, beaten to death, and buried in horse manure; the Buddha had the monks search for him but they could not find him; emerging from the horse manure, he then entered extinction. On this account the Buddha instituted [the precept that one must] announce before entering a settlement; the text is in the Nirvāṇa [Sūtra]; hence we know that the Nirvāṇa co-compiled the Hinayāna Tripiṭaka. Furthermore, Śāriputra served as the requester in the Lotus Sūtra; after he attained extinction and Śakra had made offerings, [Śakra] collected his three robes and gave them to a novice. The novice held his upādhyāya's three robes and offered them to the Buddha. Śakra reported the matter to the Buddha: "If there is anything to be preached, it should be accepted and upheld"; he had first gone to Ānanda to inquire. Ānanda came together [with him] to the Buddha's place. The Buddha asked: "Has your upādhyāya's body of precepts perished or not?" He replied: "It has not perished." Up to: "Has his body of liberation and knowledge and vision of liberation perished or not?" He replied: "It has not perished." Ānanda said: "He constantly preached the Dharma to teach and transform [beings regarding] non-self; therefore I remember this." The Buddha said: "Stop, stop, Ānanda! Could the past Buddhas have not perished? Yet the five parts [of the dharma body] do not perish; what sorrow is there?" Although it speaks of the five parts not perishing, this is ultimately the meaning within the Hinayāna; therefore the Tripiṭaka reaches to what follows. One should know that although the śrāvakas received predictions, when their Hinayāna capacity has not yet awakened, they ultimately perceive the Hinayāna themselves. The circumstances of Śāriputra's extinction appear in the ninth fascicle of the Ekottarika-āgama. Third, the Correct and Equal reaching to what follows has two parts: first, it establishes it; next, from "Why is this?" onward, it explains it. Within the explanation there are two parts: the explanation and the conclusion. In the explanation, where it says "The Dhāraṇī says," this is the lower scroll of the Fangdeng tuoluoni jing. The sūtra says: "Mañjuśrī said: 'Now I do not know where the meaning of this great dhāraṇī tends.' Having thought this, he addressed the Buddha, saying: 'World-Honoured One! As previously preached, you formerly conferred predictions on śrāvakas in the City of the King, and now again in the country of Śrāvastī you confer predictions on śrāvakas. Formerly in Vārāṇasī you conferred predictions on śrāvakas. I now have a slight doubt and wish to ask; may only the Buddha permit it.' Śāriputra asked Mañjuśrī: 'The World-Honoured One conferred predictions that we would before long attain bodhi, each in a world like the World-Honoured One now. The World-Honoured One does not speak falsely; what he says is true and real; therefore he was able to confer predictions on us a second and third time; we shall surely be like Śākyamuni.'" As for "reaching to after the Lotus Sūtra," this points to the predictions conferred in the City of the King, which are the same as in the Lotus Sūtra. The predictions in the country of Śrāvastī point to the Correct and Equal being after the Lotus Sūtra. A later passage of that sūtra also says: "Śāriputra, hearing that Mañjuśrī received a prediction, asked Mañjuśrī: 'What do you think of this?' Mañjuśrī said to Śāriputra: 'What do you think? Is it like a withered tree producing flowers again? Or like mountain streams returning to their source? Does a split stone join again? Does a scorched seed produce a sprout?' Śāriputra said: 'No.' Mañjuśrī said: 'If it cannot be obtained, why do you ask me whether I give rise to joy upon receiving a prediction? Conferring a prediction is formless, without mark and without self, without verbal expression, and without past, future, or present, like a mirage. One who contemplates thus is named one who receives a prediction.'" This passage is Mañjuśrī refuting Śāriputra's conception of receiving a prediction; it is also like rebuking and reproaching, yet resembles Prajñā; one may also say it is the intention that Prajñā was in front.