法華文句記 1.114

1.114

釋聞因緣不分四悉，但通結云因緣。若欲分者，初是世界，「舊解」下為人，「報恩」下對治，「此文」下第一義。初問，次「大論」下答。中言「集法」者，然結集之言通有三處：謂一千、七百、五百。一千正當最初結集。七百即是佛滅百年，因於跋闍擅行十事，舍那迦那白於七百，七百乃往毘舍離國，重結毘尼舉跋闍過。言五百者，四百年後，因迦昵吒王請僧供養論道不同，因此五百往王舍城更集三藏。今此從初，廣如諸文。展轉從他，自他別故，聞不聞異。未聞者樂欲，已得聞者生喜，並世界也。三昧是善及能聞力，新舊兩聞因聞善生。言佛覺者，秖是佛加，覺力如佛，故名佛覺三昧。已證非從佛聞，故云自能，用本願力為持佛法生後代善，故舊解理當判屬為人。「報恩經」者，第六佛求其為侍者，許已，仍求四願：一、不受故衣；二、不受別請；三、不同諸比丘，須見即見；四、二十年中佛所說法重為我說。佛粗示言端阿難皆解，智速根利強持力故。又「密說」者，辨異覺力及重說故，己知他不知，名之為密。又《大經》「佛告文殊：阿難事佛二十年，具足八種不可思議。一、不受別請；二、不受故衣；三、不非時見佛；四、見一切女人不生欲心；五、持一切法不曾再問，唯除問於釋種被殺；六、知佛所入定；七、知至佛所者受益不同；八、悉能了知佛祕密法。」「胎經」者，舉初況後也。胎相尚聞況後諸經？「面如淨滿月」者，出《育王經》，此中亦用前之四名，及《大經》四句。然《大經》顯圓，今乃義開豎約四教，隨名便故不復次第，亦應具消四聞所以令順教意。本迹末「云云」者：一、本事高難量；二、本理深難思；三、本迹化莫測，具如釋如是中，觀心中不聞。「不聞」下「云云」者，應具用上四，且對次第分屬四人，具如昔經我聞故也。若依今文，用妙觀故。「妙觀」下注「云云」者，開麁顯妙以明絕待。

The explanation of the conditioning of hearing is not divided into the four siddhāntas, but merely concludes generally as conditioning. If one wishes to divide it: the beginning is the worldly; from 'old explanation' onward is for individual persons; from 'Repaying Kindness' onward is counteractive; from 'this text' onward is the primary meaning. First is the question; next, from 'The Great Treatise' onward, is the answer. As for the mention of 'compilation of the Dharma': the word 'compilation' generally applies to three places, namely the one thousand, the seven hundred, and the five hundred. The one thousand corresponds exactly to the initial compilation. The seven hundred occurred one hundred years after the Buddha's extinction: because the Vṛjis arbitrarily practiced the ten points, Śāṇavāsa reported it to the seven hundred, and the seven hundred then went to the city of Vaiśālī, re-compiled the vinaya, and cited the transgressions of the Vṛjis. As for the five hundred: four hundred years later, because King Kaniṣka invited the saṅgha for offerings and their discussions on the doctrine diverged, on this account five hundred [arhats] went to Rājagṛha to compile the Tripiṭaka anew. Here we follow the first, as detailed in various texts. Passing on successively from others: because self and other are distinct, hearing and not hearing differ. Those who have not yet heard produce yearning, while those who have already heard give rise to joy—both belong to the worldly [siddhānta]. Samādhi is the wholesome and the capacity to hear; both new and old hearings arise from hearing the wholesome. As for 'the Buddha's awakening', it is merely the Buddha's empowerment: the power of awakening is like the Buddha's, hence it is called the samādhi of the Buddha's awakening. Having already realized it, it was not heard from the Buddha, so it says 'by oneself naturally able'; using original vow power to maintain the Buddha's Dharma and generate wholesome roots in later generations, the old explanation in principle ought to be classified under individual persons. As for 'the Sūtra on Repaying Kindness': in the sixth [fascicle], the Buddha sought him as attendant; after agreeing, he still requested four vows: first, not to accept old robes; second, not to accept separate invitations; third, not to be like other monks, but to see [the Buddha] whenever needed; fourth, that the Dharma the Buddha had spoken over twenty years be spoken again for him. When the Buddha merely indicated the beginnings of words, Ānanda understood them all, due to his swift wisdom, sharp faculties, and powerful memory. Furthermore, 'secretly spoken' distinguishes it from the power of awakening and repeated preaching; knowing it oneself while others do not is termed 'secret'. Also, in the Great Sūtra, 'The Buddha addressed Mañjuśrī: Ānanda has served the Buddha for twenty years and is endowed with eight inconceivable things: 1. not accepting separate invitations; 2. not accepting old robes; 3. not seeing the Buddha at improper times; 4. seeing all women without giving rise to lustful thoughts; 5. maintaining all dharmas without ever asking a second time, except when asking about the slaughter of the Śākyas; 6. knowing the samādhi into which the Buddha enters; 7. knowing that those who come to the Buddha receive diverse benefits; 8. fully understanding the Buddha's secret dharmas.' As for the 'Sūtra on the Womb', it adduces the beginning to illustrate the later: if even the marks of the womb were heard, how much more so the subsequent sūtras? 'Face like the pure full moon' comes from the King Aśoka Sūtra. Here it also uses the former four names and the four phrases of the Great Sūtra. However, while the Great Sūtra reveals the perfect, now it is opened in meaning to be vertically matched with the four teachings; because of the convenience of the names, it no longer follows a sequence; one should also fully resolve the reasons for the four hearings so that they accord with the intent of the teachings. Regarding 'and so on' at the end of origin and traces: 1. the origin events are high and hard to measure; 2. the origin principle is deep and hard to conceive; 3. the origin and trace transformations cannot be fathomed—fully as in the explanation of 'Thus'. Under 'not hearing' in contemplation of the mind: as for 'and so on' below 'not hearing', one should fully use the above four, tentatively assigning them in sequence to four persons, fully as in the past sūtras' 'I heard'. If one relies on the present text, it is because of using wondrous contemplation. As for 'and so on' noted under 'wondrous contemplation': it opens the crude and reveals the wondrous to clarify absolute transcendence.