法華文句記 2.30

2.30

釋「羅睺羅」因緣中，約往世今世及祖王歡喜，並世界也；諸能破障邊多是為人；諸所破障邊多是對治；後得道是第一義。準《雜寶藏經》，羅云是佛得道夜生，以羅云六年在胎，若佛十九出家，乃成二十四得道；若三十成道，乃成二十五出家。不同見別不須和會，乃至諸釋起謗及息謗等，具在彼經事不可具，《未曾有經》復甚委悉。「寶女等」者，瞿毘羅云：「我常與耶輸進止共俱，未曾有過。」言「寶女」者，是天種不孕，佛不出家當為輪王，天送寶女以為侍者；或云是羅剎女。如天帝釋亦妻修羅女。《大論》十九云：「耶輸陀羅，菩薩出家時自覺有娠，菩薩六年苦行，故懷妊亦六年，乃令諸釋有疑。因佛還國，羅云以一器百味飲食及歡喜丸以上於佛，佛變五百羅漢與佛不殊，羅云送食直至佛所，諸比丘空盋而坐。」章安云：「寶女能生千子。《法顯傳》云：『王妃生肉團如瓜，瓜有千㼑，㼑生一子，有千子。』此與《大論》文復小異。」「而佛索令出家」者，《未曾有經》佛令目連從瞿姨索，瞿姨不肯，空聲告曰：「汝遇定光佛世買華之時，願為他妻好醜不離，所有盡捨唯留父母。今何以惜子？」

In explaining the background of “Rāhula,” based on past lives, the present life, and the joy of the grandfather king, all are the mundane; the aspects that can destroy obstacles mostly belong to the individual; the aspects of the obstacles destroyed mostly belong to the therapeutic; later attaining the path is the ultimate truth. According to the Za baozang jing, Rāhula was born on the night the Buddha attained the path; because Rāhula was in the womb for six years, if the Buddha left home at nineteen, he attained the path at twenty-four; if he attained the path at thirty, he left home at twenty-five. Since different views vary, there is no need to reconcile them. Furthermore, the rising of slander by the Śākyas and the quelling of the slander are fully contained in that sūtra and cannot all be related; the Weicengyou jing is also extremely detailed. Regarding “the treasure-woman and others,” Gopikā said: “I was always together with Yaśodharā in all actions, and there was never any fault.” Regarding “treasure-woman,” she is of heavenly seed and does not become pregnant; had the Buddha not left home, he would have become a wheel-turning sage king, and the gods sent the treasure-woman to be his attendant; or some say she is a rākṣasī. Just as the heavenly lord Śakra also took an asura woman as wife. The Da zhidu lun, fascicle nineteen, says: “Yaśodharā realized she was pregnant when the Bodhisattva left home. Because the Bodhisattva practiced austerities for six years, she was also pregnant for six years, which aroused suspicion among the Śākyas. When the Buddha returned to his country, Rāhula offered the Buddha a vessel of food of a hundred flavors and joy-balls; the Buddha transformed five hundred arhats to be identical to the Buddha, and Rāhula carried the food straight to where the Buddha was, while the monks sat with empty bowls.” Zhāng’ān says: “The treasure-woman could give birth to a thousand sons. The Biography of Faxian says: ‘The king’s consort gave birth to a mass of flesh like a melon; the melon had a thousand carpels, and each carpel produced a son, making a thousand sons.’ This differs slightly from the text of the Da zhidu lun.” Regarding “yet the Buddha demanded that he leave home,” in the Weicengyou jing, the Buddha sent Maudgalyāyana to demand [the child] from Aunt Gautami; Aunt Gautami refused, and a voice from the sky said: “When you met the Buddha Dīpaṃkara and bought flowers, you vowed to be his wife, never to part whether in good or bad fortune, relinquishing all you had except for your parents. Why do you now begrudge the child?”