法華文句記 2.8

2.8

釋舍利子引《生經》等，亦具四悉，初是世界，以明宿世及胎中故；「難陀」下生善，以令國人生信及見頞鞞能生善故；「調達」下對治，能治調達及度差故；「中含」下第一義，歎與佛等故。「昔者」等者，彼經五卷，出第一卷，今更略出令文可見。彼釋著我所中云：「昔無數劫，甥舅俱為官御織師，見藏中好物便生貪心，即共議云：吾等織作勤苦，具知藏物好醜，寧可共取用解貧乏。後人定間盜得無貲。監覺白王（下如疏文）。後時復來，甥語舅言：舅年衰弱恐為守者所得，令從地窟却入，如他人見，我力強壯便能濟舅。果如甥言，甥知不濟恐明人識，輒截頭留身而去。王令棄屍（如疏）。王令微伺，伺之不密，甥因教童兒執火舞戲猥鬧投火，伺者不覺（如疏）。王復出女嚴飾璣珠，安置房舍於大水邊（如疏）。王先教女（如疏），女執其衣，其曰：用執衣為？汝執我手。其甥凶黠先備死人（如疏）。王曰：如此方便無雙，當奈之何？女妊娠十月，生男端正，使乳母抱周遍國界，令有鳴者捉之。終日不獲。甥為餅師住爐下，小兒啼哭，餅師與餅而鳴。乳母白王。王云：何不縛來？乳母曰：兒飢，餅師與餅，不意是賊。王又令如近兒者捉來。甥又沽醇酒，喚乳母及伺者飲，伺者大醉，盜兒而去（如疏）。前後各二百五十騎，甥在中央不下，王因往入騎中捉之，云：汝是前盜不？前後捉汝何不得耶？稽首答曰：乞此餘命。王曰：卿聰黠天下無雙，隨卿所願（如疏）。」「兼則相不祥」者，在道以相則之，所則之相凡屬己者皆悉不祥。「師事沙然梵志」等者，《增一》云：「舍利子與目連二人求道無剋，乃問師。師云：我自歷年求道無剋，為道無耶？他日師疾，舍利弗在頭，目連在脚，命欲終時乃笑，二人俱問笑意（如疏）。二人筆受（如疏），由是發誓，若得甘露必與共甞。」「中含第二至寧可盡」者，彼《七車喻經》云：「舍利子見滿慈子」（如疏）彼第二〈七法品〉中，廣述緣起。言「生處安居」者，經云「生地」，即本生處也。生處諸比丘白佛，稱說滿慈子等（如疏）。「白晢」（音析）光悅也。若析音，美色也。二義俱通。「戒淨」等者，準《淨名疏》云，戒淨者正語、業、命，心淨者正精進、念、定，見淨者正見、正思惟，斷疑淨者是見道。知道非道淨者亦名分別淨，道迹知見淨者亦名行淨，此二是修道。道迹智斷淨亦名涅槃淨，即無學道。至約教中方分教別，後二須用同體見思，此以「有餘稱無餘」者，七淨始從事戒終至智斷皆是有餘，報終入滅方證無餘。七淨乃是無餘之門，若即以七淨為無餘者，故知乃以有餘稱無餘耳。無餘必假七淨方至，故云離七亦無。「拘薩羅」者，舍衛。「婆雞帝」者，地名，未知里數。「作師子吼」者，《雜含．舍利子師子吼經》中，佛說一句義，三問身子，三不能答。佛少開已入於靜室，舍利子集諸比丘，語言：佛未示我事端即不能答，我於七日七夜演其法而不能窮。「佛命目連往祇洹喚身子」等者，佛在阿耨達泉五百比丘俱，阿難侍佛坐金蓮華，七寶為莖，五百皆集。時龍王云：此眾空缺不見舍利弗，願佛遣一比丘喚。時舍利弗在祇洹補故衣（五納祇是雜色）。舍利弗曰：汝先去至彼，我即來。目連云：汝神力可勝我耶？乃令前去。目連曰：若不時去，吾捉汝臂將向彼泉。舍利弗言：目連試弄我。舍利弗即解衣帶著地，語目連言：汝能舉此衣帶不？然後捉吾臂將去。於時目連念：舍利弗輕弄於我。目連曰：此必有意事不徒然。申手取帶不動一毫，盡其神力亦不能動。舍利弗取帶繫閻浮樹枝令舉，時閻浮提地一切皆動。舍利弗言：目連尚能動閻浮提地，何況此帶？今當繫餘天下。乃至三天下皆能動之如動輕衣。次繫須彌山小千中千大千，皆能動之。是時天地大動，唯佛座及阿耨達池不動。龍王問佛：何故地動？佛答（如疏）。龍王曰：誰神力勝？佛言：舍利弗勝。龍王曰：前何故云目連神通第一？佛言：目連能住一劫，舍利弗住多劫。他云邊際定者，秖此定耳。舍利弗入三昧，目連不知名。舍利弗復作是念：目連動於大地，蠕動死者無數，我躬聞佛說如來座者不可移動，今以此帶繫之。目連復舉所以不動，今云他方佛座脚小異耳。目連自念：不於神力有退乎？欲往佛所而問其事。目連捨至世尊所，遙見舍利弗在佛前坐。又念：佛弟子中我神力第一，然今不如舍利弗耶？便往問佛：將無不失神力耶？我前發今在後到。佛言：汝神力不退，但舍利弗所入汝不識耳。龍王聞此甚大歡喜。諸比丘私論：佛弟子中目連神力第一，今不如舍利弗。便於目連起輕薄心。佛告目連：汝現神力。目連禮佛，即於佛前，往東方七恒沙界，佛名奇光，往盋緣上行。彼眾見謂蟲，示彼佛。彼佛云：西方七恒沙界（云云），彼佛令現神力，莫令諸比丘起輕想。乃至令盋囊盛五百等著梵天，一足蹋梵天、一足蹋須彌，說偈聲滿祇園。諸比丘聞，不知所在。問佛，佛言：在彼界（云云）。諸比丘白佛，令目連歸（云云）。彼比丘欲來，佛令將來，佛為說六界法令還，目連送歸（云云）。

In explaining Śāriputra, the citation of the Jātaka Sūtra (*Sheng jing*) and so forth also possesses the four siddhāntas: first is the mundane [siddhānta], because it clarifies previous lives and his time in the womb; from "Nanda" onward is generating good, because it caused the people of the country to develop faith and, through seeing Aśvajit, they were able to generate good; from "Devadatta" onward is counteraction, because it was able to counteract Devadatta and save wandering ascetics; from "Madhyama [Āgama]" onward is the supreme meaning, because it praises him as being equal to the Buddha. Regarding "In the past…" and so on, that sūtra is in five fascicles, and this is taken from the first fascicle; it is now briefly cited further to make the text apparent. In that explanation of grasping to what belongs to the self, it says: "In the past, countless kalpas ago, a nephew and his uncle were both official weavers. Seeing fine goods in the storehouse, they gave rise to greed, and then conferred together, saying: 'We weave with hard labor, and fully know the fine and base of the storehouse's goods. Should we not take them together to relieve our poverty?' Later, at dead of night, they stole incalculable wealth. The storehouse guard realized it and reported to the king (as in the commentary text below). Later they came again, and the nephew said to his uncle: 'Uncle, you are old and frail; I fear you will be caught by the guards. You should enter backward from the earthen tunnel; if others see you, my strength is robust and I will be able to save you.' It happened just as the nephew said. The nephew knew he could not save him, and fearing that discerning people would recognize him, he immediately cut off his head, left the body, and departed. The king ordered the corpse discarded (as in the commentary). The king ordered subtle surveillance, but the surveillance was not airtight: the nephew then instructed boys to hold torches, dance, play, and make a great uproar, and threw them into the fire; the guards did not notice (as in the commentary). The king again brought forth his daughter, adorned her with pearls, and placed her in a chamber by the great water (as in the commentary). The king first instructed the daughter (as in the commentary); the daughter seized his clothing, and he said: 'What use is seizing my clothes? Seize my hand.' That nephew was ferocious and cunning; he had prepared a dead man in advance (as in the commentary). The king said: 'With such peerless expedients, what can be done?' The daughter was pregnant for ten months and gave birth to a handsome boy; [the king] had the wet nurse hold him and travel all throughout the borders of the kingdom, ordering that whoever made him laugh should be seized. All day they did not catch anyone. The nephew became a baker living below the furnace; the small child wept, and the baker gave him a cake, whereupon he laughed. The wet nurse reported to the king. The king said: 'Why did you not bind and bring him?' The wet nurse said: 'The child was hungry; the baker gave him a cake. I did not imagine he was the thief.' The king again ordered that anyone who approached the child be seized and brought. The nephew again sold pure wine, called the wet nurse and the guards to drink; the guards became dead drunk, and he stole the child and departed (as in the commentary). There were two hundred and fifty horsemen in front and two hundred and fifty behind, with the nephew in the center not dismounting; the king then went into the horsemen and seized him, saying: 'Are you the former thief? Why could you not be seized before and after?' Bowing his head, he replied: 'I beg for this remaining life.' The king said: 'Your keen cleverness is peerless under heaven; it shall be as you wish' (as in the commentary)." Regarding "simultaneously imitating inauspicious signs": on the road, judging by signs, all signs that were judged, insofar as they pertained to himself, were inauspicious. Regarding "Serving as master the Brahmin Sañjaya" and so on, the Ekottarika [Āgama] says: "Śāriputra and Maudgalyāyana, the two of them, sought the Way without success, and then asked their master. The master said: 'I myself have spent years seeking the Way without success; is there no Way?' Another day the master fell ill; Śāriputra was at his head and Maudgalyāyana was at his feet. When his life was about to end, he smiled; both of them asked about the meaning of the smile (as in the commentary). Both of them took it down in writing (as in the commentary). From this they made a vow that if they obtained ambrosia, they would certainly taste it together." Regarding "Madhyama [Āgama], fascicle two, to 'how could they be exhausted'", that *Seven Carts Parable Sūtra* says: "Śāriputra saw Pūrṇa Maitrāyaṇīputra" (as in the commentary); in its second [fascicle], the "Chapter on the Seven Dharmas", the background is extensively narrated. As for "dwelling in the retreat of his birthplace", the sūtra says "birthplace", which is his original birthplace. The monks of the birthplace reported to the Buddha, praising Pūrṇa and so forth (as in the commentary). *Báixī* (pronounced *xī*) means radiant and pleasant. If pronounced *xī*, it means handsome complexion. Both meanings are valid. Regarding "purity of morality" and so forth: according to the *Commentary on the Vimalakīrti*, purity of morality consists of right speech, right action, and right livelihood; purity of mind consists of right effort, right mindfulness, and right concentration; purity of view consists of right view and right resolve; purity by overcoming doubt is the path of seeing; purity by knowing the path and non-path is also called purity of discernment; purity of knowledge and vision of the traces of the path is also called purity of practice—these two are the path of cultivation; purity by wisdom and abandonment of the traces of the path is also called purity of nirvāṇa, which is the path of no-more-learning. Only when it comes to the context of teachings are the teachings distinguished. The latter two must use identical-essence views and thoughts. Here, "praising the remainderless by means of the with-remainder": from the active discipline at the beginning to wisdom and abandonment at the end, the seven purities are all with-remainder; only when retribution ends and one enters extinction does one realize the remainderless. The seven purities are indeed the gateway to the remainderless; if one directly takes the seven purities to be the remainderless, one should know that it is merely praising the remainderless by means of the with-remainder. The remainderless must rely on the seven purities to be reached; therefore it says that apart from the seven, there is also none. "Kosala" is Śrāvastī. "Sāketa" is a place name, its mileage unknown. Regarding "making the lion's roar", in the *Śāriputra's Lion's Roar Sūtra* of the *Saṃyukta [Āgama]*, the Buddha spoke the meaning of a single phrase, asked Śāriputra three times, and he could not answer three times. The Buddha opened it slightly and entered a quiet room; Śāriputra gathered the monks and addressed them: 'Before the Buddha showed me the starting point, I could not answer; [now] for seven days and seven nights I could expound its dharma without exhausting it.' Regarding "The Buddha ordered Maudgalyāyana to go to the Jetavana to call Śāriputra" and so forth: the Buddha was at Lake Anavatapta with five hundred monks; Ānanda attended the Buddha, sitting on a golden lotus flower with stems of seven treasures, and all five hundred were assembled. Then the dragon king said: 'This assembly has a vacancy, not seeing Śāriputra; may the Buddha send a monk to call him.' At that time, Śāriputra was in the Jetavana patching an old robe (a five-patch robe of mixed colors). Śāriputra said: 'Go ahead there first, and I will come immediately.' Maudgalyāyana said: 'Can your supernormal power surpass mine, that you tell me to go ahead?' Maudgalyāyana said: 'If you do not go at once, I will seize your arm and bring you to that lake.' Śāriputra said: 'Maudgalyāyana is testing and trifling with me.' Śāriputra immediately loosened his sash and placed it on the ground, saying to Maudgalyāyana: 'Can you lift this sash? Then seize my arm and take me away.' At that time Maudgalyāyana thought: 'Śāriputra is slighting and trifling with me.' Maudgalyāyana said: 'This must have a purpose; it is not in vain.' He stretched out his hand to take the sash, but could not move it a hair's breadth; exerting all his supernormal power, he still could not move it. Śāriputra took the sash and tied it to a branch of the jambu tree, telling him to lift it; at that time the entire earth of Jambudvīpa shook. Śāriputra said: 'Maudgalyāyana can still shake the earth of Jambudvīpa, how much more this sash? Now I shall tie it to other continents.' Even to the three continents, he could shake them like shaking a light garment. Next, he tied it to Mount Sumeru, the small thousand, medium thousand, and great thousand [worlds], and could shake them all. At this time heaven and earth shook violently; only the Buddha's seat and Lake Anavatapta did not move. The dragon king asked the Buddha: 'Why does the earth shake?' The Buddha answered (as in the commentary). The dragon king said: 'Whose supernormal power is superior?' The Buddha said: 'Śāriputra is superior.' The dragon king said: 'Why was it previously said that Maudgalyāyana is foremost in supernormal powers?' The Buddha said: 'Maudgalyāyana can abide for one kalpa; Śāriputra abides for many kalpas.' What others call the border-limit samādhi is just this samādhi. Śāriputra entered a samādhi whose name Maudgalyāyana did not know. Śāriputra further thought: 'Maudgalyāyana shook the great earth, and countless wriggling creatures died. I personally heard the Buddha say that the Tathāgata's seat cannot be moved; now I tie it with this sash.' When Maudgalyāyana again lifted it, the reason it did not move was just slightly different from the legs of the seats of buddhas in other regions. Maudgalyāyana thought to himself: 'Have I not regressed in my supernormal powers?' Wanting to go to the Buddha's place to ask about this matter, Maudgalyāyana left and arrived at the World-Honoured One's place, and saw Śāriputra sitting in front of the Buddha from afar. He further thought: 'Among the Buddha's disciples, I am foremost in supernormal powers, yet now am I inferior to Śāriputra?' He then went to ask the Buddha: 'Have I not lost my supernormal powers? I departed earlier, yet now arrive later.' The Buddha said: 'Your supernormal powers have not regressed; it is just that you do not recognize that which Śāriputra entered.' Hearing this, the dragon king was greatly delighted. The monks discussed privately: 'Among the Buddha's disciples, Maudgalyāyana is foremost in supernormal powers, but now he is inferior to Śāriputra.' They then gave rise to slighting thoughts toward Maudgalyāyana. The Buddha told Maudgalyāyana: 'Display your supernormal powers.' Maudgalyāyana bowed to the Buddha, and right before the Buddha, went to the east through worlds [as numerous as] seven Ganges sands, where the Buddha was named Wonderful Light, and walked on the rim of an alms bowl. That assembly saw him, thought he was an insect, and showed him to that Buddha. That Buddha said: 'To the west, seven Ganges sands of worlds...' (and so forth). That Buddha told him to display supernormal powers so that the monks would not give rise to slighting thoughts. He went so far as to put five hundred [monks] in his bowl bag, place them in the Brahmā heaven, tread on the Brahmā heaven with one foot and tread on Mount Sumeru with the other foot, and the sound of his reciting verses filled the Jetavana. The monks heard it, not knowing where he was. They asked the Buddha, and the Buddha said: 'He is in that world' (and so forth). The monks addressed the Buddha, asking that Maudgalyāyana return (and so forth). Those monks wished to come; the Buddha had him bring them, expounded the teaching of the six realms for them to return, and Maudgalyāyana escorted them back (and so forth).