法華文句記 2.18

2.18

In explaining Anuruddha, his clan and so forth are broadly presented in sūtras such as the Bhadrakalpa. The Mahāprajñāpāramitā-śāstra also explains it in detail; his clan was kṣatriya. If it is said to be 'Gautama', it is detailed below. If interpreted through the four siddhāntas, the first is mundane; from 'Bhadrakalpa' downward is for the individual; from 'Aniruddha' downward is counteractive; from 'the Buddha's broad...' downward is the ultimate truth. As for 'hunting-free', it is so called because he was spared from not being obtained through hunting, as fully explained in the text below. Although coarse millet rice is trivial, because he gave all he had and the field was superior, he attained a superior reward; here one could also broadly elucidate the aspects of giving, but in this context it is not urgent. From the beginning, 'King of the People' (Saṃmata) to 'Good Thought' (Kalyāṇa), Kalyāṇa fathered Ikṣvāku and the four iron wheel-turning kings, totaling 84,210 kings, fully as in the Vinaya. As for 'at the outset', cǎo also means beginning. Like the initial meeting in plain clothes: 'You should take off your royal garments' means having him take off royal robes and don the Gautama robes, causing him to take his teacher's clan name. The ancient customs of this region all followed the teacher's surname; for instance, Zhu Daosheng was originally not surnamed Zhu, but simply served Zhu Fatai as a disciple. Since Master Dao'an, everyone was made to share the single Śākya clan name; only when the Daśabhāṇavāra-vinaya was translated was this text found. The Vinaya states: 'When the four rivers enter the ocean, they no longer have the names of rivers; when the four castes go forth, they share the single Śākya clan.' The 'four sons suspected' refers to the sons of the junior queen who were suspected by the senior queen. As for the 'Sūtra of the Wise and the Foolish', that sūtra fully sets forth the past causes and conditions of offering food and encountering the hare and so forth, briefly as in the present text. 'Sleep is food for the eyes', as noted in the fourth fascicle of Great Calming and Contemplation. As for 'the Buddha and the eight hundred made robes for him': the Buddha was in Śrāvastī, and Anuruddha said to Ānanda: 'Please ask the monks to make three robes, for my robes are ruined.' Ānanda told the monks room by room. He also went to the Sāla Rock (in Kosala, differing in Sanskrit pronunciation). The monks did as told. The Buddha saw Ānanda and asked: 'What are you doing?' Ānanda answered in full. The Buddha said: 'Why did you not ask the Buddha?' The Buddha and the monks stretched, cut, and tailored, and the monks sewed it, completing it in a single day; because of this, he taught the kaṭhina (and so forth). Regarding the two levels in the explanation according to the teachings: the first level discusses manifestation, and the second discusses cultivation. Discussing manifestation generally across the four teachings is meant to clarify completion through cultivation: although they differ slightly, in substance they are not disparate; though the fleshly eye is lost, the divine eye is in turn accomplished. Looking toward the subsequent, it therefore discusses gradual and non-gradual, fully as in the fifth fascicle of Great Calming and Contemplation. It should also elucidate opening and revealing and so forth; here it specifically clarifies the divine eye and incidentally clarifies the four eyes. In the contemplation of mind, the reason it does not mention the wisdom eye is an omission. It should say: 'Contemplating causes and conditions with a concentrated mind is the divine eye; the mind of emptiness is the wisdom eye.'