大方廣佛華嚴經隨疏演義鈔 17.41

17.41

疏「若依常用」下，二依三分略科。於中二：先總科三分、後「序中就文分二」下別釋二序。於中三：初總科。「二結通」者，文在第五卷末，彼文有三：初結此界、次結華藏內、後結華藏外。次「然此二序」下，總指在餘。三「初證信者」下，文分為三：初立序原由、二立序所以、三略釋序文。今初。文略言「阿難請問」等者，《智論》第二云「佛涅槃時，於拘尸那國娑羅雙樹間北首而臥，一心欲入涅槃。阿難親屬，愛心未除，未離欲心，心沒憂海，不能自出。爾時長老阿泥樓豆語阿難言：『汝是守佛法藏人，不應如凡夫自沒憂海。一切有為法是無常相，汝莫憂愁。又佛首付汝法，汝今愁悶失所付事。汝當問佛：佛涅槃後，我等云何行道。一誰當作師？二惡性車匿云何共住？三佛經初首作何等語？四如是種種未來要事應當問佛。』阿難聞是事已，心悶小醒，得念道力助，於佛末後所臥床邊，以是事問佛。佛告阿難：『若今現在、若我過去，復自依止念處，莫依止餘。』乃至廣說身受心法，以除世間貪愛。又云：『從今日後，解脫戒律經是汝大師。如解脫戒經說，身口意業應如是行。又車匿比丘，如梵天法治。若心軟，後應教迦旃延經，即可得道。復次是我三阿僧祇劫所集法寶藏，是藏初首，應作如是說，言：如是我聞。一時佛在某方某國土，某處樹林中。是我法門，初首應作如是說。何以故？三世諸佛法經首皆稱是語。今我經初，亦應稱此如是我聞一時佛在等語。』」故云如《智度論》。

Regarding the commentary's "If one relies on common usage" and so forth: second is the brief structural analysis relying on the three divisions. Within this there are two parts: first is a general structural analysis of the three divisions; next, following "Within the preface, dividing the text into two," is the separate explanation of the two prefaces. Within that are three parts: first is the general structural analysis. "Second, concluding pervasive [qualities]" refers to the passage at the end of the fifth fascicle; that passage has three parts: first, concluding this world-realm; next, concluding within the Lotus Treasury; and finally, concluding outside the Lotus Treasury. Next, following "However, these two prefaces," it generally points to the remainder. Third, following "First, that which establishes trust," the text divides into three: first, the original circumstances of establishing the preface; second, the reason for establishing the preface; and third, briefly explaining the text of the preface. Now for the first.

Regarding the text's brief statement, "Ānanda inquired" and so forth: the second fascicle of the *Upadeśa* (*Dazhidulun*) states: "When the Buddha was about to enter nirvāṇa, he lay down with his head to the north between the twin śāla trees in the country of Kuśinagara, with a focused mind wishing to enter nirvāṇa. Ānanda, being a relative, had not yet eradicated affectionate attachment and had not departed from desiring thoughts; his mind was submerged in an ocean of grief, unable to emerge by himself. At that time the elder Aniruddha said to Ānanda: 'You are the person who preserves the Buddha's treasury of the Dharma; you should not, like an ordinary person, drown yourself in the ocean of grief. All conditioned phenomena are characterized by impermanence; do not be sorrowful. Moreover, the Buddha primarily entrusted the Dharma to you, and now in your dejection you will neglect what was entrusted to you. You should ask the Buddha: After the Buddha enters nirvāṇa, how shall we practice the path? First, who shall be our master? Second, how shall we dwell together with the ill-natured Channa? Third, what words should be placed at the very beginning of the Buddha's sūtras? Fourth, various crucial matters of this sort for the future ought to be asked of the Buddha.'

Having heard these matters, Ānanda's dejection slightly cleared, and aided by the power of recollecting the path, he went to the side of the bed where the Buddha was lying for the last time and asked the Buddha about these matters. The Buddha told Ānanda: 'Whether now in the present or when I have passed away, you should rely on your own application of mindfulness, and do not rely on anything else'—and so on, extensively explaining body, feelings, mind, and dharmas to eliminate worldly craving and affection. He further said: 'From this day forward, the sūtra of the precepts of liberation (Prātimokṣa) shall be your great master. As taught in the sūtra of the precepts of liberation, the actions of body, speech, and mind should be practiced in this manner. Furthermore, the bhikṣu Channa is to be disciplined according to the Brahma-punishment. If his mind softens, he should later be taught the Kātyāyana Sūtra, and he will then be able to attain the path. Furthermore, this is the treasury of the Dharma-jewel accumulated over three asaṃkhyeya kalpas. At the very beginning of this treasury, this is how one should speak, saying: "Thus have I heard: At one time, the Buddha was in such-and-such a direction, in such-and-such a land, in such-and-such a forest grove." At the beginning of my Dharma-gates, one should speak in this manner. Why? Because at the beginning of the sūtras of all Buddhas of the three periods of time, these words are always proclaimed. Now, at the beginning of my sūtras, one should also proclaim these words: "Thus have I heard: At one time, the Buddha was..." and so forth.'" Therefore [the commentary] says, "as in the *Zhidu lun*."