大方廣佛華嚴經隨疏演義鈔 50.12

50.12

疏「須達拏」者，此云善愛，或云好愛。經唯一卷，說事甚廣，今當略引。阿難請問，佛說：「過去不可說劫有一大國，名為葉波，王號濕波。無子禱神，後乃有子，內外歡喜，號須大拏。年十五六，無藝不通。納妃名曼垣，生一男一女。太子廣行惠施。施王敵國行，蓮華白象與其怨國。大臣瞋懼，白王。擯太子於檀特山。太子出門，一切皆施，無揀車馬，亦為他乞。太子負男，其妃抱女，至其山所。山有道人名阿蘭陀，太子遂問道人云：『何可居止？』答云：『山是福地，無處不可。』乃造草庵而居。有拘留國十二醜婆羅門，年四十方娶妻，妻令求奴婢。聞太子好施，去山六千里而來求乞。初遇獵師，欲殺之，云：『王遣迎太子。』獵遂放之。見太子乞子，太子自縛以施之。其母不在，母目瞤動左手復痒，恐子不安，遽歸三問，太子不應。復問，方答云：『我已施訖。』其妻悶絕良久乃甦，放聲大哭。太子言：『汝憶過去提和竭佛時，我為婆羅門子，汝為女賣華。我以五百金錢買汝五華，汝寄二華以上於佛，願為我妻。我時要汝莫違我意，汝答可爾。今何亂我善施心？』帝釋知其心堅，復化為婆羅門，亦十二醜，就其乞妻，太子即施。却來寄太子所，太子怪問，方答云，『我是天帝，故來相試。』遂復天身，令其求願。妻有三願：一願賣我子還至本國，二願我子不至饑苦，三願我及太子早還本國。帝釋曰：『如汝所願。』太子發願言：『願一切眾生皆得度脫生老病死之苦。』帝釋歎言：『大哉是願，非我所能。更求何願？』又願言：『今且願得大富，常行布施。又願國王大臣皆思見我。』帝釋言：『如意。』婆羅門將子歸，婦瞋何用王種，別求奴婢，遂外國賣子。帝釋誘引無有買者，遂至本國。國人識之，白王，王欲抱之，啼不肯就。問賣男人，先言：『男銀錢一千，特牛百頭。女銀錢二千，牸牛二百。』王問：『何以女貴男賤？』答言：『王之後宮與王無親，出自微賤而受榮寵。王唯一子，逐之深山，曾不眷念。明知女貴男賤。』王遂令人追太子還，付以寶藏恣其布施，遂得成佛。父即淨飯，母即摩耶，妃即瞿夷，男即羅睺，女即現羅復成利母，婆羅門即調達，妻即旃遮那摩。山上道人即目連，獵師即阿難。」疏「現莊嚴王」，如《大莊嚴經》。疏「又菩薩本緣經說一切持王施二子」者，經有三卷，今當第一一半向後至第二卷一半向前。然其緣起，全似須大拏，但彼施一男一女；此施二子皆男，又加乞眼，略無王請歸，餘多同也。更復略引。一切持王好施，施王白象行蓮華上力能敵國，國人大臣皆悉恐懼，又慮敵國來侵，遂令擯王子於雪山。山中施二子與醜婆羅門，婆羅門賣之至本國，祖王驚歎。後帝釋化為婆羅門乞妻，王子施之。便云：「汝妻端正，恐為賊劫。且寄於汝，我要當取。」王子聞已默然受之。復化婆羅門從之乞眼，王子欲挑，復止之云：「我今未用，且寄汝處，我要當取。」王子云：「我云何受二種寄付？」釋知心堅，還復天身云：「妻及目二物，是我所有。今且寄汝，勿復施人。」飛空而去，雨華稱讚必證菩提。疏「然所施化實」下，第二料揀。言如《賢愚經》毘沙門等者，即第一經，因梵王請佛說法，佛辭，「眾生垢蔽，不如速滅。」梵王遂引昔緣勸佛。昔無數劫為生求法，乃至一偈，身心妻子而用施與。何不念昔而欲棄生？過去久遠於閻浮提，有大國王號脩樓婆，領此世界八萬四千小國。初以財施，後思以堅實法施，遂募說者。毘沙門王見欲往試，變身為夜叉，色貌青黑、眼赤如血、鉤牙外出、頭髮悉竪，詣王宮門云：「我能說法。」王請入宮，欲請說法。彼云：「先以所愛夫人及所愛子與我食者，乃與汝法。」王即以所愛夫人及兒中勝者與之。夜叉食竟，為王說偈云：「一切行無常，生者皆有苦。五陰空無相，無有我我所。」王聞歡喜書寫流布，無有悔恨。毘沙門遂復本身，讚云：「奇特！夫人及子，猶存如故。」王者佛是，昔為法尚爾，今何速滅？釋曰：此則妻子是實，乞者是化。疏「此破菩薩執」者，如《淨名》云「十方世界中作魔王者，多是住不可思議解脫菩薩，以方便力現作魔王。」故云破菩薩執。「二乞者是實」，引《攝論》者，即第十一。梁論云「或現種種本生，由逼惱他及逼惱怨對，令他相愛利益安樂心。」釋論曰「為化邪見眾生不信因果，令得正法離惡修善，故化現種種本生。如毘筍陀王捨兒與婆羅門，非是逼惱他。此兒是化作。何以故？菩薩無逼惱此人、生彼人安樂故。又如藥藏菩薩，令眉絺王與毘提訶王相逼惱。此亦是化作，後悉令相愛利益安樂心。菩薩行如是事有何利益？論曰『生他信心為先，後於三乘聖道中彼善根成熟，是名菩薩甚深制差別。』」三俱化可知。四俱實中，「二根熟者」，如一切施王施兒與婆羅門，婆羅門鞭打持去。至一樹下更欲打之，樹神手擬婆羅門，婆羅門即倒。神欲斷彼命，奪王子送還。王子告神：「請勿害之。我若再還，令我父王檀行不足，即為不孝之子。」神遂放之。此即妻子同行也。尚須自捨身命，豈有辭苦而退？言「生生行施處」者，即七十五釋迦女瞿波昔緣中事。當時妙德童女欲事太子，太子要云：恐其為障修菩薩道。彼女意云：我無染心，請為主者。偈白太子中，有偈云「無量劫頂戴，廣大金剛山。若能眷納我，甘心受此苦。無量生死海，以我身肉施。汝得法王處，願令我亦然。若能眷納我，與我為主者，生生行施處，願常以我施。」釋曰：斯皆根熟之者。

As for the commentary's "Sudāna": here [in Chinese] it means "well-loved" or "dearly loved." The sūtra is only one fascicle, but narrates matters in great detail; I will now quote it briefly. Ānanda inquired, and the Buddha said: "Incalculable kalpas in the past, there was a great kingdom named Yebo, whose king was named Shipa. Having no son, he prayed to the spirits, and subsequently had a son. Inside and outside the court there was great rejoicing, and he was named Sudāna. When he was fifteen or sixteen years old, there was no skill or art he had not mastered. He took a consort named Manyuan, and had a son and a daughter. The prince broadly practiced generous giving. He gave away the king's rival-conquering, lotus-treading white elephant to his enemy country. The great ministers were angry and fearful, and reported it to the king. They banished the prince to Mount Dandaka. When the prince left the city gates, he gave away everything with no discrimination regarding chariots and horses, and even went begging for others. The prince carried the son on his back and his consort held the daughter, reaching that mountain. In the mountain there was an ascetic named Aranta. The prince thereupon asked the ascetic, 'Where can one dwell?' He replied, 'The mountain is a land of merit; there is nowhere that will not do.' They then built a thatched hut and dwelt there. There was a brahmin with twelve deformities from the kingdom of Kuru, who only took a wife at the age of forty. His wife made him seek male and female slaves. Hearing that the prince was fond of giving, he came six thousand li to the mountain to beg. First encountering a hunter who wished to kill him, [the brahmin] said, 'The king sent me to welcome back the prince.' The hunter then released him. Seeing the prince, he begged for his children; the prince bound them himself to give them to him. Their mother was not present. The mother's eye twitched and her left hand itched; fearing that her children were not well, she rushed back and asked three times, but the prince did not answer. When she asked again, he then replied, 'I have already given them away.' His wife fainted away for a long time before reviving, and wept aloud. The prince said: 'Do you remember that in the past, at the time of Dīpaṃkara Buddha, I was a brahmin youth and you were a girl selling flowers? I bought five flowers from you with five hundred gold coins; you deposited two flowers to be offered above to the Buddha, making a vow to become my wife. At that time I made an agreement with you not to oppose my wishes, and you replied that you would agree. Why do you now disturb my mind of good giving?' Śakra, knowing his mind was resolute, transformed again into a brahmin, also with twelve deformities, and approached him to beg for his wife; the prince gave her away immediately. [The brahmin] then came back and deposited her with the prince. The prince questioned him in astonishment, and only then did he reply, 'I am the King of the Gods; I came intentionally to test you.' He then resumed his divine form and bade them make vows. The wife made three vows: first, she vowed that her sold children would return to their native country; second, she vowed that her children would not suffer hunger and hardship; third, she vowed that she and the prince would soon return to their native country. Śakra said, 'It shall be as you wish.' The prince made a vow, saying: 'May all sentient beings obtain deliverance from the sufferings of birth, old age, sickness, and death.' Śakra praised him, saying: 'Great indeed is this vow, beyond what I am capable of! What further vow do you seek?' He made another vow, saying: 'Now, for the time being, I vow to attain great wealth and constantly practice giving. I also vow that the king and great ministers will all long to see me.' Śakra said, 'As you wish.' The brahmin took the children back, but his wife was angry: 'What use is royal stock? Go seek other slaves!' He then went to a foreign country to sell the children. Led on by Śakra, there were no buyers, so he came to their native country. The people of the country recognized them and reported it to the king. The king wished to embrace them, but they cried and refused to approach. When he questioned the man selling them, he first said: 'For the boy, one thousand silver coins and one hundred bullocks; for the girl, two thousand silver coins and two hundred cows.' The king asked, 'Why is the female valued and the male despised?' He replied: 'The women of the king's inner palace have no blood relation to the king; they come from humble origins yet enjoy honor and favor. The king has only one son, whom you drove into the deep mountains without even caring for him. By this it is clear that the female is valued and the male is despised.' The king thereupon sent people to pursue the prince and bring him back, entrusted him with the treasury to give away at will, and he subsequently attained Buddhahood. The father was Śuddhodana, the mother was Māyā, the consort was Gopā, the son was Rāhula, the daughter was the present Luofu Chenglimu, the brahmin was Devadatta, and the wife was Ciñcā-māṇavikā. The ascetic on the mountain was Maudgalyāyana, and the hunter was Ānanda." As for the commentary's "King Śubhavyūha": it is as in the Mahālaṃkāra-śāstra. As for the commentary's "Also, the Bodhisattva-jātaka-sūtra speaks of King Sarvaṃdada giving away his two sons": the sūtra has three fascicles; this is now in the second half of the first fascicle to the first half of the second fascicle. Its origin story is completely similar to Sudāna's, except that the former gave one son and one daughter, whereas this one gave two sons who were both male, and additionally had his eyes begged for, and briefly omits the king inviting him back; the rest is mostly identical. I will quote it briefly again. King Sarvaṃdada was fond of giving; he gave away the king's white elephant that walked on lotuses and was able in strength to rival countries. The people of the country and the great ministers were all terrified, and furthermore feared that enemy nations would come to invade, so they had the prince banished to the Snow Mountains. In the mountains he gave his two sons to an ugly brahmin. The brahmin sold them, reaching their native country, and the grandfather king was startled and sighed. Later, Śakra transformed into a brahmin to beg for his wife; the prince gave her away. [The brahmin] then said: 'Your wife is upright and beautiful, and I fear she may be robbed by bandits. I will deposit her with you for now; I will surely take her later.' Having heard this, the prince silently accepted it. [Śakra] again transformed into a brahmin and begged for his eyes from him. As the prince was about to gouge them out, [the brahmin] stopped him again, saying: 'I have no use for them now; I will deposit them with you for now; I will surely take them later.' The prince said, 'How can I accept two kinds of entrustments?' Śakra, knowing his mind was resolute, restored his divine form and said: 'Both the wife and the eyes are my property. Now I deposit them with you for the time being; do not give them away to others again.' He flew into the air and left, raining down flowers and praising that he would surely realize bodhi. As for the commentary's "However, whether what is given is illusory or real" and so forth: this is the second part, distinguishing the categories. When it mentions "such as Vaiśravaṇa in the Sūtra of the Wise and the Foolish," this refers to the first fascicle. Because Brahmā requested the Buddha to preach the Dharma, the Buddha declined: "Sentient beings are obscured by defilements; it is better to pass quickly into extinction." Brahmā then cited past causes to urge the Buddha: In the past, through countless kalpas, for the sake of sentient beings you sought the Dharma, down to a single verse, giving away your body, mind, wife, and children. Why do you not recall the past, but instead wish to abandon sentient beings? Long ago in the past, in Jambudvīpa, there was a great king named Xiuloupo, who governed the eighty-four thousand small kingdoms of this world. At first he gave with material wealth, but later considered giving with the solid and real Dharma, so he recruited someone who could preach. King Vaiśravaṇa, seeing this, wished to go and test him. He transformed his body into a yakṣa, whose appearance was dark blue-black, eyes red as blood, hooked fangs protruding, and hair all standing on end. Arriving at the palace gate, he said, "I can preach the Dharma." The king invited him into the palace, wishing to ask him to preach the Dharma. He said: "Only after you first give me your beloved consort and your beloved son to eat will I give you the Dharma." The king immediately gave him his beloved consort and the most outstanding among his sons. After the yakṣa finished eating, he spoke a verse for the king: "All conditioned things are impermanent; all that are born have suffering. The five aggregates are empty and without characteristics; there is neither self nor what belongs to a self." Hearing this, the king was delighted, wrote it down, and distributed it without any regret. Vaiśravaṇa then restored his original form and praised him: "Extraordinary! Your consort and son are still alive as before." The king was the Buddha. If in the past for the sake of the Dharma he was even thus, why would he now quickly pass into extinction? Explanation: in this case, the wife and child were real, while the beggar was illusory. As for the commentary's "This refutes the bodhisattva's attachment": as the Vimalakīrtinirdeśa states, "In the worlds of the ten directions, those who act as Māra kings are mostly bodhisattvas abiding in inconceivable liberation who manifest as Māra kings through the power of upāya." Hence it says it refutes the bodhisattva's attachment. Under "Second, the beggar is real," the Mahāyānasaṃgraha is cited, which is in the eleventh fascicle. The Liang translation of the treatise says: "Or they manifest various jātakas, and by oppressing others and oppressing adversaries, they cause them to have minds of mutual love, benefit, and peace and happiness." The commentary on the treatise states: "In order to transform sentient beings with wrong views who do not believe in cause and effect, causing them to attain the true Dharma, abandon evil, and cultivate good, they therefore manifest various jātakas. As when King Visvantara gave his children to the brahmin, this was not oppressing others; these children were magically created. Why? Because a bodhisattva does not oppress this person to generate peace and happiness for that person. Furthermore, just as Bodhisattva Bhaiṣajyagarbha caused King Mecha and King Videha to oppress each other—this also was magically created—afterwards he caused them all to have minds of mutual love, benefit, and peace and happiness. What benefit is there in a bodhisattva practicing such deeds? The treatise states: 'Generating faith in others is foremost; subsequently their roots of goodness mature within the noble path of the triyāna: this is called the bodhisattva's profound distinct regulation.'" Third, that both are illusory can be known. Under fourth, that both are real, regarding "the second: those whose faculties are mature": as when King Sarvaṃdada gave his children to the brahmin, the brahmin whipped them and carried them away. Coming beneath a tree, he wished to beat them again; the tree spirit pointed its hand at the brahmin, and the brahmin immediately collapsed. The spirit wished to end his life and seize the princes to send them back. The prince addressed the spirit: "Please do not harm him. If I return again, I will cause my father the king's practice of giving to be incomplete, and will thus be an unfilial son." The spirit then released him. This is the wife and child acting as companions in practice. When one must still sacrifice one's own body and life, how could one decline due to suffering and retreat? As for "the places where giving is practiced life after life": this refers to the matter of the past causes of the Śākya maiden Gopā in fascicle seventy-five. At that time, the maiden Miaode wished to serve the prince; the prince made an agreement, saying that he feared she would be an obstacle to cultivating the bodhisattva path. That girl's intention was: "I have no lustful mind; I ask you to be my master." In the verses spoken to the prince, there was a verse saying: "Though for immeasurable kalpas I should bear upon my head / the vast and great Vajra Mountain, / if you are able to take me into your care, / I am willing to endure this suffering. / In the immeasurable sea of birth and death, / give away my flesh and body. / Where you attain the position of Dharma King, / may you cause me to do likewise. / If you are able to take me into your care / and be my master, / in the places where giving is practiced life after life, / may you constantly give me away." Explanation: these are all persons whose faculties are mature.