大方廣佛華嚴經隨疏演義鈔 17.41

17.41

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*."