觀無量壽經義疏 1.3.1

1.3.1

此經始終，文別有三，謂序、正、流通。 從初乃至「世尊何緣與提婆達為眷屬」來，是其由序。 「唯願為我說無憂」下，是其正宗。 「阿難白佛言當何名此經」下，是其流通。 化必有由，故先明序。 由序既興，正陳所說，故次明正宗。 為說既周，欲以所說傳布末代，嘆勝勸學付傳於後，故明流通。 就初序中，文別雖眾，義要唯二：一、發起序； 二、證信序。 言發起者，佛將說經先託時處，神力集眾起發所說，名為發起。 以此發起與說經為由，名發起序。 證信序者，阿難稟承欲傳末代，先對眾生言如是法我從佛聞，證成可信，名為證信。 以此證信與傳經為由，名證信序。 其義且然，文別如何？ 初「如是我聞」，一向證信。 「一時佛」下，義有兩兼，取其本事發起之義，判為發起； 阿難引來證成可信，名為證信。 義既兩兼，不可偏取，人情是非備如常辨。 就初一向證信序中，三門辨釋：一、解如是我聞之言有之所由； 二、明立意； 三、釋如是我聞之言。 言所由者，何緣經首得有如是我聞之言？ 以佛教故。 佛何故教？ 阿難請故。 彼何緣請？ 由其阿泥樓馱教故。 彼何緣教？ 由見阿難心憂惱故。 阿難比丘何故憂惱？ 由見如來般涅槃故。 佛將滅度，在雙林間北首而臥，是時阿難以佛將滅，心懷憂惱莫能自勝。 阿泥樓馱遂開覺阿難：「汝傳法人，何不請佛未來世事，徒悲何益？ 」阿難對曰：「我今心沒憂海，知何所問？ 」阿泥樓馱遂教阿難請問四事：一問佛滅度後諸比丘等以何為師； 二問佛滅後諸比丘等依何而住； 三問惡性比丘云何共住； 四問一切經首當置何字。 阿難被教心少醒悟，遂便請佛。 佛依答之，言諸比丘何為師者，當依波羅提木叉為師，若我住世無異於此。 木叉是戒，比丘所學，故說為師。 言諸比丘依何住者，當依四念處住。 何謂四念處？ 謂比丘觀內身修身觀，精懃一心，除世貪愛，如是觀外身、內外身，受、心、法亦如是，是謂比丘所依住處。 故經說言「若住四念，名自境界，不為魔縛。 若住五欲，名他境界，為魔所縛。 」惡性比丘云何共居者，梵檀治之。 若心調伏，為說離有無經。 梵檀胡言，此方名為默不共語。 一切經首置何字者，當置「如是我聞」等言。 故今經首同有如是我聞之言。 第二、次明建立如是我聞之意。 佛本何緣教置此言？ 為生物信。 如是之言，云何生信？ 阿難自已信順佛語、導佛語如，言佛語是，令他眾生同己生信。 我聞之言，云何生信？ 阿難自是不足人，若言此法是己所說，人多不信。 由言此法從佛聞故，人皆同信。 生信如是。 信有何義而為生乎？ 信乃是入法初門、攝法上首，凡入佛法要先起信。 故經論中說信為手，如人有手，至珍寶所隨意採取。 若當無手，空無所獲。 信亦如是。 入佛法者有信心手，隨意採取道法之寶。 若當無信，空無所得。 故為生之。 第三門中，次釋如是我聞之言。 先解「如是」，人解多種，今正論之，解有兩義：一、約法解； 二、約人解。 言約法者，阿難噵佛言如諸法，故名為如。 如來所說皆稱前法，說理如理、說事如事，說因如因、說果如果，如是一切，故名為如。 如法之言，是當道理，目之為是，良以乖法名為非故，如法名是。 言約人者，今釋迦說，如於過去一切佛說，故名為如。 異說則非，如說者是，故曰如是。 言「我聞」者，阿難對彼未來眾生陳已飡說，故曰我聞。 聞實是耳，何故言我？ 諸根之別皆我用具，就主彰名故言我聞。 問曰：法中無人，何處有主，而言就主說為我聞？ 釋言：法中雖無定主，非無假名統御之義，故得稱我。 故《涅槃》云「譬如四兵合以為軍。 雖無定主，亦得稱言我軍勇健勝彼。 」此亦同然。 問曰：阿難得理聖人，以何義故同凡說我？ 釋言：阿難雖復說我，不同凡夫。

From beginning to end, the text of this sūtra has three divisions: the preface, the main body, and the propagation. From the beginning down to 'For what reason, World-Honoured One, are you related to Devadatta?' is its preface. From 'I only pray that you will explain to me a place free of sorrow' onward is its main body. From 'Ānanda said to the Buddha, "What should this sūtra be named?"' onward is its propagation. Transforming [beings] must have an origin; therefore the preface is explained first. Once the preface has arisen, what is taught is properly set forth; therefore the main body is explained next. The teaching having been completely given, wishing to spread what has been taught to future generations, praising its excellence, encouraging study, and entrusting it to those who come after; therefore the propagation is explained. Within the initial preface, although the textual divisions are many, the essential meanings are only two: first, the initiating preface; second, the faith-confirming preface. As for the 'initiating': when the Buddha is about to teach a sūtra, he first relies on a time and place, and by his spiritual power gathers the assembly to initiate what is to be taught; this is called 'initiating'. Because this initiation serves as the occasion for teaching the sūtra, it is called the initiating preface. As for the 'faith-confirming preface': Ānanda, having received [the teaching] and wishing to transmit it to future generations, first says to sentient beings, 'Such a Dharma I heard from the Buddha,' confirming that it is worthy of trust; this is called 'confirming faith'. Because this confirmation of faith serves as the basis for transmitting the sūtra, it is called the faith-confirming preface. The meaning being so, how are the textual divisions [arranged]? The opening words, 'Thus have I heard', belong purely to confirming faith. From 'At one time the Buddha' onward, the meaning is twofold: taking the meaning of the original event's initiation, it is judged to be initiating; as Ānanda cites it to confirm that it is worthy of trust, it is called confirming faith. Since the meaning is twofold, it cannot be taken one-sidedly; people's views on what is right and wrong are thoroughly discussed as usual. Within the first, purely faith-confirming preface, it is explained through three gates: first, explaining the reasons why the words 'Thus have I heard' exist; second, clarifying the intention behind establishing them; third, explaining the words 'Thus have I heard'. Regarding the reasons: for what reason does the beginning of a sūtra come to have the words 'Thus have I heard'? Because of the Buddha's instruction. Why did the Buddha give this instruction? Because Ānanda requested it. On what account did he make the request? Because Aniruddha instructed him to do so. On what account did he give this instruction? Because he saw that Ānanda's mind was distressed and grieved. Why was the monk Ānanda distressed and grieved? Because he saw the Tathāgata enter parinirvāṇa. When the Buddha was about to pass into extinction, lying with his head to the north between the twin trees, at that time Ānanda, because the Buddha was about to pass into extinction, harboured distress and grief in his mind and could not contain himself. Aniruddha then enlightened Ānanda: 'You are the transmitter of the Dharma; why do you not question the Buddha about affairs of future generations? What benefit is there in grieving in vain?' Ānanda replied, 'My mind is now sunken in an ocean of grief; what should I know to ask?' Aniruddha then instructed Ānanda to inquire about four matters: first, to ask who the monks and others should take as their teacher after the Buddha's extinction; second, to ask upon what the monks and others should rely and abide after the Buddha's extinction; third, to ask how to live together with monks of bad character; fourth, to ask what words should be placed at the beginning of all sūtras. Having been instructed, Ānanda's mind awakened somewhat, and he then questioned the Buddha. The Buddha answered him accordingly. As for what the monks should take as their teacher: they should rely on the prātimokṣa as their teacher; if I were abiding in the world, it would be no different from this. Mokṣa is the precepts, that which monks study; therefore it is said to be the teacher. As for what the monks should rely upon and abide in: they should rely upon the four applications of mindfulness and abide there. What are called the four applications of mindfulness? Namely, a monk contemplates the internal body and cultivates contemplation of the body, diligently and single-mindedly removing worldly greed and craving; in this way he contemplates the external body and the internal-and-external body; feelings, mind, and dharmas are also like this. These are called the places where monks rely and abide. Therefore a sūtra says: 'If one abides in the four applications of mindfulness, this is called one's own domain, and one is not bound by Māra. If one abides in the five desires, this is called the domain of others, and one is bound by Māra.' As for how to live together with monks of bad character: punish them with brahmadanda. If their minds are tamed, preach the sūtra on leaving existence and non-existence to them. 'Brahmadanda' is a foreign word; in this land it is called remaining silent and not speaking with them. As for what words should be placed at the beginning of all sūtras: one should place words such as 'Thus have I heard'. Therefore, the beginning of this present sūtra likewise has the words 'Thus have I heard'. Second, next clarifying the intention behind establishing 'Thus have I heard': For what reason did the Buddha originally instruct that these words be placed [there]? In order to generate faith in beings. How do the words 'Thus' generate faith? Ānanda himself had faith in and conformed to the Buddha's words, declaring the Buddha's words to be 'as [things are]' and saying the Buddha's words are 'right', causing other sentient beings to generate faith together with him. How do the words 'have I heard' generate faith? Ānanda himself was an incomplete person; if he said that this Dharma was taught by himself, many people would not believe it. Because he said that this Dharma was heard from the Buddha, all people together believe it. In this way it generates faith. What significance does faith have that it should be generated? Faith is the initial gate for entering the Dharma, the foremost head for gathering the Dharma; whenever one enters the Buddha's Dharma, one must first give rise to faith. Therefore the sūtras and treatises say that faith is like a hand: just as a person with hands who arrives at a place of precious jewels can gather them as he pleases, whereas if he has no hands he comes away empty and gains nothing, faith is also like this. One who enters the Buddha's Dharma has the hand of faith and gathers the jewels of the noble Dharma as he pleases. If one has no faith, one comes away empty and gains nothing. Therefore it is generated. In the third gate, next explaining the words 'Thus have I heard': First, explaining 'Thus' (rushi): people explain it in many ways. Discussing it correctly now, the explanation has two meanings: first, explaining it in terms of dharmas; second, explaining it in terms of persons. Regarding 'in terms of dharmas': Ānanda declared the Buddha's words to be as (ru) all dharmas; hence it is called 'as' (ru). What the Tathāgata taught all corresponds to the preceding dharmas: when teaching principle, it is as principle; when teaching phenomena, it is as phenomena; when teaching causes, it is as causes; when teaching effects, it is as effects; everything is like this, and hence it is called 'as' (ru). Words that accord with dharmas are fitting to principle; this is termed 'right' (shi). For truly, diverging from dharmas is called wrong; according with dharmas is called 'right' (shi). Regarding 'in terms of persons': what Śākyamuni now teaches is just as (ru) all Buddhas of the past have taught; hence it is called 'as' (ru). Divergent teachings are wrong, but teachings that are 'as' [the past Buddhas'] are right (shi); therefore it is said to be 'thus' (rushi). Regarding 'have I heard': Ānanda, facing those future sentient beings, sets forth what he himself received and was taught; therefore he says 'have I heard'. Hearing is truly the ear; why say 'I'? The various distinct sense faculties are all instruments used by the self; naming it after the master, he therefore says 'have I heard'. Question: In dharmas there is no person; where is there a master, such that you say he speaks of 'have I heard' after the master? Explanation: Although in dharmas there is no fixed master, it is not without the nominal sense of governance and control; therefore one can say 'I'. Thus the Nirvāṇa[-sūtra] says: 'For example, the four divisions of an army unite to make an army. Although there is no fixed master, one can also say, "Our army is valiant and surpasses the other."' This is also like that. Question: Ānanda is a noble one who has attained the principle; for what reason does he speak of 'I' in common with ordinary people? Explanation: Although Ānanda indeed speaks of 'I', it is not the same as ordinary people.