觀無量壽經義疏 1.3.5

1.3.5

'Facing Gṛdhrakūṭa' and so forth is paying homage through physical action; homage is itself a physical supplication. In the third [part], uttering words of direct supplication: 'In the past the World-Honoured One constantly sent Ānanda to console me' brings up the past to analogize the present, expecting that the Buddha will surely send someone. 'Now that I am sorrowful' and so forth seeks the present to be like the past. 'Now that I am sorrowful' manifests that she herself has suffering. 'The World-Honoured One's majesty is solemn, and there is no way for me to see him' means not presuming to hope to see the Buddha. From 'May you dispatch' below, she requests that he dispatch disciples to meet with her. Why did Vaidehī specifically ask to see Maudgalyāyana and Ānanda? Because Maudgalyāyana was her family preceptor, and Ānanda was the Buddha's attendant who had previously come and gone constantly; hence she specifically asked to see them. Furthermore, the consort resided deep in the palace, and asking to see only one would be unseemly in appearance; thus she asked to see both. Why did she ask to see them? Deep in her mind Vaidehī was revulsed by this evil world and sought birth in the pure land, and she wished to have the two weep and convey her intention to supplicate the Buddha; therefore she asked to see them. In the third segment, 'Having spoken these words, she wept sorrowfully with tears like rain', hoping for the Buddha's pity. 'Paying homage to the Buddha from afar' sought to fulfill her request. Having already paid homage before, she now paid homage again to demonstrate her sincerity. From here below, the third [section]: the Buddha and disciples arrived in accordance with the supplication. Therein, it first says: 'Before she had raised her head', which explains the time of arrival. The appropriate opportunity cannot be missed; thus before Vaidehī had raised her head, the noble ones arrived. From 'At that time' below, it explains the arrival of the noble ones. 'At that time the World-Honoured One was on Mount Gṛdhrakūṭa' indicates where the noble one was located. 'Knew what was in Vaidehī's mind' indicates his knowing it within his mind. 'Ordered the great Maudgalyāyana and Ānanda' indicates his ordering them with spoken words. 'The Buddha vanished from Gṛdhrakūṭa and emerged in the royal palace' indicates his arriving in person. To respond to Vaidehī's deep reverence, he ordered his disciples to go through the air, while the Tathāgata himself vanished here and appeared there. Furthermore, Vaidehī was locked deep within the palace and travelling by foot would be difficult to arrive; hence he manifested this transformation. Since Vaidehī had previously requested to see the disciples, why did the Tathāgata also go in person? The teaching of the pure land cannot be revealed except by the Buddha, and conveying it through reports cannot be exhaustive; therefore, he had to go in person. From here below, the fourth [section] explains that Vaidehī lamented in distress upon seeing [him]. Herein, first is seeing, and afterwards lamenting in distress before him. In the former seeing, 'At that time Vaidehī, having paid homage, raised her head' explains the time of seeing. 'Saw the World-Honoured One' and so forth directly explains what was seen. The Buddha and his disciples were all great men whom worldly propriety required women to avoid, and the preaching in the women's quarters was not something one should rashly occupy; therefore, they manifested in the air with the disciples. Below explains her lament in distress. 'Vaidehī saw the Buddha' sums up what was previously seen. 'Tore off her necklaces and threw her whole body to the ground' expresses the vexation of her physical action. From 'She said to the World-Honoured One' below expresses the resentment and sorrow of her verbal action. 'What sin did I commit in the past that I bore this evil son?' laments her own past faults. 'For what reason is the World-Honoured One kin with Devadatta?' asks about the Buddha's past causes. Furthermore, the former phrase laments her own evil son, and the latter phrase resents the Buddha having an evil disciple; because Devadatta taught Ajātaśatru to commit evil and rebellious acts, she made this complaint.