觀無量壽佛經疏妙宗鈔 3.3.3

3.3.3

三身融妙，言且暫分、體常相即。 六、「與大」下，列同聞，二：初、標科辯次。 二、「聲聞」下，依次解釋，二：初、聲聞眾，二：初、分科示略。 二、「與者」下，隨文解釋，二：初、標位，四：初、釋與。 與即共義，以七一釋。 七種一故，方成共義。 若據時判，已屬生酥，且從本說。 七在三藏，同感佛時、同鹿苑處、同別脫戒、同一切智心、同無漏正見、同三十七道、同有餘脫。 昔同七者，今日同聞。 然此觀門，佛將阿難及以目連入韋提希後宮宣說，大眾未聞。 至回靈山，阿難具述，方得同聞。 二、「大義」下，釋大。 華言大者，梵曰摩訶，乃含三義，謂大、多、勝，故須就本三義釋之。 大人所歸，德量大故。 梵王師陳如、帝釋師迦葉等，通內外典，識解多故。 出九十五，知見勝故。 皆無疑解脫，故小中極。 雖標一大，義必具三。 三、釋比丘，二：初、標列六義。 因三果三，一一主對。 二、「釋論」下，隨要釋三。 因三若成，果三自剋。 復欲行者効彼修因，故釋因三。 三中初乞士，今舉身子答彼淨目乞士之義，須離上下方維之食，常行乞食清淨活命，故名乞士，至果乃成應供德也。 二、怖魔。 魔主生死，在家受欲增長生死，出家離染趣向無生，是故魔王聞之生怖，染欲破戒魔還快樂，勤修三學果證無生。 三、破惡。 見思二使共九十八，名惡名賊。 修觀推窮名為破惡，證智斷盡名為殺賊。 四、「眾者」下，釋眾，三：初、釋通名； 二、「一有」下，釋別相； 三、「今此」下，明去取。 羯磨通凡，故取有羞。 今此二僧者，即有羞真實也。 論云「是中二種僧，可共百一羯磨，同聞證信」，尚簡學人，前三絕分也。 二、「千二」下，列數，二：初、標人合數，二：初、合一千； 二、「舍利」下，合二百五十。 二、「迦葉」下，常隨所以。 二、菩薩眾，二：初、科四文。 二、「天竺」下，釋二義，二：初、釋位； 二、「文殊」下，翻名。 二、發起序，三：初、對辯不同，二：初、泛舉差別。 放光，如《法華經》放眉間光，照東方萬八千土也。 動地，如《大品》世尊以神通力，大千國土六種震動。 微笑，如《報恩經》爾時如來熙怡微笑也。 入禪，如《金光明經》是時如來遊於無量甚深法性也。 自唱位號，如《梵網經》我今盧舍那方坐蓮臺也。 勸人令問，如《涅槃經》普告眾生，大覺世尊將入涅槃，若有所疑今悉可問，為最後問也。 然諸經發起事或兼有之，今且各舉一端，以明發起之相。 二、「今經」下，正顯今經，二：初、正顯； 二、「何故」下，釋疑。 二、「就中」下，總科略釋，二：初、分科。 二、「問頻」下，釋，二：初、問答釋疑，二：初、問。 頻婆、韋提皆請弟子，赴頻婆請，何故唯遣目連、樓那？ 至赴韋提，何故如來躬親而往？ 答：頻婆國父，願聞戒法，可遣人授。 韋提國母，機在妙觀，須佛親開。 父母之稱，從闍王得。 二、「頻婆」下，預翻名字。 三、「初段」下，隨科解經。 初、正明殺父，二：初、分科。 二、「初爾」下，隨釋，四：初、為子幽禁，二：初、隨釋經文，二：初、師資現事，二：初：釋時處標人。 經云「爾時」，即當佛在城不遠耆闍山時也。 前譯阿闍世為未生冤，今方釋義，處胎之日有冤害相，占者預記，因以為名。 二、「隨順」下，明順友造逆，五：初、釋惡友名族。 二、「為利」下，釋惡友謀術，二：初：從人學術。 阿難親弟，知取通法。 自未得通，不知其心，故授與之。 二、「心念」下，誘人同謀。 作象馬寶，以輪王事誑惑闍世。 作抱持等，欲其生愛也。 三、「語王」下，明惡友言教正教造逆。 我殺牟尼以作新佛，汝殺頻婆以作新王。 新王新佛共化世間，不亦快哉。 四、「隨順」下，明太子造逆。 闍世受教，乃行殺逆。

The three bodies are wonderfully merged; provisionally distinguished in speech, their substance is eternally identical. Sixth, from "together with the great" down, listing those who heard together, in two: first, indicating the section and explaining the order; second, from "Śrāvakas" down, explaining in sequence, in two: first, the assembly of śrāvakas, in two: first, dividing the sections and showing the summary; second, from "together" down, explaining following the text, in four: first, explaining "together" (yu). "Together" means the sense of sharedness, explained by the sevenfold oneness. Only because of the seven kinds of oneness is the sense of sharedness fulfilled. If judged by time, it already belongs to the stage of raw curds, but provisionally it is explained from the root. The seven in the Tripiṭaka are: sharing the same time of evoking the Buddha; sharing the same place at the Deer Park; sharing the same prātimokṣa precepts; sharing the same mind of all-knowledge; sharing the same undefiled right view; sharing the same thirty-seven factors of awakening; and sharing the same residual liberation. Those who were united in these seven in the past now hear together today. However, regarding this gate of contemplation, the Buddha entered the inner palace of Vaidehī with Ānanda and Maudgalyāyana to proclaim it, and the great assembly had not yet heard it. Only when returning to the Vulture Peak and Ānanda recounted it in full did they come to hear it together. Second, from "the meaning of great" down, explaining "great" (mahā). What is called "great" in Chinese is mahā in Sanskrit, which contains three meanings: great, many, and superior; therefore, one must explain it in terms of these three original meanings. They are what great men take refuge in, because the measure of their virtue is great. The Brahma King took Kaundinya as master, and Śakra took Kāśyapa as master, etc.; they were thoroughly versed in inner and outer scriptures, because their understanding was extensive (many). Surpassing the ninety-five [heretical sects], because their knowledge and vision were superior. All have doubt-free liberation, hence the ultimate among the Hinayana. Though only "great" is marked, the meaning necessarily possesses all three. Third, explaining bhikṣu, in two: first, listing the six meanings. Three for the cause and three for the fruit, each directly matching. Second, from "the Commentary" down, explaining the three according to the essentials. If the three causes are accomplished, the three fruits will naturally be achieved. Furthermore, wishing practitioners to emulate their cultivation of the cause, he explains the three causes. Among the three, the first is "beggar" (mendicant). Here, he adduces Śāriputra's answer to the pure-eyed beggar on the meaning: one must abandon food [procured from] looking up, down, or to the cardinal and intermediate directions, and constantly practice begging for food to live a pure life, hence he is called a mendicant; reaching the fruit, it fulfills the virtue of being worthy of offerings (arhat). Second, "frightener of Māra". Māra lords over birth-and-death; remaining at home and indulging in desires increases birth-and-death; renouncing the home-life and leaving defilement advances toward non-arising. Therefore, the Māra King hears of it and gives rise to terror. If one indulges in desires and breaks the precepts, Māra rejoices again. Diligently cultivating the three trainings, as a fruit one realizes non-arising. Third, "destroyer of evil". The two kinds of afflictions—views and thoughts—total ninety-eight, called evil and called thieves. Cultivating contemplation to examine them thoroughly is called destroying evil; realizing wisdom to cut them off completely is called slaying the thieves. Fourth, from "saṃgha" down, explaining saṃgha, in three: first, explaining the general name; second, from "one who has" down, explaining the particular characteristics; third, from "now these" down, clarifying what is accepted and rejected. Karmic acts generally include ordinary monks, so he takes those who have shame. The two types of monks here are those with shame and genuine [realization]. The Commentary says: "Among these, two kinds of saṃgha can join in the hundred and one karmic acts, and hear together to certify faith." They still exclude learners; the former three are completely disqualified. Second, from "one thousand two hundred" down, listing the number, in two: first, indicating the persons and combining the number, in two: first, combining one thousand; second, from "Śāri[putra]" down, combining two hundred and fifty. Second, from "Kāśyapa" down, the reason for constantly following. Second, the assembly of bodhisattvas, in two: first, sectioning the four texts; second, from "India" down, explaining the two meanings, in two: first, explaining the stage; second, from "Mañjuśrī" down, translating the names. Second, the launching preface, in three: first, comparatively clarifying the differences, in two: first, broadly citing the distinctions. Emitting light, as in the Lotus Sūtra emitting the light between the brows, illuminating the eighteen thousand lands of the east. Shaking the earth, as in the Pañcaviṃśatisāhasrikā where the World-Honoured One uses spiritual powers to shake the great thousandfold lands in six ways. Smiling, as in the Sūtra of Requiting Kindness where the Tathāgata smiles delightfully. Entering dhyāna, as in the Golden Light Sūtra where the Tathāgata roams in the immeasurable, exceedingly deep dharma-nature. Proclaiming his own title and stage, as in the Brahma Net Sūtra: "I am now Rocana, seated upon the lotus pedestal." Exhorting people to ask questions, as in the Nirvāṇa Sūtra, universally announcing to sentient beings: "The Great Awakened World-Honoured One is about to enter nirvāṇa; if you have any doubts, you may all ask now, as a final inquiry." However, the initiating events in various sūtras may combine these; here, one aspect of each is cited to clarify the characteristics of launching. Second, from "the present sūtra" down, directly revealing the present sūtra, in two: first, directly revealing; second, from "for what reason" down, resolving doubts. Second, from "within this" down, overall sectioning and brief explanation, in two: first, dividing into sections; second, from "question: Bimbisāra" down, explaining, in two: first, question and answer resolving doubts, in two: first, question: Bimbisāra and Vaidehī both requested disciples; in attending to Bimbisāra's request, why send only Maudgalyāyana and Pūrṇa, while in attending to Vaidehī's, why did the Tathāgata go in person? Answer: Bimbisāra, the father of the nation, wished to hear the precepts, which could be transmitted by sending someone; Vaidehī, the mother of the nation, had her capacity in wondrous contemplation, which required the Buddha to personally disclose. The titles of father and mother are derived from King Ajātaśatru. Second, from "Bimbisāra" down, translating the names in advance. Third, from "the first section" down, explaining the sūtra according to the sections. First, directly clarifying the murder of the father, in two: first, dividing the sections; second, from "first, at that time" down, explaining in sequence, in four: first, being imprisoned by his son, in two: first, explaining following the sūtra text, in two: first, master and disciple manifesting events, in two: first, explaining the time, place, and indicating the persons. The sūtra says "At that time", which refers to the time when the Buddha was on Mount Gṛdhrakūṭa, not far from the city. Previously, Ajātaśatru was translated as "unborn enemy"; now his meaning is explained: while in the womb, he had the signs of enmity and harm, and the diviner foretold it, hence he was named after it. Second, from "following along" down, clarifying following an evil friend to commit treason, in five: first, explaining the evil friend's name and clan; second, from "for the sake of gain" down, explaining the evil friend's schemes and arts, in two: first, learning arts from another: being Ānanda's own younger brother, he knew how to obtain the method of spiritual penetrations; not yet having attained spiritual penetrations himself, Ānanda did not know his mind, and therefore transmitted it to him; second, from "thinking in his mind" down, enticing someone into complicity: creating elephants, horses, and jewels, using matters of a wheel-turning sage king to deceive Ajātaśatru; manifesting hugging and holding, wishing him to give rise to affection; third, from "telling the king" down, clarifying the evil friend's words directly instructing him to commit treason: "I will kill Śākyamuni to become the new Buddha; you kill Bimbisāra to become the new king. With a new king and a new Buddha transforming the world together, would that not be delightful?"; fourth, from "following along" down, clarifying the crown prince committing treason: Ajātaśatru accepted the instruction and then carried out the murder and treason.