觀無量壽佛經疏妙宗鈔 4.2

4.2

Second, from "wept sorrowfully" downward is the form of request. The outline states "requesting the Dharma," which is the proper form. Third, from "the World-Honoured One" downward concerns going in response to the request, which has two parts: first, outlining the sections. "Śrīmālā" and so forth refers to Queen Śrīmālā, who was the daughter of King Prasenajit of Śrāvastī and Queen Mallikā, and became the queen consort of the country of Ayodhyā. Later, her parents sent her a letter saying: "The Buddha has appeared in our realm; his supernatural powers are sovereign, and he universally benefits sentient beings." Śrīmālā held the letter and spoke a verse facing the messenger, saying: "Reverently I contemplate the Buddha, the World-Honoured One, / who has appeared universally for the world; / he should also take pity on us, / and swiftly come to this place." Right when she spoke this verse, the Buddha appeared in the sky. She then spoke verses in praise, saying: "The Tathāgata's wondrous physical form / has no equal in the world," and so on. Now, when Vaidehī sorrowfully entreats him, the Buddha immediately descends and goes to her; the phenomenal events are similar, hence it is said "not different." Second, from "knowing [Vaidehī's thoughts]" downward is the commentary following the text, in five parts: first, supernatural powers, which has two parts: first, clarifying the text. The Tathāgata's mind is quiescent yet ever-illuminating; he fully knows and sees the various minds of sentient beings in realms as countless as the sands of the Ganges, unlike lesser sages who know only upon generating an intention. Telepathy and the supernatural power of bodily sovereignty are both non-defiled, neutral [karmically unrecorded] supernormal powers. Second, from "asking the earlier [question]" downward resolves an objection, having two parts: first, raising the objection. This challenge arises again; the question is not different from before, but the answer differs from that one. As for the two explanations: first, eliminating the present evil of resenting the Buddha; second, generating the future good of practicing the Dharma. Why is this? If the Buddha had entered Bimbisāra's chamber, that would have caused King Ajātaśatru to think the Buddha was siding with his father to plot again regarding state governance; their resentment would have deepened, and in the future he would not practice the Dharma, so the Buddha did not go there directly. The mother had no such complication, so the Buddha went in person. Second, from "at that time, Vaidehī" downward concerns the physical form. Third, from "seated upon a hundred[-jewelled lotus]" downward concerns the seat. Fourth, from "Maudgalyāyana" downward concerns the retinue. Fifth, from "universally raining" downward concerns raining flowers. Fourth, lamenting and requesting the Dharma, which has two parts: first, outlining the sections. "From 'Now facing the World-Honoured One' downward clarifies requesting the cause for rebirth" means the second of the two intentions, requesting that the cause for rebirth in the Pure Land be revealed. This is the text where the sūtra says, "I only pray that the Sun-Buddha teach me to contemplate a pure place." "First clarifying making offerings and asking about the cause of rebirth" means the first intention, asking what sin in past lives served as the cause to give birth to this evilly rebellious son, Ajātaśatru. One should know that these two have the same phrasing but different meanings. This divides into two: first, from "What [sin] have I" downward is making offerings and asking about the cause of rebirth. The sūtra states, "She stripped off her necklace, threw her body to the ground, and wailed toward the Buddha," which is the offering of the three karmas. Stripping the necklace and throwing the body to the ground are bodily; wailing is verbal; these two manifest the mental. Ajātaśatru's cause was already briefly described earlier; the commentary now only brings forth Devadatta's conditions. Second, from "corrupt and evil" downward is formally asking about the place of birth. Second, from "now facing" downward is requesting the cause of rebirth.