觀無量壽佛經疏 2.72

2.72

言舉身投地者，此明夫人內心感結，怨苦難堪。是以從坐踊身而立，從立踊身投地。此乃歎恨處深，更不事禮拜威儀也。言號泣向佛者，此明夫人婉轉佛前悶絕號哭。言白佛已下，此明夫人婉轉涕哭量久少惺，始正身威儀，合掌白佛：我自一生已來未曾造其大罪，未審宿業因緣有何殃咎而與此兒共為母子？此明夫人既自障深不識宿因，今被兒害謂是橫來。願佛慈悲，示我徑路。言世尊復有何等因緣已下，此明夫人向佛陳訴，我是凡夫罪惑不盡有斯惡報，是事甘心。世尊曠劫行道，正習俱亡，眾智朗然，果圓號佛。未審有何因緣乃與提婆共為眷屬？此意有二：一明夫人致怨於子，忽於父母狂起逆心。二明又恨提婆教我闍世造斯惡計。若不因提婆者，我兒終無此意也。為此因緣故致斯問。又夫人問佛云與提婆眷屬者，即有其二：一者在家眷屬。二者出家眷屬。言在家者，佛之伯叔有其四人。佛者，即是白淨王兒。金毘者，白飯王兒。提婆者，斛飯王兒。釋魔男者，是甘露飯王兒。此名在家外眷屬也。言出家眷屬者，與佛作弟子故名內眷屬也。

The phrase "threw her whole body to the ground" clarifies that within the consort's mind grief and resentment were knotted together, and the bitter suffering was unbearable. Therefore, she sprang up from her seat to stand, and from standing she threw her body to the ground. This reflects the extremity of her lamentation and distress, such that she could no longer attend to the deportment of bowing. The phrase "wailed and wept before the Buddha" clarifies that the consort tossed and turned before the Buddha, fainting and crying aloud. From the phrase "addressed the Buddha" down, it clarifies that the consort, tossing, turning, and weeping for a long while, gradually recovered her senses; only then did she compose her bodily deportment, join her palms, and address the Buddha: "Throughout my life I have never committed any great evil; I know not what karmic condition from past lives has brought this calamity upon me, that I should become mother and son with this boy?" This clarifies that the consort, since her own karmic hindrances were deep, did not recognize the past causes; now harmed by her son, she regarded it as an unexpected calamity. She wished that the Buddha, out of compassion, would show her the way. From the phrase "What conditions, World-Honoured One, cause you..." down, it clarifies that the consort presented her grievance to the Buddha: "I am a pṛthagjana whose sins and delusions are not exhausted, so I have this evil retribution, and I accept it willingly. The World-Honoured One has practiced the Path for vast kalpas; both primary defilements and residual habits are extinguished; his manifold wisdoms are radiant and clear, and his fruition being complete, he is named Buddha. I know not what conditions cause you to be kinsmen with Devadatta?" This meaning is twofold: first, it clarifies the consort's resentment toward her son, who suddenly went mad with filial treason against his parents; second, it clarifies her resentment toward Devadatta for teaching her son Ajātaśatru to hatch this evil plot—if not for Devadatta, her son would never have had such an intention. For this reason she posed this question. Furthermore, when the consort asked the Buddha about being kinsmen with Devadatta, there are two kinds: first, kinsmen at home; second, kinsmen in homelessness. As for those at home, the Buddha had four paternal uncles. The Buddha was the son of King Śuddhodana; Jinpi (Kimbila) was the son of King Śuklodana; Devadatta was the son of King Droṇodana; and Śākyanandi was the son of King Amṛtodana. These are called external kinsmen at home. As for kinsmen in homelessness, because he became the Buddha's disciple, he is called an internal kinsman.