觀無量壽佛經義疏 2.38

2.38

「白言：『世尊！我宿何罪，生此惡子？世尊復有何等因緣，與提婆達多共為眷屬？』」我之母子，愛出天性。佛之兄弟，情同天倫。反生逆害，必有往因。本唯自責，兼問如來，但是傷歎往業，以為陳請之由。經律多說：佛與提婆從因至果常相惱害，蓋是大權影響而非實事。即《法華》云「由提婆達多善知識故，令我具足六波羅蜜。乃至却後過無量劫當得成佛，號曰天王如來」等。二、正問生處，為三：初、標忻厭；二、敘可厭；三、立誓遠離。此之三節，即示末世修行要術。若不爾者，則徒修淨業，定不往生。初、標忻厭。

"She said, 'World-Honoured One! What past sin did I commit that I gave birth to this evil son? What causes and conditions does the World-Honoured One have to be kin with Devadatta?'" The love between mother and child arises from innate nature. The relationship between the Buddha and his brother is a feeling of natural family bonds. That this contrary patricide and harm should arise must have past causes. Originally she only blamed herself, and additionally questioned the Tathāgata; this was merely lamenting past karma to serve as the occasion for making her request. The sūtras and vinayas often state that from the causal stage to the fruition, the Buddha and Devadatta constantly afflicted and harmed each other; this was entirely a great provisional expedient manifesting shadows and echoes, not an actuality. Thus the Lotus Sūtra says, "Owing to the good friend Devadatta, I was enabled to be complete in the six pāramitās... and after immeasurable kalpas have passed, he will become a Buddha named Devarāja Tathāgata," and so on. Second, directly asking about the place of rebirth, in three parts: first, marking joy and revulsion; second, narrating what is revolting; third, making a vow to leave it far behind. These three sections show the essential methods of cultivation for the final age. If not for these, one would cultivate pure karma in vain and definitely not attain rebirth. First, marking joy and revulsion.