觀無量壽佛經義疏 2.23

2.23

"During this time, three times seven days passed; because the king ate the flour and honey and was able to hear the Dharma, his complexion was peaceful and joyful." Food sustains the body, and the Dharma enriches the mind; originally intended to be starved to death, he became even more robust instead. Because of this, [Ajātaśatru's] fury arose, and he investigated the cause. According to the Nirvāṇa Sūtra, it differs slightly from this, so it must be quoted in detail to exhaust the whole story. The sūtra says: "In Rājagṛha, King Bimbisāra had a crown prince named Sudarśana. Owing to past karma, an evil and rebellious mind arose in him, and he wished to harm his father but found no opportunity. At that time, the evil man Devadatta, also owing to past karma, again gave rise to an unwholesome mind toward me and wished to harm me. He cultivated the five supernormal powers and attained them before long. He then became close friends with the prince and manifested various supernormal feats; seeing them, the prince gave rise to reverent faith and made grand offerings. The prince said: 'I now wish to see a māndārava flower.' Devadatta immediately went to the Heaven of the Thirty-Three to seek it, but because his merit was exhausted, none would give it to him. Having failed to obtain the flower, he wished to take it himself, whereupon he lost his supernormal powers and found himself back in Rājagṛha. Feeling ashamed and unable to face the prince again, he went to the Buddha's place to ask for the great assembly, saying: 'I only pray that the Tathāgata will entrust this great assembly to me.' The Buddha said: 'Foolish man! Even to Śāriputra and the others of sharp intelligence and great wisdom, I have not entrusted the great assembly. How much less to you, a foolish man who eats saliva (meaning that when manifesting supernormal powers, he manifested as an infant eating Ajātaśatru's saliva)?' Thereupon Devadatta gave rise to double the evil intent, saying: 'Gautama! Although you tame the great assembly, its power will not last long before it is destroyed.' Immediately the great earth shook in six ways. Devadatta instantly fell to the ground, and a great violent wind arose beside his body, blowing dust and dirt to defile him. Devadatta said again: 'If this body of mine must enter Avīci, I will certainly avenge such a great grievance.' Rising immediately, he went to the prince's place. The prince asked: 'Why is your complexion haggard and sorrowful?' Devadatta said: 'I am now exceedingly intimate and fond of you. When outsiders revile you, how could I not grieve?' The prince said: 'How do they revile me?' Devadatta said: 'The people of the country revile you as "Unborn Enmity".' The prince asked: 'Why?' Devadatta said: 'Before you were born, all the physiognomists said: "After this child is born, he will kill his father." All the palace women, to win your favor, called you Sudarśana. When Lady Vaidehī heard these words, after giving birth to you, she cast you down from a high tower onto the ground, breaking one of your fingers. They also called you Bālaruci. Hearing this, my mind became sorrowful and distressed, yet I could not tell it to you.' With such evil matters Devadatta instructed him to kill his father, [saying]: 'If your father dies, I too can kill the śramaṇa Gautama.' Thereupon the prince arrested his royal father, confined him outside the city, and guarded him with the four kinds of troops. Lady Vaidehī went to the king's place, but the guards obstructed her and would not allow her in. The lady rebuked them, and the guards reported to the prince: 'The Great King's lady wishes to see the royal father; we do not know whether it is permitted or not.' The prince was enraged; he immediately went to his mother's place, dragged her forward by the hair, and drew his sword intending to slay her. Jīvaka said: 'Since the founding of our state, though offenses have been extremely grave, none have extended to women, much less one's own birth mother.' Having heard this, the prince let her go. He cut off his royal father's clothing, bedding, food, drink, broth, and medicine; after seven days passed, the king passed away." Comparing that text with this one, they are partly different and partly identical; being expedients tailored to capacities, they are not surprising. Second, explaining the desire to harm the mother has four parts: 1. down to "not letting her out again," she is confined in the deep palace; 2. from "Vaidehī" downward, she sincerely prays to the Buddha; 3. from "Before he had lifted" downward, the Buddha knows and proceeds there; 4. from "At that time Vaidehī" downward, she sees the Buddha and seeks the Dharma. First, she is confined in the deep palace, which has three parts: 1. he draws a sword intending to harm her; 2. two ministers remonstrate and stop him; 3. he decrees her confinement. First, he draws a sword intending to harm her, has four parts: 1. the king asks the gatekeeper; 2. the gatekeeper answers truthfully; 3. the king hears and angrily reviles; 4. he draws a sword intending to harm her. First, the king asks the gatekeeper, inquiring whether he is still alive.