大般涅槃經疏 19.20

19.20

「爾時阿闍世」下，第三奉行，又二：前明觀行、次辨發心。初觀行，為三：一正作觀、二諮佛、三自慶。初文中明作無常又作常。何者？若不作常，不解無常，觀常無常達非常非無常。二「作是觀已」，即是諮佛。三「世尊我昔曾聞」下，歡喜自慶，又三：初明蒙佛覆廕、次「須彌山王」下明仰同佛解、三「我見世間」下正是自慶。無根信者，本時五根未立，今遂得信，故曰無根。「世尊我若不遇」下，第二辨其發心，又三：一偏明王發心、二夫人眷屬發心、三辭退。王發心，又三：一王發心、二如來印、三王重發心。二「爾時摩伽陀國」下，通明王及眷屬發心，又三：一發心、二供養讚歎、三如來述成。正發心，又三：一國人、二王夫人、三王慶喜。國人發心令王罪輕者，以是滅罪之疏緣故。何以故？由眾生病故菩薩病，眾生病愈菩薩亦愈。若依此文，從毘婆尸佛所發心不墮。若依《世王經》，已於七十二億佛所發菩提心。「說是語已」下，第二供養讚歎，又二：初少長，行身業供養；次偈，口業供養。偈有十五行半，為二：初九行半稱歎、次六行發願。就九行半又三：前七行半歎口密、次一行歎意密、三一行歎身密。初口密又三：初三行歎實語、次一行半歎軟語、三三行歎義語。實語對虛語、軟語對麁語、義語對綺語，應有和合語對兩舌語，無者文略。又實語兼和合語。二「如來為一切」下一行，歎意業大慈之德。「世尊大慈悲」下一行，歎身為物示現。「我今得見佛」下，第二六偈發願懺悔，即五悔意：初一行明迴向、次一行明勸請、次一行隨喜、次一行明懺悔、後兩行發願。初行願悉發始心、次行終見佛性。「爾時世尊」下，第三述成，又三：一述其現世；二「汝昔已於」下，述其過去；三「從今已往」，述其未來，亦是勸修。《世王經》中明佛為說、文殊為說，王之重罪如須彌山一切皆滅，所不滅者如芥子許，猶入賓吒地獄，雖復在中而無苦痛。又為授記成佛，名惟首陀惟沙耶，此言淨其所朗。三辭退，如文。天行，縣指《雜華》。

From "At that time, Ajātaśatru" onward is the third [part], practicing according to the teaching, which again has two parts: first, explaining the contemplative practice; next, clarifying the arousal of the [bodhi-]mind. The first, contemplative practice, has three parts: first, engaging directly in contemplation; second, inquiring of the Buddha; third, rejoicing in oneself. In the first text, it explains contemplating impermanence and also contemplating permanence. Why? If one does not contemplate permanence, one does not understand impermanence; contemplating permanence and impermanence, one realizes neither-permanence-nor-impermanence. The second, "having performed this contemplation," is the inquiry of the Buddha. The third, from "World-Honoured One, I formerly heard" onward, is rejoicing in oneself, which again has three parts: first, explaining receiving the Buddha's protection; next, from "King of Mount Sumeru" onward, explaining aspiring to equal the Buddha's understanding; third, from "I see the worldly" onward, directly rejoicing in oneself. "Rootless faith" means that formerly the five faculties had not been established, but now he has finally attained faith; hence it is called "rootless." From "World-Honoured One, had I not encountered [the Buddha]" onward is the second [part], clarifying his arousal of the mind, which again has three parts: first, specifically clarifying the king's arousal of the mind; second, the royal consort and retinue's arousal of the mind; third, taking leave. The king's arousal of the mind again has three parts: first, the king arouses the mind; second, the Tathāgata confirms it; third, the king rearouses the mind. The second, from "At that time, the kingdom of Magadha" onward, generally clarifies the arousal of the mind by the king and his retinue, which again has three parts: first, arousing the mind; second, making offerings and praising; third, the Tathāgata's confirmation. Directly arousing the mind has three parts: first, the people of the state; second, the royal consort; third, the king's rejoicing. That the arousal of the mind by the people of the state makes the king's guilt lighter is because it is a remote condition for extinguishing guilt. Why? Because when sentient beings are ill, the bodhisattva is ill; when sentient beings are cured of illness, the bodhisattva is also cured. According to this text, having aroused the mind in the presence of Vipaśyin Buddha, he does not fall [into hell]. According to the King Ajātaśatru Sūtra, he had already aroused the bodhicitta in the presence of 7.2 billion buddhas. From "Having spoken these words" onward is the second, making offerings and praising, which again has two parts: first, young and old perform offerings through bodily action; next, verses of offerings through vocal action. The verses have fifteen and a half lines, divided into two: first, nine and a half lines of praise; next, six lines of making vows. The nine and a half lines again have three parts: the first seven and a half lines praise the vocal secret; the next one line praises the mental secret; the third one line praises the bodily secret. The first, the vocal secret, again has three parts: the first three lines praise truthful speech; the next one and a half lines praise gentle speech; the third three lines praise meaningful speech. Truthful speech contrasts with false speech; gentle speech contrasts with harsh speech; meaningful speech contrasts with frivolous speech. There should be concordant speech contrasting with divisive speech; that it is absent is an abbreviation in the text. Furthermore, truthful speech subsumes concordant speech. The second, the one line from "The Tathāgata for all," praises the virtue of great compassion of the mental karma. The one line "The World-Honoured One with great loving-kindness and compassion" praises the bodily manifestation for the sake of beings. From "I now behold the Buddha" onward is the second part, six verses making vows and repenting, which embody the five repentances: the first line clarifies dedication; the next line clarifies entreaty; the next line clarifies rejoicing; the next line clarifies repentance; the last two lines clarify making vows. The first line vows that all arouse the initial mind; the next line vows to ultimately see the buddhadhātu. From "At that time, the World-Honoured One" onward is the third, the confirmation, which again has three parts: first, confirming his present life; second, from "In the past, you already" onward, confirming his past; third, from "From this day forward," confirming his future, which is also an exhortation to practice. The King Ajātaśatru Sūtra explains that the Buddha spoke for him and Mañjuśrī spoke for him, and the king's grave sins, though like Mount Sumeru, were all extinguished; what was not extinguished was like a mustard seed, so he still entered the Avīci hell, yet while being inside he had no suffering. Furthermore, he was given a prediction of attaining buddhahood, named Viśuddhaviṣaya, which means "purifying what is illuminated." Third, taking leave, as in the text. Divine Practice points ahead to the Avataṃsaka.