大般涅槃經疏 26.10

26.10

起卷是第二至城共試神力。文為三：一試緣、二正試、三眾益。初又四：一求試、二王不許、三重求、四王許。所以求者，前於王城已被斥逐，今復更來舍衛城中，奪名失利不可容忍，訴王求試。就初為二：一褒美於王巧言令色、二貶挫於佛動容劇謗。年既幼穉者，佛既三十成道，于時只可年三十餘。苦行止六年而已，故言學淺。真實不生王種中者，彼言佛是幻化，必非王種。劫奪他人父母者，佛教令人離俗出家，即是劫奪父母之兒，亦是斷他父母子胤。不許妻娶，亦是劫奪家他父母（云云）。「王言大德」下，二是王不許。「六師答言云何無妨」，是第三重求。「王言善哉」下，是第四王許。王雖私許，又須咨佛。「佛言善哉」下，是第二正試，又二：初命王多造；二正現神變，如《賢愚經》（云云）。三時眾得益。此中不明交論往復，直爾示於希有奇異，外道覩變自知不逮，仍奔至於婆枳多城。問：何不交論？答：三輪之中宜神通輪，當是時也。時眾及以外道徒屬得益，其外道師猶未信伏。「爾時六師內心」下，是第三，佛復向彼城。問：佛有大悲不惱眾生，云何處處追逐六師不得停足？答：欲摧異見，救無量人令出邪濟，除生死縛，得大涅槃。此非哀憫，更以何等為慈悲耶？「於是六師復相集」下，是第四向毘舍離。如來復往，為菴羅女及離車等種種說法。此即耆婆之母瓶沙夫人，既有麗色，誡諸比丘觀身念處。次為離車說不放逸，破其憍慢。國法每選智能為主，餘者參議，是故翻之為邊地主，亦云傳參國事。「是時六師」下，第五復至波羅奈城。「六師聞已」下，第六復至瞻婆城。

Beginning the fascicle is the second part: arriving at the city to test spiritual powers together. The text has three parts: first, the conditions for the test; second, the test itself; third, the benefit to the assembly. The first also has four: first, requesting a test; second, the king's refusal; third, requesting again; fourth, the king's consent. Why they requested: having already been expelled previously from Rājagṛha, now that [the Buddha] came again to the city of Śrāvastī, they were deprived of fame and lost gain, which was intolerable to them, so they appealed to the king to request a test. Regarding the first, there are two parts: first, praising the king with artful words and flattering looks; second, belittling the Buddha with dramatic agitation and fierce slander. As for “his years are still young”: since the Buddha attained the path at thirty, at that time he was only thirty-some years old. Since his asceticism lasted only six years, they said his “learning is shallow.” As for “he was not truly born into the royal clan”: they claimed the Buddha was an illusory transformation and definitely not of the royal clan. As for “plundering the fathers and mothers of others”: the Buddha taught people to leave the household life, which is plundering the children of fathers and mothers, and also severing the lineage of the fathers and mothers of others. Disallowing marriage is also plundering the parents of other households (and so forth). From “The king said: ‘Venerables...’” onward, the second is the king's refusal. “The six teachers replied: ‘How could there be no harm?’” is the third, requesting again. From “The king said: ‘Excellent!’” onward, the fourth is the king's consent. Although the king privately consented, he still had to consult the Buddha. From “The Buddha said: ‘Excellent!’” onward, the second is the test itself, which also has two parts: first, instructing the king to make many preparations; second, directly manifesting spiritual transformations, as in the Xianyu jing (and so forth). Third, the assembly at that time gained benefits. Here, it does not explain an exchange of back-and-forth debate; it simply displays rare and extraordinary wonders. The heterodox teachers, beholding the transformations and knowing their own inadequacy, fled to the city of Sāketa. Question: Why was there no exchange of debate? Answer: Among the three wheels, the wheel of spiritual powers was appropriate at that time. The assembly at that time and the followers of the heterodox teachers gained benefits, while the heterodox teachers themselves were not yet convinced. From “At that time, the six teachers in their minds...” onward, is the third part: the Buddha again went to that city. Question: The Buddha possesses great compassion and does not distress sentient beings; why did he pursue the six teachers from place to place without allowing them a foothold? Answer: He wished to shatter divergent views and rescue countless people to cross over from heterodoxy, removing the bonds of saṃsāra and attaining great nirvāṇa. If this is not pity, what else could be loving-kindness and compassion? From “Thereupon the six teachers gathered together again...” onward, is the fourth part: proceeding to Vaiśālī. The Tathāgata went again, expounding various teachings for Āmrapālī, the Licchavis, and others. This [Āmrapālī] is the mother of Jīvaka and the queen of Bimbisāra; since she possessed great beauty, he admonished the bhikṣus to practice the mindfulness of the body. Next, he spoke on non-negligence for the Licchavis to smash their pride. By the law of that country, they always elected the wise and capable as rulers and the rest took part in deliberations; therefore it is translated as “border lords,” and also said to be “successively participating in state affairs.” From “At this time, the six teachers...” onward, is the fifth: going again to the city of Vārāṇasī. From “When the six teachers heard this...” onward, is the sixth: going again to the city of Campā.