大般涅槃經疏 33.13

33.13

就文為四：初顧命阿難、二更論義、三正命阿難、四兼化須跋。初文二：先問、次答。此下是問。欲為付囑此經兼化須跋，所以顧命阿難所在。「陳如言」下，二答。文為二：初明眾魔為亂、次明阿難受亂。先眾魔亂中二：先眾說為亂、次神通為亂。初眾說中云毘伽羅那，即是論文，亦言和伽羅那，梵音不同。然此中魔說，盡明佛法正義，不說魔邪之法。若說魔義，念阿難解之。然其常聞如來所說，纔聞異義即不信受。若爾，云何為亂？解云：或說十二因緣、或說四緣、復說四諦八諦等，以為惑亂。文云三觀者，有多種：一云苦無常無我；一云觀陰入界，亦云觀三毒。言七方便者，數人云：不淨觀、總別四念處，并煗法、頂、忍、世第一。成論人云：一者觀色苦、二觀苦集、三觀苦滅、四觀苦道、五觀苦過、六觀苦出、七觀苦入，約一切法皆爾。從「世尊阿難比丘見是事已」下，二明阿難受亂。而阿難得初果，親為佛侍，而今忽受眾魔所亂。此有二義：一者迹中現受，表神呪功方能降魔；二者阿難既不在座，欲令如來顧問，文殊往復論其德業，堪為付囑。河西解云：阿難所以為魔所惱，凡有五義：一者陳如應是對揚化諸外道，所以阿難不來在座；二者謂魔得度，故示在彼；三者欲顯阿難內德八事；四者欲令阿難往召須跋；五者欲折阿難高心。

Dividing the text, there are four parts: first, turning to command Ānanda; second, further debating the meaning; third, properly commanding Ānanda; fourth, concurrently transforming Subhadra. The first part has two: first, asking; next, replying. Below this is the question. Wishing to entrust this sūtra and concurrently transform Subhadra, he turned to ask about Ānanda's whereabouts. From "Kauṇḍinya said" below is the second [part], the reply, which has two parts: first, clarifying that the hosts of māras created disorder; next, clarifying that Ānanda suffered the disorder. In the first, the hosts of māras creating disorder, there are two: first, creating disorder through diverse teachings; next, creating disorder through spiritual superknowledges. In the first, diverse teachings, it mentions vyākaraṇa, which refers to treatise literature, also called vyākaraṇa, differing in Indic pronunciation. However, the māras' teachings here fully expounded the correct principles of the Buddha's Dharma and did not expound the perverse teachings of māras. If they had spoken māra doctrines, one would consider that Ānanda could have discerned them. However, having constantly heard what the Tathāgata expounded, the moment he heard different doctrines, he would not faithfully accept them. If so, how did they create disorder? It is explained: they spoke either of the twelve causes and conditions, or of the four conditions, or further of the four noble truths, eight noble truths, and so on, using these to create confusion and disorder. The text's mention of the "three contemplations" has multiple explanations: one says suffering, impermanence, and non-self; another says contemplating the aggregates, sense fields, and realms; it is also said to be contemplating the three poisons. As for the "seven expedient means," the Sarvāstivādins say: contemplation of impurity, general and specific [contemplations of] the four applications of mindfulness, together with the heat, summit, patience, and supreme worldly dharmas. The Tattvasiddhi masters say: first, contemplating the suffering of form; second, contemplating the origin of suffering; third, contemplating the cessation of suffering; fourth, contemplating the path to suffering; fifth, contemplating the fault of suffering; sixth, contemplating the escape from suffering; seventh, contemplating the entry into suffering—applied in this way to all dharmas. From "World-Honoured One, after the monk Ānanda saw these things" below, the second part clarifies Ānanda suffering the disorder. Now, Ānanda had attained the first fruit and was personally the Buddha's attendant, yet now he suddenly suffered disorder caused by the hosts of māras. This has two meanings: first, manifesting this in his traces symbolizes that only the efficacy of the divine dhāraṇī can subdue Māra; second, Ānanda not being in the assembly was intended to prompt the Tathāgata's inquiry, leading to an exchange with Mañjuśrī discussing his virtues and deeds to show he was fit for the entrustment. Hexi explained that there were five reasons why Ānanda was afflicted by Māra: first, Kauṇḍinya was supposed to be the respondent to transform the non-Buddhists, so Ānanda did not come to the assembly; second, regarding Māra as capable of being delivered, he thus manifested there; third, wishing to reveal Ānanda's eight inner virtues; fourth, wishing to have Ānanda go and summon Subhadra; fifth, wishing to break Ānanda's haughtiness.