大般涅槃經疏 26.10

26.10

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.