三彌勒經疏 1.57

1.57

第四正列集眾。眾類雖有十三眾，略分為三：初聲聞眾、次菩薩眾、後常流眾。初中二：初出家、後在家。初中亦二，初比丘、後比丘尼眾。如是次第有何義者，即有四對：一聖凡次第，謂聲聞菩薩聖故在前，天龍等凡故後。二近遠次第，謂聲聞近故前，菩薩遠故後。三上下次第，道即上，俗即下。四勝劣次第，道中僧名勝，尼名劣故。言阿若憍陳者，古語，今云阿若多。此反解，古云了本際、或云解無智，今婆羅門姓，憍陳名也。悉達太子踰城後，栖山隱谷，忘身求法。爾時父淨飯王命家族三人：一阿濕婆，又云馬勝；二拔提；三摩訶男。又命舅氏二人：一憍陳如，二十力迦葉。王曰：「我子捨家修覺故，孤遊山野。汝等要隨，知所止處。」時五人受命期出，要曰：「夫修道者懃苦，欲證樂果乎？」舅氏曰：「要樂為道。」三家族曰：「懃苦為道。」二三交諍，以明太子。爾時太子為伏外道，日食五麻麥以支身。二舅氏曰：「太子所行非正道。」即捨而遠去之。太子六年苦行未證菩提，即解苦行非真理，更受乳糜而證果矣。三家族曰：「功垂欲成而今退苦行，其不宜亦非。」太子浴尼連河，坐菩提樹，成正覺已，號稱天人師。思察應度，唯欝頭藍證非想定堪受妙法。爾時空天曰：「彼命終已逕七日。」如來歎曰：「惜或斯何。」更改觀察矣。有阿藍迦，證無所有處定，可受其理。時又諸天曰：「彼已終逕五日。」如來再歎曰：「愍哉薄祐。」又更諦觀誰應受教，唯施鹿林有五人，即往趣矣。五人遙見，互相謂曰：「太子彼來，是歲月久而都無果證，宜我等徒各默然，勿起迎禮。」如來近矣，威神所逼故，五人忘制各起禮，即聞法得道。

Fourth is directly listing the gathered assembly. Although there are thirteen types of assemblies, they are briefly divided into three: first, the śrāvaka assembly; second, the bodhisattva assembly; third, the common assembly. In the first, there are two: first, monastics; second, laity. In the first of these, there are also two: first, monks; second, the assembly of nuns. As to what meaning there is in such a sequence, there are four pairs: First, the sequence of noble and ordinary: śrāvakas and bodhisattvas come first because they are noble, while devas, nāgas, and so forth come after because they are ordinary. Second, the sequence of near and far: the śrāvakas come first because they are near, while the bodhisattvas come after because they are far. Third, the sequence of higher and lower: the monastic path is higher, and the secular is lower. Fourth, the sequence of superior and inferior: within the monastic path, monks are called superior, and nuns are called inferior. The phrase 'Ājñāta-Kauṇḍinya' is the old expression; now it is rendered Ājñāta. In glossing this: anciently it was translated as 'understanding the fundamental limit', or 'understanding the absence of wisdom'; now [it is explained that] it is a Brahmin clan name, and Kauṇḍinya is his personal name. After Prince Siddhārtha climbed over the city wall, he dwelt in the mountains and secluded valleys, forgetting his physical person to seek the Dharma. At that time, his father King Śuddhodana ordered three members of the royal clan: first, Aśvajit, also called Assaji (Horse-Tamer); second, Bhadrika; third, Mahānāman. He also ordered two maternal uncles: first, Kauṇḍinya; second, Daśabala-Kāśyapa. The king said: 'Because my son has left home to cultivate awakening, wandering alone in the mountains and wilds, you must follow him and know where he dwells.' The five men received the command and set out together, making an agreement: 'Those who cultivate the path undergo diligent hardships; do they wish to realize a blissful fruit?' The uncles said: 'The path must consist of bliss.' The three clan members said: 'The path consists of diligent hardships.' The two and the three argued back and forth, observing the Prince. At that time, in order to subdue the non-Buddhists, the Prince ate five grains of hemp and wheat each day to sustain his body. The two uncles said: 'What the Prince is practicing is not the correct path.' Thereupon they abandoned him and went far away. After six years of asceticism, the Prince had not realized bodhi; he then understood that asceticism is not the true principle, and upon accepting milk-rice, he realized the fruition. The three clan members said: 'His merit was on the verge of completion, yet now he retreats from asceticism; this is neither proper nor right.' The Prince bathed in the Nairañjanā River, sat beneath the Bodhi tree, and having attained correct awakening, was hailed as the Teacher of Gods and Humans. Reflecting on who should be liberated, only Udraka-Rāmaputra, having realized the concentration of neither perception nor non-perception, was fit to receive the wondrous Dharma. At that time, a deva in the sky said: 'Seven days have already passed since his life ended.' The Tathāgata sighed: 'Alas, what a pity!' He observed again. There was Ārāḍa-Kālāma, who had realized the concentration of the sphere of nothingness and could receive this principle. At that time, the devas again said: 'Five days have already passed since he died.' The Tathāgata sighed once more: 'How pitiful, how meager his merit!' Again he closely observed who should receive the teaching; only the five men in the Deer Park were ready, and he proceeded thither. Seeing him from afar, the five men said to one another: 'The Prince comes; after all these years he has attained no fruition or realization whatsoever. We should all remain silent and not rise to greet him or pay homage.' When the Tathāgata drew near, compelled by his majestic spiritual power, the five forgot their agreement, each rising to pay homage; then upon hearing the Dharma, they attained the path.