維摩經略疏垂裕記 8.112

8.112

二、「今明」下，歷示根遮，二：初、約同居，二：初、正示。「四句止誦一偈」者，佛親授偈，令槃特誦偈云「守口攝意身莫犯，如是行者得度世。」槃特感佛深恩，誦得上口。佛告曰：「今汝年老，唯誦一偈，人皆知之不足為奇，須解其義。所謂身三、口四、意三，觀其所起、察其所滅，由之生天、由之墜淵、由之得道菩提自然。」因此心開意解，得羅漢果。《大論》云「九十日誦一偈」，《法句經》云「三年始誦一偈」，今依《大論》，故云一夏。「央掘」等者，彼經云「央掘摩羅本名一切世間現，於婆羅門師摩尼跋陀所學四韋陀。師受王請，令其守舍。師婦見其端正而生染心，前執其衣，央掘不從。師歸，婦讒之，即言：『其初生時有大瑞相，必無是過。』然語之言：『汝殺千人，取指為鬘冠首，可得免罪成婆羅門耳。』世間現受教殺人，後見佛云：『我師云：若害沙門，必得生天。』於是逐佛，奔走不及，白佛說偈，佛化之，得羅漢果。」「聞阿說示」等者，阿說示即頞鞞也，梵音楚夏耳。《大論》云「身子因見頞鞞威儀庠序，問曰：『汝師是誰？』答：『悉達太子，捨生老病死，得三菩提，是吾師也。』又問：『師說何法？』答云：『諸法從緣生（苦諦），是法說因緣（集諦），是法緣及盡（滅諦），我師如是說。』身子聞已得初果，還其所止。目連謂曰：『汝得甘露，應可共甞。』身子如聞而說，目連亦得初果。二人見佛得羅漢。」

Second, from "Now clarifying" downward, sequentially demonstrating faculties and obstacles, in two parts: first, according to [the land where worldlings and sages] dwell together, in two parts: first, the formal demonstration. As for "reciting only one verse of four lines": the Buddha personally bestowed a verse, commanding Panthaka to recite the verse: "Guard the mouth, restrain the mind, commit no offense with the body; a practitioner like this will cross over the world." Panthaka was moved by the Buddha's profound grace and recited it until it rolled off his tongue. The Buddha told him: "Now you are old; reciting only one verse, everyone knows it, and it is not extraordinary. You must understand its meaning: namely, the three of the body, the four of the mouth, and the three of the mind. Contemplate where they arise and examine where they cease; by them one is born in heaven, by them one falls into the abyss, and by them one attains the Path, with bodhi occurring naturally." Due to this, his mind opened and his thoughts understood, and he attained the fruit of arhatship. The Da zhidu lun says: "In ninety days he recited one verse." The Dharmapada Sūtra says: "Only after three years did he recite one verse." Now following the Da zhidu lun, it therefore says "one summer." As for "Aṅguli[māla]" and so forth: that sūtra says: "Aṅgulimāla's original name was Sarvalokadarśin. Under the Brahman teacher Māṇibhadra, he studied the four Vedas. The teacher received a king's invitation and ordered him to guard the house. The teacher's wife, seeing his handsome appearance, gave rise to a defiled mind and stepped forward to seize his clothes; Aṅguli would not comply. When the teacher returned, the wife slandered him. [The teacher] then thought: 'When he was first born, there was a great auspicious sign; he certainly does not have such a fault.' Yet he told him: 'If you kill a thousand people and take their fingers to make a garland to crown your head, you can escape guilt and become a Brahman.' Sarvalokadarśin received the instruction and killed people. Later, seeing the Buddha, he said: 'My teacher said: If you kill a śramaṇa, you will certainly be born in heaven.' Thereupon he chased the Buddha, running without catching up. He addressed the Buddha and spoke a verse. The Buddha transformed him, and he attained the fruit of arhatship." As for "hearing Aśvajit" and so forth: Aśvajit is indeed Assaji; it is merely a difference between northern and southern Sanskrit pronunciations. The Da zhidu lun says: "Śāriputra, upon seeing Assaji's deportment was dignified and orderly, asked: 'Who is your teacher?' He replied: 'Prince Siddhārtha, having renounced birth, old age, sickness, and death and attained sambodhi, is my teacher.' He asked again: 'What Dharma does your teacher preach?' He replied: 'All phenomena arise from conditions (the truth of suffering); of these phenomena, he explains the cause and condition (the truth of origination); of these phenomena, conditions also cease (the truth of cessation); my teacher teaches thus.' Śāriputra, having heard this, attained the first fruit and returned to his dwelling. Maudgalyāyana said to him: 'You have obtained the nectar; we should taste it together.' Śāriputra spoke as he had heard, and Maudgalyāyana also attained the first fruit. The two men saw the Buddha and attained arhatship."