請觀音經疏闡義鈔 2.15

2.15

初釋次序中疏文存略，通指舊解，今依諸疏六義科釋。一切諸經皆以此六居首者，《大論》云「佛將涅槃，阿難問佛：『一切經首作何等語？』佛答阿難：『應云「如是我聞：一時佛在某方某國土與某大眾。」非獨我法如是，三世佛經初亦然。』」故知六義即是通序。初、「如是」者，即所聞法體也。佛如法相而說，阿難如聞相而傳，故言如也。佛如法相而解，阿難如海量而受，故言是。二、「我聞」者，即聞持之人。阿難與聽眾述佛遺旨親承不謬，故云我聞。三、「一時」者，聞持和合也。眾生感法，佛慈赴教。機應之時，故云一時。四、「佛」者，能說教主也。佛陀，此云覺者、知者，謂自覺覺他覺行圓滿。自覺異凡夫，覺他異二乘，覺滿異菩薩。五、「住毘舍離」者，此云廣博嚴淨。其國寬平名為廣博，城邑華嚴故名嚴淨。觀解者，一心三觀，能觀心性猶如虛空，即具福慧二種莊嚴無染無著。「菴羅樹園」者，菴羅是果樹之名，以樹目園，故云菴羅樹園。其果似桃，或云似柰。此樹開華，華生一女，國人歎異，以園封之。園既屬女，女人守護，故言菴羅樹園。宿善冥熏，見佛歡喜，以園奉佛。佛即受之，而為住所。觀解者，三觀觀心，心性不動而修道品，因起悲誓善根牢固，成諸總持，即住園也。

In the initial explanation of the order, the commentary's text preserves brevity and refers generally to old interpretations; now we explain the divisions according to the six meanings in various commentaries. That all sūtras place these six at the head is because the Mahāprajñāpāramitopadeśa states: 'When the Buddha was about to enter nirvāṇa, Ānanda asked the Buddha: "What words should be placed at the head of all sūtras?" The Buddha answered Ānanda: "You should say, 'Thus have I heard: at one time the Buddha was in such-and-such a place, in such-and-such a land, together with such-and-such a great assembly.' Not only is my Dharma thus, but the sūtras of the Buddhas of the three periods are also like this at the beginning."' Therefore we know the six meanings constitute the shared preface. First, 'Thus' refers to the substance of the Dharma heard. The Buddha spoke in accordance with the marks of the Dharma, and Ānanda transmitted in accordance with the marks heard; hence it says 'thus' (ru). The Buddha understood in accordance with the marks of the Dharma, and Ānanda received it like the ocean's capacity; hence it says 'so' (shi). Second, 'have I heard' refers to the person who heard and maintained it. Ānanda recounted the Buddha's bequeathed intention with the audience, receiving it directly without error; hence he says 'I have heard.' Third, 'at one time' refers to the harmonious union of hearing and upholding. Sentient beings stimulate the Dharma, and the Buddha compassionately responds with teaching. It is the time of capacity and response; hence it says 'at one time.' Fourth, 'the Buddha' is the lord of the teaching who can expound it. 'Buddha' translates here as 'the Awakened One' or 'the Knowing One', meaning that self-awakening, awakening others, and the practice of awakening are fully perfected. Self-awakening differs from ordinary beings; awakening others differs from the two vehicles; perfection of awakening differs from bodhisattvas. Fifth, 'dwelling in Vaiśālī': this translates as 'broad and vast, adorned and pure'. That country is level and wide, hence called broad and vast; its cities are splendidly adorned, hence called adorned and pure. In terms of contemplative interpretation: the threefold contemplation in a single mind, contemplating the nature of the mind as being like empty space, is endowed with the two kinds of adornment of merit and wisdom, untainted and unattached. 'The Āmrapālī Grove': āmra is the name of a fruit tree; designating the grove by the tree, it is called the Āmrapālī Grove. Its fruit resembles a peach, or some say a crabapple. This tree bloomed with flowers, and from a flower a girl was born; the people of the country marveled at it and enfeoffed her with the grove. Since the grove belonged to the woman and the woman guarded it, it is called the Āmrapālī Grove. Secretly perfumed by past goodness, upon seeing the Buddha she rejoiced and offered the grove to the Buddha. The Buddha accepted it and made it his dwelling. In terms of contemplative interpretation: the three contemplations contemplate the mind; while the nature of the mind is unmoving, one cultivates the aids to awakening; thereupon compassion and vows arise, good roots become firm, and one accomplishes all dhāraṇīs—this is dwelling in the grove.