請觀音經疏闡義鈔 2.15

2.15

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.