佛頂尊勝陀羅尼經教跡義記 1.30

1.30

就前第一教起因緣分中復分為二：一者證信序，二者發起序。從「如是我聞」已下至「與大菩薩僧萬二千人俱」，是證信序。從「爾時三十三天」已下至「具如上說」，是發起序。先明證信序，後明發起序。言證信序者，有六句經文，一信、二聞、三時、四主、五處、六眾也。六義若圓即能證信，六義不足不能證成。爰以天親論偈云：「前三明弟子，後三證師說，一切修多羅，法門皆如是。」就信成就之中復分為三者：一、明有之所由；二、明顯六成就；三、正解其信。第一明有之所由者，周穆王五十二年，壬申之歲二月十五日，平旦忽然黑風暴起，日無精光，發屋折樹，大地震動，過齊已後，天下大暗，從西方有白光十二道左右通徹，穆王問大史扈多曰：「此是何祥也？」扈多對曰：「西方有大聖人將欲滅度，故現此相。」當此之時，有是如來世尊欲入涅槃之日，阿難見佛欲入涅槃，其心憂惱悲涕流淚，如喪父母。時長老無滅語阿難曰：「豈同凡夫有其憂惱也，當問如來四種大事。」此即第一有之所由。第二顯六成就者，有其三種：一、為斷疑；二、為生信；三、為止謗。第一斷疑者，《大智度論》云：「如來世尊於二月十五日娑羅雙樹間而入涅槃，爾時諸天恐將法滅，往迦葉所，頂禮摩訶迦葉，是以而說偈言：『耆年慾恚慢已除，其形譬如紫金柱，上下端嚴妙無比，目明清淨如蓮華。』爾時諸天說偈讚已，白迦葉言：『大德！法船將沒，法城將頹，法海將竭，法幢將倒，法燈將滅。』爾時大迦葉報諸天言：『世間無常，不久盲冥。』默然受請。爾時天等禮迦葉已，各各還天宮。爾時大迦葉即自思惟：『我當能報佛恩故，為一切天人結集法藏。』即便身昇虛空住須彌山頂，擊鐘楗鎚而說偈言：『佛諸弟子！若念於佛，當報佛恩，莫入涅槃。當傳此楗鎚聲及迦葉語，一時普遍三千世界，是佛弟子能悉聞我語。』得阿羅漢者一時來集大迦葉所，爾時大迦葉告大眾言：『佛所將滅，法今將欲滅，可共結集，結集已訖隨涅槃。』時大迦葉至王舍城，選得千人，唯除阿難未得羅漢，餘者九百九十九人皆是羅漢。問：『何為只取千人不多不少？』答：『頻婆娑羅王者。阿闍世王之父也，發願每日供養千僧，乃至其子阿闍世王亦準父法。』時大迦葉至王舍城已，告阿闍世王言：『我今欲結集法藏，王可辦供。』是時迦葉與一千人俱往耆闍崛山，夏三月安居。初十五日說戒訖時，大迦葉即便入定，觀眾中誰有煩惱應逐出者，唯有阿難，餘者是羅漢。時大迦葉以手牽阿難出眾，而語之曰：『此是清淨之眾結集三藏，汝結未盡，不應住此。』爾時阿難慚恥而自念云：『我仕世尊二十五年，不會如是生苦惱，實是大慈含忍。』白迦葉言：『我為供養故，故留殘結。』迦葉曰：『汝更有六種應懺突吉羅懺悔：一者請度女人出家，滅我正法五百年；二者不請佛住；三者不與佛水；四者疊欝多羅僧臥；五者蹈佛僧伽梨衣；六者以佛陰藏視於女人。有此六罪，汝應懺悔。』阿難答曰：『我聞過去未來世佛，皆有四種，所以請放女人出家。第二不請佛住世者，為魔蔽我心故。第三不與佛水者，為上流處有五百乘車過，其水混濁，不堪與佛水。第四者疊欝多羅僧臥者，為患身痛故。第五疊佛僧伽梨衣以足蹈上者，為風吹錯入足下。第六以佛陰藏視女人者，令女人生厭也。』阿難即於眾中脫革履，偏袒右肩長跪合掌，作突吉羅罪懺悔，懺悔已訖，大迦葉即於僧中以手牽阿難出，而告之曰：『汝若殘結未盡，勿復來也。』即便閉門，將諸羅漢共相謂言：『誰能結集毘尼法藏？』時阿泥樓豆言：『舍利弗弟子憍梵婆提者善解毘尼，今在天上尸利沙園說毘尼。』爾時大迦葉差羅漢往忉利天，為僧使故，如雁迅飛往到天上憍梵婆提所，頭面禮足，問訊起居，白言：『大德！南閻浮提今有僧事，可疾速往。』憍梵婆提曰：『僧不鬪諍耶？佛日滅度耶？破和合僧耶？』比丘答曰：『佛已滅度。』憍梵婆提云：『佛滅太疾，世間眼滅。』又問：『我和尚舍利弗在不？』答曰：『已入涅槃。』又問：『摩訶目連在不？』答曰：『亦入涅槃。』爾時憍梵婆提報比丘言：『我今既失離欲大師，和尚復滅，更往何為？我今不能重下閻浮提，可於此處入般涅槃。』作是語已，即便入定，踊上處虛空現十八變，現神變已，自心化出，以火燒身，火中出水，水分四道流下，至大迦葉結集三藏之處，水中有聲說偈而言：『憍梵婆提頭面禮，諸眾第一大德僧，聞佛滅度我隨去，如大象去象子隨去。』爾時下座比丘還閻浮提耆闍崛山中結集法藏之處明阿難果，爾時阿難即於當證得羅漢，即敲堂門，大迦葉問曰：『敲門者是誰？』阿難答曰：『我是阿難。』迦葉問曰：『汝何為來？』阿難復答曰：『我已證羅漢。』迦葉報曰：『汝既證羅漢，隨意入來。』阿難既入，迦葉令阿難昇高座，昇座已後，如來修三十二相八十種好，爾時阿難一心合掌向佛入涅槃處而說偈言：『佛初說法時，爾時我不見，展轉聞佛在波羅奈，佛為五比丘初開甘露門，說四真諦法苦集滅道，阿若憍陳如得見道，及八萬諸天聞是得見道。』爾時阿難說此偈已，時千羅漢皆言：『無常力大，我等眼見佛。』同聲說偈：『我見佛身相，猶如紫金山，妙相眾德滅，唯有名獨存，是故當方便，來出於三界，勤集諸善根，涅槃最為樂。』是千羅漢說此偈已，遂復本座。時大迦葉對優婆離先集五部律藏，次對阿難集素怛覽藏、阿毘達磨二藏，信如來初轉法輪乃至般涅槃集四阿含：一、增一阿含；二、長阿含；三、中阿含；四、相應阿含。總名修多羅藏。爾時大迦葉結集法藏已訖，方耆闍崛山中告諸弟子曰：『今日晡時是吾入涅槃之時。』諸弟子一時下山告王舍城一切貴人曰：『摩訶迦葉今日晡時入涅槃。』爾時一切人民各懷愁惱，一時至大迦葉所，迦葉為說種種法要，即便著佛所屬僧迦梨衣，執持衣鉢，手提錫杖，如金翅鳥踴身空中現十八變，現神變已便願言：『願我此身得見彌勒。』發願已訖，直入耆闍崛山中，如入軟泥，入已還合，住待彌勒，至人壽八萬歲，身長八十尺，有彌勒佛出世，長一百六十尺，面廣二十四尺，圓光十里，三會度人說法。人民懈怠，爾時彌勒佛即以足指案耆闍崛山，即為開山，開已訖時，大迦葉著僧伽梨衣出禮拜彌勒，上昇虛空現十八變，現神變已而入涅槃，當爾之時度無數眾。」此即第一斷疑。

Within the first [section], the section on the causes and conditions for the teaching's arising, there are again two parts: first, the preface attesting faith; second, the initiatory preface. From "Thus have I heard" down to "together with a great bodhisattva saṅgha of twelve thousand [monks]" is the preface attesting faith. From "At that time, in the Trayastriṃśa Heaven" down to "fully as described above" is the initiatory preface. The preface attesting faith is explained first, and the initiatory preface is explained later. Regarding the preface attesting faith, there are six textual clauses: first, faith; second, hearing; third, time; fourth, lord; fifth, place; sixth, assembly. If the six senses are complete, they can attest faith; if the six senses are deficient, they cannot effect attestation. Thus a verse in Vasubandhu's treatise states: "The first three clarify the disciples; the latter three attest to the Master's teaching. For all sūtras, the Dharma approaches are all like this." Within the accomplishment of faith, there are again three parts: first, clarifying the origin of its existence; second, revealing the six accomplishments; third, directly explaining its faith. As for the first, clarifying the origin of its existence: in the fifty-second year of King Mu of Zhou, the renshin year, on the fifteenth day of the second month, at daybreak, a black wind suddenly arose violently, the sun lost its brilliant light, roofs were blown off, trees were broken, and the great earth shook. After midday, the whole world became dark, and from the west there were twelve streams of white light penetrating through from left to right. King Mu asked the grand astrologer Heduo, "What omen is this?" Heduo replied, "A great sage in the west is about to enter parinirvāṇa; therefore this sign has appeared." At this time, it was the day the Tathāgata, the World-Honoured One, was about to enter nirvāṇa. When Ānanda saw that the Buddha was about to enter nirvāṇa, his mind was distressed and weeping tears flowed down, as if he had lost his father and mother. At that time, the elder Aniruddha said to Ānanda, "How could you, like an ordinary person, have such distress? You must ask the Tathāgata four great matters." This is the first, the origin of its existence. As for the second, revealing the six accomplishments, there are three [purposes]: first, to sever doubt; second, to generate faith; third, to halt slander. Regarding the first, severing doubt, the Dàzhìdù lùn says: "The Tathāgata, the World-Honoured One, entered nirvāṇa on the fifteenth day of the second month between the twin Śāla trees. At that time, the devas feared that the Dharma was about to perish, so they went to Kāśyapa's dwelling, paid homage with heads to the ground to Mahākāśyapa, and therefore spoke a verse: 'The aged one has already eliminated desire, hatred, and pride; his form is like a pillar of purple gold. From top to bottom, upright and majestic, incomparable in excellence; his eyes are clear and pure, like lotus flowers.' At that time, after the devas had spoken this verse of praise, they said to Kāśyapa, 'O Venerable One! The ship of the Dharma is about to sink, the city of the Dharma is about to crumble, the ocean of the Dharma is about to run dry, the banner of the Dharma is about to topple, and the lamp of the Dharma is about to be extinguished.' At that time, Mahākāśyapa told the devas, 'The world is impermanent; before long it will become blind and dark.' In silence, he accepted the request. At that time, after paying homage to Kāśyapa, the devas returned to their respective heavenly palaces. At that time, Mahākāśyapa thought to himself: 'I should be able to repay the Buddha's kindness; therefore, for the sake of all gods and humans, I shall compile the Dharma treasury.' He then rose into the air, stood upon the summit of Mount Sumeru, struck the bell and the gaṇḍī, and spoke a verse: 'Disciples of the Buddha! If you think on the Buddha, you should repay the Buddha's kindness and not enter nirvāṇa. May this sound of the gaṇḍī and Kāśyapa's words simultaneously pervade the trichiliocosm all at once, so that those who are disciples of the Buddha may all hear my words.' Those who had attained arhatship all assembled at once at Mahākāśyapa's dwelling. At that time, Mahākāśyapa addressed the great assembly, saying, 'The Buddha's presence has perished, and the Dharma is now about to perish. We must compile it together; once the compilation is finished, you may enter nirvāṇa as you will.' Then Mahākāśyapa went to Rājagṛha and selected one thousand men; only Ānanda was excluded as he had not yet attained arhatship, while the other nine hundred and ninety-nine were all arhats. Question: 'Why did he take only one thousand men, neither more nor less?' Answer: 'King Bimbisāra, the father of King Ajātaśatru, made a vow to make offerings daily to one thousand monks, and his son King Ajātaśatru likewise followed his father's practice.' When Mahākāśyapa arrived at Rājagṛha, he said to King Ajātaśatru, 'I now wish to compile the Dharma treasury; the king may prepare the offerings.' At that time, Kāśyapa, together with the one thousand men, went to Mount Gṛdhrakūṭa for the three-month summer retreat. When the recitation of the precepts was completed on the first fifteenth day, Mahākāśyapa entered samādhi to observe who in the assembly still had afflictions and ought to be expelled; only Ānanda remained, while all the others were arhats. At that time, Mahākāśyapa pulled Ānanda out of the assembly by the hand and told him, 'This is a pure assembly compiling the Tripiṭaka. Your fetters have not yet ended; you ought not to stay here.' At that time, Ānanda felt ashamed and thought to himself, 'I served the World-Honoured One for twenty-five years, and I never suffered such distress; he was truly of great compassion and forbearance.' He said to Kāśyapa, 'For the sake of serving [him], I retained residual fetters.' Kāśyapa said, 'You have moreover six kinds of duṣkṛta that you must repent: first, you asked that women be permitted to leave the household, causing my True Dharma to diminish by five hundred years; second, you did not ask the Buddha to remain [in the world]; third, you did not give the Buddha water; fourth, you folded the uttarāsaṅga and lay on it; fifth, you stepped on the Buddha's saṅghāṭī robe; sixth, you showed the Buddha's concealed privities to women. Having these six offences, you must repent them.' Ānanda replied, 'I heard that the buddhas of past and future worlds all have four groups [of disciples]; therefore I asked to permit women to leave the household. Second, that I did not ask the Buddha to remain in the world was because Māra obscured my mind. Third, that I did not give the Buddha water was because five hundred carts had passed upstream, making the water muddy and unfit to give to the Buddha. Fourth, that I folded the uttarāsaṅga and lay on it was because I suffered bodily pain. Fifth, that I folded the Buddha's saṅghāṭī robe and stepped on it with my foot was because the wind blew it mistakenly under my foot. Sixth, that I showed the Buddha's concealed privities to women was to cause women to feel disgust [for the female body].' Ānanda then removed his leather shoes in the assembly, bared his right shoulder, knelt long on both knees with hands clasped, and made repentance for the duṣkṛta offences. When the repentance was completed, Mahākāśyapa pulled Ānanda out of the saṅgha by the hand and told him, 'If your residual fetters are not yet ended, do not come back.' Then he closed the door, and together with the arhats, they said to one another, 'Who can compile the Vinaya Dharma treasury?' At that time, Aniruddha said, 'Śāriputra's disciple Gavāmpati understands the Vinaya well; he is now in the Śirīṣa Grove in heaven preaching the Vinaya.' At that time, Mahākāśyapa dispatched an arhat to go to the Trāyastriṃśa Heaven as an envoy of the saṅgha. Flying swiftly like a wild goose, he reached Gavāmpati in heaven, bowed his head to his feet, inquired after his welfare, and said, 'Venerable One! In southern Jambudvīpa there is now business for the saṅgha; please come quickly.' Gavāmpati said, 'Is the saṅgha not quarrelling? Has the sun of the Buddha entered nirvāṇa? Has the harmonious saṅgha been broken?' The monk replied, 'The Buddha has entered nirvāṇa.' Gavāmpati said, 'The Buddha's perishing was too swift; the eye of the world has perished.' He also asked, 'Is my preceptor Śāriputra still present or not?' The monk replied, 'He has entered nirvāṇa.' He also asked, 'Is Mahāmaudgalyāyana present or not?' The monk replied, 'He has also entered nirvāṇa.' At that time, Gavāmpati said to the monk, 'Now that I have lost the Great Master who transcended desire, and my preceptor has also perished, why should I go further? I cannot go down to Jambudvīpa again; I may enter parinirvāṇa right here.' Having spoken these words, he entered samādhi, leapt up into the sky, and manifested the eighteen transformations. Having manifested the spiritual transformations, fire issued from his own mind and burned his body; from the fire water issued, and the water divided into four streams flowing down to the place where Mahākāśyapa was compiling the Tripiṭaka. From within the water a voice spoke a verse: 'Gavāmpati bows his head to the ground to the supreme assembly of venerable monks. Hearing that the Buddha has entered nirvāṇa, I follow after him, just as a young elephant follows after a great elephant.' At that time, the junior monk returned to the place where the Dharma treasury was being compiled on Mount Gṛdhrakūṭa in Jambudvīpa to clarify Ānanda's fruition. At that time, Ānanda was just on the point of attaining arhatship. He knocked on the hall door. Mahākāśyapa asked, 'Who is knocking on the door?' Ānanda replied, 'I am Ānanda.' Kāśyapa asked, 'Why have you come?' Ānanda replied again, 'I have already attained arhatship.' Kāśyapa said, 'Since you have attained arhatship, enter as you wish.' After Ānanda entered, Kāśyapa had Ānanda ascend the high seat. After ascending the seat, the Tathāgata cultivated the thirty-two marks and eighty minor characteristics [manifested in him]. At that time, Ānanda single-mindedly clasped his hands toward the place where the Buddha entered nirvāṇa and spoke a verse: 'When the Buddha first preached the Dharma, I did not see it at that time. Gradually I heard that the Buddha was in Vārāṇasī; for the five monks, the Buddha first opened the gate of ambrosia, preaching the Dharma of the four noble truths—suffering, origin, cessation, and path. Ājñāta-Kauṇḍinya attained the path of seeing, and eighty thousand devas, upon hearing this, attained the path of seeing.' When Ānanda had spoken this verse, the thousand arhats all said, 'The power of impermanence is great; we saw the Buddha with our own eyes.' Together in one voice, they spoke a verse: 'We saw the form and marks of the Buddha, like a mountain of purple gold. The wondrous marks and multitude of virtues have vanished; only the name alone survives. Therefore, one should use expedient means to come forth from the three realms, diligently accumulate all wholesome roots; nirvāṇa is the greatest bliss.' After these thousand arhats had spoken this verse, they returned to their original seats. At that time, Mahākāśyapa first compiled the five divisions of the Vinaya piṭaka opposite Upāli; next, opposite Ānanda, he compiled the two piṭakas of Sūtra and Abhidharma. Trusting the Tathāgata's initial turning of the wheel of the Dharma down to parinirvāṇa, he compiled the four Āgamas: first, Ekottarāgama; second, Dīrghāgama; third, Madhyamāgama; fourth, Saṃyuktāgama. They are collectively named the Sūtra Piṭaka. At that time, when Mahākāśyapa had finished compiling the Dharma treasury, he addressed all the disciples on Mount Gṛdhrakūṭa, saying, 'Late afternoon today is the time of my entering nirvāṇa.' The disciples all descended the mountain together and announced to all the nobles of Rājagṛha, 'Mahākāśyapa will enter nirvāṇa in the late afternoon today.' At that time, all the people were filled with sorrow and grief, and all went at once to Mahākāśyapa's dwelling. Kāśyapa preached various essential teachings for them, and then put on the saṅghāṭī robe entrusted to him by the Buddha, held his robe and bowl, raised his khakkhara staff, and like a garuḍa bird leapt into the air and manifested the eighteen transformations. Having manifested the spiritual transformations, he made a vow, saying, 'May this body of mine be able to see Maitreya.' Having made this vow, he entered directly into Mount Gṛdhrakūṭa as if entering soft mud; after he entered, it closed again, and he remained waiting for Maitreya. When human lifespan reaches eighty thousand years and their body height is eighty feet, Maitreya Buddha will appear in the world, one hundred and sixty feet tall, with a face twenty-four feet broad and a round halo of ten li, delivering people by preaching the Dharma in three assemblies. The people being indolent, Maitreya Buddha will then press Mount Gṛdhrakūṭa with his toe, opening the mountain for them; when it has opened, Mahākāśyapa, wearing the saṅghāṭī robe, will emerge, pay homage to Maitreya, rise into the sky, and manifest the eighteen transformations. Having manifested the spiritual transformations, he will enter nirvāṇa, at which time he will deliver countless multitudes." This is the first, severing doubt.