俱舍論疏 1.5

1.5

三、述中間事別者，經律論中述從成道至轉法輪中間時節，廣略不同、前後有異。今且觀機已前依《四分律》敘，觀機已後依《婆沙》述。餘文同異，次便錄附。《四分律》三十一云「初夜得宿命明，中夜得死生智證明，後夜獲得漏盡明。得此三明，即往菩提樹下，結跏趺坐，七日不動受解脫樂。過七日已從其定起，受二賈客兄弟[麩-夫+少]蜜，為授二歸。云從此優婆塞最初也。四王奉鉢用受[麩-夫+少]蜜，第一七日也。」《因果經》於觀機後說受賈人[麩-夫+少]蜜。《四分》云「食[麩-夫+少]蜜已即於樹下，結跏趺坐七日不動，遊解脫三昧。過七日已從三昧起，去彼不遠有呵梨勒菓樹，即於彼樹神奉世尊呵梨勒菓。受已，為授二歸，第二七日也。食此果已如前入定，出定入欝鞞羅村乞食，受婆羅門食已，為授二歸。第三七日也。」已上三七在菩提樹下。「食已更詣一離婆那樹下，准前入定。從定出已，入欝鞞羅村乞食，受婆羅門婦食，為授二歸。云此優婆夷之初也。」准此律文，人受三歸得近事戒，神畜非也。「第四七日也。食已還詣離婆那樹下，准前入定，從定起已入欝鞞羅村乞食，受婆羅門男女食，為授三歸。第五七日也。」已上二七日在離婆那樹下。「食已詣文麟龍宮，到已同前入定，天雨七日。乃至龍王以身遶佛，頭蔭佛上等。第六七日也。」《因果經》在觀機後。已上六七受解脫三昧樂。又《四分》云「從定起已，詣阿輸婆羅尼𤘽律樹下，敷坐具，結跏趺坐。」《五分律》云「入三昧七日。」又云「受酪女人食，食已入定。」已上《五分》文。《四分》又云「作是思念言：我今已獲。此法甚深，難解難知，欲寂休息。微妙最上智者能知。乃至思惟已說二頌，說二頌已默然。」已上思惟深法時，不言日數。《法華》云「觀樹亦經行。於三七日中，思惟如是事：我所得智慧，微妙最第一。眾生諸根鈍，著樂癡所盲，如斯之等類，云何而可度？」與律意同。准上，六七日受解脫樂，三七日思惟法，總九七日。前出定日即是後七日初，除重六日，餘有五十七日，是梵王請前。與《智論》及《毘婆沙》日數同也。《智論》第八云「釋迦牟尼佛得道後，五十七日寧不說法。言：『我法甚深，難解難知。一切眾生縛著世法，無能解者。不如默然，入涅槃樂。』是時梵天王等請佛為諸眾生初轉法輪。佛時默然受請。後到波羅奈林轉正法輪。」與律、《法華》意同也。《四分》又云「梵王請佛轉法輪，佛許已，梵王歸宮。」已上觀機，律與《婆沙》等大意同也，中間少異略而不述。已上依《婆沙》一百八十二述。論云「菩薩菩提樹下三十四心得阿耨菩提。以佛眼遍觀一切世界，誰應最初聞我正法，我當為說。觀已便知，唱連摩子應先聞我法。是時有天即白佛言：『唱連摩子昨夜命終。』」有說七日。《四分律》云「欝頭藍子命過七日。」又曰「爾時世尊亦起智見，知彼命終，便傷歎言：『彼失大利。若彼聞我所說法者，當得正解。』世尊復觀，除彼誰應初聞我正法，我當為說。觀已便知頞迦羅摩子。」《四分》云「阿藍迦蘭應先聞法。」「天復白佛：『命終已經七日。』」有說昨日，《四分律》中亦云昨日。「爾時世尊亦起智見，知彼命過，如前傷歎。」問：初得阿耨菩提，何故不為二人說法，而待命過不得聞法？將非如來教化失時耶？又說「彼時二人善根未熟，未堪聞法。所以者何？佛成道已，彼初一人若更經五十七日有餘命者，應堪聞法。彼第二人若更有五十一日有餘命者，應堪聞法。由此非佛教化失時。」准此論文，《婆沙》雖不廣說梵王請前日數，而除佛成道日，至許請前五十七日，與律及《智論》等同也。又云「世尊或時留自壽行、如待蘇拔達羅等。若然留他壽行，無有是處。」准此論文，無留他壽行。「世尊復觀，除彼二人誰最初應聞我說法，我當為說。觀已即知，憍陳那等五人應先聞法。即作是念：彼皆是我父母親族，先來恭敬供養於我。今欲酬報，為何所在？天即白言：『今在波羅底斯國仙人鹿野苑。』爾時世尊亦起知見，知在彼處。便捨菩提樹下，步涉而往。」問：佛具最勝神力，何故步涉往耶？答：敬重法故，不以神足。又佛行時足，常去地如四指量，一一足跡皆有喜旋吉祥可愛千輻輪相分明如畫，身影所觸，乃至七日能令有情至其處者諸根安快。「漸次行至婆羅底斯，爾時五人忽逢見佛，遂共立制：彼喬答摩，懈慢多求，狂亂失念，空無所獲。而今復來，欲相呼誘。我等宜各勿與言談、恭敬、問訊，但敷一常座，任其坐不。爾時世尊漸次近彼，威德所逼，令捨本期，不覺一時從座而起，趨走迎逆合掌歸命。於中，或有改敷淨座、或取佛衣、或取佛鉢、或有恭水、或有洗足，俱白佛言：『唯願就座。』佛便作念：如是癡人，自立制約須臾還破。時佛就座安祥而坐，威光奇特如妙高山。乃至世尊於是漸漸誘化，令其調伏。於日初分，為二人說法、教誡、教授，令餘三人入村乞食，彼所乞食充足六人。於日後分，為三人說法、教誡、教授，令餘二人入村乞食，所乞飲食充足五人，世尊性離非時食故。如是教化經於三月，有說四月，令彼五人善根熟已，於迦栗底迦月白半第八日，如來為彼轉正法輪，時憍陳那最初見法。」

Third, describing the particular events of the intermediate period: in the sūtras, vinayas, and treatises, accounts of the time and seasons intervening between [the Buddha's] abhisambodhi and the dharmacakrapravartana differ in brevity or detail, and vary in sequence. For now, what occurred before observing the capacities [of beings] is narrated according to the Dharmaguptaka-vinaya, and what occurred after observing their capacities is recounted according to the Vibhāṣā. Points of agreement and difference with other texts are appended immediately thereafter. Fascicle thirty-one of the Dharmaguptaka-vinaya states: 'In the first watch of the night he attained the vidyā of past lives; in the middle watch of the night he attained the vidyā of witnessing birth and death; in the final watch of the night he attained the vidyā of the destruction of the āsravas. Having attained these trividyā, he immediately went beneath the bodhi tree, sat cross-legged, and remained unmoved for seven days experiencing the bliss of vimokṣa. When seven days had elapsed, he arose from that samādhi and received barley meal and honey from two merchant brothers, conferring upon them the two refuges. It is said that the initial upāsakas began from this. The Four Heavenly Kings presented bowls to receive the barley meal and honey. This is the first seven-day period.' The Sūtra of Causes and Effects speaks of his receiving the merchants' barley meal and honey after observing the capacities. The Dharmaguptaka states: 'Having consumed the barley meal and honey, he immediately sat cross-legged beneath the tree for seven days unmoved, roaming in the samādhi of vimokṣa. When seven days had elapsed, he arose from the samādhi. Not far from there was a harītakī fruit tree, and the tree deity there offered the World-Honoured One harītakī fruit. Having accepted it, he conferred upon [the deity] the two refuges. This is the second seven-day period. Having consumed this fruit, he entered samādhi as before; emerging from samādhi, he entered the village of Uruvilvā to beg for alms, and after receiving food from a brāhmaṇa, he conferred upon him the two refuges. This is the third seven-day period.' The above three periods of seven days were beneath the bodhi tree. 'Having eaten, he further went beneath a rājāyatana tree and entered samādhi as before. Having emerged from the samādhi, he entered the village of Uruvilvā to beg for alms, and after receiving food from a brāhmaṇa woman, he conferred upon her the two refuges. It is said that this was the beginning of upāsikās.' According to this vinaya passage, humans who receive the three refuges obtain the lay vows (upāsaka-saṃvara), whereas spirits and animals do not. 'This is the fourth seven-day period. Having eaten, he returned beneath the rājāyatana tree and entered samādhi as before; having arisen from samādhi, he entered the village of Uruvilvā to beg for alms, and after receiving food from a brāhmaṇa man and woman, he conferred upon them the three refuges. This is the fifth seven-day period.' The above two periods of seven days were beneath the rājāyatana tree. 'Having eaten, he went to the palace of the nāga king Mucilinda; having arrived, he entered samādhi as before, and the heavens rained for seven days. And so forth, down to the nāga king coiling his body around the Buddha, shading the Buddha with his hood, and so forth. This is the sixth seven-day period.' The Sūtra of Causes and Effects places this after observing the capacities. The above six periods of seven days were spent experiencing the bliss of the samādhi of vimokṣa. Furthermore, the Dharmaguptaka states: 'Having arisen from samādhi, he went beneath an ajapālanigrodha tree, laid out his sitting mat, and sat cross-legged.' The Mahīśāsaka-vinaya states: 'He entered samādhi for seven days.' It also states: 'He accepted food from a woman [selling] curd, and having eaten, he entered samādhi.' The above is from the Mahīśāsaka text. The Dharmaguptaka also states: 'He had this thought, saying: "I have now attained it. This Dharma is profound, difficult to comprehend and difficult to know, tranquil, quiescent, subtle, supreme, known by the wise." And so on, until having contemplated, he spoke two verses; having spoken the two verses, he remained silent.' The above period of contemplating the profound Dharma does not state the number of days. The Lotus Sūtra says: 'Contemplating the tree and also walking back and forth, / during three periods of seven days / he contemplated such matters: / "The wisdom I have attained / is subtle and foremost of all. / Sentient beings are of dull faculties, / clinging to pleasure and blinded by delusion; / how can beings such as these / be ferried across?"' This accords with the sense of the vinaya. According to the above, six periods of seven days were spent experiencing the bliss of vimokṣa, and three periods of seven days contemplating the Dharma, making nine periods of seven days in all. The day of emerging from the preceding samādhi is the start of the succeeding seven days; excluding the overlapping six days, fifty-seven days remain, which is prior to the entreaty by Brahmā. This agrees with the number of days in the Mahāprajñāpāramitopadeśa and the Vibhāṣā. Fascicle eight of the Mahāprajñāpāramitopadeśa says: 'After Śākyamuni Buddha attained the way, for fifty-seven days he preferred not to teach the Dharma, saying: "My Dharma is profound, difficult to comprehend and difficult to know. All sentient beings are bound and attached to worldly dharmas, and none can comprehend it. It is better to remain silent and enter the bliss of nirvāṇa." At that time, Brahmā and others entreated the Buddha to first turn the wheel of the Dharma for the sake of all sentient beings. The Buddha then silently accepted the entreaty. Later, he went to the grove of Vārāṇasī to turn the wheel of the true Dharma.' This agrees with the meaning of the vinaya and the Lotus Sūtra. The Dharmaguptaka also says: 'Brahmā entreated the Buddha to turn the wheel of the Dharma; after the Buddha consented, Brahmā returned to his palace.' The above account of observing the capacities agrees in general meaning between the vinaya, the Vibhāṣā, and others; minor differences between them are omitted without narration. The above is recounted based on fascicle one hundred eighty-two of the Vibhāṣā. The treatise says: 'Beneath the bodhi tree, the Bodhisattva attained anuttarā samyaksaṃbodhi through thirty-four moments of mind. With the Buddha-eye he surveyed all realms of the world [to see] who should be the first to hear my true Dharma, that I may expound it for them. Having observed, he knew that Rāmaputra should be the first to hear my Dharma. At that time, a deva addressed the Buddha, saying: "Rāmaputra passed away last night."' Some say seven days; the Dharmaguptaka-vinaya says: 'Udraka Rāmaputra has been dead for seven days.' It also says: 'At that time the World-Honoured One also gave rise to knowledge and vision, knowing that he had passed away, and lamented with a sigh: "He has missed a great benefit! If he had heard the Dharma taught by me, he would have attained true understanding." The World-Honoured One observed again: "Apart from him, who should be the first to hear my true Dharma, that I may expound it for them?" Having observed, he knew Ārāḍa Kālāma.' The Dharmaguptaka says: 'Ārāḍa Kālāma should hear the Dharma first.' 'The deva again addressed the Buddha: "Seven days have already passed since he died."' Some say yesterday; the Dharmaguptaka-vinaya also says yesterday. 'At that time the World-Honoured One also gave rise to knowledge and vision, knowing that he had passed away, and lamented as before.' Question: When he first attained anuttarā samyaksaṃbodhi, why did he not preach the Dharma for those two persons, but waited until they had passed away so that they could not hear the Dharma? Was not the Tathāgata's teaching and transforming untimely? It is further said: 'At that time, the roots of goodness of those two persons were not yet mature; they were not yet capable of hearing the Dharma. Why is this? After the Buddha attained abhisambodhi, if that first person had retained more than fifty-seven days of life, he would have been capable of hearing the Dharma; if that second person had retained more than fifty-one days of life, he would have been capable of hearing the Dharma. Hence, the Buddha's teaching and transforming was not untimely.' According to this treatise text, although the Vibhāṣā does not expound in detail the number of days prior to Brahmā's entreaty, excluding the day of the Buddha's abhisambodhi, the fifty-seven days up until his assent to the entreaty agree with the vinaya and the Mahāprajñāpāramitopadeśa, and so forth. It also says: 'The World-Honoured One sometimes retains his own life-force (āyuḥsaṃskāra), as when awaiting Subhadra and others. If it were a matter of retaining the life-force of another, there is no such possibility.' According to this treatise text, there is no retaining the life-force of another. 'The World-Honoured One observed again: "Apart from those two persons, who should be the first to hear my teaching of the Dharma, that I may expound it for them?" Having observed, he knew that the five persons including Kauṇḍinya should hear the Dharma first. He then thought: "They are my relatives from my father and mother who previously paid respect and made offerings to me. Now I wish to repay them; where are they located?" A deva then said: "They are now in Mṛgadāva, [the grove of] the ṛṣis in the land of Vārāṇasī." At that time the World-Honoured One also gave rise to knowledge and vision, knowing they were in that place. He then departed from beneath the bodhi tree and travelled on foot.' Question: The Buddha was fully endowed with supreme miraculous power; why did he travel on foot? Answer: Out of reverence for the Dharma, he did not use his supernatural travel. Moreover, when the Buddha walked, his feet were always four fingers' breadth above the ground, and in every footprint there was a distinct, painted-like mark of a lovely thousand-spoked wheel with auspicious swastikas; where his shadow touched, even up to seven days later, it caused any sattva who reached that spot to experience serenity and joy in all their faculties. 'Gradually travelling, he arrived at Vārāṇasī. At that time, the five persons caught sight of the Buddha unexpectedly, and thereupon agreed upon a rule among themselves: "That Gautama, indolent and arrogant, desiring much, confused and devoid of mindfulness, has achieved nothing at all. And now he comes again, wishing to call and entice us. Let us not converse with him, pay him respect, or greet him; we shall merely spread a single ordinary seat and leave it to him whether he sits or not." At that time, as the World-Honoured One gradually drew near to them, compelled by his awesome majesty and virtue, they abandoned their original resolution; unconsciously, all at once they rose from their seats, ran to meet him, and with joined palms took refuge. Among them, some adjusted and spread a clean seat, some took the Buddha's robe, some took the Buddha's bowl, some offered water, and some washed his feet, all addressing the Buddha: "We pray only that you take your seat." The Buddha then thought: "Such foolish men make a rule themselves, and in a moment break it again." Then the Buddha went to the seat and sat down serenely, his majestic radiance extraordinary like Mount Meru. And so forth, down to the World-Honoured One then gradually guiding and transforming them, causing them to be subdued. During the first part of the day, he expounded the Dharma, admonished, and instructed two persons, sending the remaining three persons into the village to beg for alms, and the almsfood they begged was sufficient for six persons. During the latter part of the day, he expounded the Dharma, admonished, and instructed three persons, sending the remaining two persons into the village to beg for alms, and the food they begged was sufficient for five persons, because the World-Honoured One by nature refrains from eating at improper times. Teaching and transforming them in this way for three months—some say four months—once the roots of goodness of those five persons had matured, on the eighth day of the bright half of the month of Kārttika, the Tathāgata turned the wheel of the true Dharma for them, at which time Kauṇḍinya was the first to see the Dharma.'