止觀輔行傳弘決 10.8

10.8

次引《大經》以辯同異中，言「出羅什疏」等者，什公無別淨名疏，但有與生、肇等諸德注經。今文所用，義兼生肇。將彼所釋以望《大經》，六人名同，所計則有三同三異。三異者，謂二四五，彼此文異。言三同者，謂《大經》初與什公初同、三與六同、六與三同。經中因闍王障動遍身生瘡，又無良醫能治身心。有六大臣各白王言：「若常愁苦，愁遂增長。如人喜眠，眠則滋多。貪淫嗜酒亦復如是。今有大師各在某城，為諸弟子說如斯法。」富蘭那說無黑業、無黑業報，無有上業及以下業。此與注經初文同也。注經云「一切諸法猶如虛空，無有業報」等。二者末伽梨說，一切眾生身有七分，謂地、水、火、風、苦、樂、壽命。如是七法不可毀害，安住不動如須彌山，投之利刀亦無傷害，無有害者及以死者。故《大經》文與注經第二異。彼注經第二云「苦樂無有因緣」等。三者刪闍夜說，諸眾生中，王者所作自在如地，淨穢等載。三大亦然，等洗、等燒、等吹，如秋髠樹春則還生，以還生故當有何罪？此間命終還生此間，苦樂等報不由現業，由於過去。現在無因，未來無果，以現持戒遮現惡果。此與注經第六文同。彼注經第六師云「罪福苦樂皆由前世」。四者阿耆多翹舍欽婆羅說，若自殺、若教人殺，盜淫妄等亦復如是。若殺一村一城一國，恒河已南布施眾生，恒河已北殺害眾生，無罪無福。此與注經第四異。彼注經第四云「今身受苦，後身受樂。」五百迦羅鳩馱說殺害一切，若無慚愧不墮地獄，猶如虛空不受塵水；有慚愧者即墮地獄。一切眾生悉是自在天之所作，自在天瞋，眾生苦惱；自在天喜，眾生安樂。此與注經第五異。彼第五云「亦有亦無，隨問而答。」六者尼乾陀若提子說，無施無受，無今世後世，經八萬劫自然解脫，有罪無罪悉皆如是。如四大河悉入大海，更無差別。此與注經第三同。彼第三云「計一切眾生道不須求，如縷丸極。」又飾宗所引律文，與此復異，而開為十人，宗但有六：一迦葉富蘭那、二末伽梨、三劬奢離、四阿夷頭、五翅舍欽婆羅、六牟提移婆休、七迦旃延、八訓若、九毘羅吒、十尼乾子。乃會云：涅槃第一當此第一，涅槃第二當此二三，涅槃第三當此八九，涅槃第四當此四五，涅槃第五當此六七，涅槃第六當此第十。然羅什三藏親至五天，翻譯煥然流行當世，如何以母顯子？飾宗分為二人，未審此意。又諸外道姓雖多種，多在婆羅門中。通計婆羅門姓，姓中最勝，如《長阿含》第十云「有梵志名阿晝，與五百弟子來至佛所，作如是言：『剎利等姓常尊敬婆羅門。』佛念言當調伏之，便語言：『汝姓何？』答：『姓聲王。』佛言：『汝是釋奴種。』五百弟子皆舉手言：『此摩納真族姓子，顏貌端正辯才具足，能與瞿曇共論。』佛告五百弟子：『若汝師不如，汝當捨師，與汝共論。若師勝汝，汝當默然。』於是五百弟子便默。佛告摩納：『過去久遠有懿摩王，生四子：一名光面、二名象食、三名路指、四名莊嚴。四子少有所枉，擯出雪山。懿摩王有青衣，名曰方面，與一婆羅門交通，遂便有娠。生一摩納，墮地能言，故名聲王。從是已來，婆羅門種遂以聲王為姓。』又問摩納：『汝昔曾聞先舊大婆羅門說種姓因緣以不？』彼便默然，再問皆默。佛言：『吾三問不答，密迹持金剛杵在汝左右，即當破汝頭為七分。』時力士持金剛杵，在摩納頂上虛空中立，若不時答即時下杵。佛告曰：『汝仰頭看。』即便仰看便見，見已恐怖，即移座近佛，依怙世尊為救為護，即白佛言：『世尊當問，我當答。』佛即問。答言：『亦曾聞先舊諸婆羅門說。』五百弟子皆舉手大聲言：『摩納是釋奴種。』佛復作是念：『恐五百弟子憍慢稱彼為奴。今當方便滅其奴名。』即告五百弟子：『汝等諸人勿謂摩納以為釋奴種。婆羅門是大仙人，有大威德。伐懿摩王索女，王以畏故，以女與之。』由此佛言得免奴稱。」

Next, in citing the Mahāparinirvāṇa-sūtra to distinguish similarities and differences, where it says "derived from Kumārajīva's commentary" and so forth, Kumārajīva wrote no separate commentary on the Vimalakīrti-nirdeśa, but only the Annotated Sūtra together with the worthy masters such as Daosheng and Sengzhao. What is used in the present text encompasses the interpretations of Daosheng and Sengzhao in meaning. Comparing their explanations with the Mahāparinirvāṇa-sūtra, the names of the six masters are identical, but what they maintain has three similarities and three differences. The three differences are the second, fourth, and fifth, whose texts differ from one another. The three similarities are that the first in the Mahāparinirvāṇa-sūtra is the same as Kumārajīva's first, the third is the same as the sixth, and the sixth is the same as the third. In the sūtra, because King Ajātaśatru's karmic hindrances were activated, boils broke out all over his body, and no skilled physician could heal his body and mind. Six great ministers each addressed the king, saying: 'If one constantly grieves, grief will only increase. Just as with a person who loves sleep, sleep will become more abundant, and indulging in lust and wine is also like this. There are now great masters residing in their respective cities who expound such teachings to their disciples.' Pūraṇa taught that there is no black karma and no retribution of black karma, and that there are no superior or inferior actions. This is the same as the first passage of the Annotated Sūtra. The Annotated Sūtra says: 'All dharmas are like empty space; there is no karmic retribution,' and so forth. Second, Maskarin taught that the bodies of all sentient beings have seven factors, namely: earth, water, fire, wind, suffering, pleasure, and life-span. These seven dharmas cannot be harmed or destroyed; they remain unmoved like Mount Sumeru. Even if one strikes them with a sharp blade, no injury occurs; there is neither killer nor victim. Thus the text of the Mahāparinirvāṇa-sūtra differs from the second of the Annotated Sūtra. That second in the Annotated Sūtra says: 'Suffering and pleasure have no causes and conditions,' and so forth. Third, Sañjaya taught: 'Among all sentient beings, what a king does is sovereign like the earth, bearing both the pure and the defiled equally. The other three great elements are also like this, washing equally, burning equally, and blowing equally. Just as a tree whose branches are lopped off in autumn sprouts again in spring, because it sprouts again, what sin could there be? When one dies here, one is reborn here again. Retributions such as suffering and pleasure are not caused by present karma, but are due to the past. The present has no cause, and the future has no fruit; by observing precepts in the present, one blocks present evil retribution.' This is the same as the sixth text of the Annotated Sūtra. That sixth master in the Annotated Sūtra says: 'Sin, merit, suffering, and pleasure are all caused by previous lifetimes.' Fourth, Ajita Keśakambala taught: 'Whether one kills oneself or causes others to kill, stealing, sexual misconduct, lying, and so forth are also like this. If one slaughters a village, a city, or a country, or bestows gifts on sentient beings south of the Ganges, or slaughters sentient beings north of the Ganges, there is neither sin nor merit.' This differs from the fourth in the Annotated Sūtra. That fourth in the Annotated Sūtra says: 'One undergoes suffering in this life and receives pleasure in the next life.' Fifth, Kakuda Kātyāyana taught: 'Even if one slaughters all beings, if one has no shame, one does not fall into hell, just as empty space does not receive dust or water; if one has shame, one immediately falls into hell. All sentient beings are created by Īśvara; when Īśvara is angry, sentient beings suffer afflictions; when Īśvara is pleased, sentient beings are at peace and happy.' This differs from the fifth in the Annotated Sūtra. That fifth says: 'There is both existence and non-existence, answering according to the inquiry.' Sixth, Nirgrantha Jñātiputra taught: 'There is no giving and no receiving, no present world and no future world. Passing through eighty thousand kalpas, one is naturally liberated; whether sinful or sinless, it is completely like this. Just as the four great rivers all enter the great ocean without any further distinction.' This is the same as the third in the Annotated Sūtra. That third says: 'He maintains that the path of all sentient beings does not need to be sought; it is like a ball of thread rolling to its end.' Furthermore, the vinaya text cited in the Shizong differs again from this, expanding them into ten persons, though the doctrines are only six: first, Kāśyapa Pūraṇa; second, Maskarin; third, Gośālī; fourth, Ajita; fifth, Keśakambala; sixth, Modiye Poxiu; seventh, Kātyāyana; eighth, Xunruo; ninth, Vairāṭīputra; tenth, Nirgranthaputra. It then harmonizes them, stating: The first of the Nirvāṇa corresponds to this first; the second of the Nirvāṇa corresponds to these second and third; the third of the Nirvāṇa corresponds to these eighth and ninth; the fourth of the Nirvāṇa corresponds to these fourth and fifth; the fifth of the Nirvāṇa corresponds to these sixth and seventh; the sixth of the Nirvāṇa corresponds to this tenth. However, Tripiṭaka Master Kumārajīva personally went to the Five Indias, and his translations were brilliant and widely circulated in his time; how could the son be designated by the mother's name? The Shizong divides them into two persons, and I do not know the reason for this. Furthermore, although the surnames of the non-Buddhists are manifold, most belong to the Brahmins. Taking the Brahmin surnames as a whole, they are the most supreme among surnames. As the tenth fascicle of the Dīrghāgama says: 'There was a māṇava named Ambaṭṭha who came to the Buddha with five hundred disciples and spoke thus: "Kṣatriyas and other castes constantly revere the Brahmins." The Buddha thought that he should subdue him, and so spoke to him: "What is your surname?" He answered: "The surname Kaṇhāyana." The Buddha said: "You are the lineage of a slave of the Śākyas." The five hundred disciples all raised their hands and said: "This māṇava is of a true noble clan, handsome in countenance, endowed with eloquence, and able to debate with Gautama." The Buddha told the five hundred disciples: "If your master is inferior, you should abandon your master, and I will debate with you. If your master is superior, you should remain silent." Thereupon the five hundred disciples were silent. The Buddha told the māṇava: "Long ago in the past, King Okkāka fathered four sons: the first was named Ulkāmukha, the second Hastinīka, the third Rājyanirdeśa, and the fourth Alaṅkāra. These four sons, having incurred a minor wrongful charge, were banished to the Snow Mountains. King Okkāka had a maidservant named Diśā, who had relations with a Brahmin and thereupon became pregnant. She gave birth to a māṇava who could speak as soon as he touched the ground, and so he was named Kaṇhāyana. From then on, the Brahmin caste took Kaṇhāyana as their surname." He also asked the māṇava: "Have you previously heard the ancient senior Brahmins recount the origins of your clan and lineage, or not?" He remained silent, and even when asked a second time, he remained silent. The Buddha said: "If you do not answer after my third inquiry, Guhyaka, who holds a vajra pestle, is at your side and will split your head into seven pieces." At that time, the vajra-wielding yakṣa stood in the air above the māṇava's head, ready to strike with the pestle if he did not answer promptly. The Buddha told him: "Look up!" He looked up and saw him; having seen him, he was terrified, moved his seat close to the Buddha, and relied upon the World-Honoured One for rescue and protection. He said to the Buddha: "Let the World-Honoured One ask, and I will answer." The Buddha asked him, and he answered: "I have also heard the ancient senior Brahmins recount it." The five hundred disciples all raised their hands and shouted loudly: "The māṇava is of the lineage of a slave of the Śākyas!" The Buddha again thought: "I fear these five hundred disciples will arrogantly call him a slave. I should now employ skillful means to remove his designation of slave." He then told the five hundred disciples: "Do not consider this māṇava to be of the lineage of a slave of the Śākyas. The Brahmin was a great ṛṣi endowed with great majestic virtue. He defeated King Okkāka and demanded his daughter; because the king feared him, he gave him his daughter." Due to these words of the Buddha, he was spared the designation of slave.'