盂蘭盆經讚述 1.2

1.2

此經三分。一教起因緣分。二目連大叫下明聖教所說分。三目連白佛言下明依教奉行分。明教起所因所緣故。釋教起因緣分。正顯聖教所說法門品類差別故。云聖教所說分。顯彼時眾聞佛所說歡憙奉行故。名依教奉行分。若依舊解。名序正流通。與新經論三分不異。初教起分中。一明證信分。二明發起分。證信分中。聞者出能聞人。只是傳法之人。即阿難是。如是者出所聞法。表經可信。聞者如來圓音纔振。眾即翹心專注。耳識採攬。故名為聞。餘經具道我聞。今此經略去我字。故但言聞。依佛地論。我謂諸蘊世俗假者。聞謂耳根發識聽受。廢別就總故說我聞。又如來悲願增上緣力。聞者識上文義相生。此文義相。雖依眾生自善力起。就佛強緣名為佛說。由耳根力自心變現故名我聞。又聞者善根增上緣力。如來識上文義相生。此文義相是佛利他善根所起故名佛說。聞者識心雖不取得。然似彼相分。明顯現故。曰我聞。

This sūtra has three sections: first, the section on the causes and conditions for the arising of the teaching; second, from "Maudgalyāyana cried out loudly" downward, which clarifies the section on that which is spoken by the holy teaching; third, from "Maudgalyāyana addressed the Buddha, saying" downward, which clarifies the section on practicing according to the teaching. Because it clarifies the causes and conditions for the teaching's arising, it is explained as the section on the causes and conditions for the arising of the teaching. Because it directly reveals the differences among the categories of Dharma gates spoken by the holy teaching, it is called the section on that which is spoken by the holy teaching. Because it reveals that the assembly of that time heard what the Buddha spoke and joyfully practiced it, it is called the section on practicing according to the teaching. If relying on older explanations, these are named preface, main body, and propagation, which do not differ from the three sections in the new sūtras and treatises. In the first section on the arising of the teaching: first, it clarifies the section confirming faith; second, it clarifies the introductory section. Within the section confirming faith: "heard" brings out the person capable of hearing, who is simply the person who transmits the Dharma, namely Ānanda. "Thus" brings out the Dharma that was heard, indicating that the sūtra is trustworthy. As for "heard": as soon as the Tathāgata's perfect voice resonated, the assembly raised their hearts in single-minded concentration, and their auditory consciousness gathered and grasped it; hence it is called "heard." Other sūtras state in full "I have heard"; now, this sūtra omits the word "I," and so only says "heard." Relying on the *Buddhabbūmi-upadeśa*, "I" refers to the worldly conventional designation of the aggregates; "heard" refers to the auditory sense organ generating consciousness to listen and receive. Discarding the particular to adopt the general, one therefore says "I have heard." Furthermore, by the power of the Tathāgata's compassionate vow as an adhipati-pratyaya, the mental representation of the words and meanings arises upon the consciousness of the hearer. Although this mental representation of words and meanings arises relying on the sentient beings' own power of wholesome roots, with regard to the Buddha as the predominant condition, it is called "spoken by the Buddha." Arising and manifesting from one's own mind due to the power of the auditory sense organ, it is therefore called "I have heard." Furthermore, by the power of the hearer's wholesome roots as an adhipati-pratyaya, the mental representation of words and meanings arises upon the consciousness of the Tathāgata. Because this mental representation of words and meanings is generated from the Buddha's wholesome roots that benefit others, it is called "spoken by the Buddha." Although the consciousness of the hearer does not actually grasp [the Buddha's mind directly], because an objective representation resembling that appears distinctly, it is called "I have heard."