本業瓔珞經疏 1.20

1.20

從佛子若不退者。入第六已下至必入定位。釋上不退人也。從佛子至退菩提心者。釋上退人也。如我初會已下至是為退相已來。廣引借會退人也。有八萬人退者。如來初得道。說梵網經中。有八萬天子。證一住二住乃至四住。後還退在水凡地也。淨目天子者。明退皆有因緣。其人是第六天王太子。名樂婬欲。聞佛不淨觀門。即出家行菩薩道。入禪房中。三七日修滅盡三昧。得第五心。時有魔王。使安陀羅女現十種相好。時太子。從定起見此女。即生欲心謗言。佛不能欲我欲第一樂因。即退失第五心。失眾生空不淨觀也。法才王者。天海經云。法才王是四住菩薩。生為人王。貪國土七寶。時海雨王魔盜放七炎火燒國土。唯有王成在時王大聲言即出城。以十萬金剛頭鬼。殺海雨王八萬億兵。故一時稱心快意。即退失法光五住三昧心也。舍利弗者。又七非空藏經中云。舍利弗本是小乘。住煗頂忍中。佛滅度後二劫修行順法。又禪陀羅佛出世。大乘行化時。舍利弗值佛修大乘。發大乘心。證六住也。行施眼法。未來至國路中一婆羅門一目闇。從舍利弗乞一目既得之。又破而不用。時舍利弗即生悔心。心故還退。入二乘聲聞法中也。故引退人明退相也。

From "Disciples of the Buddha, if one does not retreat, entering the sixth" downward to "will definitely enter the determinate position" explains the person who does not retreat mentioned above. From "Disciples of the Buddha" to "retreats from the bodhimind" explains the person who retreats mentioned above. From "Just as in my first assembly" downward to "these are the marks of retrogression" extensively cites and draws upon those who retreated in assemblies. That "there were eighty thousand people who retreated": when the Tathāgata first attained the path and taught the Brahma Net Sūtra, there were eighty thousand sons of devas who realized the first abode, the second abode, and up to the fourth abode, but later retreated back to the stage of ordinary mortals. Regarding the "son of the devas Jingmu": this clarifies that all retreat has causes and conditions. That person was the prince of the king of the sixth heaven, named Le Yinyu (Delighting in Lust). Hearing the Buddha's teaching on the contemplation of impurity, he promptly left the household to practice the bodhisattva path. Entering the meditation chamber, for three times seven days he cultivated the cessation samādhi and attained the fifth mind. At that time, a demon king sent an Andhara woman to manifest ten kinds of physical marks. At that time, the prince emerged from concentration, saw this woman, immediately gave rise to lustful thoughts, and slandered [the teaching], saying, "The Buddha cannot [experience] lust; my lust is the cause of the foremost pleasure." He then retreated and lost the fifth mind, losing the contemplation of the emptiness of sentient beings and impurity. Regarding "King Facai": the Tianhai jing states that King Facai was a bodhisattva of the fourth abode who was born as a human king and craved the seven treasures of his kingdom. At that time, the demon king Haiyu secretly released seven blazing fires to burn the kingdom; only the royal city remained. At that time, the king gave a great cry and went out of the city, using one hundred thousand adamantine-headed demons to kill eighty trillion troops of King Haiyu. Therefore, having momentarily gratified his mind and indulged his desires, he immediately retreated and lost the mind of the samādhi of the fifth abode of Dharma-radiance. Regarding "Śāriputra": furthermore, the Qifeikongzang jing states that Śāriputra was originally of the Hīnayāna, abiding in heat, summit, and forbearance. For two kalpas after the Buddha's parinirvāṇa, he cultivated compliant dharmas. Further, when Candana Buddha appeared in the world and carried out the Mahāyāna teaching, Śāriputra met the Buddha, cultivated the Mahāyāna, generated the Mahāyāna mind, and realized the sixth abode. Practicing the dharma of giving away his eyes, as he was traveling along a road in the country, a brāhmaṇa who was blind in one eye begged Śāriputra for an eye. Having received it, he crushed it and did not use it. At that time, Śāriputra immediately gave rise to a regretful mind, and his mind therefore retreated back, entering into the Two Vehicles' śrāvaka dharma. Therefore, persons who retreated are cited to clarify the characteristics of retrogression.