Chapter 2 The preface and the interpretation of the Contemplation Sutra
觀經序分義卷第二
The Compilation of Dharma Master Shandao’s Four Primal Teaching on the Contemplation Sutra
(1)
From here onwards are the five doors of interpretation of this Sutra.
.
善導大師集記 觀經序分義卷第二
△從此以下就文料簡。略作五門明義。
一從如是我聞下至五苦所逼云何見極樂世界已來明其序分。
二從日觀初句佛告韋提汝及眾生下至下品下生已來明正宗分。
三從說是語時下至諸天發心已來正明得益分。
四從阿難白佛下至韋提等歡喜已來明流通分。此之四義佛在王宮一會正說。
五從阿難為耆闍大眾傳說復是一會。亦有三分。
一從爾時世尊足步虛空還耆闍崛山已來明其序分。
二從阿難廣為大眾說如上事已來明正宗分。
三從一切大眾歡喜奉行已來明流通分。
1. From ‘Thus as I have heard’ until the ‘the toils of the five sufferings and how to see the World of Ultimate Bliss’ are Preface.
2. From the first line of the contemplation of the sun, the Buddha told Vaidehi and all living beings until bottom position of the inferior grade is known as the Proper Teaching.
3. From the passage on after saying this until all the sentient beings bring forth the Bodhi Mind are passages on obtaining benefits.
4. From Ananda said to the Buddha until the Vaidehi and others rejoiced are passages on circulation. These four parts are the proper teaching of the Buddha in the palace.
5. From Ananda’s repetition of the teaching at Vulture Peak for the Great assembly is another assembly. It is further divided into three parts.
a. The preface is from ‘At that time the World Honoured One walked in the space to return to Vulture Peak.’
b. The Proper teaching are passages from ‘Ananda spoke the above matters to the great assembly pervasively’.
c. Passage on propagation is from ‘The great assembly rejoiced, upheld and practised accordingly’
然化必有由。故先明序。由序既興正陳所說。次明正宗。為說既周。欲以所說傳持末代歎勝勸學。後明流通。上來雖有五義不同。略料簡序正流通義竟
As there must be a reason for this teaching. So first we have the preface. From the preface is to expound on what is happening. Next is the Proper Teaching. When the teaching was fully propounded, it should be passed down to the future generation, praising its superiority and exhort all to learn the dharma. At the end is the circulation. We have thus discussed the five different meanings. This is the end of a brief discussion on the meaning of the preface, proper teaching and propagation in the Contemplation Sutra.
△又就前序中復分為二。一從如是我聞一句名為證信序。二從一時下至云何見極樂世界已來正明發起序。
如是我聞
初言證信者即有二義。一謂如是二字即總標教主。能說之人。二謂我聞兩字即別指阿難。能聽之人。故言如是我聞。此即雙釋二意也。Moreover, the preface is further divided into two: 1. From Thus as I have heard is the preface on the certification of faith. 2. From at one time until how to see the World of Ultimate Bliss is the clarification of the preface on origination.
Thus, as I have heard
Firstly, it is the certification of faith. It carries two meanings.
1. The word ‘Thus as’ generally refer to the Buddha, the Teacher.
2. ‘I have heard’ refers to Ananda, the listener.
So, it is said, Thus as I have heard. These are the explanations for the two meanings.
(2)
又言如是者即指法定散兩門也。是即定辭。機行必益。此明如來所說言無錯謬故名如是。
Moreover, ‘thus’ also refers to the two Dharma doors of concentration and mixed practices. It means the teaching is confirmed and those who practise them will be benefitted. Here ‘Thus as’ means there is no mistake in the Buddha’s teaching.
又言如者如眾生意也。隨心所樂佛即度之。機教相應復稱為是。故言如是。
‘Thus’ also carries the meaning of in accord with the wishes of living beings. The Buddha crosses them over in accord with what they desire. The individual potential and the teaching are in coherence is known as ‘as’. So, it is said ‘Thus as’
又言如是者。欲明如來所說。說漸如漸。說頓如頓。說相如相。說空如空。說人法如人法。說天法如天法。說小如小。說大如大。說凡如凡。說聖如聖。說因如因。說果如果。說苦如苦。說 樂如樂。說遠如遠。說近如近。說同如同。說別如別。說淨如淨。說穢如穢。說一切諸法千差萬別。如來觀知歷歷了然。隨心起行。各益不同。業果法然眾無錯失。又稱為是。故言如是。
Moreover, the meaning of ‘Thus as’ are as follows: They are to clarify the teaching of the Buddha. When he says gradual, it is gradual. When he says instantaneous, it is instantaneous. When he says marks, they are as the marks. When he says emptiness, it is emptiness. When he says the human dharma, it is as the human dharma. When he says the celestial dharma, it is as the celestial dharma. When he says small, it is small. When he says big, it is big. When he says mundane, it is as mundane. When he says sages, they are the sages. When he says causes, they are the causes. When he says fruition, it is as the fruitions. When he says suffering, it is suffering. When he says bliss, it is the bliss. When he says far, it is far. When he says near, it is near. When he says the same, it is the same. When he says different, it is different. When he says pure, it is pure. When he says filthy, it is filthy. He says that all the dharma is of myriad differences. When the Thus Come One contemplates it he clearly penetrates it. In accord with the arising of thoughts and conduct, he benefits all in different manner. All karmic fruitions are in accord with the rules of dharma and they are free from faults. So, it is known as ‘as’ and this is the explanation of ‘Thus as.’
言我聞者。欲明阿難是佛侍者。常隨佛後多聞廣識。身臨座下能聽能持教旨親承。表無傳說之錯。故曰我聞也。又言證信者。欲明阿難稟承佛教傳持末代。為對眾生故如是觀法我從佛聞。證誠可信。故名證信序。此就阿難解也。
Talking about I have heard, it is to clarify that Ananda is the attendant for the Buddha who often follows the Buddha, who is endowed with broad and expansive knowledge. As he is by the side of the Buddha, he is able to listen and uphold the Dharma personally from the Buddha. This is to show what he says is not hearsay and is without fault. So, it is said as ‘I have heard’. Or we say it is the certification of faith. This is to clarify Ananda is given the responsibility to pass down the Buddha’s teaching to the Dharma Ending Age. On facing the living beings, he says the dharma of contemplation is heard by him personally from the Buddha. These are the honest words which can be trusted. So, this is the preface of certification to faith. Here we explain from the angle of Ananda.
△二就發起序中細分為七。
Secondly, in the preface of bringing forth the mind, it is further divided into seven sections.
初從一時佛在下至法王子而為上首已來明化前序。
1st from at one time the Buddha was at… until the Dharma prince as the leader is the fore preface in teaching.
二從王舍大城下至顏色和悅已來正明發起序禁父之緣。
2nd from the Rajgir great town until the countenance is peaceful and blissful clarify the bringing forth preface to give the reason for locking up the father.
三從時阿闍世下至不令復出已來明禁母緣。
3rd from at that time Ajatasatru until not to let her out is the reason for locking up his mother.
四從時韋提希被幽閉下至共為眷屬已來明厭苦緣。
4th from Vaidehi was secluded until to become the retinues is to clarify the despising of sufferings.
五從唯願為我廣說下至教我正受已來明其欣淨緣。
5th from May the Buddha speak for me pervasively until teach me how to dwell in right visualization is to clarify the delights in purity.
六從爾時世尊即便微笑下至淨業正因已來明散善顯行緣。
6th from at that time the World Honoured One smiled and until the proper causes for Pure Karma clarify the mixed wholesomeness, to show the conditions of conduct.
七從佛告阿難等諦聽下至云何得見極樂國土已來正明定善示觀緣。
7th from the Buddha told Ananda and others to listen attentively until how to see the Land of Ultimate Bliss is to clarify the wholesomeness of concentration, to show the conditions of contemplation.
上來雖有七段不同。廣料簡發起序竟。
The seven parts are different and this is the end of the Primal teaching on the bringing forth preface.
(3)
一時，佛在王舍城耆闍崛山中，與大比丘眾，千二百五十人俱。菩薩三萬二千，文殊師利法王子而為上首。
Thus, as I have heard, at one time the Buddha was staying at Vulture Peak in Rājgiṛ with a great assembly of twelve hundred and fifty monks. He was also accompanied by thirty-two thousand bodhisattvas led by Mañjuśrī, the Dharma Prince.
初解化前序者。就此序中即有其四。初言一時者正明起化之時。佛將說法。先託於時處。但以眾生開悟必藉因緣。化主臨機待於時處。又言一時者。或就日夜十二時。年月四時等。此皆是如來應機攝化時也。
Firstly, is the preface to explain at one time before the teaching proper. There are four explanations. At the beginning it talks about at one time to clarify the time of teaching. When the Buddha is going to teach the Dharma the time and place is first stated. But it is necessary to have suitable causes and conditions before living beings can be enlightened to the Dharma. So, the Teacher waited until a suitable time and place before teaching the dharma. Moreover, at one time can also refer to the twelve hours in the day time and twelve hours at night, the month, the year and the four seasons in a year. These are the time when the Thus Come One can teach in accord with the individual potential and conditions.
言處者隨彼所宜如來說法。或在山林處。或在王宮聚落處。或在曠野塚間處。或在多少人天處。或在聲聞菩薩處。或在八部人天王等處。或在純凡若多一二處。或在純聖若多一二處。隨其時處如來觀知不增不減。隨緣授法各益所資。斯乃洪鐘雖響必待扣而方鳴。大聖垂慈必待請而當說。故名一時也。
Staying at a place refers to the dwelling which is suitable for the Thus Come One to teach the Dharma. It might be in the mountainous forests, at a palace, a village or remote place, or the graveyard. Or it might be at the place of man and devas, the dwelling of Sravaka and Bodhisattvas, or the dwelling of the eightfold divisions, the dwelling of man and heavenly kings. Or he might dwell among the mundane men at one or two places. Or he might dwell among all the Sages at one or two places. Wherever the Buddha is dwelling and at whatever time the contemplation or knowing faculty of the Thus Come One is neither increase nor decrease. In accord with the conditions, he speaks the Dharma and every one will be benefitted. It is the same as the hitting of the bell. The sound of the bell could be loud and clear but it has to wait for someone to hit it. The Great Sage bestowed kindness on all living beings yet he would wait for a request of Dharma before he speaks. So, this is the meaning of at one time.
又一時者。阿闍世正起逆時。佛在何處。當此一時。如來獨與二眾在彼耆闍。此即以下形上意也。故曰一時。又言一時者。佛與二眾於一時中在彼耆闍。即聞阿闍世起此惡逆因緣。此即以上形下意也。故曰一時。
Moreover, at one time is the time when Ajatasatru was committing the rebellious act. Where was the Buddha? At that time the Buddha was alone at Vulture Peak together with the two assemblies. This is the time when the Ajatasatru was committing evils while the Buddha was still waiting for the right time to teach the evil being. These two situations happen at the same time so it is called at one time. Another explanation for at one time. The Buddha was together with the two assemblies at Vulture Peak. He heard about Ajatasatru who had committed the evil causes and conditions. These are the two situations when the Buddha knows the evils of Ajatasatru. So, it is called at one time.
二言佛者。此即標定化主。簡異餘佛獨顯釋迦意也。
三從在王舍城已下正明如來遊化之處。即有其二。一遊王城聚落。為化在俗之眾。二遊耆山等處。為化出家之眾。又在家者。貪求五欲相續是常。縱發清心猶如畫水。但以隨緣普益不捨大悲。道俗形殊無由共住。此名境界住也。又出家者。亡身捨命斷欲歸真。心若金剛等同圓鏡。悕求佛地即弘益自他。若非絕離囂塵。此德無由可證。此名依止住也。
2nd we will discuss the Buddha. This is the Teacher. The teacher is Sakyamuni Buddha, not other Buddhas.
3rd from Rajgir and so on is to clarify the place where the Thus Come One was dwelling. There are two places: One is at the villages of Rajgir to transform the worldly people. Another is at the places around Vulture Peak so as to teach the left home assembly. Moreover, the lay men are attached to the five desires and it is a normal practice for them. They might have temporarily brought forth the pure mind but it is very short, just like drawing on the water. But the Buddha would bestow benefits pervasively in accord with conditions, not renouncing his Great Compassion. Moreover, the cultivators and laymen are different in appearance and they cannot stay together. This is known as dwelling in their states. Moreover, the left home brothers put aside their body, renounce their life, severe the desires and return to the genuine. Their mind resembles the Vajra, equivalent to the perfect mirror. They seek only the Buddha ground, propagate the dharma to benefit self and others. If they do not stay away from the dust and noise, they will be unable to certify to these virtues. This is known as the reliance on the dwelling.
四從與大比丘眾下至而為上首已來明佛徒眾。就此眾中即分為二。一者聲聞眾。二者菩薩眾。就聲聞眾中即有其九。 初言與者。佛身兼眾故名為與。二者總大。三者相大。四者眾大。五者耆年大。六者數大。七者尊宿大。八者內有實德大。九者果證大。
4th, from the assembly of Great Bhikshu until as the leader clarify the retinues of the Buddha. The assembly is divided into two, namely the Sravaka assembly and the Bodhisattva assembly. In the Sravaka assembly we can see the nine greatness. At the beginning the word ‘and’ is used which means the Buddha is one of the Sangha assembly. Next is the general greatness 3rd, the greatness of mark, 4th the greatness of the assembly 5th the greatness of being old and virtuous 6th the greatness of the number 7th the greatness of the honoured position 8th the greatness of the inner genuine virtues 9th the greatness of the certification of fruition.
問曰。一切經首皆有此等聲聞以為猶置。有何所以。答曰。此有別意。云何別意。此等聲聞多是外道。如賢愚經說。優樓頻羸迦葉領五百弟子修事邪法。伽耶迦葉領二百五十弟子修事邪法。那提迦葉領二百五十弟子修事邪法。總有一千。皆受佛化得羅漢道。其二百五十者。即是舍利目連弟子。共領一處修事邪法。亦受佛化皆得道果。此等四眾合為一處。故有千二百五十人也。Question: At the beginning of all the Sutras, these Sravaka are seen. Why is this so? Answer: There is a special meaning. What is this special meaning? These Sravaka are mostly the deviant cultivators. As it is stated in the Sutra of the Worthies and Deluded, Uruvilva kasyapa led 500 disciples to practise the deviant dharma. Gaya Kasyapa led 250 disciples to practise the deviant dharma. Nadi Kasyapa led 250 disciples to practise the deviant dharma. All together there were a thousand disciples who were transformed by the Buddha to attain the Arahant Path. Another 250 disciples were led by Shariputra and Maudgalyayana who stayed together to practise the deviant dharma. They were transformed by the Buddha and attained the Path of Fruition. These four assemblies stayed together so there were 1250 disciples.
問曰。此眾中亦有非外道者。何故總標。答曰。如經中說。此諸外道常隨世尊不相捨離。然結集之家簡取外德。故有異名。是外道者多。非者少。
Question: In the assembly there are also the non-deviant practitioners. Why do you give a generalization? Answer: According to the Sutra, these deviant practitioners always followed the World Honoured One. They will not leave him. Those who complied the Sutra wrote them down in accord with their virtues. So, this is the difference. Comparatively most of them are deviant practitioners. The non-deviant cultivators are few.
又問曰。未審。此等外道常隨佛後。有何意也。
Question: I do not know why these deviant practitioners always follow behind the Buddha. What is the reason for this?
答曰。解有二義。一就佛解。二就外道解。就佛解者。此諸外道邪風久扇。非是一生。雖入真門氣習由在。故使如來知覺不令外化。畏損眾生正見根芽。惡業增長此世後生不收果實。為此因緣攝令自近不聽外益。此即就佛解竟。次就外道解者。迦葉等意自唯曠劫久沈生死。修還六道。苦不可言。愚癡惡見封執邪風。不值明師永流於苦海。但以宿緣有遇得會慈尊。法澤無私我曹蒙潤。尋思佛之恩德。碎身之極惘然。致使親事靈儀無由暫替。此即就外道解竟。
Answer: There are two explanations. 1. From the angle of the Buddha, 2. From the angle of the deviant practitioners.
1
From the angle of the Buddha, these deviant practitioners have cultivated the wrong practice for a long time, not only in this life. Even though now they have entered the genuine door, their habits are still there. That is why the Buddha understand this and does not encourage them to go out to transform people. It is afraid that they might harm the roots and sprouts of proper views among living beings. With the growth of the evil karma, they will not be able to reap the fruits of cultivation in this life or in future. Because of such causes and conditions, he gathers them in and does not allow them to go forth to others. This is the end of the discussion from the point of view of the Buddha.
2
From the angle of the deviant cultivators, Kasyapa and others have been thinking that they have dwelt long in the seas of birth and death throughout the long kalpas without respite. Even though they have practised seriously they are unable to leave the acute sufferings in the six paths. They knew they are bound by their deviant habits of delusion, evil views. Without the guidance of a good knowing adviser, they will forever sink into the seas of sufferings. Luckily with the past conditions ripen they are fortunate to encounter the Honoured One of Great Kindness. The moisturization of the Dharma is equal for all but they feel they are lucky to obtain the benefits of the Dharma. Considering the Kindness of the Buddha, they are unable to repay Him even if their bodies are cut into pieces. That is why they personally go forth to attend to the Buddha as no one can replace this position in repaying the kindness. This is the end of the explanation from the angle of the deviant practitioners.
(5)
又問曰。此等尊宿云何名眾所知識。答曰。德高曰尊。耆年曰宿。一切凡聖知彼內德過人。識其外相殊異。故名眾所知識。上來雖有九句不同。解聲聞眾竟。
Question: Why do we call these Honoured Elders the good knowing advisers for the multitude? Answer: They are replete with lofty virtues. This is known as Honoured. They have been practising the dharma for a long time. This is known as the Elders. All the mundane men and Sages know of their unsurpassed innate virtues, recognize their supreme and special external features. So, they are known as the good knowing advisers of the multitude. Above are the nine different sentences to explain the assembly of Sravaka. This is the end on the discussion of Sravaka assembly.
次解菩薩眾。就此眾中即有其七。一者標相。二者標數。三者標位。四者標果。五者標德。六者別顯文殊高德之位。七者總結。
Next, we will explain the multitude of bodhisattvas. In this assembly there are seven points: 1. Revealing the marks 2. Revealing the numbers 3. Revealing the position 4. Revealing the fruits 5. Revealing the virtues 6. Special revelation on the high and virtuous position of Manjushri Bodhisattva 7. Conclusion
又此等菩薩具無量行願。安住一切功德之法。遊步十方行權方便。入佛法藏究竟彼岸。於無量世界化成等覺。光明顯曜普照十方。無量佛土六種震動。隨緣開示即轉法輪。扣法鼓執法劍。震法雷雨法雨。演法施常以法音覺諸世間。摑裂邪網消滅諸見。散諸塵勞壞諸欲塹。
顯明清白光融佛法。宣流正化。愍傷眾生未曾慢恣。得平等法具足無量百千三昧。於一念頃無不周遍。荷負群生愛之如子。一切善本皆度彼岸。悉獲諸佛無量功德。智慧開朗不可思議。雖有七句不同。解菩薩眾訖。
Moreover, this type of Bodhisattvas is replete with immeasurable conduct and vows. They dwell in the dharma of all merits and virtues. They travel to the ten directions and practise the expedience. They enter the Buddha Dharma store and ultimately, they will arrive at the other shore. In immeasurable worlds they transform themselves in the accomplishment of Equal Enlightenment. The bright illumination is shining brightly and pervasively to the ten directions. In immeasurable Buddha Lands there are the six types of vibration and movements. They teach the multitude in accord with the conditions. This is the turning of the Dharma Wheel. They beat the Dharma drum and hold the Dharma Sword, quake the dharma thunders and rain down the dharma rains. They give the dharma talk and they often propound the dharma sound to enlighten the worldly realms. The nets of evils are torn apart, the various views are put to extinction, the dust of afflictions are dispersed and the gutters of desires are destroyed. They reveal the pure and clean Dharma with the wise assimilation of the Buddha dharma. The Proper Dharma is propagated widely. They take great pity on all living beings and they are never arrogant. They obtain the Dharma of equality and are replete with immeasurable hundreds of thousands Samadhi. In a single mindfulness they travel pervasively to all realms, lightening the burdens of living beings just as though they are their own sons. All the wholesome roots are brought forth to arrive at the other shore. They obtain the immeasurable merits and virtues of all the Buddha and are replete with expansive and inconceivable wisdom. These are the seven different descriptions of the bodhisattvas and this is the end on the explanation of bodhisattvas.
上來雖有二眾不同。廣明化前序竟。
We have discussed the two different assemblies. This is the end of the explanation on the preface before the teaching proper.
(6)
爾時王舍大城有一太子，名阿闍世，隨順調達惡友之教。收執父王頻婆娑羅，幽閉置於七重室內，制諸群臣，一不得往。國太夫人名韋提希，恭敬大王，澡浴清淨，以酥蜜和麥少用塗其身，諸瓔珞中，盛蒲萄漿，密以上王。爾時大王食麥少飲漿，求水漱口，漱口畢已，合掌恭敬，向耆闍崛山遙禮世尊，而作是言：『大目犍連是吾親友，願興慈悲，授我八戒』。時目犍連如鷹隼飛，疾至王所，日日如是，授王八戒。世尊亦遣尊者，富樓那，為王說法。如是時間，經三七日，王食麥少蜜，得聞法故，顏色和悅。
At that time, in the great city of Rājgiṛ, there was a prince named Ajātaśatru. Instigated by his wicked friend Devadatta, he seized his father, King Bimbisāra and confined him in a room with seven layers of walls. The court officers were forbidden to visit him.
Vaidehī, the mother queen was devoted to him. After cleansing her body, she spread over her body a mixture of ghee, honey and wheat flour. She filled her ornaments with grape juice, and secretly offered this food and drink to the king. At that time, after eating the wheat paste, drank some juice, and then he asked for water to rinse the mouth.
Having rinsed his mouth, he joined his palms in reverence and, facing the Vulture Peak. He made obeisance to the World Honoured One from afar, and said, ‘Mahāmaudgalyāyana is my close friend. I beseech you to have pity on me and send him here to give me the eight precepts.’
Then Mahāmaudgalyāyana flew as swiftly as a hawk to the king. Day after day he came like this to give the king the eight precepts. The World Honoured One also sent Venerable Pūrṇa to the palace to expound the Dharma to the king. Three weeks passed by in this way. As the King had eaten the wheat and honey, listened to the Dharma and he appeared peaceful and contented.
二就禁父緣中即有其七。一從爾時王舍大城以下總明起化處。此明往古百姓但城中造舍。即為天 火所燒。若是王家舍宅悉無火近。後時百姓共奏於王。臣等造宅數為天火所燒。但是王舍悉無火近。不知有何所以。王告奏人。自今以後卿等造宅之時。但言我今為王造舍。奏人等各奉王敕。歸還造舍更不被燒。因此相傳故名王舍。言大城者。此城極大居民九億。故□王舍大城 也。言起化處者即有其二。一謂闍王起惡。即有禁父母之緣。因禁則厭此娑婆。願託無憂之世界。二則如來赴請。光變為臺影現靈儀。夫人即求生安樂。又傾心請行。佛開三福之因。正觀 即是定門。更顯九章之益。為此因緣。故名起化處也。
Secondly, there are seven situations showing the prohibition of the father’s movement. 1. From at that time in the city of Rajgir onwards shows the place for the teaching to take place. It is said that in the ancient time, the citizens built their houses in the city and their houses would be destroyed by the fire from the sky. Only the palaces and bungalows that belonged to the King are not destroyed by the fire. Later the citizens reported this to the King. They said, ‘The houses that we built are all destroyed by the fire from the sky except those that belong to the King. We do not know why this is happening.’ The King ordered, ‘From now onwards, when you want to build a house, you should say I build this house for the King.’ All the citizens acted in accord with the order of the King. When they built the houses, they are not destroyed by the fire. As such the news spread and the town is known as Rajgir which means the City with the King’s houses. It is called a big city because it is inhabited by nine billion people. So, it is known as the Great City Rajgir. Talking about the origination of the teaching it can be discussed from two points. 1. The prince Ajatasatru committed the evils of keeping his parents in the prison. In this condition of being kept prisoners one will wish to leave the Saha world, one would desire to be born in a world without worries. 2. The Thus Come One attended the invitation. With the spiritual lights efficacious manifestations appear on the shadowy platform. On seeing this the Queen sought to be born in the World of Serenity Bliss. Moreover, she sincerely sought the Buddha to teach her the way of practice and with this as a cause the Buddha opened up the three Blessings. Proper Contemplation is the Door of Concentration. Besides this brings out the benefits of the nine sections. Because of such causes and conditions, it is known as the dwelling for the arising of this teaching.
二從有一太子下至惡友之教已來正明闍王怳忽之間信受惡人所誤。言太子者彰其位也。言阿闍世者顯其名也。又阿闍世者乃是西國正音。此地往翻名未生怨亦名折指。
2. From there is a prince until the listening to the words of an evil friend showed that the King Ajatasatru in confusion listened to the words of evil man. He is known as a prince is to reveal his position. Saying that he is Ajatasatru is to show the name. Besides, Ajatasatru is the proper pronunciation of the western region. In our country it is translated as The Blame before His Birth or the Broken finger.
(7)
問曰。何故名未生怨及名折指也。答曰。此皆舉昔日因緣故有此名。言因緣者。元本父王。無有子息。處處求神竟不能得。忽有相師而奏王言。臣知山中有一仙人。不久捨壽。命終已後必當與王作子。王聞歡喜。此人何時捨命。相師答王。更經三年始可命終。
Question: why is he known as the Blame before His Birth or the Broken finger? Answer: He is thus named because of some past causes and conditions. What are the past causes and conditions? Originally his father the King had no son even though he had sought the help from many spiritual beings. Suddenly a physiognomist came to see the King and said, ‘I know of a cultivator in the mountain. He will pass away soon and after passing away he will become your son.’ The King was so glad and asked when this cultivator would pass away. The physiognomist answered, ‘He will pass away after three years.’
王言。我今年老。國無繼祀。更滿三年何由可待。王即遣使入山往請仙人曰。大王無子。闕無紹繼。處處求神困不能得。乃有相師瞻見大仙。不久捨命與王作子。請願大仙垂恩早赴。使人受教入山。到仙人所具說王請因緣。仙人報使者言。我更經三年始可命終。王敕即赴者是事不可。使奉仙教還報大王具述仙意。
The King answered, ‘I am old now and yet there is no one to inherit my throne. How can I wait for another three years? So, the King sent his messenger to enter the mountain to beg on his behalf. He said, ‘The King is without a son and his throne will be without an inheritance. He has sought the help of many devas but to no avail. Then there is this physiognomist found that you will become his prince after passing away. I hope that the great cultivator will be kind enough to go to be the prince very soon.’ The messenger entered the mountain and found the cultivator, telling him the causes and conditions for the invitation by the King. The cultivator said to the messenger, ‘After three years only will I leave the world. It is impossible for me to go immediately, as ordered by the king.’ The messenger returned and reported to the King what the cultivator had said.
王曰。我是一國之主。所有人物皆歸屬我。今故以禮相屈。乃不承我意。王更敕使者。卿往重請。請若不得。當即殺之。既命終已。可不與我作子也。
The King said, ‘I am the Chief of this country. All the people and things belong to me. Now I lower myself to plead him to fulfil my wish yet he dares to refuse. Again, he sent the messenger to pronounce his wish. If he is still so stubborn, kill him for me. After his death, how could he avoid to be my son.’
使人受敕至仙人所。具□王意。仙人雖聞使說。意亦不受。使人奉敕即欲殺之。仙人曰。卿當語王。我 命未盡。王以心口遣人殺我。我若與王作兒者。還以心口遣人殺王。
The messenger went to see the practitioner and told him the intention of the king. On hearing this the cultivator disagree with the king’s suggestion. So, the messenger wanted to kill him as ordered by the king. The cultivator said, ‘Go and tell the king. I am not supposed to die now. With his mind and mouth he ordered people to kill me, I will also use my mind, my mouth to send people to kill him.’
仙人□此語已即受死既死已即託王宮受生。當其日夜夫人即覺有身。王聞歡喜。天明即喚相師以觀夫人。是男是女。相師觀已而報王言。是兒非女。此兒於王有損。
After saying this the cultivator was killed. After his death he entered the palace to be born again. On that day, the queen found that she was pregnant. The king was very glad on listening to this. In the morning he sent for a physiognomist to look at the queen to determine the sex of the baby. The physiognomist studied and reported to the king it was a boy, not a girl. This boy would be harmful to the king.
王曰。我之國土皆捨屬之縱有所損。吾亦無畏。王聞此語憂喜交懷。王白夫人言。吾共夫人私自平章。相師□兒於吾有損。夫人待生之日。在高樓上。當天井中生之。勿令人承接。落在於地。豈容不死也。吾亦無憂。聲亦不露。夫人即可王之計。及其生時一如前法。生已墮地。命便不斷。唯損手小指。因即外人同唱言折指太子也。
The king said, ‘My country will be inherited by him. Even if there is any harm, I will not be frightened. As usual after listening to these words, the king is filled with mixed feeling of worries and joy. The king said to the queen, ‘I would like to share with you my personal opinion. The physiognomist said that this son will bring harm to me. On the day of your delivery, you deliver him at the balcony in the higher floor. Do not ask people to receive him, let him fall on the ground. It will surely be death. Then I will get rid of my worries. No one will know about this either.’ The queen agreed with the king and when it was time to deliver the child, she acted as instructed by the king. The baby fell on the ground but it was not dead, only the small finger was broken. That is why outsiders all call him the prince with the broken finger.
言未生怨者。此因提婆達多起惡妒之心故。對彼太子顯發昔日惡緣。云何妒心而起惡緣。提婆惡性為人匈猛。雖復出家恒常妒佛名聞利養。然父王是佛檀越。於一時中多將供養奉上如來。謂金銀七寶。名衣上服。百味果食等。一一色色皆五百車。香華伎樂。百千萬眾讚歎圍遶。送向佛會施佛及僧。
He is called the Blame before his birth. As Devadatta was angry and jealous with the Buddha he revealed to the prince Ajatasatru the past evil causes. Why did he give rise to jealousy and create this evil conditions? Devadatta was evil by nature and he is very rough and ferocious. Even though he had left the homelife he was always jealous of the Buddha’s fame and offerings. And as the Prince Ajatasatru’s father was the supporter of the Buddha, the donor. At every session of offerings, the king would offer lots of gold, silver and seven gems, precious clothes and expansive cloth besides the myriad tasty food and drinks, fruits and others. Every item will amount to 500 carts, surrounded with fragrant flowers, adorned music and the praises of the multitude as many as hundreds of thousand millions in number. These offerings were sent to the Buddha and Sangha.
(8)
時調達見已妒心更盛。即向舍利弗所求學身通。尊者語言。人（仁）者且學四念處。不須學身通也。既請不遂心。更向餘尊者邊求。乃至五百弟子等悉無人教。皆遣學四念處。請不得已。遂向阿難邊學。語阿難言。汝是我弟。我欲學通。一一次第教我。然阿難雖得初果未證他心。不知阿兄私密學通欲於佛所起於惡計。
On seeing this, Devadatta became more jealous. He went to see Shariputra seeking to learn the body spiritual power. The Honoured One advised him, ‘The Humane One, you can learn the Four dwelling of mindfulness. It is unnecessary to learn the body spiritual power.’ As his wish was ungranted, he sought to learn from other Honoured Ones. Even after seeing the 500 disciples they also advised him to learn the four dwelling of mindfulness instead of spiritual power. As his wish was not fulfilled, he sought to learn from Ananda. He said, ‘You are my brother. As I desire to learn the spiritual power, please teach me one by one.’ Ananda had already attained the first fruition but he had yet to certify to the mind of knowing other’s mind. He did not know that his brother sought to learn spiritual power aiming to go against the Buddha.
阿難遂即喚向靜處次第教之。跏趺正坐先教將心舉身似動想。去地一分一寸想。一尺一丈想。至舍作空無礙想。直過上空中想。還攝心下至本坐處想。次將身舉心。初時去地一分一寸等亦如前法。以身舉心。以心舉身。亦隨既至上空已。還攝取身下至本坐處。
So, Ananda asked him to go to a quiet place and began to teach him in sequence. First, he was told to sit properly in full lotus posture and to visualize his mind is lifting the body upwards. Firstly, he had to visualize his body is leaving the ground by one fraction, then one inch, one foot and ten feet. After that he had to renounce it and visualize the emptiness with no obstructions and visualize how it rose into the space straight away. After that he was told to gather in his mind and visualize it returns to its original sitting place. Next, he had to visualize how the body raised up the mind. At the beginning it stays away from the ground by one fraction, one inch and just the same as before. Using the body to raise the mind, using the mind to raise the body. In both cases the body also rose into the air. Then he was told to gather the body and return it to its original sitting position.
次想身心合舉。還同前法一分一寸等周而復始。
Next, he was taught to visualize his body and mind combine and rose together, just the same as before starting from one fraction, one inch and so on and the visualization was repeated.
Next, he was told to visualize the body and mind enter all the obstructions of form matters and visualize them as with no obstruction.
次想一切山河大地等色入自身中。如空無礙不見色相。
Next, he was told to visualize all the mountains, rivers and great earth and other forms enter the body, just like entering empty space with no obstructions as one does not see the form appearance.
次想自身或大遍滿虛空。坐臥自在。或坐或臥。以手捉動日月。或作小身入微塵中。一切皆作無礙想。阿難如是次第教已。
Next, he should visualize his body was as big as the empty space pervasively. He was able to sit and lie at ease in empty space. He was able to sit, to lie down in space, to catch and turn the sun and moon. Or he was taught to visualize his body becomes so tiny that it was able to enter a dust mote. He should visualize everything was without obstructions. So, in this way Ananda taught him in sequence.
時調達既受得法已。即別向靜處。七日七夜一心專注即得身通。一切自在皆得成就。既得通已。即向太子殿前。在於空中現大神變。身上出火身下出水。或左邊出水右邊出火。或現大身或現小身。或坐臥空中。隨意自在。
After obtaining the Dharma, Devadatta went forth to a quiet place to practise for seven days and seven nights with full concentration. Finally, he obtained the body spiritual penetration and accomplished all at ease. After he had the spiritual penetration, he went to the front portion of the Prince’s Palace to manifest the great spiritual transformation in the space. From the top part of his body fires were emitted and from the bottom part of his body water was emitted. Or the water sprang out on the left side and the fire was burning on the right. He manifested all at ease the big body, the minute body while sitting and lying down in space in accord with his desire.
(9)
太子見已問左右曰。此是何人。左右答太子言。此是尊者提婆。太子聞已心大歡喜。遂即舉手喚言。尊者何不下來。提婆既見喚已。即化作嬰兒直向太子膝上。太子即抱鳴口弄之。又唾口中。嬰兒遂咽之。須臾還復本身。
The prince saw this and asked the attendants around him, ‘Who is this man?’ The attendants said that he was the Honoured One Devadatta. On hearing this the prince was most glad and he raised his hands to call him, ‘Why don’t you come down Honoured One?’ On hearing this Devadatta transformed himself into a child and went straight to sit on the lap of the prince. The prince held the baby and kissed him. He also spit into Devadatta’s mouth and the baby swallowed it. After that he resumed his original form.
太子既見提婆種種神變。轉加敬重。既見太子心敬重已即說父王供養因緣。色別五百乘車載向佛所奉佛及僧。
After seeing the spiritual transformation of Devadatta the prince was extremely respectful towards him. Devadatta saw that the prince was respectful towards him so he told him about the causes and conditions for the King who offered 500 carts of offerings to the Buddha and Sangha.
太子聞已即語尊者。弟子亦能備具色各五百車。供養尊者及施眾僧。可不如彼也。提婆言。太子此意大善。
Listening to this the prince said to the Honoured One, ‘Your disciple can also prepare myriad offerings each in 500 carts as offering to the Honoured One and the multitude of Sangha. Then it will be the same for you too. Devadatta said, ‘Dear Prince, your idea is most appreciated.’
自此已後大得供養心轉高慢。譬如以杖打惡狗鼻轉增狗惡。此亦如是。太子今將利養之杖打提婆貪心狗鼻。轉加惡盛。因此破僧。改佛法戒教戒不同。
From then onwards he received lots of offerings and became very arrogant. Let us take the analogy of hitting the nose of an evil dog with a stick, it becomes fiercer. This is also the same for him. The prince used the stick of offerings and benefits to hit Devadatta’s greedy mind that resemble the nose of a dog, he evil was worsened. As such this is destroying the Sangha. He dared to change the Buddha Precepts and invented his own precepts.
待佛普為凡聖大眾說法之時即來會中。從佛索於徒眾。并諸法藏盡付屬我。世尊年將老邁。宜可就靜內自將養。
He waited until the Buddha was teaching the Dharma to the great multitude of Sages and mundane men, he sought to take over all the Buddha’s disciples as he wanted to inherit all the Dharma Store from the Buddha. He said that the Honoured One was already very old and he should just retire to have a good rest.
一切大眾聞提婆此語。愕爾迭互相看甚生驚怪。
On listening to the speech of Devadatta, the multitude was very surprised. They felt it was very strange to say like that and they looked at each shockingly.
爾時世尊即對大眾語提婆言。舍利目連等即大法將我尚不將佛法付屬。況汝癡人食唾者乎。
At that time the World Honoured One said to Devadatta before the Great Assembly, ‘I do not even leave the Buddha Dharma in the care of Shariputra and Maudgalyayana, the Great Dharma Protectors, what is more to leave it to a deluded man like you who swallowed others’ saliva?’
時提婆聞佛對眾毀辱。由如毒箭入心。更發癡狂之意。藉此因緣即向太子所。共論惡計。太子既見尊者敬心承問言。尊者今日顏色憔悴不同往昔。提婆答曰。我今憔悴正為太子也。太子敬問。尊者為我有何意也。
On hearing the Buddha’s comment before the multitude, Devadatta felt as though his heart was pierced with a poisonous arrow and his mind became more deluded with wild thoughts. With this as the causes and conditions he went forth to the dwelling of the prince to discuss an evil plan to overthrow the Buddha. On seeing the Honoured One the prince asked him with respect, ‘Today the Honoured One look pale and unhappy, unlike your former self.’ Devadatta said, ‘I looked pale all because of the prince.’ The prince asked respectfully, ‘May I know why the Honoured One said it was for my sake?’
提婆即答云。太子知不。世尊年老無所堪任。當可除之我自作佛。父王年老亦可除之太子自坐正位。新王新佛治化。豈不樂乎。
Devadatta answered, ‘Don’t you the prince know that the World Honoured One is old and strengthless? I wish to take over his place to become the Buddha. The King, your father is also old and you should just take over the throne. Isn’t it a good idea to have a new king and a new Buddha to govern the world?’
太子聞之極大瞋怒。勿作是說。
On hearing this the prince was very angry and said, ‘Please don’t say like this!’
又言。太子莫瞋。父王於太子全無恩德。初欲生太子時。父王即遣夫人在百尺樓上當天井中生即望墮地令死。正以太子福力故命根不斷。但損小指。若不信者自看小指。足以為驗。太子既聞此語。更重審言。實爾已不。提婆答言。此若不實。我可故來作漫語也。因此語已遂即信用提婆惡見之計。故□隨順調達惡友之教也。
Again, Devadatta said, ‘Do not be angry, my prince. Your father the king is unkind and wicked towards you. When you were to be delivered, the king ordered the queen to give birth at the balcony, a hundred feet above the floor, hoping that you would fall to your death. But as you the prince is endowed with the strength of great blessings you were not killed but your small finger was broken. Take a look at your small finger if you disbelieve in me. This is the evidence.’ On hearing this, the prince questioned him again, ‘Are you sure of what you are talking?’ Devadatta answered, ‘If this is untrue, what is the point for me to come and lie to you?’ After hearing this the prince believed in Devadatta and acted in accord with his evil plan. So, this is acting in accord with the words of evil friend Devadatta.
三從收執父王下至一不得往已來正明父王為子幽禁。此明闍世取提婆之惡計頓捨父子之情。非直失於罔極之恩。逆響因茲滿路。忽掩王身曰收。既得不捨曰執。故名收執也。言父者別顯親之極也。王者彰其位也。頻婆者彰其名也。言幽閉七重室內者。所為既重。事亦非輕。不可淺禁人間全無守護。但以王之宮閤理絕外人。唯有群臣則久來承奉。若不嚴制恐有情通。故使內外絕交。閉在七重之內也。
3. From the imprisonment of the king until no one is allowed to enter the lockup shows that the king was imprisoned by his son. It means Ajatasatru the prince has acted in accord with Devadatta’s plan to renounce the relationship of father and son. He neglected all the kindness which was shown upon him as a child and acted rebelliously against his parents. Kept means keeping the king in a lockup so no one can go forth to see him. Tightly means not renouncing after getting. So, it is said kept tightly. The word father is used to show the closeness in a relationship. ‘The king’ is to show his position. ‘Bimbisara’ is to show his name. Saying he was kept in prison in a room with seven layers of wall means this is a severe action. This happening is not something light or unimportant. In the human realm we do not simply keep someone in the prison as this is against the human’s right. Such an occurrence happened in the palace and surely most outsiders would not know about it except for the palace officers who were attending to the king knew about this imprisonment. If he did not act seriously may be other would have a chance to help the king. So, to make sure no one could go near the king, he was kept inside seven layers of wall.
(10)
四從國大夫人下至密以上王已來正明夫人密奉王食。言國大夫人者此明最大也。言夫人者標其位也。言韋提者彰其名也。言恭敬大王者。此明夫人既見王身被禁。門戶極難音信不通。恐絕王身命。遂即香湯滲浴令身清 淨。即取酥蜜先塗其身。後取乾□始安酥蜜之上。即著淨衣覆之在外衣上始著瓔珞。如常服法。令外人不怪。又取瓔珞孔一頭以蠟塞 之。一頭孔中盛蒲桃漿。滿已還塞。但是瓔珞。悉皆如此。莊嚴既竟。徐步入宮與王相見。
4. From the queen Vaidehi until she secretly sent them to the king shows that the queen had secretly sent food to the king. Stating ‘the queen’ is to show her status which is the highest among other women. Stating ‘Vaidehi’ is to show her name. Saying she is very respectful towards the king is thus shown: She found out about the imprisonment of the king. She had no news about him as the doors were tightly closed. She was worried that the king might die. That is why she washed her body with fragrant water so that it was clean. Then she covered her body with honey and cheese. When they were dried, she put the flour paste on the honey and cheese. She put on the clean under garments and then the proper clothes before putting on the necklace and jewellery, just as she was wearing the usual clothes. People would not be suspicious of her then. She poured the grape juice from one small hole in the decorative jewels after sealing the other end with wax. When it is full, she sealed up the hole with wax again. Every decorative jewel was filled with juice. After she had adorned herself, she walked gently into the palace to see the king.
問曰。諸臣奉敕不許見王。未審。夫人門家不制放令得入者有何意也。答曰。諸臣身異復是外人。恐有情通。致使嚴加重制。又夫人者身是女人。心無異計。與王宿緣業重久近夫妻。別體同心。致使人無外慮。是以得入與王相見。
Question: The officers were ordered not to let anyone go to see the king. What is the reason that they allow the queen to enter? What is the meaning here? Answer: The officers thought this restriction is meant for the outsiders who might come to help the king. That is why they do not allow the outsiders to enter. Moreover, the queen is a lady. She should be harmless, without any special aim as she is the wife of the king. She has very closed affinities and karmic ties with the king. Even though they are two people, their heart is one. So, people are not suspicious of her. That is why she can enter to see the king.
五從爾時大王食□下至授我八戒已來正明父王因禁請法。此明夫人既見王已。即刮取身上酥□。團授與王。王得即食。食□既竟。即於宮內夫人求得淨水。與王漱口。淨口已竟。不可虛引時。朝心無所寄。是以虔恭合掌。迴面向於耆闍。致敬如來。請求加護。此明身業敬。亦通有意業也。而作是言已下正明口業請。亦通有意業也。
5. From ‘At that time the king ate the food until he received the eight precepts’ clarifies the king sought the Dharma while he was in imprisonment. It means that after seeing the king, the queen removed the honey flakes from her body and rounded it before giving to the king. After eating, the queen sought some clean water from the palace for the king to rinse his mouth. After purifying the mouth, he contemplated his mind was without a reliance and so he put his palms together respectfully towards the Vulture Peak to make obeisance to the Thus Come One, to seek protection. This is to show the respect with the body karma. It also means a respectful mind. Then ‘he said and onwards’ show that he is requesting from the Buddha. With the mouth karma he sought the guidance from the Buddha, which also shows a respectful mind karma.
言大目連是吾親友者。有其二意。但目連在俗是王別親。既得出家即是門師。往來宮閤都無障礙。然在俗為親。出家名友。故名親友也。言願興慈悲授我八戒者。此明父王敬法情深。重人過己。若未逢幽難。奉請佛僧不足為難。今既被囚。無由致屈。是以但請目連受於八戒也。
He said that Maha Maudgalyayana was his relative, his close friend. This carries two meanings. Maudgalyayana is the king’s relative. After leaving home he is his teacher who can enter the palace without hindrances. Maudgalyayana is his relative before leaving home, his friend after leaving home. So, he said the Honoured One Maudgalyayana was his relative and friend. He said he hoped the Honoured One would be kind and compassionate to give him the eight precepts. This means the king is respectful towards the Dharma. He placed high importance on the Dharma, the teacher than himself. If he is not kept in prison, it is easy for him to invite the Buddha and the Sangha. But now as he is in the prison there is no way to go personally to seek the precepts. So, he only wished that Maudgalyayana would come to give him the precepts.
問曰。父王遙敬先禮世尊。及其受戒即請目連。有何意也。答曰。凡聖極尊無過於佛。傾心發願即先禮大師。戒是小緣。是以唯請目連來授。然王意者貴存得戒。即是義周。何勞迂屈世尊也。
Question: The king made obeisance from afar by paying respect to the World Honoured One first. After that he requested to the Buddha to invite Maudgalyayana to bestow upon him the precepts. What is the meaning in this? Answer: Among the Sages, the highest is the Buddha. As he has brought forth the mind to cultivate it is proper for him to make obeisance to the Great Master. The giving of precepts is a minor condition so he only invites Maudgalyayana to give the precepts. According to the wishes of the king it is important to adorn oneself with precepts. This is the meaning and it is unnecessary to have the World Honoured One to come personally to give the precepts.
問曰。如來戒法乃有無量。父王唯請八戒。不請餘也。
Question: The Thus Come One had taught immeasurable dharma on precepts. Why does the king request only the Eight Precepts, not others?
答曰。餘戒稍寬。時節長遠。恐畏中間失念流轉生死。其八戒者如餘佛經說。在家人持出家戒。此戒持心極細極急。何意然者。但時節稍促唯限一日一夜作法即捨。
Answer: Other precepts are slightly not so urgent as it takes time. He is afraid that he might lose his mindfulness and finally end up falling into the transmigration of birth and death. For the Eight Precepts, it is as said by the Buddha in other Sutra that it is meant for a layman to uphold the left home precepts. The upholding of this precept requires a refine mind, a mind which is urgent and anxious. The time taken is short as it is only one day and one night. After that time span it is renounced automatically.
云何知此戒用心行細。如戒文中具顯云。佛子。從今旦至明旦一日一夜。如諸佛不殺生。能持不。答言。能持。第二又云。佛子。從今旦至明旦一日一夜。如諸佛不偷盜。不行婬。不妄語。不飲酒。不得脂粉塗身。不得歌舞唱伎及往觀聽。不得上高廣大床。此上八是戒非齋。不得過中食。此一是齋非戒。此等諸戒皆引諸佛為證。何以故。唯佛與佛正習俱盡。除佛已還惡習等由在。是故不引為證也。是以得知此戒用心起行極是細急。又此戒佛說有八種勝法。若人一日一夜具持不犯。所得功德超過人天二乘境界。如經廣說。有斯益故致使父王日日受之。 How do we know that it requires a refine mind to uphold this precept? It is as stated in the passages of the precepts: ‘Disciple of the Buddha, from today’s morning until the next morning, for one day and one night, just as all the Buddhas abstain from killing, can you do so? Answer: ‘Yes, I do.’ And in the next question, it continues to ask if the disciple of the Buddha, from today’s morning until the next morning, for one day and one night is able to conduct himself just the same as all the Buddhas in abstaining from stealing, abstaining from sexual conduct, abstaining from false speech, abstaining from drinking wine, abstaining from applying fragrance on the body, abstaining from singing, dancing, watching and listening to the performance and abstaining from sleeping on high and lofty bed. The above are the precepts, not the fasting. Not eating after the noon time is the fast, not the precepts. All these precepts are based on the Buddhas’ practice as certification. Why is this so? It is because all the Buddhas have severed and put into extinction all afflictions and habits. Other sages are incomparable to the Buddhas because they still have the residues of habits. So, they cannot be the certifiers. That is why we know this precept is meant for those who are refined in thought, who are anxious to conduct themselves just like the Buddha. Moreover, the Buddha said that this precept is replete with the eight Dharma of supremacy. If a man can uphold it for one day and one night fully without transgression, the merits and virtues thus accrued by him far- surpass the states of human, devas and the two vehicles. This is discussed expansively in the Sutra. Because of such benefits the king took the precepts daily.
(11)
六從時大目連下至為王說法已來明其父王因請得蒙聖法。此明目連得他心智遙知父王請意。即發神通。如彈指頃到於王所。又恐人不識神通之相故引快鷹為喻。然目連通力一念之頃遶四天下百千之匝。豈得與鷹為類也。如是比校乃有眾多。不可具引。如賢愚經具說。言日日如是授王八戒者。此明父王延命致使目連數來受戒。
6. From Maudgalyayana until after he had spoken the Dharma for the king shows the king’s request and the acquiring of the sagely Dharma. This is to show that Maudgalyayana had attained the mind of knowing others’ mind so he understood the wish of the king. With the spiritual power, he arrived at the dwelling of the king in a flick of the fingers. The swift eagle is used as analogy to describe his spiritual power as some people may not understand the function of spiritual power. Of course, this analogy is not very accurate as Maudgalyaya with his spiritual strength is able to travel around the four continents hundreds of thousand times in the arising of a thought. How can the flight of an eagle be comparable to him? There are many such comparisons but I will not mention them all. They are fully described in the Sutra of Worthies and Deluded. Saying that he comes every day to give the precepts to the king means that the king’s life is prolong and Maudgalyayana has to come every day to bestow upon him the precepts.
問曰。八戒既言勝者。一受即足。何須日日受之。答曰。山不厭高。海不厭深。刀不厭利。日不厭明。人不厭善。罪不厭除。賢不厭德。佛不厭聖。然王意者既被囚禁更不蒙進止。念念之中畏人喚殺。為此晝夜傾心仰憑八戒。望欲積善增高擬資來業。
Question: Since we said that the Eight Precepts is supreme, it is enough if we were to receive once. Why should we receive it every day? Answer: The mountain does not mind to be high. The ocean does not mind being deep. The knife does not mind being sharp. The sun does not mind being bright. A man does not mind to be good. The offences do not mind to be eradicated. The worthy does not mind to be virtuous. The Buddha does not mind to be a Sage. As the king was kept in prison and there was no way for him to go out. In every thought he was afraid he might be killed. That is why he relied only on the Eight Precepts to calm down his mind throughout the day and night. He hopes by doing so he would be able to accumulate the wholesomeness karma for the good of his future life.
言世尊亦遣富樓那為王說法者。此明世尊慈悲意重。愍念王身。忽遇囚勞恐生 憂悴。然富樓那者於聖弟子中最能說法。善有方便開發人心。為此因緣如來發遣為王說法。以除憂惱。
The World Honoured One also sent Punna Maitrayaniputra to speak the Dharma for the king. It shows that the kind and compassionate World Honoured One is very concerned about the king. The king who was put into imprisonment might be sad and unhappy. Punna was the best Dharma teacher among the sagely disciple. He possessed the expedients to open up the mind of people. As such the Buddha sent him to teach the Dharma to the king, to free him from worries and afflictions.
七從如是時間下至顏色和悅已來正明父王因食聞法多日不死。此正明夫人多時奉食以除飢渴。二聖又以戒法內資善開王意。食能延命。戒法養神。失苦亡憂致使顏容和悅也。上來雖有七句不同。廣明禁父緣竟。
7. From such a time until he looks calm and blissful shows that the king ate the food and listened to the dharma for many days and he is still alive. This means that the queen has been supplying the food to free him from thirst and hunger. The two sages go forth to the king to give the precepts and to teach the dharma, that the mind of the king is opened up. With the food his life is prolonged. With the precepts his spirits are nurtured. He is free from sufferings and worries as such he looks calm and blissful. So, these are the seven different sentences that describe the situations. This is the end on the clarification of the imprisonment of the king.
時阿闍世問守門者：『父王今者猶存在耶？』時守門人 白言：『大王！國太夫人身塗麥少蜜，瓔珞盛漿，持用上王；沙門目連及富樓那，從空而來，為王說法，不可禁制。』
時阿闍世聞此語已，怒其母曰：『我母是賊，與賊為伴；沙門惡人，幻惑咒術；令此惡王多日不死』！即執利劍，欲害其母。時有一臣名曰月光，聰明多智，及與耆婆，為王作禮，白言：『大王！臣聞毗陀論經說，劫初已來，有諸惡王，貪國位故，殺害其父一萬八千，未曾聞有無道害母。王今為此殺逆之事，汗剎利種，臣不忍聞，是旃陀羅。我等不宜復住於此。』時二大臣說此語竟，以手按劍，郤行而退。時阿闍世，驚怖惶懼，告耆婆言：『汝不為我耶？』耆婆白言：『大王！慎莫害母！』王聞此語，懺悔求救，即便捨劍，止不害母。勒語內官，閉置深宮，不令復出。
Then Ajātaśatru asked the guard, “Is the king still alive?” The guard replied, “Great King, the mother queen spreads the paste of flour and honey all over her body, fills her ornaments with grape juice, and offers them to the king. The monks Mahāmaudgalyāyana and Pūrṇa travel in from space to expound the Dharma to him. It is impossible to stop them.” On hearing this, Ajātaśatru was furious with his mother and said, ‘My mother is a thief. She is the accomplice of my enemy. Those monks are evil. With their delusive magic and mantra, they kept this wicked king alive for so many days.’ After saying this, he drew his sharp sword, intending to kill her. At that time a minister by the name Candraprabha who was intelligent and wise, together with Jīvaka made obeisance to the king and said,
‘Great King, according to the Vedic scripture, from the beginning of this kalpa there were eighteen thousand wicked kings who killed their fathers for the greed of the throne. But we have never heard of anyone who has committed the outrage of killing his mother. Your Majesty, if you commit such an outrage, you will bring disgrace upon the kṣatriya class. As your ministers, we cannot bear to hear what people will say as this is an act of the outcaste. We cannot stay on here anymore.’
After saying these words, the two ministers grasped their swords, stepped back and decided to retreat.
At that time Ajatasatru was nervous and frightened. He said to Jīvaka, ‘Are you not on my side?’
Jīvaka replied, ‘Your Majesty, please restrain yourself. Do not kill your mother.’ On hearing this, the king repented and lock her up in an inner chamber. She was not allowed to leave her room.
三就禁母緣中即有其八。一從時阿闍世下至由存在耶已來正明問父音信。此明闍王禁父日數既多。人交總絕水食不通。二七有餘命應終也。作是念已即致宮門問守門者。父王今者猶存在耶。
3. From the imprisonment of his mother are the eight conditions. a. From at that time Ajatasatru until is he still alive shows that he asked about his father. It means that Ajatasatru had kept his father for many days. A man without food and water for more than two weeks will surely die. After thinking this way, he asked the guard at the palace gate if his father the king was still alive.
問曰。若人食一□之飯限至七日即死。父王以經三七。計合命斷無疑。闍王何以不直問曰門家父王今者死竟耶。云何致疑而問猶存在者有何意也。答曰。此是闍王意密問也。但以萬基之主舉動不可隨宜。父王既是天性情親。無容言問死。恐失在當時以成譏過但以內心標死口問在者。為欲息永惡逆之聲也。
Question: If a man goes without eating for seven days he will surely die. Now the King has not been eating for three weeks, he should be dead. There is no doubt about this. Why did not Ajatasatru ask if his father had passed away or not? Why is still harbouring doubts questioning if his father is still alive? What is the reason for this? Answer: This means Ajatasatru is questioning secretly. As a king of the country, he cannot simply say anything he likes. Moreover, there is the close relationship between son and father and it is very unkind to question his death. He is afraid that people will criticize him for being so unkind. But in his mind, he is thinking the father must be dead. But his mouth asked if he is still alive. This is to stop the spread of his notorious name for being so evil and rebellious.
二從時守門人白言下至不可禁制已來正明門家以事具答。此明闍世前問父王在者。今次門家奉答。白言大王國大夫人已下正明夫人密奉王食。王既得食食能延命。雖經多日父命猶存。此乃夫人之意。非是門家之過。
b. From the guard answered until cannot stop them from entering is the guard’s answer on what is happening. This is to answer Ajatasatru’s question if the king is still alive. After that the guard gave the reason from the queen entered to see the king until how she brought along the food for the king. With the food he was able to prolong his life. That was why after so many days he was still alive. This is the wish of the queen. It is not the fault of the guard.
問曰。夫人奉食身上塗□。衣下密覆出入往還。無人得見。何故門家具顯夫人奉食之事。答曰。一切私密不可久行。縱巧牢藏。事還彰露。父王既禁在宮內。夫人日日往還。若不密持□食。王命無由得活。今言密者。望門家述夫人意也。夫人謂密外人不知。不其門家盡以覺之。今既事窮無由相隱。是以一一具向王說。言沙門目連已下正明二聖騰空來去不由門路。日日往還為王說法。大王當知。夫人進食先不奉王教。所以不敢遮約。二聖乘空此亦不猶門制也。
三從時阿闍世聞此語下至欲害其母已來正明世王瞋怒。此明闍王既聞門家分疏已。即於夫人心起惡怒口陳惡辭。又起三業逆三業惡。罵父母為賊名口業逆。罵沙門者名口業惡。執劍殺母名身業逆。身口所為以心為主。即名意業逆。
又復前方便為惡。後正行為逆。言我母是賊已下正明口出惡辭。云何罵母為賊。賊之伴也。但闍王元心致怨於父。恨不早終。母乃私為進糧故令不死。是故罵言我母是賊賊之伴也。言沙門惡人已下此明闍世瞋母進食。
復聞沙門與王來去。致使更發瞋心。故云有何咒術而令惡王多日不死。言即執利劍已下此明世王瞋盛。逆及於母。何其痛哉。撮頭擬劍。身命頓在須臾。慈母合掌曲身低頭就兒之手。夫人爾時熱汗遍流心神悶絕。嗚呼哀哉。怳忽之間逢斯苦難。
On hearing the Bhikshus travelled in and out to see the king, he got angrier. That is why he said what mantras they use that enable the evil king to live for so long and still not dead. After saying this he carried his sharp sword and onwards is to clarify the great anger of the king who was even rebellious towards his mother. It is a most pitiful case when he has even lost his mind wishing to kill her with the sword, and her life was at stake. The mother put her palms together, lower her head with her body moving towards his hand. At that time her body was enveloped in heated sweat as she was low in spirit, half fainted. This is an acute suffering for her to encounter such a great torture in body and mind.
四從時有一臣名曰月光下至卻行而退已來正明二臣切諫不聽。此明二臣乃是國之輔相。立政之綱紀。望得萬國揚名八方昉習。忽見闍王起於勃逆執劍欲殺其母。不忍見斯惡事。遂與耆婆犯顏設諫也。言時者當闍王欲殺母時也。言有一大臣者彰其位也。言月光者彰其名也。言聰明多智者彰其德也。言及與耆婆。者。耆婆亦是父王之子。柰女之兒。忽見家兄於母起逆。遂與月光同諫。
d. From at that time there was an officer by the name Moon Light until they retreated from the king shows that the king refused to listen to the officers’ advice. It means the two officers are the Prime ministers of the country, who were in charge of setting laws and rules for the government. In this way the country will be famous and become the learning centre for other countries in the eight directions. Suddenly when they witnessed Ajatasatru the king who gave rise to a rebellious mind, wishing to kill his mother, they felt terrible to witness such an evil act. So together with Jivaka they went against the king’s wish by giving him the advice. At that time means the time Ajatasatru was going to kill the mother. Saying there was an officer is to show his position. Stating Candraprabha is to show the name. Saying that he is clever and wise is to show his virtues. Saying together with Jivaka shows Jivaka is the old king’s other son, who was born from a slave. The brother saw that his elder brother was rebellious towards the mother so he came forth with Candraprabha to give advice.
言為王作禮者。凡欲諮諫大人之法。要須設拜以表身敬。今此二臣亦爾。先設身敬覺動王心。斂手曲躬方陳本意也。又白言大王者。此明月光正欲陳辭。望得闍王開心聽攬。為此因緣故須先白。言臣聞毘陀論經說者。此明廣引古今書史歷帝之文記。
古人云。言不關典君子所慚。今既諫事不輕。豈可虛言妄說。言劫初已來者彰其時也。言有諸惡王者。此明總標非禮暴逆之人也。言貪國位故者。此明非意所貪奪父坐處也。言殺害其父者。此明既於父起惡不可久留。故須斷命也。言一萬八千者。此明王今殺父與彼類同也。言未曾聞有無道害母者。此明自古至今。害父取位史籍良談。貪國殺母都無記處。若論劫初已來。惡王貪國但殺其父不加慈母。此則引古異今。
大王今者貪國殺父。父則有位可貪。可使類同於古。母即無位可求。橫加逆害。是以將今異昔也。言王今為此殺母者污剎利種也。言剎利者乃是四姓高元。王者之種。代代相承。豈同凡碎。言臣不忍聞者。見王起惡。損辱宗親惡聲流布。我之性望恥慚無地。言是旃陀羅者。乃是四姓之下流也。此乃性懷匈惡不閑仁義。雖著人皮行同禽獸。王居上族押臨萬基之主。今既起惡加恩。與彼下流何異也。言不宜住此者即有二義。一者王今造惡不存風禮。京邑神州豈遣旃陀羅為主也。此即擯出宮城意也。二者王雖在國損我宗親。不如遠擯他方。永絕無聞之地。故云不宜住此也。
言時二大臣說此語已下此明二臣直諫切語極麤。廣引古今望得王心開悟。言以手按劍者。臣自按手中劍也。問曰。諫辭麤惡。不避犯顏。君臣之義既乖。何以不迴身直去。乃言卻行而退也。答曰。麤言雖逆王。望息害母之心。又恐瞋毒未除繫劍危己。是以按劍自防。卻行而退。
On saying this the two officers and onwards show that they are serious in their advice, speaking directly in a rough manner, hoping that the king will be enlightened by citing the examples from ancient times till now. Saying that they put their hands on the swords means they hold on to their sword. Question: Their advice is rough and they are not afraid to go against the king. This is not the way an officer should talk to the king as their act is unrighteous. Why do not they just turn and leave? Why are they walking backwards to retreat? Answer: Even though their speech is rough, their aim is that the king will put down the mind to harm his mother. They are also careful as the angry king might harm them with his sword. That is why they hold on to their swords as a precaution and they retreated by walking backwards.
五從時阿闍世驚怖下至汝不為我耶已來正明世王生怖。此明闍世既見二臣諫辭麤切。又睹按劍而去。恐臣背我向彼父王更生異計。致使情地不安故稱惶懼彼既捨我。不知為誰。心疑不決遂 即口問審之。故云耆婆汝不為我也。言耆婆者是王之弟也。古人云。家有衰禍非親不救。汝既是我弟者豈同月光也。
六從耆婆白言下至慎莫害母已來明二臣重諫。此明耆婆實答大王。若欲得我等為相者。願勿害母也。此直諫竟。
f. From the speech of Jivaka until please do not harm mother mean the two officers advised the king again. Here Jivaka answered the king, ‘If you wish us to help you, please do not harm our mother.’ Here he is giving advice directly.
七從王聞此語下至止不害母已來正明闍王受諫放母殘命。此明世王既得耆婆諫已心生悔恨。愧前所造即向二臣求哀乞命。因即放母脫於死難。手中之劍還歸本匣。
g. From the King heard these words until he stopped from harming his mother means the king Ajatasatru gave up the intention to kill his poor mother. After listening to the advice of Jivaka he was regretful. So, he knew that he was wrong and begged for pardon from the two officers. As such his mother is free from the disaster of death. He replaced his swords into the cover.
八從敕語內官下至不令復出已來明其世王餘瞋禁母。此明世王雖受臣諫放母。猶有餘瞋不令在外。敕語內官閉置深宮。更莫令出與父王相見。上來雖有八句不同。廣明禁母緣竟。
(12)
時韋提希，被幽閉已，愁憂憔悴，遙向耆闍崛山為佛作禮，而作是言：『如來世尊，在昔之時，？遣阿難來慰問我；我今愁憂，世尊威重，無由得見，願遣目連尊者阿難與我相見。』作是語已，悲泣雨淚，遙向佛禮。
At that time, Vaidehi who was kept in confinement was extremely sad and in despair. She turned towards the Vulture Peak and made obeisance to the Buddha from afar. She said, ‘O, Tathagata, the World Honoured One, in the past you used to send Ananda to comfort me. Now I am deep in sorrow and distress. The World Honoured One is most awesomely adorned. I have no chance to see you. May the World Honoured One send the Honoured One Maha Maudgalyayana and Venerable Ananda to come and see me.’ After saying these words, she bowed down to the Buddha from afar, with tears pouring out torrentially.
未舉頭頃，爾時世尊在耆闍崛山，知韋提希心之所念，即勒大目犍連及以阿難從空而來。佛從耆闍崛山沒，於王宮出。時韋提希禮已，舉頭見世尊釋迦牟尼佛，身紫金色，坐百寶蓮華，目連侍左，阿難侍右，釋梵護世諸天，在虛空中，普雨天華，持用供養。時韋提希見佛世尊，自絕瓔珞，舉身投地，號泣向佛，白言：『世尊！我宿何罪，生此惡子？世尊！復有何等因緣，與提婆達多共為眷屬？
Even before she raised her head, the World Honoured One, who was then staying on Vulture Peak, knew of Vaidehī’s thoughts.
Immediately he sent Mahāmaudgalyāyana and Ānanda to travel in space to see her.
The Buddha himself disappeared from the Vulture Peak and reappeared in the royal palace.
After bowing down to the Buddha, Vaidehī raised her head and saw Śākyamuni Buddha, the World Honoured One with the adorned purplish golden hue body was sitting on the lotus of myriads gems.
He was attended by Mahāmaudgalyāyana on his left and Ānanda on his right. Śakra and the Brahmān Heavenly God, the Dharma protectors of the world and other devas were dwelling in the space. They pervasively rained down the heavenly flowers as offerings to the Buddha.
At that time, Vaidehi on seeing the Buddha, the World Honoured One, tore down her ornaments and prostrated herself on the ground.
Weeping bitterly, she said to the Buddha, ‘O World Honoured One, what offences did I commit that I gave birth to this evil son? What are the causes and conditions that Devadatta becomes a retinue of the World Honoured One?’
四就厭苦緣中即有其四。一從時韋提希下至憔悴已來正明夫人為子幽禁。此明夫人雖勉死難。更閉在深宮。守當極牢無由得出。唯有念念懷憂。自然憔悴。傷歎曰。禍哉今日苦。遇值闍王喚利刃中間結。復置深宮難。
There are four conditions in despising sufferings. 1. From Vaidehi until she becomes pale and sad shows that the queen was kept in seclusion by her son. Even though she was not killed, her movement was restricted in the deep chamber. As she could not leave the jail, she could only harbour great sadness in every thought and hence she looked pale and distress. The verse to describe her unhappiness, ‘Today’s suffering is a great disaster. She encountered the King Ajatasatru who ordered for her to be killed, with a sharp knife, because of a karmic knot. Moreover, she was kept captivity in the deep palace. It is truly sad.’
問曰。夫人既得勉死入宮。宜應訝樂。何因反更愁憂也。答曰。即有三義不同。一明夫人既自被閉。更無人進食與王。王又聞我在難轉更愁憂。今既無食加憂者。王之身命定應不久。二明
夫人既被囚難。何時更見如來之面及諸弟子。三明夫人奉教禁在深宮。內官守當水泄不通。旦夕之間唯愁死路。有斯三義切逼身心。得無憔悴也。
Question: As the queen was free from the threats of death, she should be rejoicing. Why was she unhappy and worried? Answer: There are three explanations. 1. As she was kept in the deep chamber, no one would bring food to the king. Moreover, the king knew about my difficult situation he would be more worried too. Now that he was without food in addition to his worries, surely, he would be unable to live long. 2. Since the queen was kept in enclosure, when will she be able to see the Thus Come One and his disciple? 3. As she was ordered to stay in the deep chamber, there would surely lots of internal officers who would prevent her from going out. From the day till the night, it is only a death road with no other ways out. That is why how can she not be pale and worried in these three death ends.
二從遙向耆闍崛山下至未舉頭頃已來正明夫人因禁請佛。意有所陳。此明夫人既在囚禁。自身無由得到佛邊。唯有單心面向耆闍。遙禮世尊。願佛慈悲表知弟子愁憂之意。言如來在昔之時已下此有二義。一明父王未被禁時。或可王及我身親到佛邊。或可如來及諸弟子親受王請。然我及王身俱在囚禁。因緣斷絕。彼此情乖。二明父王在禁已來。數蒙世尊遣阿難來慰問我。云何慰問。以見父王囚禁。佛恐夫人憂惱。以是因緣故遣慰問也。言世尊威重無由得見者。此明夫人內自卑謙歸尊於佛弟子。穢質女身福因渺薄。佛德威高無由輕觸。願遣目連等與我相見。2 From she looked at Vulture Peak from afar until before she raised her head means that the queen is seeking the Buddha’s help. In her captivity she wants to talk to him. It means that she is in imprisonment and is unable to go forth to see the Buddha. She could only face the Vulture Peak alone and make obeisance to the World Honoured One from afar. She hopes that the Buddha who is kind and compassionate will know of her worries. Stating from the past the Thus Come One and onwards carries two meanings. 1. It means before the king was put into jail, maybe she can go with the king to see the Buddha personally. Or the king can personally come to invite the Buddha and his disciples. But now the king and I are both kept in captivity. All the causes and conditions are severed. There is no way to see each other. 2. Clarifies that when the king was kept in prison the World Honoured One often sent Ananda to visit and console her. Why did the Buddha often send Ananda to console the queen? The Buddha knew that the king was kept in captivity so he was afraid she would be worried and sad. Because of such causes and conditions, he often sent Ananda to console her. When she said the Buddha was lofty and awesome that she had no reason to see him is to show that the queen was humble and lower herself as a disciple of the Buddha. Moreover, a woman with a defiled body is lacking in blessings and conditions to serve the Buddha who is lofty in virtues and awesome in conduct. There is no reason to go near him. She only hopes the Buddha will send Maudgalyayana or other disciples to see her.
問曰。如來即是化主。應不失時宜。夫人何以不三加致請乃喚目連等。有何意也。答曰。佛德尊嚴。小緣不敢輒請。但見阿難欲傳語往白世尊。佛知我意。復便阿難傳佛之語指授於我。以斯義故願見阿難。言作是語已者。總說前意竟也。言悲泣雨淚者。此明夫人自唯罪重。請佛加哀。致敬情深悲淚滿目。但以渴仰靈儀。復加遙禮。叩頂跱踰。須臾未舉。
Question: Since the Thatagatha is the Teacher, so it should be proper to call for him. Why did not the queen seek his help solely instead she asked for Maudgalyayana? What is the reason for this? Answer: The Buddha is Honoured and lofty in virtues. With a minor reason she does not dare to trouble the Buddha. She only wishes to tell Ananda her problems so that he can tell the World Honoured One. When the Buddha knows of my intention, he will pass the instructions to me through Ananda. This is why she asks to see Ananda. Saying ‘after she has spoken her wish’ is the end of the discussion on the general meaning. Saying that she cries like the pouring rain means the queen knows of her heavy sins and she wishes to seek consolation from the Buddha. Out of great respect and deep emotions she cried torrentially. This is because she hopes to see the Buddha so much. That is why she again makes obeisance from afar, putting her head on the floor for a long time, not raising it.
(13)
三從爾時世尊下至天華持用供養。已來正明世尊自來赴請。此明世尊雖在耆闍。已知夫人心念之意。言敕大目連等從空而來者。此明應夫人請也。言佛從耆山沒者。此明夫人宮內禁約極難。佛若現身來赴。恐畏闍世知聞更生留難。以是因緣故須此沒彼出也。
3. From at that time, the World Honoured One until the offerings of heavenly flowers shows that the World Honoured One comes personally without being asked. This means that even though the World Honoured One is at Vulture Peak he understands the mind of the queen. Saying he sent Maha Maudgalyayana and others to travel in space shows he responds to the request of the queen. Saying he disappears from the Vulture Peak shows that the guarding of the internal chamber was very strict. If the Buddha were to come to the palace in person, Ajatasatru might know about this and create more issues. That is why he disappeared from Vulture Peak and appeared in the palace.
言時韋提禮已舉頭者此明夫人致敬之時也。言見佛世尊者。此明世尊宮中已出。致使夫人舉頭即見。言釋迦牟尼佛者。簡異餘佛。但諸佛名通身相不異。今故標定釋迦使無疑也。言身紫金色者。顯定其相也。言坐百寶華者。簡異餘座也。言目連侍左等者。此明更無餘眾唯有二僧。言釋梵護世者。此明天王眾等見佛世尊隱顯王宮。必說希奇之法。我等天人因韋提故得聽未聞之益。各乘本念普住臨空。天耳遙□雨華供養。又言釋者即是天帝也。言梵者即是色界梵王等也。言護世者即是四天王也。言諸天者即是色欲界等天眾。既見天王來向佛邊。彼諸天眾亦從王來聞法供養。
Saying that Vaidehi raised her head after making obeisance shows that was the time the queen was paying respect. Saying she saw the Buddha the World Honoured One shows that the World Honoured One was already in the palace. That is why when the queen raised her head, she saw him immediately. Stating it is Sakyamuni Buddha is to differentiate him from other Buddhas. The Buddhas can have the same name their bodily marks are not different. It is specially stated Sakyamuni Buddha so that there will be no doubts. Saying that the body is purplish gold is to reveal the mark of the Buddha. Saying he is sitting on the lotus of myriad gems is to differentiate his seat is different from other seats. Saying Maudgalyayana was attending on his left and onwards shows that no one is there except the two monks. Saying the Sakra and Brahman and the protectors of the world shows that the heavenly kings and others saw the Buddha, the World Honoured One disappeared from the mountain and appeared in the palace know that he should be teaching a special and rare dharma. Because of Vaidehi, the heavenly beings will be benefitted as they are able to listen to the dharma which is not taught before. Every celestial being brings forth this thought and they fill up the space pervasively. They used their heavenly ears to listen to the teaching. They rained down the flowers as offerings to the Buddha. The word Sakra refers to the heavenly king. The word Brahman refers to Brahman Kings in the Form Realm. The words protectors of the world refer to the Four Heavenly Kings. Saying the various heavens refer to the multitude of heavenly beings in the Form and Desire realms. They saw their heavenly kings go to see the Buddha, the multitude of heavenly beings also followed the kings to listen to the Dharma, to make offerings.
韋提希見世尊下至與提婆共為眷屬已來正明夫人舉頭見佛。口言傷歎。怨結情深也。言自絕瓔珞者。此明夫人身莊瓔珞猶愛未除。忽見如來羞慚自絕。
問曰。云何自絕也。答曰。夫人乃是貴中之貴。尊中之尊。身四威儀。多人供給。所著衣服皆使傍人今既見佛恥愧情深。不依鉤帶頓自掣卻故云自絕也。言舉身投地者。此明夫人內心感結怨苦難堪。是以從坐踊身而立。從立踊身投地。此乃歎恨處深。更不事禮拜威儀也。言號泣向佛者。此明夫人婉轉佛前悶絕號哭。
言白佛已下此明夫人婉轉涕哭量久少惺。始正身威儀。合掌白佛。我自一生已來未曾造其大罪。未審。宿業因緣有何殃咎而與此兒共為母子。此明夫人既自障深不識宿因。今被兒害謂是橫來。願佛慈悲示我徑路。言世尊復有何等因緣已下此明夫人向佛陳訴。我是凡夫罪惑不盡有斯惡報。是事甘心。世尊曠劫行道正習俱亡。眾智朗然果圓號佛。未審。有何因緣乃與提婆共為眷屬。
But the World Honoured One has been cultivating the path for so many kalpas and has severed all habits and afflictions, and is endowed with the clarity of Savartha wisdom, and has perfectly accomplished the Buddhahood. She does not know what are the causes and conditions that the Buddha has retinue such like Devadatta.
此意有二。一明夫人致怨於子。忽於父母狂起逆心。二明又恨提婆教我闍世造斯惡計。若不因提婆者。我兒終無此意也。為此因緣故致斯問。又夫人問佛云與提婆眷屬者即有其二。一者在家眷屬。二者出家眷屬。言在家者佛之伯叔有其四人。佛者即是白淨王兒。金毘者白飯王兒。提婆者斛飯王兒。釋魔男者是甘露飯王兒。此名在家外眷屬也。言出家眷屬者。與佛作弟子故名內眷屬也。上來雖有四句不同。廣明厭苦緣竟。
唯願世尊，為我廣說無憂惱處，我當往生，不樂閻浮提濁惡世也。此濁惡世，地獄餓鬼畜生盈滿，多不善聚。願我未來不聞惡聲，不見惡人，今向世尊，五體投地，求哀懺悔，唯願佛力教我，觀於清淨業處。』
爾時，世尊放眉間光，其光金色，遍照十方無量世界，還住佛頂，化為金臺，如須彌山；十方諸佛淨妙國土，皆於中現。或有國土，七寶合成；復有國土，純是蓮華；復有國土，如自在天宮；復有國土，如玻璃鏡；十方國土，皆於中現。有如是等無量諸佛國土，嚴顯可觀，令韋提希見。時韋提希白佛言：『世尊！是諸佛土，雖復清淨，皆有光明；我今樂生極樂世界，阿彌陀佛所，唯願世尊教我思惟，教我正受。』
At that time, the World Honoured One emitted golden lights from between his eyebrows. It pervasively illumined the immeasurable worlds in the ten directions. The lights reflected back to the Buddha’s summit. They were transformed into a gold platform that resembled Mount Sumeru. On the platform the pure and wonderful Lands of all the Buddhas in the ten directions appeared. Some of these Lands were made of the seven jewels, some Lands were fully covered with lotuses. Some Lands resembled the Self at ease heavenly palaces, while others are like a crystal mirror in which all the lands in the ten directions were reflected. Innumerable adorned Buddha Lands such like these were displayed to Vaidehī clearly. At that time Vaidehi said to the Buddha, ‘World Honoured One, even though all the Buddha Lands are pure and brightly illuminated, presently I desire to be born in the World of Ultimate Bliss, the dwelling of Amitabha Buddha. May the World Honoured One teach me how to visualize, how to dwell in right contemplation.’
(14)
5五就欣淨緣中即有其八。一從唯願世尊為我廣說下至濁惡世也已來正明夫人通請所求。別標苦界。此明夫人遇自身苦覺世非常。六道同然。無有安心之地。此聞佛說淨土無生。願捨穢身證彼無為之樂。
5 There are eight situations to reveal the inclination towards purity: A From ‘May the World Honoured One speak for me pervasively until the evil world of turbidity’ is the general request of the queen. This is to specifically pointing out the realm of sufferings. The queen herself personally encounters the sufferings and awakens to the impermanence of the world. In the six paths, every living being undergoes the same sufferings as there is not a place of peace and ease. When she has heard of the Buddha’s teaching on the pure land of no birth, she wishes to renounce her impure body to certify to the bliss of noumena.
二從此濁惡處下至不見惡人已來正明夫人舉出所厭之境。此明閻浮總惡未有一處可貪。但以幻惑愚夫。飲斯長苦。言此濁惡處者正明苦界也。又明器世間。亦是眾生依報處。亦名眾生所依處也。言地獄等已下三品惡果最重也。言盈滿者。此三苦聚非直獨指閻浮。娑婆亦皆遍有故言盈滿。
言多不善聚者。此明三界六道不同種類恒沙。隨心差別。經云。業能莊識。世世處處各趣隨緣受果報。對面不相知。言願我未來已下此明夫人 真心徹到厭苦娑婆欣樂無為。永歸常樂。但無為之境不可輕爾即階。苦惱娑婆無由輒然得離。自非發金剛之志。永絕生死之元。若不親從慈尊。何能勉斯長歎。然願我未來不聞惡聲惡人者。此明如闍王調達殺父破僧及惡聲等。願亦不聞不見。但闍王既是親生之子。上於父母起於殺心。何況疏人而不相害。是故夫人不簡親疏。總皆頓捨。
三從今向世尊下至懺悔已來正明夫人淨土妙處非善不生。恐有餘愆障不得往。是以求哀更須懺悔。
四從唯願佛日下至清淨業處已來正明夫人通請去行。此明夫人上即通請生處。今亦通請得生之行。言佛日者法喻雙標也。譬如日出眾闇盡除。佛智輝光無明之夜日朗。言教我觀於清淨已下正明既能厭穢欣淨。若為安心注想得生清淨處也。
五從爾時世尊放眉間光下至令韋提見已來正明世尊廣現淨土酬前通請。此明世尊以見夫人廣求淨土。如來即放眉間光照十方國。以光攝國。還來頂上化作金臺。如須彌山。如之言似。似須彌山。此山腰細上闊。所有佛國並於中現。種種不同莊嚴有異。佛神力故了了分明。加備韋提盡皆得見。
問曰。韋提上請為我廣說無憂之處。佛今何故不為廣說。乃為金臺普現者有何意也。答曰。此彰如來意密也。然韋提發言致請。即是廣開淨土之門。若為之總說。恐彼不見心猶致惑。是以一一顯現對彼眼前。信彼所須隨心自選。
Question: Vaidehi requested the Buddha to speak for her pervasively the dwelling of no worries. Now, why did the Buddha do not speak about the place widely, instead, he revealed them on the golden platform. What is the meaning behind this? Answer: This is to reveal the secret meanings of the Thus Come One. It is because of Vaidehi’s request that the Pure Land Door is opened up pervasively. If he were to talk to her generally, there might be doubts in her mind as she did not see with her eyes personally. That is why every land is revealed before her and she is allowed to choose what she desires.
六從時韋提白佛下至皆有光明已來正明夫人總領所現感荷佛恩。此明夫人總見十方佛國。並悉精華。欲比極樂莊嚴。全非比況。故云我今樂生安樂國也。
問曰。十方諸佛斷惑無殊。行畢果圓亦應無二。何以一種淨土即有斯優劣也。答曰。佛是法王。神通自在。優之與劣非凡惑所知。隱顯隨機望存化益。或可故隱彼為優獨顯西方為勝。
15
七從我今樂生彌陀已下正明夫人別選所求。此明彌陀本國四十八願。願願皆發增上勝因。依因起於勝行。依行感於勝果。依果感成勝報。依報感成極樂。依樂顯通悲化。依於悲化。顯開智慧之門。然悲心無盡智亦無窮。悲智雙行即廣開甘露。因茲法潤普攝群生也。諸餘經典勸處彌多。眾聖齊心皆同指讚。有此因緣。致使如來密遣夫人別選也。
In other sutras there are many areas of exhortation as all the sages single-mindedly point out this sutra, praise this sutra. Because of such causes and conditions, the Thus Come One with his hidden power enables the queen to choose this Land especially.
八從唯願世尊已下正明夫人請求別行。此明韋提既選得生處。還修別行勵己注心。必望往益。言教我思惟者。即是定前方便思想憶念彼國依正二報四種莊嚴也。言教我正受者。此明因前思想漸漸微細覺想俱亡。唯有定心與前境合名為正受。此中略已料簡。至下觀門更當廣辯。應知。上來雖有八句不同。廣明欣淨緣竟。
爾時，世尊即便微笑，有五色光，從佛口出，一一光照頻婆娑羅王頂。爾時，大王雖在幽閉，心眼無障，遙見世尊，頭面作禮，自然增進 成阿那含。
爾時，世尊告韋提希：『汝今知不？阿彌陀佛，去此不遠，汝當繫念，諦觀彼國淨業成者。我今為汝廣說眾譬，亦令未來世一切凡夫，欲修淨業者，得生西方極樂國土。』『欲生彼國者，當修三福：一者、孝養父母，奉事師長，慈心不殺，修十善業；二者、受持三歸，具足眾戒，不犯威儀；三者、發菩提心，深信因果，讀誦大乘，勸進行者。如此三事，名為淨業。』佛告韋提希：『汝今知不？此三種業，乃是過去、未來、現在、三世諸佛，淨業正因。』
At that time the World Honoured One told Vaidehi,
‘Do you know or not, that Amitabha Buddha is not far from here? You should contemplate clearly that Land which is accomplished by Pure Karma. I will now speak for you pervasively all kinds of analogies. In this way all the mundane men in the future world who desire to cultivate the Pure Karma will attain a rebirth in the Western Pure Land of Ultimate Bliss.
Those who desire to be born in that Land must cultivate the three blessings.
1. They are filial to their parents and take good care of them They are respectful to their teachers and elders and attend to them gratefully. They are kind-hearted and abstain from killing by cultivating the ten wholesome deeds.
2.They uphold the three refuges and are replete with the myriad precepts without transgressing the awesome deportment.
3. They bring forth the Bodhi Mind and have deep faith in cause and effect. They read and recite the Great Vehicle Sutra and exhort other cultivators to advance on the path.
These three matters are known as the Pure Karma.’
The Buddha told Vaidehi, ‘Do you know or not, that the three karma are the right causes of the Pure Karma which are practised by the past, present and future Buddha in the three periods of time?’
六就散善顯行緣中即有其五。一從爾時世尊即便微笑下至成那含已來正明光益父王。此明如來以見夫人願生極樂。更請得生之行。稱佛本心。又顯彌陀願意因斯二請。廣開淨土之門。非直韋提得去。有識聞之皆往。有斯益故。所以如來微笑也。言有五色光從佛口出者。此明一切諸佛心口常威儀法爾凡所出光必有利益。
言一一光照頻婆頂者。正明口光不照餘方。唯照王頂。然佛光隨身出處必皆有益。佛足下放光即照益地獄道。若光從膝出照益畜生道。若光從陰藏出照益鬼神道。若光從臍出照益脩羅道。光從心出照益於人道。若光從口出照益二乘之人。若光從眉間出照益大乘人。今明此光從口出直照王頂者即授其小果。若光從眉間出即從佛頂入者。即授菩薩記也。如斯義者廣多無量。不可具述。言爾時大王雖在幽閉已下正明父王蒙光照頂。心眼得開。障隔雖多。自然相見。斯乃因光見佛。非意所期。致敬歸依即超證第三之果。
Saying that every light shine on the summit of King Bimbisara’s head shows that the light from the mouth does not shine on other places, except the summit of the king. The lights emitted by the Buddha will surely bring benefits to living beings. When the Buddha emits lights from his feet, they will benefit the path of the hell. When the lights are emitted from the knees, they will benefit the animals’ path. When the lights are emitted from the hidden parts, they are beneficial to the paths of ghosts and spirits. When the lights are emitted from the navel, they are beneficial to the asuras’ path. When the lights are emitted from the mind, they are beneficial to the human path. When the lights are emitted from the mouth, they will benefit the two Vehicles practitioners. If the lights are from between the eye brows, they will benefit the great vehicles practitioner. Now it states that the lights are emitted from the mouth and shone directly on the summit of the king it means the bestowment of the small fruits. When the lights are emitted from between the eyebrows and entered the Buddha’s summit, this is the bestowment of the prediction of a Bodhisattva. Indeed, there are immeasurable and expansive meanings such like these and it is impossible to speak of them all. Stating that at that time the great king was kept in prison and onwards shows that the lights shine on the King’s summit and his mind eyes are opened. He naturally sees the Buddha even though there are so many obstructions. This shows that he sees the Buddha because of the lights. It is not something that he is expecting. With sincere respect he takes refuge in the Buddha by bowing down and immediately his practice is enhanced. He is certified to the third fruition of Anagami.
(16)
二從爾時世尊下至廣說眾譬已來正明答前夫人別選所求之行。此明如來從上耆闍沒王宮出訖至此文。世尊默然 而坐。總未言說。但中間夫人懺悔請問放光現國等。乃是阿難從佛王宮見此因緣。事了還山傳向耆闍大眾說如上事始有此文。亦非是無時佛語也。應知。
2 From at that time the World Honoured One onwards until he spoke the various analogies shows that he is answering the queen’s question on other practices which are put forward by her especially. It shows that the Thus Come One disappeared from the Vulture Peak and appeared again in the palace until this passage, the World Honoured One was sitting silently. He had not spoken a word. In between the queen sought repentance until she asked the questions, the Buddha emitted the lights to reveal the Lands and others are spoken by Ananda who followed the Buddha to the palace. Because of the causes and conditions for seeing these happenings, he told the great assembly in the Vulture peak about this after he had returned to the mountain. So, this passage appeared in the Sutra. We should thus know as it is not the Buddha speaking about this.
言爾時世尊告韋提已下。正明告命許說也。言阿彌陀佛不遠者。正明標境以住心。即有其三一明分齊不遠。從此超過十萬億剎即是彌陀之國。二明道里雖遙去時一念即到。三明韋提等及未來有緣眾生注心觀念。定境相應行人自然常見。有斯三義故云不遠也。言汝當繫念已下正明凡惑障深心多散動。若不頓捨攀緣。淨境無由得現。此即正教安心住行。若依此法名為淨業成也。言我今為汝已下此明機緣未具不可偏說定門。佛更觀機自開三福之行。
三從亦令未來世下至極樂國土已來正明舉機勸修得益。此明夫人所請利益彌深。及未來迴心皆到。
四從欲生彼國者下至名為淨業已來正明勸修三福之行。此明一切眾生機有二種。一者定。二者散。若依定行即攝生不盡。是以如來方便顯開三福。以應散動根機。言欲生彼國者。標指所歸也。言當修三福者。總標行門也。
云何名三。一者孝養父母。即有其四。一言孝養父母者。此明一切凡夫皆藉緣而生。云何藉緣。或有化生。或有濕生。或有卵生。或有胎生。此四生中各各復有四。生如經廣說。但是相因而生即有父母。既有父母。既有大恩。
若無父者能生之因即闕。若無母者所生之緣即乖。若二人俱無即失託生之地。要須父母緣具方有受身之處。既欲受身。以自業識為內因。以父母精血為外緣。因緣和合故有此身。以斯義故父母恩重。母懷胎已經於十月。行住坐臥常生苦惱。復憂產時死難。若生已經於三年恒常眠屎臥尿床。被衣服皆亦不淨。及其長大愛婦親兒。於父母處反生憎疾。不行恩孝者即與畜生無異也。
If there is no father, the cause of a birth is absent. If there is no mother, the conditions for a birth are disrupted. If without the parents there is no place for a birth to come forth. We need the fulfilment of the conditions of parents only then can we be born. Since we desire to be born, our karmic consciousness is the internal condition, the blood and sperms of our parents are the external conditions. With the harmony of causes and conditions we will have this body. Because of such a reasoning the kindness of our father and mother is the heaviest. Our mother carries us for ten months and she experiences the greatest sufferings and afflictions while she is walking, standing, sitting or lying down. Moreover, she is worried about the disaster of death when she is giving birth. After giving birth, she often sleeps with the urine and faeces for three years. The clothing she put on her is often dirtied. Now that when the children are grown up, they love their wife and sons and they are angry with their parents. People who are not filial to their parents, who do not care to repay the kindness of their parents are not much different from the animals.
又父母者世間福田之極也。佛者即是出世福田之極也。然佛在世時。遇值時年飢儉。人皆餓死白骨縱橫。諸比丘等乞食難得。於時世尊待比丘等去後。獨自入城乞食。從旦至中門門喚乞。無與食者。佛還空缽而歸。明日復去又還不得。後日復去又亦不得。
(17)
忽有一比丘道逢見佛。顏色異常似有飢相。即問佛言。世尊。今已食竟也。佛言。比丘。我經三日已來乞食不得一匙。我今飢虛無力。能共汝語。比丘聞佛語已。悲淚不能自勝。即自念言。佛是無上福田眾生覆護。我此三衣賣卻。買取一缽飯奉上於佛。今正是時也。作是念已即買得一缽飯。急將上佛。
佛知而故問言。比丘。時年飢儉人皆餓死。汝今何處得此一缽純色飯來。比丘如前具白世尊。佛又言。比丘。三衣者即是三世諸佛之幢相。此衣因緣極尊極重極恩。汝今易得此飯與我者。大領汝好心我不消此飯也。比丘重白佛言。佛是三界福田聖中之極。尚言不消者。除佛已外誰能消也。佛言。比丘。汝有父母已不。答言有。汝將供養父母去。比丘言。佛尚云不消。我父母豈能消也。佛言。得消。何以故。父母能生汝身。於汝有大重恩。為此得消。佛又問比丘。汝父母有信佛心不。比丘言。都無信心。
佛言。今有信心。見汝與飯大生歡喜。因此即發信心。先教受三歸依。即能消此食也。時比丘既受佛教愍仰而去。以此義故。大須孝養父母。又佛母摩耶生佛經七日已即死生忉利天。佛後成道。至四月十五日。即向忉利天一夏為母說法。為報十月懷胎之恩。佛尚自收恩孝養父母。何況凡夫而不孝養。故知父母恩深極重也。
The Buddha said, ‘Now they will have faith. When they see that you are giving them the rice, they will be so happy. As such they will bring forth the faith. First you teach them to take the three refuges. Then they will be able to digest this food.’ At that time the bhikshu received the Buddha’s teaching and left with a mind of faith and piety. Because of such a meaning, we should be filial and take good care of our parents. Moreover, the Buddha’s mother, Queen Maya passed away seven days after giving birth to the Buddha. She was then born in the Trayastrimsa Heaven. After the Buddha had attained the Buddhahood until the 15th day of the fourth month, he went to the Trayastrimsa Heaven to speak the Dharma for his mother in the whole of the Vassa month. This is to repay the kindness of his mother for carrying him ten months. Even the Buddha subdues his own great kindness and shows filial piety to his parents, how can we mundane men be unfilial to our parents? That is why we should know that the deep kindness of our parents. The kindness is truly heavy, extremely difficult to repay.
奉事師長者。此明教示禮節。學識成德。因行無虧。乃至成佛此猶師之善友力也。此之大恩最須敬重。然父母及師長者名為敬上行也。言慈心不殺者。此明一切眾生皆以命為本。若見惡緣怖走藏避者。但為護命也。經云。一切諸眾生無不愛壽命。勿殺勿行杖。恕己可為喻。即為證也。
言修十善業者。此明十惡之中殺業最惡。故列之在初。十善之中長命最善。故以之相對也。已下九惡九善者至下九品中次應廣述。此明世善又名慈下行也。
In the cultivation of ten wholesome karma shows that killing is the greatest evil karma in the ten evils. That is why it is placed before other evils. In the ten goodness, longevity is the most important so it can be taken as a comparison. We will further discuss the nine evils and nine goodness in the nine grades of lotuses expansively. This is the worldly goodness, or it is also known as to be kind to those below us.
觀經序分義卷第二
The Compilation of Dharma Master Shandao’s Four Primal Teaching on the Contemplation Sutra–
Chapter 2 The preface and the interpretation of the Contemplation Sutra
(18)
二言受持三歸者。此明世善輕微感報不具。戒德巍巍能感菩提之果。但眾生歸信從淺至深。先受三歸後教眾戒。
言具足眾戒者。然戒有多種。或三歸戒。或五戒八戒十善戒二百二十戒五百戒沙彌戒。或菩薩三聚戒十無盡戒等。故名具足眾戒也。又一一戒品中亦有少分戒多分戒全分戒也。
Saying that they are replete with the various precepts show the many types of precepts. For example, the precept of taking three refuges, the five precepts, the eight precepts, the 220 precepts, 500 precepts, Sramanera precepts, the three Bodhisattva Samvara precepts, the ten unending precepts and so on. That is why it is described the repletion of the various precepts. Moreover, in every type of precepts, some can uphold only a minor fraction, others can uphold more fractions while there are those who fully uphold the precepts.
言不犯威儀者。此明身口意業行住坐臥能與一切戒作方便威儀也。若輕重麤細皆能護持。犯即悔過。故云不犯威儀。此名戒善也。
三言發菩提心者。此明眾生欣心趣大不可淺發小因。自非廣發弘心。何能得與菩提相會。唯願我身身同虛空心齊法界。盡眾生性我以身業恭敬供養禮拜。迎送來去。運度令盡。又我以口業讚歎說法。皆受我化。言下得道者令盡。又我以意業入定觀察。分身法界。應機而度。無一不盡。我發此願。運運增長猶如虛空。無處不遍。行流無盡徹窮後際。身無疲倦心無厭足。又言菩提者即是佛果之名。又言心者即是眾生能求之心。故云發菩提心也。
四言深信因果者即有其二。一明世間苦樂因果。若作苦因即感苦果。若作樂因即感樂果。如似以印印泥印壞文成。不得疑也。
言讀誦大乘者。此明經教喻之如鏡。數讀數尋開發智慧。若智慧眼開即能厭苦欣樂涅槃等也。
言勸進行者。此明苦法如毒惡法如刀。流轉三有損害眾生。今既善如明鏡法如甘露。鏡即照正道以歸真。甘露即注法雨而無竭。欲使含靈受潤等會法流。為此因緣故須相勸。言如此三事已下總結成上行也。
五從佛告韋提下至正因已來明其引聖勵凡。但能決定注心必往無疑。上來雖有五句不同。廣明散善顯行緣竟
(19)
佛告阿難及韋提希：『諦聽！諦聽！善思念之：如來今者，為未來世一切眾生，為煩惱賊之所害者，說清淨業，善哉韋提希，快問此事。』『阿難！汝當受持，廣為多眾宣說佛語，如來今者，教韋提希，及未來世一切眾生，觀於西方極樂世界，以佛力故，當得見彼清淨國土。如執明鏡，自見面像。見彼國土，極妙樂事，心歡喜故，應時即得無生法忍。』佛告韋提希：『汝是凡夫，心想羸劣，未得天眼，不能遠觀，諸佛如來有異方便，令汝得見。』時韋提希白佛言：『世尊！如我今者，以佛力故，見彼國土；若佛滅後，諸眾生等，濁惡不善，五苦所逼，云何當見阿彌陀佛極樂世界？』
The Buddha told Ananda and Vaidehi, ‘Listen attentively, listen attentively and think about my words. Now the Thus Come One will speak about the pure karma for the sake of all the future living beings who are harmed by the thieves of afflictions. Good indeed it is for Vaidehi to ask this question. Ananda, you should uphold my teaching and proclaim the Buddha’s words to the myriad living beings pervasively. Now the Thus Come One is teaching Vaidehi and all the future living beings to contemplate the Western World of Ultimate Bliss. Because of the reliance on the Buddha’s strength, one is able to see that Pure Land just as though one is holding a clear mirror looking at one’s face.
On seeing the happiness in the Land of Ultimate Bliss a man will instantly attain the Dharma Patience of No-birth because of a joyful heart.
The Buddha told Vaidehi, ‘You are a mundane woman and your mind is weak and uncertain. You do not possess the heavenly eyes so you cannot see far. All the Buddha Thus Come One possess the special expedience that enable you to see the Land from afar.’
At that time Vaidehi asked the Buddha, ‘World Honoured One, now I am able to see that Land relying on the Buddha’s strength. After the Buddha reveals the still extinction, the evil and defiled living beings are oppressed by the five sufferings. How are they going to see Amitabha Buddha’s World of Ultimate Bliss?’
七就定善示觀緣中即有其七。一從佛告阿難下至清淨業已來正明敕聽許說。此明韋提前請願生極樂。又請得生之行。如來已許。今就此文。正欲開顯正受之方便。此乃因緣極要。利益處深。曠劫希聞。如今始說。為斯義故致使如來總命二人。言告阿難者。我今欲開說淨土之門。汝好傳持莫令遺失。言告韋提者。汝是請法之人。我今欲說。汝好審聽思量諦受莫令錯失。言為未來世一切眾生者。但如來臨化偏為常沒眾生。今既等布慈雲。望欲普沾來潤。言為煩惱賊害者。此明凡夫障重妄愛迷深。不謂三惡火坑闇在人之足下。隨緣起行。擬作進道資糧。何其六賊知聞競來侵奪。今既失此法財。何得無憂苦也。
言說清淨業者。此明如來以見眾生罪故為說懺悔之方。欲令相續斷除。畢竟永令清淨。又言清淨者。依下觀門專心念佛注想西方。念念罪除故清淨也。
二從善哉已下。正明夫人問當聖意。三從阿難汝當受持下至宣說佛語已來正明勸持勸說。此法深要。好須流布。此明如來前則總告令安心聽受此文則別敕阿難受持勿忘。廣多人處為說流行。言佛語者。此明如來曠劫已除口過。隨有言說一切聞者自然生信。
b. From good indeed onwards shows the queen’s enquiry about the dharma from the Sagely One.
c. From Ananda, you should uphold it until the proclamation of the Buddha’s words shows clearly the exhortation to uphold the practice. This dharma is very profound and important so it should be spread widely. This means that before this the Thus Come One speaks generally so that the audience will listen calmly. Later the Buddha specially appoints Ananda to uphold the dharma and not to forget it. The practice should be spread to the multitude. Saying the Buddha’s words, shows that the Thus Come One has eradicated false speech for many past aeons. As such those who hear his speech will naturally give rise to faith naturally.
四從如來今者下至得無生忍已來正明勸修得益之相。 此明如來欲為夫人及未來等顯觀方便注想西方。捨厭娑婆。貪欣極樂。言以佛力故已下此明眾生業障觸目生盲。指掌謂遠。他方隔竹篾即踰之千里。豈況凡夫分外諸佛境內闚心。自非聖力冥加。彼國何由得睹。
言如執明鏡自見面像已下此明夫人及眾生等入觀住心。凝神不捨。心境相應悉皆顯現。當境現時。如似鏡中見物無異也。言心歡喜故得忍者。此明阿彌陀佛國清淨光明忽現眼前。何勝踊躍。因茲喜故即得無生之忍。亦名喜忍。亦名悟忍。亦名信忍。此乃玄談。未標得處。欲令夫人等悕心此益。勇猛專精心想見時。方應悟忍。此多是十信中忍。非解行已上忍也。
(20)
五從佛告韋提下至令汝得見已來正明夫人是凡非聖。由非聖故仰惟聖力冥加。彼國雖遙得睹。此明如來恐眾生置惑。謂言夫人是聖非凡。由起疑故即自生怯弱。然韋提現是菩薩。假示凡身。我等罪人無由比及。為斷此疑故言汝是凡夫也。言心想羸劣者。由是凡故曾無大志也。言未得天眼者。此明夫人肉眼所見遠近不足為言。況淨土彌遙。云何可見。言諸佛如來有異方便已下此明若依心所見國土莊嚴者。非汝凡能普悉歸功於佛也。
e. From the Buddha told Vaidehi until so that you will see shows that the queen is a mundane man, not a sage. As she is not a sage, she needs the bestowment of the Buddha so as to see the Land which is far away. The Thus Come One is afraid that living beings will have doubts if he says that the queen is a sage, not a mundane man. Because of this doubt they will be afraid that they have no power to attain it. They will say Vaidehi is now a bodhisattva who reveals in the mundane form. We the offenders are incomparable to her. In order to sever this doubt, the Buddha said, ‘You are a mundane man.’ Saying that the mind is weak and lowly because a mundane man does not possess the great resolution. Saying that she has not attained the heavenly eyes is to show that the queen sees with the flesh eyes and there is no need to discuss her ability to see far or near. Now the Pure Land is so far away, how can she see it? Saying that the Buddha Thus Come One has the special expedience to reveal the Pure Land and on wards shows that the mundane man does not possess the ability to see it. All the ability to see is because of the power of the Buddha.
六從時韋提白佛下至見彼國土已來明其夫人重牒前恩。欲生起後問之意。此明夫人領解佛意。如上光臺所見。謂是己能向見。世尊開示始知是佛方便之恩。若爾者。佛今在世。眾生蒙念可使得見西方。佛若涅槃。不蒙加備者。云何得見也。
f. From Vaidehi said to the Buddha until seeing that Land shows that the queen was showing gratitude to the Buddha again as she desires to ask further question. Here it means that the queen understands the meanings of the Buddha. For example, the Lands she sees on the bright platform she feels she has the ability to see. After the explanation of the World Honoured One only then she realizes this is the kindness of the Buddha. So, in this way, when the Buddha is in the world, the living beings with the bestowment of the Buddha are able to see the Western Land. When the Buddha enters Nirvana, there is no one to confer this power on the living beings. How then can they see the Pure Land?
七從若佛滅後下至極樂世界已來正明夫人悲心為物同己往生。永逝娑婆長遊安樂。此明如來期心運度徹窮後際而未休。但以世代時移群情淺促故使如來減永生之壽。泯長劫以類人年。攝憍
g. From if after the still extinction of the Buddha until the World of Ultimate Bliss shows that the queen is endowed with a compassionate mind. She wishes all living beings will attain a rebirth just like her. In this way they will leave the Saha forever and dwell permanently in the calm and bliss of the pure land. This shows that the Thus Come One desires to cross over all living beings in the future without respite. But as the world keeps on changing, the living beings are lacking in blessings. That is why the Thus Come One by himself cut down the lifespan which is able to abide forever in the world and leads a life of a human being. In this way he is able to subdue those who are arrogant by revealing impermanence, transform the stubborn and unteachable beings so that all will attain still extinction. That is why it is said here after the Nirvana of the Buddha.
言諸眾生者。此明如來息化眾生無處歸依。蠢蠢周慞縱橫走於六道。言濁惡不善者。此明五濁也。一者劫濁。二者眾生濁。三者見濁。四者煩惱濁。五者命濁。言劫濁者。然劫實非是濁。當劫減時諸惡加增也。言眾生濁者。劫若初成。眾生純善。劫若末時。眾生十惡彌盛也。言見濁者。自身眾惡總變為善。他上無非見為不是也。
言煩惱濁者。當今劫末眾 生惡性難親。隨對六根貪瞋競起也。言命濁者。由前見惱二濁。多行殺害無慈恩養。既行斷命之苦因欲受長年之果者。何由可得也。然濁者。體非是善。今略指五濁義竟。
Saying about the turbidity of afflictions, it means that in this kalpa ending age, the evil nature of living beings is very difficult to change. On facing the six states, the six roots will give rise to greed and anger quickly. Saying about the turbidity of a lifespan, from the two turbidity of views and afflictions, most living beings commit the karma of killing and harming without a care for kindness, gratitude or nurturing. Since they have committed the severing others’ lifespan and yet they wish for longevity, how can they obtain it? Turbidity means that the body is unwholesome. Here is the end of a brief discussion on the meanings of five turbidities.
言五苦所逼者。八苦中取生苦老苦病苦死苦愛別苦此名五苦也。更加三苦即成八苦。一者五陰盛苦。二者求不得苦。三者怨憎會苦。總名八苦也。此五濁五苦八苦等。通六道受。未有無者。常逼惱之。若不受此苦者即非凡數攝也。言云何當見已下此明夫人舉出苦機此等罪業極深。又不見佛不蒙加備。云何見於彼國也。上來雖有七句不同。廣明定善示觀緣竟
Saying being oppressed by the five sufferings means that in addition to the five sufferings of birth, old age, sickness and death and the departure of our loved ones, there are the three sufferings. The three sufferings are the burning sufferings of the five skandhas, the sufferings of seeking and not getting and the sufferings of meeting the hateful enemies. Altogether there are the eight sufferings. These five turbidities, the eight sufferings are equally experienced by all in the six paths. None of them can escape. All living beings are often pressurized by them. If they do not experience these sufferings, they are no more mundane man. Saying how to see it and onwards shows that the queen gives the examples of beings who are heavy in karmic offences and who do not have the opportunity to see the Buddha. She said without the power of the Buddha how are they going to see that Land. There are the seven different situations and it is the end of the expansive discussion on the wholesomeness of concentration to reveal the conditions of contemplation.
初明證信序。次明化前序。後明發起序。上來雖有三序不同。總明序分竟。
觀經序分義卷第二–The end of chapter 2 on the Four Primal teachings—the meaning of the preface
Checked on the 19 07 2022
I'm ORI the Light 
One thought on “The Four Primal Teachings on the Contemplation Sutra By Great Master Shandao (2)- A Revised edition”