金剛般若疏 1.24.1

1.24.1

「舍衛國」者，此是第五、明住處。 處有二種：一者、通處； 二者、別處。 舍衛國即是通處，祇洹精舍即是別處也。 問：佛何因緣故，多住王舍城及舍衛國？ 答：佛前受頻婆娑羅王請，故住王舍城； 次受須達多請，故住舍衛國。 復次，欲報法身恩故，住王舍城； 為報生身恩故，住舍衛國。 所以者何？ 佛在王舍城摩伽陀國得道，是故為報法身恩故，住王舍城。 問：佛生中天竺迦毘羅衛國，今舍衛國是東天竺國，今云何言為報生身恩故，住舍衛城？ 答：佛上祖本在東天竺舍衛國住，末來中天竺迦毘羅城。 今從本立名，故云報生身恩故，住舍衛國也。 復次，王舍城及舍衛國多人物故，佛欲於多人處教化眾生。 如經說舍衛國凡有九億家，如《賢愚經》說有十八億人。 復次，此二國生多智慧人及六師輩，是故佛多住此城。 問：何故名舍婆提？ 答：有北土論師云：昔劫初有仙人兄弟二人，弟名舍婆，此云幼小； 兄稱阿婆提，此云不可害。 二人住此處求道，因以名之。 弟略去婆、兄略去阿，二名雙取，故云舍婆提。 真諦三藏云「彼國正音，應云奢羅摩死底，此云好名聞國。 昔有仙人，有好名聞，在此中住，從仙人作名，故云好名聞國也。 」又云「此國具足有四義：一、多寶； 二、此中人多受五欲樂； 三、有諸法德，此國中人多行施戒，謂之法德； 四、未來得解脫果，明此國中人未來多生人天中及得解脫果。 有此四義，遠聞餘國，故云好名聞國也。 」從來舊翻為聞物國，此土多出好物，遠聞諸國，故名聞物國。 《十二由經》云「無物不有，勝於餘處」也。 問：佛住舍衛，凡得幾年？ 答：經云「住舍衛國得二十五年，有九億家，三億家見佛不聞法，三億家亦聞法亦見佛，三億家不見佛不聞法。 」真諦三藏云「住舍衛始終得七年，住王舍城得四年。 」今未詳也。 問：王城舍衛前住何處？ 答云：佛前住王舍城，後來舍衛也。 言「祇樹給孤獨園」者，此第二、名為別處。 問：何因緣故，起立此祇園精舍？ 答：如《十二由經》、《涅槃經》、《賢愚》等經廣說。 如《賢愚》第九卷云「舍衛國主波斯匿王有一大臣，名曰須達，其人居家巨富，財寶無限，好喜布施，燕濟貧窮及諸孤老。 時人因為其立號，名為給孤獨。 爾時，長者生七男兒，年竝長大，為其娉娶，次第至六。 餘有第七兒，端正殊異，偏心愛念，當為娶妻，欲得極妙姿容端正有相之女，為兒求之。 即語諸婆羅門言：『誰有好女，相貌備足，當為我行求之。 』諸婆羅門便為推覓，展轉到王舍城中，有一大臣，名曰護珍，財富無量，信敬三寶。 時，婆羅門到其家從乞食，彼國法施人物時，要令童女持物布施。 護珍長者時有一女，儀容端正，顏色殊妙，持食出施婆羅門。 婆羅門見之，心大歡喜：『我所覓者，正當是爾！ 』即問女言：『頗有人來求索汝未？ 』女答言：『未有。 』更問言：『女子！ 汝父在不？ 』女答云：『在。 』婆羅門語言：『可令出外，我欲見之，與共談語。 』時女入內，白其父言：『外有客來，欲得相見。 』其父便出。 時婆羅門問訊起居安和善否？ 㬈涼既竟，謂長者言：『舍衛國王有一大臣，字曰須達，為國輔相。 識不？ 』答言：『未見其人，但聞其名。 』報言：『知不？ 是人於彼舍衛國第一富貴，汝於此間富貴亦最第一。 須達有兒端正殊妙，卓犖多奇，欲取君子女，可爾不？ 』答言：『可爾！ 』時，婆羅門未得自還，仍值估客來舍衛國，即便因之寄書，逆報須達，具陳其事。 須達得書歡喜，即詣波斯匿王，求請小許時，為兒娶婦。 王即聽之。 於是大載珍寶趣王舍城，於其路次，拯濟貧乏。 至王舍城，到護珍家，為兒求妻護珍。 長者歡喜迎達，安置敷具，暮宿其舍； 內則搔擾，辦具飲食。 須達念言：『今此長者，設何供具？ 欲作何等？

"In the country of Śrāvastī": this is the fifth part, clarifying the place of dwelling. There are two kinds of places: first, the general place; second, the specific place. The country of Śrāvastī is the general place, and the Jetavana monastery is the specific place. Question: For what reason did the Buddha mostly dwell in Rājagṛha and the country of Śrāvastī? Answer: Previously the Buddha accepted the invitation of King Bimbisāra, and therefore dwelt in Rājagṛha; next, he accepted the invitation of Sudatta, and therefore dwelt in the country of Śrāvastī. Furthermore, desiring to repay the debt of gratitude to the dharmakāya, he dwelt in Rājagṛha; to repay the debt of gratitude to his physical body (janmakāya), he dwelt in the country of Śrāvastī. Why is that? The Buddha attained the Way in the country of Magadha at Rājagṛha; hence, to repay the debt of gratitude to the dharmakāya, he dwelt in Rājagṛha. Question: The Buddha was born in Kapilavastu in Central India, but this country of Śrāvastī is a country in Eastern India; why then is it said that to repay the debt of gratitude to his physical body he dwelt in the city of Śrāvastī? Answer: The Buddha's remote ancestors originally dwelt in the country of Śrāvastī in Eastern India, and only later came to the city of Kapila in Central India. Now, taking the name from the origin, it is therefore said that to repay the debt of gratitude to his physical body he dwelt in the country of Śrāvastī. Furthermore, because Rājagṛha and the country of Śrāvastī had large populations and material wealth, the Buddha wished to teach and transform sentient beings in places with many people. As the sūtra states, the country of Śrāvastī had nine hundred million households in all, and as the Damamūka-nidāna Sūtra states, it had one billion eight hundred million people. Furthermore, these two countries produced many people of great wisdom as well as the six teachers [of non-Buddhist traditions]; therefore the Buddha mostly dwelt in these cities. Question: Why is it named Śrāvastī (Shepoti)? Answer: A master of treatise from the Northern Lands said: In the past, at the beginning of the kalpa, there were two ṛṣi brothers; the younger brother was named Shepo (Śrava), which means "young and small"; the elder brother was called Apoti (Avati), which means "invulnerable". The two dwelt in this place seeking the Way, and it was named after them. Omitting the po from the younger brother and the a from the elder brother, the two names were combined, hence it is called Shepoti. Tripiṭaka Master Paramārtha said: "The correct pronunciation of that country should be Shelomosi-di (Śrāvastī), which means 'Country of Good Renown'. In the past there was a ṛṣi who possessed good renown and dwelt herein; it took its name from the ṛṣi, hence it is called 'Country of Good Renown'." He also said: "This country fully possesses four aspects: first, abundant treasures; second, the people herein mostly enjoy the pleasures of the five desires; third, it possesses the virtues of dharmas, for the people in this country widely practice giving and morality, which is called dharma-virtue; fourth, in the future they will attain the fruit of liberation, meaning that the people in this country will in the future mostly be reborn among humans and devas and attain the fruit of liberation. Possessing these four aspects, its fame spread far to other countries, and so it is called the Country of Good Renown." Formerly it was traditionally translated as the "Country of Famous Goods" (Wenwuguo), because this land produced many fine goods whose reputation was known far away in various countries, hence it was called Country of Famous Goods. The Shi'eryou jing states, "There is nothing it lacks, surpassing other places." Question: How many years in all did the Buddha dwell in Śrāvastī? Answer: A sūtra states: "He dwelt in the country of Śrāvastī for twenty-five years. There were nine hundred million households: three hundred million saw the Buddha but did not hear the Dharma; three hundred million both heard the Dharma and saw the Buddha; and three hundred million neither saw the Buddha nor heard the Dharma." Tripiṭaka Master Paramārtha said: "From first to last he dwelt in Śrāvastī for seven years, and dwelt in Rājagṛha for four years." For now, this is not clear. Question: Between the royal city (Rājagṛha) and Śrāvastī, where did he dwell first? Answer: The Buddha first dwelt in Rājagṛha, and later came to Śrāvastī. As for "the Jeta Grove and Anāthapiṇḍada's Park", this is the second part, called the specific place. Question: For what reason was this Jetavana monastery built? Answer: It is explained extensively in sūtras such as the Shi'eryou jing, the Nirvāṇa Sūtra, and the Damamūka-nidāna Sūtra. As the ninth fascicle of the Damamūka-nidāna Sūtra states: "King Prasenajit, the ruler of Śrāvastī, had a great minister named Sudatta. His household was immensely wealthy, with boundless treasures; he took pleasure in giving (dāna) and providing relief to the impoverished and to orphans and the aged. People of the time consequently gave him the title Anāthapiṇḍada. At that time, the elder had fathered seven sons. When they had all grown up, he arranged marriages for them in order, up to the sixth. There remained the seventh son, who was exceptionally handsome; loving him with partiality, he was to take a wife for him, desiring to obtain an exceedingly wondrous, dignified woman of auspicious marks to seek as a wife for his son. He then said to the brahmins: 'Who has a fine daughter, completely endowed with bodily marks? Go and seek her out for me.' The brahmins then searched for her, traveling around until they reached the city of Rājagṛha. There was a minister named Huzhen (Ratnadatta), whose wealth was immeasurable and who had faith in and revered the Three Jewels. At that time, a brahmin came to his home to beg for food. By the custom of that country, when giving things to people, a maiden had to be made to hold the gifts and bestow them. The elder Huzhen had a daughter at that time, of dignified demeanor and extraordinarily wondrous complexion, who came out carrying food to give to the brahmin. Seeing her, the brahmin was overjoyed: 'The one I have been searching for must be you!' He then asked the maiden, saying: 'Has anyone come to seek you in marriage yet?' The girl answered, 'Not yet.' He asked again, saying: 'Maiden! Is your father present?' The girl answered, 'He is present.' The brahmin said, 'Ask him to come out; I wish to see him and converse with him.' Then the girl went inside and addressed her father: 'There is a guest outside who wishes to see you.' Her father then came out. The brahmin inquired about his well-being, asking if he was peaceful and well. After the polite greetings were concluded, he said to the elder: 'The king of Śrāvastī has a minister whose name is Sudatta, who serves as prime minister of the state. Do you know him?' He replied, 'I have not seen the man, but I have only heard his name.' The brahmin stated, 'Do you know? That man is the foremost in wealth and nobility in Śrāvastī, and you are also the foremost in wealth and nobility here. Sudatta has a son who is handsome, wondrous, outstanding, and full of rare qualities; he wishes to take your daughter in marriage. Would that be acceptable?' He replied, 'It would be acceptable!' At that time, the brahmin could not return immediately, but happened upon merchants coming to Śrāvastī. He then sent a letter by them to report back to Sudatta, explaining the matter in full. Receiving the letter, Sudatta was overjoyed. He immediately went to King Prasenajit to request a brief leave to arrange a marriage for his son. The king then granted it. Thereupon, loading great quantities of rare treasures, he headed toward the city of Rājagṛha, providing relief to the poor and needy along the way. Arriving at the city of Rājagṛha, he went to Huzhen's house to seek a wife for his son. Elder Huzhen joyfully welcomed Sudatta, arranged his bedding, and lodged him in his house for the night. Inside, there was bustling activity as they prepared food and drink. Sudatta thought to himself: 'What kind of offering is this elder preparing now? What does he intend to do?'"