仁王護國般若經疏 1.26

1.26

釋住處為三：先釋住、次釋王城、後釋山。佛具三身，住處有八。應身四住：一壽命住，謂五分法身等。二依止住，謂王城耆山等。三境界住，謂三千界境。四威儀住，謂行立坐臥。報身三住：一者天住，住六欲天。二者梵住，住四禪天。三者聖住，住空無相無願。法身一住，住第一義空云云。約教者，藏佛從析門發真知無漏住有餘無餘二涅槃，通佛從體門發真住二涅槃，別佛從次第門住祕密藏，圓佛從不次第門住祕密藏。二釋城。具存梵音，應云羅閱祇摩訶伽羅。羅閱祇，此云王舍。摩訶，此云大。迦羅，此云城。國名摩伽陀，此云不害人，無亂殺法也。亦云摩竭提，此云天羅，天羅者即班足之父。昔久遠時此主千小國，時王遊獵，值牸獅子共王交通，後月滿來王殿上生子。王審知是子，而作告令言：「我無子，天賜我子。」養之長大，足上班駁，時人號為班足。後紹王位，喜多食肉，一時遽闕，仍取城西新死小兒以供王膳。王大美之，勅常準此。厨人自後日殺一人，毒流天下，舉國咸怨。千小國王舉兵伐之，擯在五山。羅剎翼輔而為鬼王，因與山神誓殺千王方滿我願。即以神力捉得諸王，唯普明王後方捕至，欲行屠害以祭山神。時普明王悲啼泣恨而作是言：「生來實語，而今乖信。」班足問言：「汝求何信？」普明答曰：「許行大施。」班足語言：「放汝行施，事畢就我。」普明歡喜遠歸本國，作大施會，委政太子，心安形悅匍匐就終。班足問云：「死門難向。汝既得去，何更自來？」時普明王廣與班足說慈悲心、毀訾殺害，仍示一切悉是無常。班足聞信，得空平等住於初地。普集千王，各取一渧血、髮三條賽山神願，尋與千王都五山中築城立舍，欝為大國迭更知政。千王住故，故稱王舍。又城中百姓七徧起舍、七徧被燒，唯王舍獨免。太子命言：「自今已後，雖百姓家悉稱王舍，應免火難。」率土遂命，便得免燒，故百姓家盡稱王舍云云。又亦云王赦，因普明王放千王，故稱王赦。又此城四天王共造，故稱王舍。又摩伽陀王生一子，一頭兩面四手，以為不祥，裂其身首欲棄草野。有羅剎女鬼名曰梨羅，還合其身，以乳養之。年長成人，力盈諸國，取八萬四千王，置五山內立城治化，以多王住故稱王舍云云。又摩伽陀者，名持甘露處，有十二城：一區祇尼大城、二富樓那跋檀大城、三阿監車多羅大城、四弗羅婆大城、五王舍大城、六舍婆提大城、七婆羅奈大城、八迦毘羅大城、九瞻婆城、十婆翅多城、十一拘睒彌城、十二鳩樓城。此十二城中，後六少住、前六多住。又前六城中，多住王舍城，報法身恩故；少住舍婆提城，報生身恩故也。舍者，王舍城中有六精舍：一竹園精舍，在平地，迦蘭陀長者之所造，去城西北三十里；二小力獨山精舍；三七葉穴山精舍；四天主穴山精舍；五蛇神穴山精舍；六耆闍崛山精舍。

Explaining the dwelling place has three parts: first, explaining "dwelling"; next, explaining the royal city; afterwards, explaining the mountain. The Buddha is endowed with the three bodies and has eight dwelling places. The response body has four dwellings: first, dwelling of lifespan, which refers to the five-part Dharma body and so forth; second, dwelling of dependence, which refers to the royal city, Gṛdhrakūṭa Mountain, and so forth; third, dwelling of boundary, which refers to the realm of the trichiliocosm; fourth, dwelling of deportment, which refers to walking, standing, sitting, and lying down. The reward body has three dwellings: first, celestial dwelling, dwelling in the six desire heavens; second, brahma dwelling, dwelling in the four dhyāna heavens; third, noble dwelling, dwelling in emptiness, signlessness, and wishlessness. The Dharma body has one dwelling: dwelling in the emptiness of the supreme truth, and so forth. In terms of the teachings: the Buddha of the Tripiṭaka [teaching] enters truth from the approach of analysis, knows the uncontaminated, and dwells in the two nirvāṇas of with remainder and without remainder; the Buddha of the shared [teaching] enters truth from the approach of identity with the essence and dwells in the two nirvāṇas; the Buddha of the distinctive [teaching] dwells in the secret treasury from the sequential approach; the Buddha of the perfect [teaching] dwells in the secret treasury from the non-sequential approach. Second, explaining the city. Preserving the Sanskrit phonetics fully, it should be called Luoyueqi Mohe Jialuo (Rājagṛha Mahānagara). Luoyueqi here is translated as "royal residence" (Rājagṛha); Mohe here is translated as "great" (mahā); Jialuo here is translated as "city" (nagara). The name of the country is Magadha, translated here as "not harming people", meaning it has no law of wanton killing. It is also called Mojieti, translated here as Tianluo (net of heaven); Tianluo was the father of Kalmāṣapāda (Spotted-feet). Long ago in ancient times, this ruler presided over a thousand small countries. At that time, while the king was hunting, he encountered a lioness and copulated with her. Later, when the months were complete, she came into the king's palace and gave birth to a child. The king carefully verified that it was his child, and made an edict, saying: "I had no son; heaven has granted me a son." He raised him to adulthood; because his feet were mottled, people of the time called him Spotted-feet. Later he succeeded to the royal throne and took great pleasure in eating meat. On one occasion meat was suddenly lacking, so they took a newly deceased infant from the west of the city to supply the king's meal. The king found it very delicious and ordered that this be the regular standard. Thenceforth the cooks killed one person each day; the poison spread throughout the world, and the entire country grew resentful. The kings of the thousand small countries raised an army to attack him, exiling him to the five mountains. Rākṣasas flanked and aided him so that he became a ghost king; thereupon he made a vow to the mountain spirit: "Only when I kill a thousand kings will my wish be fulfilled." Through his supernatural power he captured the kings; only King Samantaprabhāsa was captured later. As he was about to slaughter them to sacrifice to the mountain spirit, King Samantaprabhāsa wept with grief and regret, and spoke these words: "All my life I have spoken truth, yet today I breach my trust." Spotted-feet asked, "What trust do you seek?" Samantaprabhāsa answered, "I promised to conduct a great giving." Spotted-feet told him: "I release you to conduct the giving; when the matter is finished, come to me." Delighted, Samantaprabhāsa returned to his home country far away, held a great assembly of giving, entrusted the government to the crown prince, and with peaceful mind and joyful countenance crawled back to meet his death. Spotted-feet asked: "The gate of death is difficult to face. Since you succeeded in leaving, why did you return on your own?" King Samantaprabhāsa then expounded the mind of loving-kindness at length to Spotted-feet, reviled killing, and further showed that everything is impermanent. Spotted-feet heard and had faith; he attained equality of emptiness and dwelt on the first stage (prathamabhūmi). Gathering the thousand kings together, he took one drop of blood and three strands of hair from each to fulfil his vow to the mountain spirit; thereupon he built a city and erected houses together with the thousand kings in the five mountains, forming a flourishing great state where they took turns administering the government. Because a thousand kings dwelt there, it was called the Royal Residence (Rājagṛha). Furthermore, the common people in the city had their houses built seven times and burnt down seven times, while the king's residence alone escaped. The crown prince issued an order: "From this day forward, even the houses of the common people shall all be called 'royal residences' (rājagṛha), and thus they shall avoid the disaster of fire." The entire land complied with the order, and they were then spared from burning; thus the houses of the common people were all called royal residences, and so forth. It is also said to mean "royal pardon", because King Samantaprabhāsa pardoned the thousand kings, hence it was called the Royal Pardon. Moreover, this city was jointly constructed by the Four Heavenly Kings, hence it was called the Royal Residence. Furthermore, the king of Magadha gave birth to a son with one head, two faces, and four hands; deeming it inauspicious, he tore his body and head apart, wanting to cast them into the wilds. There was a female rākṣasa ghost named Līlā who joined his body back together and nurtured him with milk. When he grew to adulthood, his strength surpassed that of all countries; he took eighty-four thousand kings and placed them within the five mountains, establishing a city and governing. Because many kings dwelt there, it was called the Royal Residence, and so forth. Moreover, Magadha is called the "place that holds the nectar"; it has twelve cities: first, the great city of Ujjayinī; second, the great city of Puṇḍravardhana; third, the great city of Ahicchatra; fourth, the great city of Plakṣa; fifth, the great city of Rājagṛha; sixth, the great city of Śrāvastī; seventh, the great city of Vārāṇasī; eighth, the great city of Kapilavastu; ninth, the city of Campā; tenth, the city of Sāketa; eleventh, the city of Kauśāmbī; twelfth, the city of Kuru. Among these twelve cities, [the Buddha] dwelt little in the latter six and dwelt much in the former six. Furthermore, among the former six cities, he dwelt much in Rājagṛha to repay the debt of kindness to the Dharma body, and dwelt little in the city of Śrāvastī to repay the debt of kindness to the physical body. As for "residence" (vihāra), within Rājagṛha there are six vihāras: first, the Bamboo Grove Vihāra, on flat ground, constructed by the elder Kalandaka, thirty li northwest of the city; second, the Vihāra of Mount Mandara; third, the Vihāra of Saptaparṇaguha Mountain; fourth, the Vihāra of Indraguha Mountain; fifth, the Vihāra of Sarpaśoṇḍaguha Mountain; sixth, the Gṛdhrakūṭa Mountain Vihāra.