大方廣佛華嚴經隨疏演義鈔 77.3

77.3

疏「案西域記第七」等者，彼云「吠舍釐國即毘耶離，梵音楚夏。云城東南行十四五里，至大窣堵波，是七百賢聖重結集處。佛涅槃後百一十年，吠舍釐城有諸苾芻，遠離佛法謬行戒律。時長老耶舍陀住憍薩羅國，長老三菩伽住秫菟羅國，長老釐波多住韓若國，長老沙羅住吠舍黎國，長老富闍蘇彌羅住娑羅梨佛國。諸大羅漢心得自在，持三藏得三明，有大名稱眾所知識，皆是尊者阿難弟子。時耶舍陀遣使告諸賢聖，皆集吠舍釐城。猶少一人未滿七百，是時富闍蘇彌羅以天眼見諸大賢聖集議法事，運神足至法會時，三菩伽於大眾中右袒長跪揚言曰：『眾無諠譁，欽哉念哉。昔大聖法王善權寂滅，歲月雖淹言教尚在。吠舍釐城懈怠苾芻謬於戒律，有十事出，違十力教。今諸賢者深明持犯，俱是大德阿難指誨，念報佛恩重宣聖旨。』時諸大眾莫不悲感，即召集諸苾芻，依毘奈耶訶責制止，削除謬法、宣明聖教。七百賢聖結集南行八九十里，至濕吠多補羅僧伽藍，層臺輪煥重閣翬飛，僧眾清肅並學大乘。其側則有過去四佛座，及經行遺迹之處。其傍窣堵波，無憂王之所建也。如來在昔南趣摩揭陀國，北顧吠舍釐城，中途止息遺迹之處。」

Regarding the Commentary's statement 'According to the seventh fascicle of the Record of the Western Regions' and so forth: that text states, 'The kingdom of Vaiśālī is precisely Viyālī, differing only between the Sanskrit and Chinese pronunciations. It says that traveling fourteen or fifteen li southeast from the city, one reaches a great stūpa; this is where the seven hundred worthy and noble ones held the second council. One hundred and ten years after the Buddha's nirvāṇa, there were bhikṣus in the city of Vaiśālī who strayed far from the Buddha-Dharma and erroneously practiced the monastic precepts. At that time, the elder Yaśada resided in the kingdom of Kośala, the elder Sambhūta resided in the kingdom of Mathurā, the elder Revata resided in the kingdom of Hānruo, the elder Śāla resided in the kingdom of Vaiśālī, and the elder Fujiasumilu resided in the kingdom of Sāraliputta. These great arhats had attained mastery of mind, upheld the Tripiṭaka, achieved the three knowledges, possessed great renown, were well known to the multitude, and were all disciples of the Venerable Ānanda. At that time, Yaśada sent messengers to inform the worthy and noble ones, who all assembled in the city of Vaiśālī. They were still short of one person to complete the seven hundred. At that time, Fujiasumilu, seeing with the divine eye that the great worthy and noble ones had assembled to deliberate on matters of Dharma, exercised his supernatural bases to arrive at the Dharma assembly. At that time, Sambhūta bared his right shoulder, knelt long amidst the great assembly, and proclaimed aloud: "Let the assembly not be clamorous; be reverent and mindful! Formerly, the Great Sage, the Dharma King, expediently entered into quiescence; though the months and years have piled up, his verbal teachings still remain. The indolent bhikṣus of the city of Vaiśālī have erred regarding the monastic precepts; ten matters have arisen that contravene the teaching of the Ten Powers. Now, you worthy ones deeply understand adherence and transgression, and are all instructed and admonished by the Venerable Ānanda; mindfully repaying the Buddha's kindness, let us reproclaim the sage's intent." At that time, none in the great assembly was not moved with sorrow. They immediately summoned the bhikṣus, rebuked and restricted them in accordance with the Vinaya, eliminated the erroneous practices, and clearly proclaimed the holy teachings. Traveling eighty or ninety li south from where the seven hundred worthy and noble ones held the council, one reaches the Śvetapura Saṅghārāma. Its tiered terraces are resplendent, its multi-storied pavilions seem to take wing like pheasants, and its monastic community is pure and solemn, all studying the Mahāyāna. Beside it are the seats of the past four Buddhas, and the places marked by the traces of their walking meditation. The stūpa at its side was built by King Aśoka. In the past, when the Tathāgata was heading south toward the kingdom of Magadha and looked back north toward the city of Vaiśālī, this was the place where he rested midway and left his traces.'