[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [勝鬘寶窟](https://indike.org/pramana/in.bauddha.taisho.1744) › 1.27 # 勝鬘寶窟 1.27 勝鬘寶窟 1.27 - **Language:** Classical Chinese ### [1.27](https://indike.org/pramana/in.bauddha.taisho.1744.1.27) 舍衛國者，此住處有二：一通處、二別處。亦是在家人處、出家人處，亦是喧處之與靜慮。一欲生信，故委曲題之。二欲道俗兼化，所以喧靜雙舉也。舍衛國者，三藏云：彼國正音應云奢羅摩死底，此言好名聞國。昔有仙人好名聞，在此中住。從仙人作名，故云好名聞國也。又云：此國具有四義，一多寶；二此中人多受五欲樂；三有法德，此國中人多行施戒，謂之法德；四未來得解脫，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，此多出好物，遠聞諸國，故名聞物也。《十二由經》云「無物不有，勝於餘處」也。問：何故復名舍婆提？答：昔劫初有仙人兄弟二人，弟名舍婆，此云幼少；兄稱阿婆提，此云不可害。二人共造此城，因以名之。弟略去婆、兄略去阿，二名雙取，故名舍婆提。舍婆提復名憍薩羅，故《智度論》云「有好妙國土名憍薩羅，近在雪山邊，日種諸釋子，我在此中生。」憍薩羅，未詳翻譯，《仁王經》列十六大國，第一憍薩羅、第二舍衛國。兩國為異，與釋論不同。今未詳。問：佛何故多在王舍城及舍婆提？答：佛前受頻婆娑羅請故，故住王舍城。次受波斯匿王請，住舍衛。又王舍城、舍衛，國土豐樂、多有人眾，佛於多人處教化眾生也。如經說舍衛國有九億家，《賢愚經》說有十八億人也。王舍城中有十二億家。又此二國多聰明人及六師等，故佛多住。又報法身恩，多住王城；報生身恩，多住舍衛。問：佛生迦維羅衛，云何乃云生舍婆提？答：佛元祖已來在舍婆提，未居迦維；從本立名，故云住舍衛報生身恩。問：佛從幾世已來住迦維羅國耶？答：佛祖名彌悉離王，在雪山南住，國名舍婆提。王有二夫人，后生一子名長生，次夫人生四子，一名聽目、二名照目、三名爾樓、四名彌樓。后子立用為太子，四子多計才藝，后恐父王死後四子奪其位，故數向王讒之。王遂用其語，徙四子并母在雪山西北憍娑羅二國界空地，此是波斯匿王國地界，造城名迦毘羅城。四子中，其彌樓王即是親祖，從彌樓生烏樓，烏樓生劬頭羅，劬頭羅生尸烋羅，尸烋羅生淨飯王，至佛為七世祖也。此合取彌悉離王為七世；若直從四子已後，只六世耳。問：佛住舍衛凡得幾年？答：經云「住舍衛得二十五年。有九億家，三億家不見佛不聞法，三億家亦見佛亦聞法，三億家見佛不聞法。」真諦三藏云：「舍衛始終得七年，王城得四年。」今未詳也。問：住阿踰闍國，對勝鬘說此經，何故不云佛住阿踰闍國，而言住舍衛耶？答：是佛住舍衛付囑此經，故從佛住處立名也。又舍衛是大國、踰闍是小國，從大處立名也。又從本立名，佛本在舍衛，勝鬘於踰闍感佛，故末在踰闍；從本立名，故稱舍衛。問：若從佛住處立名，亦應從佛題經。答：各就一義。約能說人立名，故名勝鬘經；就佛印定付囑，故舉佛住處也。 > Regarding "the country of Śrāvastī": this dwelling place has two aspects: first, the general place; second, the specific place. It is also both the place of laypeople and the place of renunciants, and it is both a bustling place and \[a place of\] quiet contemplation. First, in order to give rise to faith, it is titled in full detail. Second, in order to transform both the religious and the secular, both the bustling and the quiet are brought forward together. Regarding the country of Śrāvastī, the Tripiṭaka master says: "The correct pronunciation in that country should be Śarāvastī (\*Śarāvatī), which here means 'Country of Good Renown'. In the past, there was a ṛṣi who loved renown and dwelt here. Taking its name from the ṛṣi, it is called the Country of Good Renown." It is also said: "This country possesses four features: first, an abundance of treasures; second, the people here mostly enjoy the pleasures of the five desires; third, it possesses the virtue of the Dharma, for the people in this country mostly practice giving and moral discipline, which is called the virtue of the Dharma; fourth, they attain liberation in the future, explaining that the people in this country mostly will be born in future lives among humans and gods and attain the fruit of liberation. Because these four features are heard of from afar in other lands, it is called the Country of Good Renown." Formerly it was traditionally translated as the "Country of Famous Things," as it produced many fine things that were known afar in various countries, hence the name "Hearing of Things." The Twelve Yojanas Sūtra says, "There is nothing it lacks, surpassing all other places." Question: Why is it also called Śrāvasti (Sheboti)? Answer: At the beginning of the past kalpa, there were two brothers who were ṛṣis; the younger brother was named Śrava, which means "young and small"; the elder brother was called Abhati, which means "unassailable." The two jointly built this city, and it was named after them. The younger dropped "va" and the elder dropped "a", combining both names, and so it was called Sheboti. Sheboti is also called Kosala, as the Mahāprajñāpāramitopadeśa says: "There was a fine and wonderful country named Kosala, near the side of the snowy mountains; there the descendants of the sun, the Śākyas, were born, and I was born in their midst." As for Kosala, the translation has not been examined in detail. The Humane King Sūtra lists sixteen great countries, the first being Kosala and the second being Śrāvastī. That the two countries are distinguished there is different from the Upadeśa; this has not yet been examined in detail. Question: Why was the Buddha mostly in Rājagṛha and Sheboti? Answer: The Buddha first accepted the invitation of King Bimbisāra, and so he dwelt in Rājagṛha. Next he accepted the invitation of King Prasenajit, and dwelt in Śrāvastī. Furthermore, Rājagṛha and Śrāvastī were prosperous, joyful, and heavily populated countries, and the Buddha taught and transformed sentient beings where there were many people. As the sūtra says, the country of Śrāvastī had nine hundred million households, and the Damamūkanidāna-sūtra says it had 1.8 billion people. In Rājagṛha there were 1.2 billion households. Moreover, these two countries had many intelligent people as well as the six teachers of outside paths, so the Buddha dwelt there frequently. Again, to repay the debt of the dharmakāya, he mostly dwelt in Rājagṛha; to repay the debt of the physical body (rūpakāya), he mostly dwelt in Śrāvastī. Question: The Buddha was born in Kapilavastu; how can it be said that he was born in Sheboti? Answer: The Buddha's distant ancestors had resided in Sheboti and had not yet dwelt in Kapila; establishing the name from the origin, it is said that he dwelt in Śrāvastī to repay the debt of the physical body. Question: Starting from how many generations ago did the Buddha's ancestors reside in the land of Kapila? Answer: The Buddha's ancestor was King Miśrī (\*Misi-li), who lived south of the snowy mountains in a country named Sheboti. The king had two consorts; the queen gave birth to one son named Changsheng (Dīrghāyus), and the second consort gave birth to four sons: the first was named Tingmu, the second Zhaomu, the third Erlou, and the fourth Milou. The queen's son was installed as crown prince. The four sons were rich in stratagems and talents; the queen feared that after the king's death the four sons would usurp his throne, so she frequently slandered them to the king. The king then heeded her words and banished the four sons and their mother to the waste land bordering the two countries of Kosala northwest of the snowy mountains; this was territory of King Prasenajit's realm. They built a city called Kapilavastu. Among the four sons, King Milou was the direct ancestor: from Milou was born Wulou, from Wulou was born Qutouluo, from Qutouluo was born Shixiuluo, and from Shixiuluo was born King Śuddhodana, who is the ancestor seven generations before the Buddha. This combines King Miśrī to make seven generations; if counted directly from after the four sons, it is only six generations. Question: In total, for how many years did the Buddha dwell in Śrāvastī? Answer: A sūtra says: "He dwelt in Śrāvastī for twenty-five years. There were nine hundred million households: three hundred million households neither saw the Buddha nor heard the Dharma, three hundred million households both saw the Buddha and heard the Dharma, and three hundred million households saw the Buddha but did not hear the Dharma." Tripiṭaka Master Paramārtha says: "From beginning to end, he dwelt in Śrāvastī for seven years, and in Rājagṛha for four years." This has not yet been examined in detail. Question: Since he was in the country of Ayodhyā when he spoke this sūtra to Queen Śrīmālā, why does it not say that the Buddha dwelt in the country of Ayodhyā, but says that he dwelt in Śrāvastī? Answer: It was while the Buddha dwelt in Śrāvastī that he entrusted this sūtra, so the name is established from the Buddha's dwelling place. Furthermore, Śrāvastī is a large country and Ayodhyā is a small country; the name is established from the greater place. Moreover, the name is established from the origin: the Buddha was originally in Śrāvastī, and Queen Śrīmālā moved the Buddha from Ayodhyā, so the branch was in Ayodhyā; establishing the name from the origin, it is therefore called Śrāvastī. Question: If the name is established from the Buddha's dwelling place, the sūtra's title should also be taken from the Buddha. Answer: Each follows a different point of view. Setting the name according to the person capable of speaking it, it is called the Śrīmālā-sūtra; with respect to the Buddha's confirmation and entrustment, the Buddha's dwelling place is brought forward. > — English (machine translation) (machine translation) - [Previous: 1.26](https://indike.org/pramana/in.bauddha.taisho.1744.1.26) - [Next: 1.28](https://indike.org/pramana/in.bauddha.taisho.1744.1.28) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1744.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1744~en-mt.1.27) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1744.1.27](https://indike.org/pramana/in.bauddha.taisho.1744.1.27) · Pramāṇa