[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) › [無量壽經義疏](https://indike.org/pramana/in.bauddha.taisho.1745) › 1.6.1 # 無量壽經義疏 1.6.1 無量壽經義疏 1.6.1 - **Language:** Classical Chinese ### [1.6.1](https://indike.org/pramana/in.bauddha.taisho.1745.1.6.1) 聲聞眾中，文別有四：一檦其眾別、二辨其數、三嘆其德、四列其名。 初言「與大比丘眾」者，檦列其眾。 此乃約佛以明其眾，以身兼彼，稱之為與。 「大」者，外國名曰摩訶，義翻有三：一名為眾，如世多人，名為大眾。 二名為勝，勝過餘學，於彼九十五種道中最為勝上，故曰摩訶。 三名為大，曠備高德，過餘近學，故名為大。 比丘胡語，此翻有五：一名怖魔。 初出家時，發心廣大，令魔戰怯，故曰怖魔。 如《涅槃》說「魔云何怖？ 魔性妬弊，忌他勝己。 見彼勝己，故懷恐怖。 又懼其人多化眾生，同出生死，空其境界，故生恐怖。 」此之一義，就始彰名。 二名乞士。 既出家已，無所貯畜，乞求自活，故曰乞士。 三名淨命。 於乞求時，正命乞求，離於邪命，故曰淨命。 此之兩義，據中立名。 四名淨持戒。 既出家已，精持禁戒，無所毀犯，名淨持戒。 五名破惡。 以持戒故，離犯戒過，故曰破惡。 此後兩義，據終立稱。 人多名眾，「萬二千人」辨其數也。 共集稱「俱」。 「一切大聖神通已達」，歎其德也。 一切大聖，歎其人高。 舉一名餘，故云一切。 鈍根近學不能過故，名之為大。 大有二義：一位高名大。 如下所列了本際等，皆是究竟無學聖人，過餘近學，故名為大。 二德勝名大。 此等皆是利根聲聞，成就勝德，故名為大。 會正名「聖」。 「神通已達」，嘆其德勝，所為神異，故名曰神。 無壅曰通。 通別有六，所謂身通、天眼、天耳、他心、宿命及與漏盡，廣如別章。 此應具論。 此諸比丘，於小乘中修成畢竟，故曰已達。 問曰：阿難於佛在世，身居學地，未得漏盡，云何得名一切大聖神通已達？ 釋言：阿難雖居學地，未名大聖神通已達； 從多以嘆，是故說言一切大聖神通已達。 問曰：阿難德實未周，何須在此眾中列之？ 釋言：阿難此會請主，須辨列。 又復阿難增上利根，雖居學地，而成無量勝妙功德，故曰大聖； 於神通中解了畢竟，亦名已達。 上來歎德，下列其名。 於中初言「其名曰」者，經家總舉，次別列之。 此等皆悉有德可尊，故曰「尊者」。 「了本際」者，憍陳如是姓，阿若是字。 阿之言無，若之言智，證無成智，故曰無智。 無是一切諸法本性，名為本際。 於此本際知見明了，名了本際。 餘者，經中或有曾聞、有不聞者。 於彼一萬二千人中，今此且列三十二人，皆如斯等上首者也。 總以結歎下，次列其菩薩之眾。 於中有四：一標其眾別。 二「普賢」等，列其名字。 三「具諸菩薩無量德行」下，讚嘆其德。 四「如是之等不可稱」下，總辨其數。 初中「又」者，復重之辭。 前列聲聞，更明菩薩，故云又也。 與義同前，辨佛兼彼，故云與耳。 言「大乘」者，舉法別人。 乘是行用，行能運通，故名為乘。 乘別有三，簡別餘二； 餘二不如，是以稱大乘。 「眾菩薩俱」，約法舉人。 非一稱眾。 菩薩，胡語，具則名為菩提薩埵，傳者略之，但云菩薩。 此方翻之，名道眾生，菩提名道、薩埵名眾生。 良以此人內心求道，備有道行，以道成人，名道眾生。 問曰：聲聞緣覺人等，斯皆求道，並有道行。 同以道成，何故獨此名道眾生？ 釋言：賢聖名有通別，通則義皆，如《涅槃》說。 故彼文云「須陀洹等亦名菩薩，求索盡智無生智故； 亦名為佛，正覺共道不共道故。 」但今為分賢聖之別，是故偏名大乘眾生以為菩薩。 等分賢聖，何故偏名大乘眾生以為菩薩？ 解有三義：一、就願心望果分別。 唯此眾生求大菩提，餘悉不求，是故獨此名道眾生。 故《地論》云「一上決定願菩提」，獨言菩薩故。 二、就解心望理分別。 凡夫著有、二乘住無，不會中道，是故不得名道眾生； 唯有菩薩妙捨有無、契會中道，是故其人名道眾生。 三、就行分別。 > Within \[the passage on\] the assembly of śrāvakas, the text is divided into four sections: first, indicating the distinction of the assembly; second, discerning their number; third, praising their virtues; and fourth, listing their names. The opening phrase, "together with a great bhikṣu assembly," indicates the assembly. This defines the assembly in relation to the Buddha; taking himself together with them is called "together with." "Great" is called mahā in foreign languages, and in meaning-translation it has three senses. First, it means "numerous": just as in worldly terms many people are called a great multitude. Second, it means "superior": superior to other schools, being the most supreme among those ninety-five paths, it is therefore called mahā. Third, it means "great": fully possessing lofty virtues that surpass other, lower schools of training, it is therefore called "great." Bhikṣu is a Central Asian word, which in translation here has five meanings: First, it means "frightener of Māra." When first leaving household life, one generates a vast aspiration that makes Māra tremble in fear; hence it is called "frightener of Māra." As the Nirvāṇa \[Sūtra\] says: "Why is Māra afraid? Māra's nature is envious and malicious, begrudging others being superior to himself. Seeing that someone surpasses him, he therefore harbors terror. Furthermore, he fears that this person will transform many sentient beings, leading them out of birth and death together and emptying his realm; therefore fear arises." This single meaning establishes the name based on the beginning. Second, it means "mendicant" (beggar of food). Having already left household life, one hoards nothing and begs for sustenance to support oneself; hence it is called "mendicant." Third, it means "pure livelihood." When begging, one begs in right livelihood, free from wrong livelihood; hence it is called "pure livelihood." These two meanings establish the name based on the middle. Fourth, it means "purely maintaining the precepts." Having already left household life, one meticulously observes the prohibitive precepts without any violation; this is called "purely maintaining the precepts." Fifth, it means "destroyer of evil." Because of maintaining the precepts, one is free from the faults of breaking precepts; hence it is called "destroyer of evil." These latter two meanings establish the appellation based on the culmination. When people are many, it is called an assembly; "twelve thousand people" discerns their number. Gathering together is called "together." "All great sages who have fully attained supernormal powers" praises their virtues. "All great sages" praises the loftiness of the persons. Citing one encompasses the rest; hence it says "all." Because those of dull faculties and lower training cannot surpass them, they are called "great." "Great" has two meanings: First, high status is called "great." As listed below, Ājñātakauṇḍinya ("Understanding the Original Limit") and the others are all consummate noble ones beyond training (aśaikha), surpassing other lower trainings; hence they are called "great." Second, superior virtue is called "great." These are all sharp-facultied śrāvakas who have accomplished superior virtues; hence they are called "great." Realizing the truth is called "sage." "Have fully attained supernormal powers" praises the excellence of their virtues. What is performed is marvelous and extraordinary, hence it is called "supernormal" (divine). Being unobstructed is called "power" (penetration). The supernormal powers are divided into six: namely, supernormal bodily powers, divine eye, divine ear, reading the minds of others, recollection of past lives, and extinction of outflows, as fully explained in other chapters. This should be discussed in full. These bhikṣus have cultivated to completion within the Hīnayāna; hence it says "have fully attained." Question: During the Buddha's lifetime, Ānanda resided in the stage of training (śaikha) and had not yet attained the extinction of outflows; how then can he be designated among "all great sages who have fully attained supernormal powers"? Explanation: Although Ānanda resided in the stage of training, he was not \[strictly\] designated a great sage who had fully attained supernormal powers; praising according to the majority, it is therefore said, "all great sages who have fully attained supernormal powers." Question: Ānanda's virtues were indeed not yet complete; why was it necessary to list him in this assembly? Explanation: Ānanda was the petitioner of this gathering, so he had to be identified and listed. Furthermore, Ānanda possessed predominantly sharp faculties; although residing in the stage of training, he had accomplished immeasurable, exceedingly wonderful merits, and is therefore called a "great sage"; having fully understood the supernormal powers, he is also called "having fully attained." The above has praised their virtues; below, their names are listed. Therein, the initial phrase "whose names were" is the sūtra compiler's general introduction, followed by their individual listing. All of them possessed virtues worthy of veneration; hence they are called "venerable" (āyuṣmat). "Understanding the Original Limit" (Liao Benji): Kauṇḍinya is his clan name, and Ājñāta is his personal name. Ā means "without," and jñāta means "knowledge"; realizing the unconditioned to accomplish wisdom, it is therefore called "without-knowledge." Non-existence is the original nature of all phenomena, called the "original limit." Knowing and seeing this original limit with clarity is called "understanding the original limit." As for the others, some are previously heard of in sūtras, and some have not been heard of. Out of those twelve thousand people, here thirty-two persons are provisionally listed, all of whom are leaders such as these. After summarizing with a concluding praise, the assembly of bodhisattvas is listed next. Therein are four sections: first, indicating the distinction of the assembly; second, from "Samantabhadra" onward, listing their names; third, from "fully endowed with the immeasurable virtuous practices of all bodhisattvas" onward, praising their virtues; fourth, from "such as these, unreckonable" onward, discerning their total number. In the first section, "moreover" (you) is a term of repetition. Having previously listed the śrāvakas and now further clarifying the bodhisattvas, it therefore says "moreover." The meaning of "with" (yu) is the same as before, indicating that the Buddha encompassed them; hence it simply says "with." Saying "Mahāyāna" cites the teaching to distinguish the persons. A vehicle (yāna) is practical application; practice can transport and carry across, hence it is called a vehicle. The vehicles are divided into three, distinguishing this from the other two; the other two are inferior, and therefore this is called the "Great Vehicle." "Together with an assembly of bodhisattvas" refers to the persons by way of the teaching. Not being one is called an "assembly." Bodhisattva is a Central Asian word; fully it is called bodhisattva. Translators abbreviated it, simply saying bodhisattva. Translated into this land, it is called a "wayfarer sentient being" (dao zhongsheng): bodhi is called the Way, and sattva is called sentient being. Truly, because this person internally seeks the Way and is fully equipped with practices of the Way, using the Way to accomplish personhood, they are called a "wayfarer sentient being." Question: Śrāvakas, pratyekabuddhas, and the like all seek the Way and all possess practices of the Way. Accomplishing \[themselves\] equally through the Way, why is only this \[type of person\] called a wayfarer sentient being? Explanation: Names for worthy and noble ones have general and specific senses. Generally, the meaning applies to all, as the Nirvāṇa \[Sūtra\] says. Thus that text states: "Srotāpannas and the like are also called bodhisattvas, because they seek the knowledge of extinction and the knowledge of non-arising; they are also called buddhas, because they share in the right awakening of the shared and unshared paths." However, now in order to distinguish the difference between worthies and nobles, the sentient beings of the Mahāyāna are specifically named bodhisattvas. If worthies and nobles are distinguished equally, why are sentient beings of the Mahāyāna specifically named bodhisattvas? The explanation has three meanings: First, distinguishing according to the aspirational mind with respect to the fruit. Only these sentient beings seek great bodhi, while the rest do not seek it; therefore only these are called wayfarer sentient beings. Thus the Treatise on the Ten Stages (Daśabhūmika-śāstra) says: "Single-mindedly and definitively aspiring to bodhi," speaking solely of bodhisattvas. Second, distinguishing according to the understanding mind with respect to principle. Ordinary beings cling to existence, and the two vehicles dwell in non-existence, failing to accord with the middle way; therefore they cannot be called wayfarer sentient beings. Only bodhisattvas wondrously relinquish both existence and non-existence and harmonize with the middle way; therefore such a person is called a wayfarer sentient being. Third, distinguishing according to practice. > — English (machine translation) (machine translation) - [Previous: 1.5](https://indike.org/pramana/in.bauddha.taisho.1745.1.5) - [Next: 1.6.2](https://indike.org/pramana/in.bauddha.taisho.1745.1.6.2) - [Up: 1.6](https://indike.org/pramana/in.bauddha.taisho.1745.1.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1745~en-mt.1.6.1) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1745.1.6.1](https://indike.org/pramana/in.bauddha.taisho.1745.1.6.1) · Pramāṇa