[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) › [觀無量壽經義疏](https://indike.org/pramana/in.bauddha.taisho.1749) › 1.3.3 # 觀無量壽經義疏 1.3.3 觀無量壽經義疏 1.3.3 - **Language:** Classical Chinese ### [1.3.3](https://indike.org/pramana/in.bauddha.taisho.1749.1.3.3) 佛初得道，先度迦葉兄弟三人并其徒眾合有一千，次第來至彼舍城中，度舍利弗及大目連并其徒眾二百五十，合為一千二百五十。 此等諸聖蒙佛先度，捨邪歸正荷佛恩重，常隨供養，故多列之。 下列菩薩。 言「菩薩」者，標其眾別。 外國正名菩提薩埵，翻者略之，直云菩薩。 此方翻之名道眾生，菩提名道、薩埵名眾生，良以此人內心求道而有道行，以道成人，名道眾生。 若爾，聲聞緣覺之人斯皆求道，同有道行並以道成，何故獨此偏名菩薩？ 釋言：賢聖名有通別。 通則義齊，故《涅槃》云「乃至須陀亦名菩薩，求索盡智、無生智故。 亦名為佛，正覺共道不共道故。 乃至諸佛亦名須陀，修習無漏逆生死故。 」為分賢聖，是故獨此名為菩薩。 等分賢聖，何故獨此偏名菩薩？ 解有三義：一、就願心望果分別。 唯此眾生期大菩提，餘悉不求，是故獨此名道眾生。 故《地論》言「上決定者願大菩提故，獨言菩薩故。 」義當斯耳。 二、就解心望理分別。 凡夫住有、二乘著無，有無乖中，不會中道，是故不得名道眾生。 菩薩不爾，妙捨有無、契會中道，是故其人名道眾生。 三、就行分別。 入佛法中凡有三門：一教、二義、三者是行。 教淺、義深，行為最勝。 聲聞軟根從教為名。 聲者是教，飡聲悟解，故號聲聞。 緣覺次勝，從義立目。 緣者是義，從緣悟解，故號緣覺。 菩薩最勝，就行立稱。 行謂自利利他之道，以能成就自利利他俱利之道，名道眾生。 故《地持》云「聲聞緣覺但能自度，菩薩不爾，自度度他，名為道勝。 」以道勝故，名道眾生。 三「萬二千」，辨其數也。 文殊上首列其名字，亦得名為簡勝異劣。 「文殊師利」，此云妙德。 自下第五、明起化事。 於中有二：一、明頻婆為子幽禁，如來遣人為之說法。 二、「時阿闍世問守門」下，明韋提希為子禁閉，如來自身往彼攝化。 以何義故前宜遣人後身自往？ 釋言：前者頻婆沙羅宜願聞法，遣人傳授，為化義足，故身不往。 韋提夫人求生淨國，淨土之化非佛不開，故須身赴。 何故舉此惡逆之事而為起發？ 為彰此界極惡可厭，令人棄背。 親王之子猶相危害，何況他人。 即欲使人同悕淨土。 故下韋提對佛說言「唯願為我說無憂處，我當往生。 不樂閻浮濁惡之世」，即其事也。 就初段中，文別有四：第一、明其頻婆沙羅為子幽禁。 二、「國大夫人名韋提」下，明其夫人密奉王食以濟王身。 三、「嗽口畢」下，聖為說法以潤王心。 四、「如是時間逕三七日」下，明王因食兼由聞法，多日不死。 初中「爾時王舍大城有太子名阿闍世」，舉禁父人。 言爾時者，當佛在於王舍城時。 王舍大城，出其處所。 有一太子，指斥其人。 名阿闍世，辨其名諱。 此方翻之名未生怨，未生之日，相師占之：「此兒生已，定當害父。 」因以立字名未生怨。 「隨順調達惡友之教」者，明禁父緣，事如經說。 提婆達多是佛堂弟、阿難親兄，出家之後修得五通，託阿闍世而為檀越。 又於一時往至佛所求索徒眾：「世尊年邁，眾宜付我。 我當教示。 」佛時呵曰：「舍利弗、目連神通大智，吾尚不以徒眾付之，況汝癡人食唾者乎！ 」調達聞之遂生瞋怒。 往世王所，說彼世王初生之日被傷因緣，勸其害父自身為王，我殺瞿曇自己為佛。 新王新佛共匡世間，不亦樂乎。 世王因是生心害父。 故今說言隨順調達惡友之教也。 自下明禁父。 「收執父」等，禁閉其身。 「制諸群臣一不得往」，遮不見人。 頻婆娑羅往昔有何因，遭此危害？ 如《涅槃》說「頻婆沙羅往昔為王，於毘富山遊行獵鹿，空無所獲。 值遇一仙，王便作念：『正坐此人。 』驅逐令去，遂勅殺之。 仙人臨終便發惡願：『願我來世，還如今日，心口害汝。 』彼仙今日阿闍世是。 勅害者頻婆王是。 」是故今時還為世王之所危害。 > When the Buddha first attained the Way, he first delivered the three Kāśyapa brothers together with their disciples, one thousand in all. Gradually coming to that city of Rājagṛha, he delivered Śāriputra and Mahāmaudgalyāyana together with their disciples, two hundred and fifty, making a total of one thousand two hundred and fifty. These noble ones, having received deliverance first from the Buddha, abandoned the heterodox and returned to the orthodox, bearing deep gratitude for the Buddha's kindness, and constantly followed him to make offerings; therefore, they are often listed. Below, the bodhisattvas are listed. As for the term "bodhisattva," it designates the distinction among the assemblies. In the foreign language, the correct term is bodhisattva; translators abridge it, simply saying pusa (bodhisattva). In this land, it is translated as "Way sentient being." Bodhi means the Way, and sattva means sentient being. This is truly because this person internally seeks the Way and possesses the practice of the Way, becoming complete through the Way; hence they are called "Way sentient being." If so, the śrāvakas and pratyekabuddhas also all seek the Way, equally possess the practice of the Way, and are likewise complete through the Way; why is this \[title\] uniquely and exclusively applied to the bodhisattva? It is explained: The names of the worthy and noble have both general and specific applications. In the general sense, the meanings are identical. Thus the Nirvāṇa\[-sūtra\] says: "Even a srotāpanna is also called a bodhisattva, because they seek the knowledge of exhaustion and the knowledge of non-arising. They are also called a buddha, because they share the correct awakening of the common path and the uncommon path. Even the buddhas are also called srotāpannas, because they cultivate the outflow-free and go against \[the stream of\] saṃsāra." To distinguish the worthy and the noble, therefore only these are called bodhisattvas. If they are equally divided among the worthy and noble, why is this \[title\] uniquely and exclusively applied to the bodhisattva? There are three explanations: First, distinguished in terms of the aspirational mind looking toward the fruit. Only these sentient beings resolve upon great bodhi, while the rest do not seek it; therefore, only these are called "Way sentient beings." Thus the Dilun says: "Because those of superior determination aspire to great bodhi, they alone are called bodhisattvas." The meaning corresponds to this. Second, distinguished in terms of the understanding mind looking toward the principle. Ordinary persons abide in existence, while the two vehicles cling to nonexistence; existence and nonexistence deviate from the middle and do not accord with the Middle Way; therefore, they cannot be called "Way sentient beings." Bodhisattvas are not so: they wondrously abandon existence and nonexistence and tally with the Middle Way; therefore, such a person is called a "Way sentient being." Third, distinguished in terms of practice. Entering the Buddha's Dharma has generally three gateways: first is teaching, second is meaning, and third is practice. The teaching is shallow, the meaning is deep, and practice is supreme. Śrāvakas, having soft faculties, take their name from the teaching. "Sound" (śrava) is the teaching; tasting the sound, they awaken and understand; hence they are named śrāvakas (voice-hearers). Pratyekabuddhas are next in excellence, establishing their title from meaning. Conditions (pratyaya) are the meaning; from conditions they awaken and understand; hence they are named condition-enlightened (pratyekabuddhas). Bodhisattvas are the most supreme, establishing their designation from practice. "Practice" refers to the Way of benefiting oneself and benefiting others; because they can accomplish the Way of both benefiting oneself and benefiting others—of benefiting both—they are called "Way sentient beings." Thus the Dichi \[jing\] says: "Śrāvakas and pratyekabuddhas can only deliver themselves; bodhisattvas are not so: delivering themselves and delivering others, this is called superiority of the Way." Because their Way is superior, they are called "Way sentient beings." As for the third \[item\], "thirty-two thousand," it distinguishes their number. Mañjuśrī is at the head, having his name listed; this can also be called selecting the superior to distinguish them from the inferior. "Mañjuśrī" is translated here as "Wondrous Virtue." From here down is the fifth: explaining the incident that initiated the teaching. In this there are two parts: First, explaining Bimbisāra's confinement by his son, and the Tathāgata dispatching someone to preach the Dharma for him. Second, from "At that time, Ajātaśatru asked the gatekeepers" downward, explaining Vaidehī's imprisonment by her son, and the Tathāgata going there in person to gather and transform her. For what reason was it fitting to dispatch someone first, and go in person afterward? It is explained: Previously, King Bimbisāra appropriately wished to hear the Dharma; dispatching someone to transmit it was sufficient for the purpose of teaching; hence he did not go in person. Lady Vaidehī sought rebirth in the pure land; the teaching of the pure land cannot be opened except by the Buddha; therefore, he had to go in person. Why was such an evil and rebellious matter raised to serve as the initiation? To reveal that this realm is utterly evil and repulsive, causing people to abandon and turn away from it. When even a king's own son causes him harm, how much more so with others! This was precisely to make people together long for the pure land. Thus below, Vaidehī says to the Buddha: "I only pray that you will explain for me a place free of sorrow; I will go there to be reborn. I do not take delight in this defiled and evil world of Jambudvīpa." This is precisely the matter. In the first section, there are four textual divisions: First, explaining that King Bimbisāra was confined by his son. Second, from "The state's chief consort, named Vaidehī" downward, explaining that the consort secretly offered food to the king to sustain the king's body. Third, from "Having finished rinsing his mouth" downward, \[explaining that\] the noble one preached the Dharma for him to moisten the king's mind. Fourth, from "In this manner, a period of three times seven days passed" downward, explaining that the king, due to the food and also through hearing the Dharma, did not die for many days. In the first part, "At that time in the great city of Rājagṛha, there was a crown prince named Ajātaśatru" identifies the person who imprisoned his father. Saying "at that time" refers to the time when the Buddha was in the city of Rājagṛha. "In the great city of Rājagṛha" indicates the location. "There was a crown prince" points out the person. "Named Ajātaśatru" distinguishes his name. In this land it is translated as "Unborn Enmity." Before he was born, a diviner prognosticated about him: "After this child is born, he will surely harm his father." Therefore, a name was established for him, calling him "Unborn Enmity." As for "following the instruction of the evil friend Devadatta," it explains the cause for imprisoning his father, the matter being as related in the sūtra. Devadatta was the Buddha's paternal cousin and Ānanda's own elder brother. After going forth, he cultivated and attained the five supernormal knowledges, relying on Ajātaśatru as his dānapati. Furthermore, at one time he went to the Buddha's place to seek his followers: "The World-Honoured One is advanced in years; the assembly should be entrusted to me. I shall instruct them." The Buddha then reproved him, saying: "Śāriputra and Maudgalyāyana possess supernormal powers and great wisdom; I do not even entrust the followers to them, how much less to you, a foolish person who eats spittle!" Hearing this, Devadatta became enraged. He went to King Ajātaśatru's place, spoke of the circumstances of King Ajātaśatru's being harmed on the day he was first born, and urged him to harm his father and make himself king, \[saying,\] "I will kill Gautama and make myself the Buddha. A new king and a new Buddha governing the world together—would that not be delightful?" Because of this, King Ajātaśatru conceived the intention to harm his father. Therefore it is now said: "following the instruction of the evil friend Devadatta." From here down explains the imprisonment of the father. "Arrested his father," etc., means confining his person. "Forbade all the ministers from going, not permitting a single one," means barring them so he would see no one. What past cause did Bimbisāra have to suffer this harm? As the Nirvāṇa\[-sūtra\] says: "Formerly, Bimbisāra was a king; he wandered about on Mount Vipula hunting deer, but caught nothing. Encountering a rishi, the king then thought: 'It is precisely because of this person!' He drove him away, and then ordered him killed. At the point of death, the rishi made an evil vow: 'May I in a future life, just as today, harm you in mind and speech!' That rishi is today's Ajātaśatru. The one who ordered the killing is King Bimbisāra." Therefore, in the present time, he was harmed by King Ajātaśatru. > — English (machine translation) (machine translation) - [Previous: 1.3.2](https://indike.org/pramana/in.bauddha.taisho.1749.1.3.2) - [Next: 1.3.4](https://indike.org/pramana/in.bauddha.taisho.1749.1.3.4) - [Up: 1.3](https://indike.org/pramana/in.bauddha.taisho.1749.1.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1749~en-mt.1.3.3) — English, machine translation ## Linked texts (1) - [維摩義記](https://indike.org/pramana/in.bauddha.taisho.1776.1.26) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1749.1.3.3](https://indike.org/pramana/in.bauddha.taisho.1749.1.3.3) · Pramāṇa