觀無量壽佛經疏 1.9

1.9

分文為三：序、正、流通。從「如是」訖「清淨業處」，序分。「爾時世尊放眉間光」訖「諸天發無上道心」，正說，當機益分。「爾時阿難白佛當何名」下訖經，流通分。序中文二：證信、發起。正說亦二：淨業、妙觀。流通復二：王宮、鷲山。初證信序，六句。「如是」標於信，「我聞」異外道，「一時」辯息諍，「佛」正明化主，「王城」論住處，列眾為同聞。「如是」者，諸法實相古今不異，名如。如理而說，故為是。決定可信，故云如是。「我聞」者，表異外道，親承有在。我者，自在義。一切法空無我，何故說我？隨俗假名說我，謂見慢名字。若無我，則無聞；若無聞，化道則絕。為此義故，雖知無我，為傳化不絕，假名說我。如人以金錢易銅錢及草木等，賣買法爾，人無笑者。故言我聞。「一」者，佛法無有定實之一，云何稱一？隨俗假說一耳。《釋論》廣破一異也。「時」者，有二種：一、迦羅、即短時、亦名實時。二、三摩耶，名長時，亦名假時。今不論長短假實，說此經竟，總云一時。「佛」者亦婆伽婆，此云有大名聲，亦云能破煩惱。佛者，平等開覺，故名為佛。既能自覺，復能覺他，覺行備滿。一切智異外道，慈悲異二乘，平等異小菩薩，尊極名為佛。「在」者，暫時曰在，久停名住，一往語耳。「住」者，四威儀皆為住，差別者謂天住、梵住、聖住、佛住也。天住，謂六欲天，因即施戒善心也。梵住，從初禪至非想，因即四無量心也。聖住，三乘人，因即三三昧也。佛住，首楞嚴、百八三昧、十力、四無畏、十八不共也。「王舍城」者，天竺云羅閱祇伽羅，《釋論》解：摩伽陀國王有夫人生子，一頭兩面四臂，人謂不祥。王即裂其身首，棄之曠野。羅剎女鬼名闍羅，還合其身，以乳養之。後大成人，力能并國，王有天下。取諸國王萬八千人，置此五山，以大力勢治閻浮提，閻浮提人因此名王舍城也。又先所住城，城中失火，一燒一作，如是至七。國人疲役，集諸智人宜應易處。即求覓地，見此五山周匝如城，即作宮殿王於中住，故名王舍。又古昔國王名婆藪，厭世學仙，妄云天祀中應殺生噉肉，身陷地獄。其子廣車，次復為王。自念：「我父生入地獄，今欲出家復畏地獄，欲治天下復恐有罪。當何處身？」作是念時，空中語言：「汝行。若見難值希有處，當作舍住。」王出畋獵，見一鹿走疾如風，王便逐之至此山，周匝峻固，其地平正，生草細軟、好華遍地，茂林華果、溫泉浴池皆悉清淨。天雨天香、奏天伎樂。乾闥婆等適見王來，各自還去。見此靈奇於中起舍，故名王舍城也。「耆闍崛山」者，翻名靈鷲，諸聖仙靈依之而住。又名鷲頭，峰形似鷲。又山南有尸陀林，諸鷲食屍竟，棲其山。然法身無像，實不假地所居，為欲利益故，隨化身明化主住處耳。「與大比丘眾」下，列同聞眾也。先聲聞，次菩薩，顯示教中二乘外相為勝。菩薩心雖是勝，外相無定，是故後說也。聲聞先標位、次列數。何不歎德？非是無德，譯經人略。「與」者，共義，一處、一時、一心、一戒、一道、一見、一解脫等，皆一，故名共也。今經與阿難諸大眾同聞，故云與也。「大」義有三：謂大、多、勝。天王大人所敬，故言大；遍解內外經書，名曰多；出九十五種上，號為勝。此等皆是無學，小乘中極，故云大也。「比丘」者，因果六義。因名乞士、怖魔、破惡，果號應供、殺賊、無生。《釋論》淨目問舍利弗：乞士者有四種食。合藥種植田園名下口食，仰觀星宿名仰口食，四方巧語名方口食，呪術卜算四維口食。比丘不作此四，名清淨乞士也。怖魔者，若發心出家，地行夜叉唱，飛行空中，展轉乃至六天。魔王聞之，怖畏失人眾也。破惡者，能破煩惱，九十八使悉皆破斷，故名破惡。「眾」者，四人已上，乃至百千無量，一處羯磨作法行籌布薩，事理二和，無有違諍，名和合眾也。一有羞僧，持戒無違。二無羞僧，不持戒、不別好惡。三、無知僧，雖不破戒，不別輕重，二人共諍不能判決，默然無言。四真實僧，謂學無學人。今此二僧得共羯磨，同聞證信，唯取無學人也。「千二百五十人」者，列數也。三迦葉兄弟，有千弟子。優樓，此云木瓜林。伽耶，此云城。那提，此云江。昔共起剎，今連枝也。舍利弗，名，翻言珠子，亦云身子，姓拘栗陀。目犍連，姓也，翻讚頌，亦萊茯根，或云胡豆。二人共有二百五十人。迦葉、舍利弗等，先並事火，翻邪入正。艱苦累載，都無所獲，一遇見佛便得上果，感佛恩深常隨侍佛，為同聞眾。菩薩位中有四：第一明位、第二列數三萬二千人、第三標名文殊、第四結為上首。天竺云摩訶菩提質帝薩埵，此云大道心成眾生。文殊，此云妙德，以法化人，名法王子也。

The text is divided into three sections: the preface, the main discourse, and the transmission. From "Thus [have I heard]" down to "a place of pure karma" is the preface section. From "At that time, the World-Honoured One emitted a light from between his eyebrows" down to "the gods generated the supreme aspiration for awakening" is the main discourse, which is the section that benefits those whose capacities correspond [to the teaching]. From "At that time, Ānanda said to the Buddha: What should [this sūtra] be named?" down to the end of the sūtra is the transmission section.

Within the preface, the text has two parts: that which establishes faith, and that which initiates the teaching. The main discourse also has two parts: pure karma, and the wondrous contemplation. The transmission likewise has two parts: the royal palace, and Vulture Peak.

First is the preface that establishes faith, consisting of six clauses. "Thus" indicates faith; "have I heard" distinguishes it from non-Buddhist teachings; "at one time" resolves disputes; "the Buddha" properly clarifies the master of conversion; "the royal city" discusses the dwelling place; and the listing of the assembly constitutes the fellow listeners.

"Thus": the true reality of all dharmas does not vary from past to present, and is therefore called "thus" (tathatā). To speak in accordance with principle is therefore "right" (or "so"). Because it is definitively trustworthy, it is said to be "thus".

"Have I heard": this signifies divergence from non-Buddhist teachings and shows that there was personal reception [of the teaching] from a source. "I" has the meaning of mastery (ātman). All dharmas are empty and without self; why, then, speak of "I"? Following worldly convention, an "I" is designated provisionally—this refers to the conventional designation based on views and conceit. If there were no "I", there would be no hearing; if there were no hearing, the path of conversion would be severed. For this reason, although it is known that there is no self, in order that the transmission and conversion not be severed, "I" is provisionally spoken of. It is like a person who uses gold coins to trade for copper coins, plants, trees, and the like; this is just the nature of buying and selling, and no one laughs at it. Therefore, it is said: "I have heard".

"One": in the Buddha-Dharma there is no fixed, real "one"; why then is it called "one"? It is merely a provisional designation of "one" conforming to worldly convention. The *Dazhidulun* refutes unity and diversity at length.

"Time": there are two kinds. First is *kāla*, which is a short time, also called real time. Second is *samaya*, which is a long time, also called provisional time. Here, without discussing long or short, provisional or real, having preached this sūtra, it is collectively referred to as "at one time".

"Buddha": also *bhagavat*, which here is translated as "having great renown", and also as "able to destroy afflictions". "Buddha" means one who equanimously opens up to awakening; hence he is called Buddha. He can awaken himself and can also awaken others, his awakening and practice being complete and perfect. His sarvajñatā differs from non-Buddhists; his compassion differs from the two vehicles; his equality differs from inferior bodhisattvas; being the most venerable and ultimate, he is called "Buddha".

"Was at": remaining temporarily is called "being at" (zai); lingering for a long period is called "dwelling" (zhu)—this is just a general way of speaking.

"Dwelling": the four deportments are all "dwellings". Their distinctions refer to the heavenly dwelling, the brahma-dwelling, the noble dwelling, and the Buddha-dwelling. The heavenly dwelling refers to the six heavens of the desire realm, whose cause is the wholesome mind of giving and morality. The brahma-dwelling spans from the first dhyāna to the state of neither perception nor non-perception, whose cause is the four immeasurable minds. The noble dwelling refers to persons of the three vehicles, whose cause is the three samādhis. The Buddha-dwelling consists of the Śūraṅgama, the one hundred and eight samādhis, the ten powers, the four fearlessnesses, and the eighteen unshared dharmas.

"The royal city" (Rājagṛha): in India it is called Rājagṛha. The *Dazhidulun* explains: The queen of the king of Magadha gave birth to a son with one head, two faces, and four arms; people regarded this as inauspicious. The king then tore his body and head apart and threw them into the wilderness. A rākṣasī named Jarā joined the parts of his body back together and nurtured him with her milk. Later, when he grew to adulthood, his strength enabled him to annex other states and rule over the realm. He captured eighteen thousand kings of various states and placed them among these five mountains, governing Jambudvīpa with great power and might; the people of Jambudvīpa consequently named it "the royal city" (Rājagṛha).

Furthermore, in the city where [the king] formerly dwelt, fire broke out in the city; as soon as it burned down, they rebuilt it, up to seven times. The people of the kingdom were exhausted by the labor, and the wise were assembled, deciding that they ought to change the location. They then searched for land and saw that these five mountains surrounded the place like a city wall. Thereupon they built a palace, and the king resided within it; hence it is called "royal residence" (Rājagṛha).

Furthermore, in ancient times there was a king named Vasu who grew weary of the world and studied the ways of the immortals. He falsely claimed that in the celestial sacrifices one should take life and eat meat, and his body sank into hell. His son, Bṛhadratha, succeeded him as king. He thought to himself: "My father entered hell alive. Now if I wish to leave household life, I fear hell; if I wish to govern the world, I fear committing offenses. Where should I establish myself?" When he had this thought, a voice in the sky said: "Go forth! If you see a rare and wondrous place, you should build a residence and dwell there." The king went out hunting and saw a deer running as swift as the wind. The king pursued it to this mountain; the perimeter was steep and solid, the ground was flat and even, the grass grew fine and soft, beautiful flowers carpeted the ground, and lush groves, blossoms, fruits, and hot springs and bathing pools were all pure and pristine. The heavens rained down heavenly incense and played heavenly music. The gandharvas and others, upon seeing the king arrive, each departed. Seeing this supernatural marvel, he erected a residence within it; hence it was named "the royal city" (Rājagṛha).

"Mount Gṛdhrakūṭa": translated, it means "numinous vulture" (Lingjiu); the various noble ones, immortals, and numinous spirits live there relying on it. It is also named "Vulture Peak" because the shape of the peak resembles a vulture. Furthermore, south of the mountain there is a śītavana (charnel ground); after the vultures finish eating the corpses, they roost on this mountain. However, the dharmakāya has no form and does not truly depend on an earthly location to reside; for the sake of benefiting others, the dwelling place of the master of conversion is explained in accordance with the transformation body.

From "together with a great assembly of monks" onward, the assembly of fellow listeners is listed. First the śrāvakas, then the bodhisattvas; this shows that in the teaching, the external appearance of the two vehicles is deemed superior. Although the bodhisattva's mind is superior, their external appearance is not fixed; therefore they are mentioned later. For the śrāvakas, their rank is first indicated, and next their number is listed. Why are their virtues not praised? It is not that they lack virtue; the translator abridged it.

"Together with": has the meaning of sharing in common: being in one place, at one time, with one mind, one precept, one path, one view, and one liberation—these are all one, hence called "together". In the present sūtra, they hear it together with Ānanda and the great assembly; hence it says "together with".

"Great": has three meanings: large, numerous, and superior. Being revered by heavenly kings and great men, they are called "great"; broadly understanding internal and external scriptures, they are called "numerous"; rising above the ninety-five kinds [of non-Buddhists], they are called "superior". These are all persons beyond training (aśaikṣa), the ultimate among the Hīnayāna; hence they are called "great".

"Monk" (bhikṣu): has six meanings spanning cause and effect. In the causal stage, they are called beggar (yācaka), terrifier of Māra, and destroyer of evil; in the fruitional stage, they are termed worthy of offerings (arhat), slayer of the foes, and free from rebirth (anutpāda). In the *Dazhidulun*, Viśālākṣa asked Śāriputra: The beggar has four kinds of livelihood: compounding medicines and cultivating fields and gardens is called downward-mouth eating; looking up at the constellations is called upward-mouth eating; clever talk in the four directions is called square-mouth eating; incantations and divination are called diagonal-mouth eating. A bhikṣu does not engage in these four; this is called a pure beggar. "Terrifier of Māra": if one resolves to leave household life, the earth-dwelling yakṣas proclaim it, and those flying through the sky pass it on in succession all the way to the six heavens. When the Māra king hears this, he is terrified that he will lose his retinue. "Destroyer of evil": able to destroy afflictions, completely breaking and severing the ninety-eight latent defilements; hence called "destroyer of evil".

"Assembly" (saṅgha): four or more people, up to hundreds of thousands of immeasurable individuals, performing karmavācanā rituals, casting tallies, and holding poṣadha in one place, harmonious in both practical affairs and principle, without conflict or dispute; hence called a harmonious assembly. First is the assembly with shame, who uphold the precepts without transgression. Second is the assembly without shame, who do not uphold the precepts and do not distinguish good from bad. Third is the ignorant assembly, who, though not breaking precepts, do not distinguish between light and heavy offenses; when two people dispute with each other, they cannot judge or decide, remaining silent and saying nothing. Fourth is the true assembly, which refers to persons in training and beyond training. Here, these [latter] two types of saṅgha can perform karmavācanā together; to serve as fellow listeners who establish faith, only persons beyond training are taken.

"One thousand two hundred and fifty persons": this lists the number. The three Kāśyapa brothers had one thousand disciples. Uru[vilvā] is translated here as "Papaya Grove". Gayā is translated here as "City". Nadī is translated here as "River". Formerly they established monastic boundaries together; now they are linked like branches. Śāriputra is a personal name, translated as "Pearl Son", also called "Body Son"; his clan name is Kolita. Maudgalyāyana is a clan name, translated as "Praise", also "Radish Root", or "Broad Bean". These two together had two hundred and fifty persons. Kāśyapa, Śāriputra, and the others formerly worshiped fire together, but converted from the heterodox to enter the orthodox. Suffering hardships for successive years, they gained nothing at all; upon meeting the Buddha once, they immediately attained the superior fruit. Deeply feeling the Buddha's grace, they constantly attended upon and accompanied the Buddha as the assembly of fellow listeners.

Within the bodhisattva rank, there are four points: first, clarifying the rank; second, listing the number of thirty-two thousand persons; third, identifying the name Mañjuśrī; fourth, concluding by identifying him as the leader. In India it is said *mahābodhisattva*, translated here as "great mind for awakening that brings sentient beings to completion". Mañjuśrī is translated here as "Wondrous Virtue"; transforming people with the Dharma, he is called Prince of the Dharma.