三彌勒經疏 1.23

1.23

經曰「在舍衛國」以下，第四教起處也。真諦云：「昔有兄弟二人，一名舍婆、二名婆提，於此山修道得果，城國名舍婆提。」今云梵音室羅筏悉底，即中印度境憍薩羅國之都城。為別南憍薩羅故，以都城為國名。此云豐德城，具四德故，謂一具財物、二妙欲境、三饒多聞、四豐解脫故。昔云聞物國，皆訛也。此即表彌勒出生德，謂財物欲境即世間德，多聞解脫即出世德。祇者即太子號，謂梵云誓多，此云勝林。謂太子生時，隣國怨至，戰而得勝，故因為號。樹者顯臣名，謂梵言蘇達多長者，此云善施。以善施仁，宜濟貧乏、哀恤孤老，時美其德，號給孤獨。古云祇樹者，訛也。其國王古云婆斯匿者，訛。今梵云鉢剌犀那博恃王，此云勝軍。之薗亦名精舍，振旦名寺。《釋論》云「舍衛國在恒河南岸，去河五里，有給孤獨園。」此即表彌勒自利利他德，謂勝林況自利，以智慧摧魔故；獨薗囑利他，以慈救物故。言在者，《燈論》云「有二種：一心所在、二身所在。身所在，如竹林精舍、靈鷲山等。其心所在者有六：一梵住，住四等故。二天住，住四禪故。三聖住，住神通故。四壽命住，住五分法身故。五威儀住，住四威儀心故。六大住，住第一義空理故。此六即是境界住，佛所獨住，不得言佛與諸比丘住。若身住，即是依止住，得有佛與比丘住。」

The sūtra stating 'dwelling in Śrāvastī' onward is the fourth [phrase], the place the teaching arose. Paramārtha says: 'In the past there were two brothers, one named Śrava and the second named Vatī; they cultivated the Way and attained the fruit on this mountain, so the city and country were named Śravavatī.' Now it is said that the Sanskrit pronunciation is Śrāvastī, which is the capital city of Kosala country in Central India. To distinguish it from South Kosala, the capital city's name is taken as the country's name. Here it is translated as 'City of Abundant Virtues', as it is endowed with four virtues: first, being endowed with wealth and property; second, wonderful sense objects; third, an abundance of learning; fourth, an abundance of liberation. In the past it was called 'Country of Hearing of Things', which was entirely mistaken. This represents the virtues of Maitreya's appearance: wealth, property, and sense objects are worldly virtues; wide learning and liberation are supramundane virtues. 'Jeta' is the prince's title, in Sanskrit Jeta, translated here as 'Victorious Grove'. When the prince was born, an enemy from a neighboring country arrived, and he was victorious in battle; hence it was taken as his title. 'Tree' reveals the minister's name: in Sanskrit the elder Sudatta, translated here as 'Good Giver'. Because he gave well with benevolence, properly aided the destitute, and took pity on orphans and the elderly, the people of the time praised his virtue and called him Anāthapiṇḍada. The ancient expression 'Jeta tree' is erroneous. The king of that country was anciently called Bisinik, which is erroneous; the current Sanskrit is King Prasenajit, translated here as 'Victorious Army'. The 'grove' is also called a vihāra; in China it is called a monastery. The Dazhidulun says: 'Śrāvastī is on the south bank of the Ganges River, five li away from the river, where Anāthapiṇḍada's park is located.' This represents Maitreya's virtues of benefiting oneself and benefiting others: the Victorious Grove illustrates benefiting oneself, using wisdom to vanquish Māra; the Solitary [Provider's] Grove entrusts benefiting others, using compassion to rescue living beings. As for the word 'dwelling' (viharan), the Deng lun says: 'There are two kinds: first, where the mind dwells; second, where the body dwells. Where the body dwells is like the Bamboo Grove Vihāra, Vulture Peak, and so forth. Where the mind dwells has six: first, the brahma-dwelling, dwelling in the four immeasurables; second, the deva-dwelling, dwelling in the four dhyānas; third, the noble dwelling, dwelling in the abhijñās; fourth, the lifespan dwelling, dwelling in the five-part dharmakāya; fifth, the deportment dwelling, dwelling in the mind of the four deportments; sixth, the great dwelling, dwelling in the principle of ultimate emptiness. These six are precisely dwellings in the sphere of objects, where the Buddha dwells alone, and one cannot say that the Buddha dwells together with the monks. As for the physical dwelling, it is a dwelling of reliance, where the Buddha and the monks can dwell together.'