說無垢稱經疏 1.18

1.18

五、科品所從者，古科此經十四品中，種種不同。如古疏解，今科為三：初之一品，說經緣起分；次十一品，正陳本宗分；後之二品，讚授流通分。此經明菩薩權實二益、因果二位、真俗兩諦、空有兩理，述起所因，故初名序。既陳緣起，次述經宗，故次十一品名本宗分。經旨既深，恐不能傳習，讚過去藥王如來等事，勸授末代，故後二品名流通分。緣起分中，四種圓滿：一、序圓滿，即從「如是乃至菴羅衛林」。二、眾圓滿，即從「與大苾芻眾至蔽諸大眾」。三、說因圓滿，從「時廣嚴城有一菩薩至便見此土無量功德妙寶莊嚴」。四、利益圓滿，從「當佛現此嚴淨土時」至于品末。雖此一品總皆是序，其初通分諸經共有，為序義勝，獨得其名。眾者從眾，聖德眷屬輔翼之類。因者所由，寶性獻蓋問佛菩薩嚴淨佛土，佛說二利為嚴淨因。發起正宗菩薩修治身土等行，故名說因。天人聞法獲果不同，明此差別，名利益滿。序圓滿中，文段有四、勝妙有二。文段四者：一、總顯已聞，「如是我聞」也。二、說法時節，「一時」。三、教主，「薄伽梵」。四、說經處，「住廣嚴城菴羅衛林」。勝妙二者：一：廣嚴城，勝餘諸城故。二、菴羅林，勝餘諸林故。其城寬大已勝諸城，樓持莊飾復妙餘處，菓園結實已勝餘園，常自衛之，顯法可重。表法義弘博、萬德莊嚴，契道果園深可尊重，故〈序品〉有二圓滿也。

Fifth, the classification of chapters and their rationale. In ancient classifications of the fourteen chapters of this sūtra, there were various differences. Following the ancient commentaries, we now classify them into three divisions: the first chapter is the division on the origins and circumstances of preaching the sūtra; the next eleven chapters are the division properly presenting the core doctrine; the final two chapters are the division praising and conferring transmission. This sūtra clarifies the two benefits of provisional and real for bodhisattvas, the two stages of cause and effect, the two truths of ultimate and conventional, and the two principles of emptiness and existence; recounting that from which they arise, the beginning is called the 'Prologue'. Having set forth the origins, it next expounds the sūtra's doctrine; hence the next eleven chapters are named the division on the core doctrine. Because the purport of the sūtra is deep, and fearing it might not be transmitted and practiced, it praises past events such as the Tathāgata Bhaiṣajyarāja, encouraging transmission to latter ages; hence the final two chapters are named the division on transmission. Within the division on the origins, there are four perfections: 1. Perfection of the prologue, from 'Thus' up to 'Āmrapālī-grove'. 2. Perfection of the assembly, from 'together with a great community of monks' up to 'surpassed the great assembly'. 3. Perfection of the cause of preaching, from 'At that time, in the city of Vaiśālī, there was a bodhisattva' up to 'they immediately saw the immeasurable virtues and wondrous jewel adornments of this land'. 4. Perfection of benefit, from 'When the Buddha manifested this adorned and pure land' up to the end of the chapter. Although this entire chapter is collectively the prologue, its opening part is shared in common by all sūtras; because the meaning of the prologue is superior, it alone receives the name. 'Assembly' means the retinue, the virtuous holy companions and attendants. 'Cause' means the reason: Ratnākara presented parasols and questioned the Buddha about bodhisattvas adorning and purifying Buddha lands, and the Buddha explained the two benefits as the cause for adornment and purification. Because it initiates the practices of the core doctrine, such as bodhisattvas cultivating body and land, it is called the cause of preaching. Heavenly and human beings hearing the Dharma attained different fruits; clarifying these distinctions is called the perfection of benefit. Within the perfection of the prologue, there are four textual sections and two excellences. The four textual sections are: 1. Generally indicating what was heard: 'Thus have I heard'. 2. The time of preaching the Dharma: 'At one time'. 3. The lord of the teaching: 'the Bhagavat'. 4. The place of preaching the sūtra: 'dwelling in Vaiśālī at the Āmrapālī-grove'. The two excellences are: 1. The city of Vaiśālī, because it surpasses all other cities. 2. The Āmrapālī-grove, because it surpasses all other groves. The city is spacious and grand, already surpassing other cities; its towers and adornments are more wondrous than other places; the fruit orchard bearing fruit already surpasses other gardens; being constantly guarded, it shows that the Dharma is to be esteemed. It signifies that the meaning of the Dharma is vast and extensive, adorned with ten thousand virtues, and the orchard of fruits tallying with the Path is deeply worthy of respect; therefore, the 'Prologue Chapter' has two perfections.