說無垢稱經疏 1.21

1.21

經言「如是我聞」者，如《摩訶摩耶經》說「佛教安置之所由也。」《佛地論》說「如是之言，依四義轉：一、依譬喻。如有說言：如是富貴如毘沙門。如是所傳所聞之法，如佛所說定無有異，定為利樂方便之因。或當所說如是文句，如我昔聞。二、依教誨。如有說言、汝當如是讀誦經論。此中如是，遠則佛之教誨也，近則傳法者之教誨也。或告時眾：如是當聽我昔所聞。三、依問答。謂有問言：汝當所說昔定聞耶？故此答言？如是我聞。四、依許可。如有說言：我當為汝如是而思、如是而作、如是而說。謂結集時，諸菩薩眾咸共請言：如汝所聞，當如是說。傳法菩薩便許可言：如是當說，如我所聞。或信可言：是事如是，謂如是法我昔曾聞。此事如是，齊此當說，定無有異。由四義故，經初皆置『如是我聞』」。真諦三藏云：「微細律明，阿難昇座集法藏時，身如諸佛，具諸相好。下座之時，還復本形。勘集藏傳，亦作是說。眾有三疑：一疑佛大悲，從涅槃起，更說妙法；二疑更有佛從他方來，住此說法；三疑彼阿難轉身成佛，為眾說法。故經初言『如是我聞』，為令生信，除此三疑。」《注法花》云「如是者，感應之瑞，如以順機受名，是以無非立稱。眾生以無非為感，如來以順機為應。傳經者以名教出於感應，故建立如是。」《注無量義經》言「至人說法，但為顯如。唯如為是，故言如是。」[琁-疋+止]公云：「以離五謗，名為如是。第一句，如是此經，離執有增益謗。第二句，如是此經，離執無損減謗。第三句，如是此經，離執亦有亦無相違謗。第四句，如是此經，離執非有非無愚癡謗。第五句，如是此經，離執非非有非非無戲論謗。」光宅云：「如是，將傳所聞前，題舉一部也。如是一部經，我親從佛聞。即為我聞作詮敘耳。」梁武帝云：「如是，如斯之從義，是佛所說，故言如是。」長耳三藏云：「如是有三。一就佛，三世諸佛共說不異名如，以同說故稱是。由斯可信，以同說故。二就法，諸法實相古今不異，故名為如。如如而說，故稱為是。既稱理言，不增不減，決定可信，故稱如是。三就僧，以阿難聞，望佛本教，所傳不異，故名為如。永離過非，故稱為是。」又如是者，信順之辭。《智度論》云「如是我聞，生信也。信受奉行，生智也。信為能入，智為能度。信為入法之初基，智為究竟之玄術。信則所言之理順，順則師資之道成。由信故，所說之法皆可順從。由順故，說聽二徒師資建立。」於此信中，略為十釋：一、信者，依《仁王》等經，趣聖位之初因、證諦理之鴻漸，故四十心以信為首。將入聖位，有信根力。有信根故，萬善因此而生；有信力故，四魔不能屈伏，由斯經首創令生信。二、依《毘婆沙論》，信者食法味之嘉手。學佛法者，如大龍象，以信為手，以捨為牙，以念為頸，以慧為頭，於其兩肩擔集善法。象所食噉，以鼻為手，故學法者最初信生。三、學者，大商主元規法寶，故初生信，獲彼聖財。《顯揚論》云「七聖財者，謂信、戒、聞、捨、慧、慚、愧。信即一焉。」四、《瑜伽論》云「入一切法，欲為根本，起希望故。作意所生，數警覺故。觸所集起，時和對故。受所引攝，領在心故。定為增上，心微寂故。慧為最勝，擇善惡故。解脫為堅固，息纏縛故。出離為後邊，覺道滿故。信既為欲依，故最初令起。」五、《成唯識》云「信如水精珠，能清濁水，能治不信自性渾濁。」故宣尼云：「兵、食、信三，信不可棄。」《春秋》亦言「苟有明信，𡼏嵠沼沚之毛、蘋蘩蘊藻之菜，可薦鬼神、可羞王公也。」六、《俱舍》云「拔眾生出生死泥，正法為佛手，即正宗也。信為眾生手，即序分也。兩手相接，出於淤泥。」七、諸論云：信者能越惡道、離貧賤因，故入聖已有不壞信，故初令起。以下三解，准經為釋。八、汎大溟海，假手以行舟；渡生死河，須信以發慧。九、見珍財寶，手以採拾；聞法寶，藉信而方得。十、遊曠野，而有手持甲杖以捍群賊。出生死源，而有信發慧解而斷煩惱。由斯經首「如是我聞」，為令眾生起正信故。以上合有二十六釋。

As for the sūtra saying "Thus have I heard" (evaṃ mayā śrutam), it is as the *Mahāmāyā-sūtra* states: "This is the reason for the placement [of these words] as taught by the Buddha." The *Buddhabhūmi-śāstra* states: "The word 'Thus' operates according to four meanings. First, it relies on metaphor. As someone might say: 'Thus is his wealth and nobility, like Vaiśravaṇa.' The Dharma thus transmitted and heard is definitely not different from what the Buddha spoke, and is definitely the cause of the expedient means for benefit and bliss. Or, it means that the phrases thus to be spoken are just as I heard in the past. Second, it relies on instruction. As someone might say: 'You should read and recite the sūtras and treatises in this manner.' Here, 'thus' refers, from afar, to the Buddha's instruction, and, from near at hand, to the instruction of the transmitter of the Dharma. Or, it addresses the assembly of that time: 'Thus you should listen to what I heard in the past.' Third, it relies on question and answer. That is to say, someone asks: 'Did you definitely hear in the past what you are about to speak?' Therefore this is said in reply: 'Thus have I heard.' Fourth, it relies on consent. As someone might say: 'I shall think thus, act thus, and speak thus for you.' That is, at the time of the compilation, the assembly of bodhisattvas all requested together: 'Just as you heard it, so you should speak it.' The bodhisattva transmitting the Dharma then gave his consent, saying: 'Thus I shall speak, just as I heard.' Or, expressing belief and assent, he said: 'This matter is thus'—meaning that such Dharma was once heard by me in the past. This matter being thus, it should be spoken up to this extent, definitely without difference. Due to these four meanings, 'Thus have I heard' is placed at the beginning of all sūtras." Tripiṭaka Master Paramārtha said: "The *Sūkṣma-vinaya* explains that when Ānanda ascended the seat to compile the Dharma-piṭaka, his body was like all the Buddhas, complete with all the major marks and secondary signs. When he descended from the seat, he returned to his original form. Upon examining the account of the compilation of the canon, it also makes this statement. The assembly had three doubts: first, they doubted that the Buddha out of great compassion had arisen from nirvāṇa to preach the wondrous Dharma once again; second, they doubted that another Buddha had come from another direction and was abiding here to preach the Dharma; third, they doubted that Ānanda had transformed his body into a Buddha to preach the Dharma for the assembly. Therefore, the beginning of the sūtra says 'Thus have I heard' in order to engender faith and eliminate these three doubts." The *Commentary on the Lotus Sūtra* says: "'Thus' is an auspicious sign of resonance (saṃvedanā). 'As such' (如) derives its name from according with the capacity of beings; 'correct' (是) establishes its designation from being free from error. Sentient beings take freedom from error as the eliciting resonance, and the Tathāgata takes according with capacity as the response. Since the transmitter of the sūtra recognizes that the nominal teaching arises from this resonance, 'Thus' (如是) is established." The *Commentary on the Anantanirdeśa-sūtra* states: "When the Supreme Person preaches the Dharma, it is solely to reveal suchness (tathatā). Only suchness is correct (是); therefore it is called 'Thus' (如是)." Master Xuan says: "It is called 'Thus' because it is free from the five slanders. The first phrase: 'Thus is this sūtra' is free from the slander of superimposition through grasping existence. The second phrase: 'Thus is this sūtra' is free from the slander of depreciation through grasping non-existence. The third phrase: 'Thus is this sūtra' is free from the slander of contradiction through grasping both existence and non-existence. The fourth phrase: 'Thus is this sūtra' is free from the slander of foolishness through grasping neither existence nor non-existence. The fifth phrase: 'Thus is this sūtra' is free from the slander of proliferation (prapañca) through grasping not-neither-existence-nor-non-existence." Guangzhai says: "'Thus' is the titling and presentation of the entire work prior to transmitting what was heard. 'Such an entire sūtra I personally heard from the Buddha.' It is simply an exposition and presentation for 'I have heard.'" Emperor Wu of Liang said: "'Thus' takes the meaning of compliance as in 'like this'; being what the Buddha spoke, it is therefore called 'Thus.'" Tripiṭaka Master Chang'er said: "'Thus' has three aspects. First, with respect to the Buddha: that the Buddhas of the three periods of time speak together without divergence is called 'as such' (如); being spoken in common, it is called 'correct' (是). From this it is trustworthy, because it is spoken in common. Second, with respect to the Dharma: the true reality of all dharmas does not vary past or present, hence it is called 'as such' (如). Speaking in accordance with suchness (yathātathā), it is called 'correct' (是). Since it accords with reality in its utterance, neither increasing nor decreasing, it is definitively trustworthy, and thus called 'Thus' (如是). Third, with respect to the Saṅgha: because Ānanda's hearing, when viewed in relation to the Buddha's original teaching, does not differ in what is transmitted, it is called 'as such' (如). Being forever free from error and fault, it is called 'correct' (是)." Furthermore, 'Thus' is an expression of faithful compliance. The *Mahāprajñāpāramitopadeśa* says: "'Thus have I heard' engenders faith. 'Believing, receiving, and practicing' engenders wisdom. Faith is that which enables entry; wisdom is that which enables crossing over. Faith is the initial foundation for entering the Dharma; wisdom is the ultimate profound art. When there is faith, the principle of what is spoken is complied with; when complied with, the way of master and disciple is accomplished. Due to faith, the Dharma spoken can all be complied with and followed. Due to compliance, the two groups—the speaker and the listener, master and disciple—are established." Within this faith, ten explanations are briefly given: First, faith, according to sūtras such as the *Humane King*, is the initial cause for proceeding to the stage of the noble ones and the gradual progression toward realizing the truth of reality; therefore, among the forty minds, faith is placed first. As one is about to enter the noble stages, one possesses the faculty and power of faith. Because one has the faculty of faith, the myriad good dharmas arise from this; because one has the power of faith, the four māras cannot subdue one. For this reason, faith is initially engendered at the head of the sūtra. Second, according to the *Vibhāṣā*, faith is the fine hand that partakes of the flavor of the Dharma. A student of the Buddha-dharma is like a great nāga-elephant, using faith as its trunk, renunciation as its tusks, mindfulness as its neck, and wisdom as its head, shouldering and gathering good dharmas upon its two shoulders. What an elephant eats, it takes with its trunk as a hand; therefore, a student of the Dharma first engenders faith. Third, the practitioner is a great merchant leader who initially aims for the jewel of the Dharma; therefore, initially engendering faith, he obtains those noble treasures. The *Prakaraṇāryavācā* states: "The seven noble treasures are: faith, morality, learning, renunciation, wisdom, shame, and remorse. Faith is one of them." Fourth, the *Yogācārabhūmi* states: "For entering all dharmas, desire (chanda) is the root, because it gives rise to aspiration. It is produced by attention (manaskāra), because it repeatedly alerts. It is assembled by contact (sparśa), because it harmoniously encounters [objects] in due time. It is drawn and grasped by feeling (vedanā), because it is received in the mind. It has concentration (samādhi) as its sovereign factor, because the mind is subtly serene. It has wisdom (prajñā) as supreme, because it selects the good and the bad. It has liberation (vimokṣa) as its firmness, because it puts an end to entanglements. It has renunciation (niḥsaraṇa) as its final limit, because the path of awakening is fulfilled. Since faith is the support for desire, it is caused to arise first." Fifth, the *Vijñaptimātratāsiddhi* states: "Faith is like a water-clearing jewel, capable of purifying turbid water and remedying the intrinsic turbidity of lack of faith." Therefore the Sage of Zou (Confucius) said: "Of military weapons, food, and faith, the three, faith cannot be abandoned." The *Spring and Autumn Annals* also says: "If there is clear sincerity (faith), then the wild plants of the ravines, pools, and islands, and the duckweeds and pondweeds of the marshes, can be offered to the ghosts and spirits and presented to the kings and dukes." Sixth, the *Kośa* states: "To pull sentient beings out of the mire of saṃsāra, the true Dharma is the Buddha's hand, which is the main body [of the text]. Faith is the sentient beings' hand, which is the introductory section. When the two hands join together, they emerge from the mire." Seventh, the treatises state: faith is capable of transcending evil destinies and leaving behind the causes of poverty and baseness; therefore, once one has entered the noble rank, one possesses indestructible faith, and thus it is caused to arise first. The following three explanations are interpreted based on the sūtras: Eighth, in sailing across a great ocean, one relies on hands to steer the boat; in crossing the river of saṃsāra, one requires faith to develop wisdom. Ninth, seeing precious treasures, one uses hands to gather them; hearing the jewel of the Dharma, one obtains it only through faith. Tenth, traversing a wilderness, one has hands to wield armor and weapons to ward off bands of thieves; leaving the source of saṃsāra, one has faith to give rise to wise understanding and sever afflictions. For these reasons, "Thus have I heard" appears at the head of the sūtra in order to cause sentient beings to give rise to right faith. Together, the above constitute twenty-six explanations.