說無垢稱經疏 1.32

1.32

贊曰：化處也。此是中印度境，國名吠舍離，此云廣嚴，舊云毘耶離、毘舍離、維耶離，皆訛也。此國周五千餘里，國大都城今雖頹毀，故基尚在，周六七十里，王宮城基周四五里。宮城西北五六里間有一伽藍，習正量部。傍有窣都波，佛於此說說無垢稱經，時長者子寶性獻蓋處。伽藍正北三四里，是菴羅女薗，持以施佛，佛常於此坐。伽藍東北三四里，有無垢稱故宅。去此不遠有一神舍，其狀壘博。傳云：積石是無垢稱現疾說法處。去此不遠有窣都波，是寶性故宅，去此不遠有菴波羅女故宅。其大都城更無別號，以國名名之，以都城名號，是故國名廣嚴，城亦名廣嚴。住者，遊化所居，目之為住。廣嚴者，廣者寬大，勝餘國之都城。嚴者飾麗，越諸王之宮宇。一俗事豐雕、二真徒博飾，名為廣嚴。表此經義苞羅一切名廣，萬德莊嚴名嚴。菴羅者，天竺有菓名菴沒羅，今語略故，除其沒字。其城有女，以果為名，曰菴沒羅女。有勝園，林樹繁欝、泉源澄鏡、花草綺靡、山石崔嵬，足以湛心靈、足以進尊聖。其女每修園樹，重而自守，名之為衛。衛者唐音，論其自守其林，故名為衛。女持施佛，佛恒遊息，故以為名。菓有當果之徵，衛有寶重之意。顯聞妙法以修行，當果決定可期。妙法不可輕，然每勸常令寶衛，所以此處說此深經。乍觀女園與獻蓋處別，佛在園內、蓋在外陳，標迹南北不同，理亦不為乖爽也。在園處寂，顯離憒鬧自居；標城唱諠，表起慈悲以濟物。故城園雙舉，為利道俗二徒，亦不相違也。舊有解云：女從菴羅樹生，猶如奈女，故以為名。此解不爾，非所聞故。然法花靈山、般若舍衛、涅槃有金河、此經廣嚴城，各有由矣。

The Commentary says: This is the place of transformation. This is in the region of Central India; the country's name is Vaiśālī, which here translates as 'Broad and Adorned' (Guangyan); anciently it was called Biye-li, Bishe-li, or Weiye-li, which are all corruptions. This country has a circumference of more than five thousand li. Although the great capital of the country is now collapsed and ruined, its old foundations still remain, with a circumference of sixty or seventy li; the foundations of the royal palace walls have a circumference of four or five li. Five or six li northwest of the palace walls there is a saṅghārāma that studies the Sammitīya school. Beside it is a stūpa where the Buddha preached this Vimalakīrtinirdeśa-sūtra, the place where the elder's son Ratnākara offered the canopies. Three or four li due north of the saṅghārāma is the garden of the Āmrapālī maiden, who took it and offered it to the Buddha; the Buddha constantly sat here. Three or four li northeast of the saṅghārāma is the former residence of Vimalakīrti. Not far from this is a shrine, shaped like piled-up bricks. Tradition says: the piled stones are the place where Vimalakīrti manifested illness and preached the Dharma. Not far from this is a stūpa, which was the former residence of Ratnākara; not far from this was the former residence of the Āmrapālī maiden. The great capital has no other separate designation; it is named after the country's name, and the country's name is taken from the capital. Therefore the country's name is Guangyan (Vaiśālī), and the city is also named Guangyan. 'Dwelling' means the residence during peripatetic conversion; this is designated as 'dwelling'. As for 'Broad and Adorned' (Guangyan): 'broad' means spacious and large, surpassing the capitals of other countries. 'Adorned' means decorative and magnificent, exceeding the palace halls of various kings. First, mundane affairs were richly carved; second, true renunciants were extensively adorned; hence it is called Broad and Adorned. It expresses that the meaning of this sūtra encompasses everything, which is called 'broad', and is adorned with myriad virtues, which is called 'adorned'. As for 'Āmra': in India there is a fruit called āmra; here the language is abbreviated, so the word ra is omitted. In that city there was a woman named after the fruit, called the Āmrapālī maiden. She had a magnificent garden with lush and dense trees, springheads clear as mirrors, splendid flowers and grasses, and towering mountain rocks, sufficient to calm the mind and spirit, and sufficient to advance venerable sages. That woman constantly tended the trees of the garden, cherishing and guarding it herself, so it was called a grove (wei). Wei is a Chinese word; discussing her self-guarding of her grove, it is therefore called wei. The maiden took it and offered it to the Buddha, and the Buddha constantly wandered and rested there, hence it took this name. The fruit has the omen of future fruit; guarding has the meaning of treasuring and valuing. It reveals that by hearing the wondrous Dharma and practicing it, the future fruit can definitely be expected. The wondrous Dharma cannot be slighted, but people are always exhorted to constantly treasure and protect it; therefore this profound sūtra was preached in this place. At first glance the maiden's garden and the place where the canopies were offered appear different: the Buddha was inside the garden, while the canopies were displayed outside; though the marked traces differ between north and south, in principle there is no contradiction. Being in the garden where it is tranquil manifests residing by oneself away from clamor; designating the city and proclaiming amidst noise expresses generating compassion to save beings. Therefore both the city and the garden are cited, for the benefit of both the monastic and lay assemblies; this too is not contradictory. An old explanation says: the maiden was born from an āmra tree, just like the Nai maiden, hence she was named after it. This explanation is incorrect, as it is not what has been heard. However, the Lotus has Mount Gṛdhrakūṭa, the Prajñā has Śrāvastī, the Nirvāṇa has the Golden River, and this sūtra has the city of Vaiśālī; each has its own reason.