金光明最勝王經疏 1.55

1.55

贊曰：明佛法身住依止成就分，即三昧成就分。何故須現三昧分耶？答：如《法華經論》及無著菩薩《般若論》辨，離二障故名最清淨，不共二乘名甚深，諸法自性名法界。即此法界是諸佛境智所緣故，功德性邊即為佛土，法身所依名如來所居。故《解深密經》第五云「如來所行謂一切種，如來共有不可思議無量功德眾所莊嚴清淨佛土，即功德義相邊名自性法身。以功德相即依真如，不離性故名之為住。或智內證云如來居。」又《佛地論》云「佛無二住即是法身真如為體，無差別相。」又解「離障真如名最清淨」等，即能證智常證如故名之為住。故《佛地》第二云「於中一切二相分別皆不現行，緣彼勝定常住其中故名為住。」住即居義。何故須明二種住處？答：欲顯三身非即離故。問：準下文說如來壽量在妙幢室，何故通序但云鷲山？答：準文，妙幢至釋迦所對佛重說，如來印可，阿難得聞亦名佛說，故結集說但住王城。又彼淨土非三乘人皆悉同見，據共見者且說王城。又舊人解云：四時三處。四時者，一謂四如來在妙幢室時、二世尊在鷲峯時、三妙幢亦至佛所時、四他方還土時。山峯妙幢室及他方，故四時三處。今者解云：但是一時一處，以妙幢聞四佛所說，共諸大眾往至佛所重更說之，十方菩薩俱讚此佛，非往他土讚彼如來，故一時處。若不如是，在室夢見金鼓，寤往佛說，即應五時四處。夢見鼓時不言室淨，說壽量時變室淨故，故為二處。夢時說時晨夕別故，彼既不別為時，明知在室四如來說，不得別為時處。或可二時二處，妙幢室夢，未對佛前未得云說，故非時處；以四如來在妙幢室說佛壽量，故為時處。然前釋勝，以其阿難稱我聞故；四佛說壽，阿難時在釋迦佛所，不得云我聞故。若爾，如《金剛華經》言「阿難比丘得法性覺性自在王三昧，以三昧力知所說經皆能憶持。」又《觀佛三昧經》云「阿難因聞佛說念佛，阿難見佛，即憶過去九十億佛所說經藏，憶持不忘。」今亦何妨佛力加被見佛聞經，竝能記憶得云我聞。答曰：不例。彼等經說皆昔曾聞，蒙餘力加，即便能憶持之不忘，非未聞者。今妙幢室四如來說，阿難未聞故不能憶念，緣曾受境方言憶故。

Commentary: This explains the factor of the accomplishment of the resting place of the Buddha's dharmakāya, which is the factor of the accomplishment of samādhi. Why is it necessary to display the factor of samādhi? Answer: As explained in the Saddharmapuṇḍarīkasūtra-śāstra and Bodhisattva Asaṅga's Prajñāpāramitā-śāstra, it is called 'most pure' because it is free from the two obscurations; it is called 'profound' because it is not shared with the two vehicles; and the self-nature of all phenomena is called the dharmadhātu. This dharmadhātu itself is the realm of all buddhas because it is the cognitive object of wisdom; in respect of its nature of meritorious qualities it is the buddha-field; and as that upon which the dharmakāya relies, it is called 'the dwelling place of the Tathāgata.' Therefore, the fifth fascicle of the Sandhinirmocanasūtra states: 'The realm of activity of the Tathāgata refers to the pure buddha-field adorned with the assembly of inconceivable and immeasurable meritorious qualities shared by all tathāgatas; that is, in respect of the aspect of its meritorious qualities it is called the svābhāvikadharmakāya. Because the aspect of meritorious qualities relies directly upon tathatā and is not separate from its nature, it is called "dwelling". Or, wisdom's internal realization is called "the Tathāgata dwells".' Furthermore, the Buddhabhūmisūtra-śāstra states: 'The Buddha has no dual dwelling; this is simply the dharmakāya with tathatā as its essence, devoid of differentiated characteristics.' Another explanation states: 'Tathatā free from obscurations is called "most pure",' and so forth; that is, because the realizing wisdom constantly realizes tathatā, it is called 'dwelling.' Thus the second fascicle of the Buddhabhūmi[-śāstra] says: 'Within it, all conceptualization of dual characteristics is completely non-occurrent; because [the Buddha] relies upon that supreme meditative stabilization and constantly abides in it, it is called "dwelling".' 'Abiding' (住) has the meaning of 'dwelling' (居). Why is it necessary to explain two kinds of dwelling places? Answer: Because it is intended to reveal that the three bodies are neither identical nor separate. Question: According to the text below, the Tathāgata's lifespan was spoken of in the chamber of Ruciraketu; why does the general prologue mention only Vulture Peak? Answer: According to the text, Ruciraketu went to Śākyamuni's place and repeated it before the Buddha; the Tathāgata endorsed it, and Ānanda came to hear it, so it is also called spoken by the Buddha; hence the compilers spoke only of residing at the city of Rājagṛha. Furthermore, that pure land is not seen equally by all persons of the three vehicles; based on what was commonly seen, Rājagṛha is mentioned for the time being. Furthermore, earlier teachers explained: There are four times and three places. The four times are: first, the time when the four tathāgatas were in Ruciraketu's chamber; second, the time when the World-Honoured One was on Vulture Peak; third, the time when Ruciraketu also came to the Buddha's place; fourth, the time when those from other directions returned to their lands. Vulture Peak, Ruciraketu's chamber, and other directions constitute the three places; hence, four times and three places. Now the explanation is: It is merely one time and one place. Because Ruciraketu heard what was spoken by the four buddhas and went together with the great assembly to the Buddha's place to speak of it again, and the bodhisattvas of the ten directions all praised this Buddha rather than going to other lands to praise those tathāgatas, it is therefore one time and place. Were it not so, then seeing the golden drum in a dream in the chamber and going upon waking to tell the Buddha would require five times and four places. When he dreamed of seeing the drum, it does not state that the chamber became pure; when the lifespan was spoken, the chamber was transformed and became pure; hence there would be two places. Since the dream time and the speaking time were distinguished by morning and evening, yet neither was made into a distinct time, one clearly knows that the four tathāgatas speaking in the chamber cannot be made into a separate time and place. Or, it could be two times and two places: dreaming in Ruciraketu's chamber, not having yet faced the Buddha, cannot be called 'spoken', so it is not a time and place; but because the four tathāgatas spoke of the Buddha's lifespan in Ruciraketu's chamber, it is a time and place. However, the former explanation is superior, because Ānanda declared 'Thus have I heard'; when the four buddhas spoke of the lifespan, Ānanda was at Śākyamuni Buddha's place, so he could not have said 'I heard.' If so, as the Vajrapuṣpasūtra states: 'The monk Ānanda attained the King of Sovereignty in Awakening to the Dharmatā Samādhi, and through the power of this samādhi he knew the sūtras that were spoken and could remember and retain them all.' Furthermore, the Dhyāna-samādhi-sūtra on the Contemplation of the Buddha states: 'Because Ānanda heard the Buddha explain mindfulness of the Buddha, Ānanda saw the Buddha and immediately remembered the treasuries of sūtras spoken by ninety billion past buddhas, remembering and retaining them without forgetting.' Now what prevents the Buddha's power from empowering him so that he saw the buddhas and heard the sūtra, and was likewise able to remember so that he could say 'Thus have I heard'? We reply: It is not analogous. What was spoken in those sūtras had all been heard by him in the past, and receiving the empowerment of external power he was immediately able to remember and retain them without forgetting; they were not things he had never heard. Here, when the four tathāgatas spoke in Ruciraketu's chamber, Ānanda had not heard it and therefore could not recollect it, for one speaks of remembering only in dependence on an object previously experienced.