佛頂尊勝陀羅尼經教跡義記 1.48

1.48

次第三顯園者，《涅槃經》云：「園者須達為佛而買，林太子所施。」又解：初國通化處，即室羅筏國；後園別化處，即誓多林。在國為化俗流，住園為統僧眾，亦是喧靜雙舉，道俗兼明。佛在世時，勝軍王所治國也，傳之異國，稱曰遠聞。遠聞有四：一、具財寶；二、妙欲境；三、饒多聞；四、豐解脫。城內故墓上有窣覩婆，是佛姨母精舍；次東有窣覩婆，是須達故宅也，此云善勝；城東南五六里有誓多林，此云勝林，舊云祇陀，是給孤獨園，昔善施為佛建立伽藍，今以荒癈也。東門左右各各建石柱高七十尺餘，無憂王造也。善施長者仁而慈愍、積而能散，拯濟貧乏哀恤孤老，時美其德號給孤園焉。聞佛功德，深生尊敬，建大精舍請佛降臨，命舍利子隨而瞻揆，唯太子誓多林園其園處閉靜。善施往詣具以情告，太子戲言：「希金遍地，我園方賣。」善施聞之生喜悅，即出金藏依言布地，有小未遍，太子請留曰：「佛誠良福田，宜可種植。」善施即於此地建立精舍。佛告阿難曰：「園地善施所置，樹林誓多所施，二人同心式崇功業，自今已去應名此地為誓多林給孤獨園。」然聖人形無定方，寧有常處？但為物生信，故委具題，施樹買園如別。《賢愚經》說：「彼云舍衛城國，波斯匿王輔相大臣名須達多，廣說巨富道德，云有其七兒，六已取婦，唯第七者未婚，為欲揀擇殊勝咨容，囑諸婆羅門令為尋覓。後於王舍城中有長者護珍，唯有一女端嚴無比，乃往彼國論其婚事。正見其家欲請佛僧辦諸供具，無暇相承，須達怪問：『欲何所為？』答曰：『迎請佛也。』須達忽聞佛名，身毛皆竪，如有所得，心懷悅預，重問云：『何名佛？』長者對曰：『汝不可聞，迦毘羅城白飯子，姓瞿曇氏，字悉達多。其生未久，相師占之當必輪王，棄舍出家無師自覺，貪恚癡盡其心平等，於諸眾生猶如父母等視一子，雖勝一切而無憍慢，塗割二事其心無二，十力、四無畏、五智、三昧，大慈大悲及三念處，故號為佛。明請我請，是故怱怱未暇相待。』須達言：『善哉大士所言，佛者功德無量，今在何處？』長者答言：『今在此間王舍城，住迦蘭陀竹林精舍。』須達心念其佛，佛無量功德忽然光明，其明猛盛猶如日輪，即尋光出至城門下，如來神力門自開。門路有天祠，須達禮之，尋還黑闇，心生惶怖，欲還本處。城有一天神，告須達言：『仁者子！往如來所有多善利。』須達言：『云何善利？』天言：『長者！假使有人，真實給絞駿馬百疋，寶車百乘，鑄金為人其數復百，端政女人身佩瓔珞，眾寶廁填上妙宮宅，殿堂屋宇彫文刻鑄，金盤銀粟數各一百，以施一人，如是展轉盡閻浮提所須功德，不如有人發意一步詣如來所。』須達多言：『善男子！汝是誰耶？』天言：『長者！我是相勝婆羅門子，汝往昔善知識也。我往日見舍利弗、大目犍連心生歡喜，捨身得作北方天王毘沙門子，專知守護此王舍城。我見舍利弗心生歡喜，尚得如是妙好之身，況見如來無上法王。』須達多聞已即還佛所，頂禮佛足，佛為說法，得須陀洹果，便請世尊降臨舍衛。佛則語言：『卿舍衛國有精舍相容受否？』須達多言：『佛若垂顧，便即營辦。』佛默然受須達請。復言：『從生已來未為斯事，唯願如來遣舍利弗指受儀則。』爾時如來勅舍利弗，與須達共乘一車，以神力故，經一日夜到舍衛國。時須達多白舍利弗言：『此大城外何處有地不近不遠，多有池泉樹林華果清淨閑務，我當於中造立精舍。』時舍利弗言：『祇陀園林最為第一。』須達多遂往謂祇陀曰：『我欲為佛造立精舍，唯仁者園中可堪造立，吾今欲買能見與否？』祇陀答曰：『設以真金布地，猶不相與。』須達多言：『林地囑我，汝便取金。』祇陀答曰：『我園不賣，云何取金？』須達言：『若意不可，共往斷事人所。』即共俱至斷事人所，斷事人言：『園囑須達，祇陀取金。』即時須臾車馬載負真金布地，一日之中五百金而未周遍，須達沈吟，祇陀曰：『長者若悔，隨意聽止。』須達多言：『吾不悔也，自念當出何藏金足。』祇陀念言：『如來法王真實無上，所說妙法清淨無染，故使斯人輕寶乃爾。』即語須達言：『餘未遍者不復須金，請見相與，我自為佛造立門樓，常使如來經遊出入。』祇陀自造門樓，時須達多七日之中造立大房三百口，禪房靜室六十三所，冬屋夏堂一切具足，即執香爐，向王舍城遙作是言：『所設已辦，唯願如來慈哀憐愍為諸眾生受是住處。』佛時懸知，即與大眾發王舍城，譬如壯士屈申臂頃，至舍衛國祇陀園林須達精舍。佛既到已，須達多以其所設奉施如來，佛時受已即住其中，故云住誓多林給孤獨園也。」又準真諦三藏：「如經中說：『須達過去為拘留孫佛，時於此地造立精舍，爾時地廣四十里，須達名毘沙長者，以金布地，寶衣覆之而為供養。俱那含牟尼佛時長者名大家主，爾時此地廣三十里。迦葉佛時亦立精舍，爾時此地廣二十里，長者名大惓。於今釋迦牟尼佛時，此地廣十里，以金布地。後彌勒佛時，此地廣四十里，以七寶布地，爾時為儴佉王，出家修道得阿羅漢果。』」問：「俱舉城園，隨一即得，何須双舉？」答曰：「真諦記云：『住處有二：一、境界處；二、依止處。住境界處為化在家之徒，住依止處為統出家之遠人，令知國境界住處；後舉祇園為近人，令知依止別處故。』又傳中說：於此城邊有二精舍，一是磨伽羅小堂、二是給孤獨園。恐濫小堂，故標園處。」今總八義：一、為化緇素二眾；二、為遠近二人；三、為簡濫；四、為喧靜兩亡；五、為悲智二事；六、為道體道緣；七、為自利利他；八、為成無住道，隨其所應故舉二處，遊化居止目足為在，遊化在城，居止在園。之與住其義一也。上來廣釋總明第五處成就竟。

Next, third, to explain the park: the Nirvāṇa Sūtra says: “The park was purchased for the Buddha by Sudatta; the grove was donated by the crown prince.” Another explanation says: first, the country is the general place of conversion, namely the country of Śrāvastī; later, the park is the specific place of conversion, namely Jetavana. Being in the country was to convert the worldly class, while dwelling in the park was to lead the monastic community; this also brings forth both the bustling and the serene, illuminating both the clerical and the lay. When the Buddha was in the world, it was the country ruled by King Prasenajit; reports of it spread to foreign lands, and it was called "far-renowned." "Far-renowned" has four [aspects]: first, abundant in wealth and treasures; second, exquisite sensory realms; third, profuse erudition; fourth, copious liberation. Within the city, atop an ancient tomb, there is a stūpa, which is the vihāra of the Buddha's maternal aunt; next, to the east, there is a stūpa, which is Sudatta's former residence, [whose name] here is translated as "Good Victory"; five or six li southeast of the city is Jetavana, here translated as "Victorious Grove," formerly called Jeta, which is the Anāthapiṇḍadārāma. Formerly Sudatta established a saṅghārāma for the Buddha, which is now deserted and ruined. To the left and right of the eastern gate, stone pillars each over seventy feet high were erected, built by King Aśoka. The elder Sudatta was benevolent and compassionate, amassed wealth yet was able to distribute it, relieving the impoverished and pitying the lonely and aged, so the people of the time praised his virtue and called it the Anāthapiṇḍada Park. Hearing of the Buddha's virtues, he gave rise to deep respect, built a great vihāra, and invited the Buddha to descend, directing Śāriputra to follow and survey [the land]; only Crown Prince Jeta's grove was secluded and quiet. Sudatta went to him and fully stated his request. The crown prince jokingly said: "Only if precious gold covers the ground completely will I sell my park." Hearing this, Sudatta felt joy, and immediately brought gold out from his storehouse to cover the ground according to his word; a small portion was not yet covered, and the crown prince asked him to stop, saying: "The Buddha is truly a fertile field of merit; one ought to plant [in it]." Sudatta then established the vihāra on this land. The Buddha said to Ānanda: "The ground of the park was acquired by Sudatta, and the trees of the grove were donated by Jeta. The two men were of one mind to establish this merit; from now on, this place should be named the Jetavana Anāthapiṇḍadārāma." However, the Holy One has no fixed spatial location, so how could he have a permanent dwelling? It is only to generate faith in sentient beings that it is titled in full detail; the donation of the trees and purchase of the park are as detailed elsewhere. The Sūtra of the Wise and the Foolish says: "That country is called the city-state of Śrāvastī. King Prasenajit's chief minister was named Sudatta; it extensively describes his vast wealth and virtue. It is said that he had seven sons; six had already taken wives, and only the seventh was unmarried. Desiring to select an exceptionally virtuous countenance, he entrusted various brahmins to search for one. Later, in the city of Rājagṛha, there was an elder named Hu-zhen who had only one daughter of peerless elegance and dignity; [Sudatta] went to that country to discuss the marriage. He happened to see that family preparing offerings to invite the Buddha and the Saṅgha, with no leisure to entertain him. Sudatta wondered and asked: 'What do you wish to do?' He answered: 'To welcome and invite the Buddha.' When Sudatta suddenly heard the name 'Buddha', his hair stood on end; as if having attained something, his heart harboured joy, and he asked again: 'What is called the Buddha?' The elder replied: 'Have you not heard? In the city of Kapilavastu, the son of Śuklodana, of the Gautama clan, named Siddhārtha. Not long after his birth, a physiognomist divined that he would surely be a wheel-turning king. He abandoned [the throne] and left home, awakening by himself without a teacher; greed, anger, and delusion exhausted, his mind is impartial. Toward all sentient beings he is like a father and mother regarding an only child equally. Though surpassing all, he has no pride; toward anointing with sandalwood and slicing with a knife, his mind makes no distinction. Endowed with the ten powers, four fearlessnesses, five cognitions, samādhis, great kindness and great compassion, and the three applications of mindfulness, he is therefore called the Buddha. Tomorrow is my invitation, which is why I am bustling and have no leisure to entertain you.' Sudatta said: 'Excellent are the words of the great being! The Buddha's virtues are limitless; where is he now?' The elder replied: 'He is now here in Rājagṛha, staying at the Kalandaka Bamboo Grove vihāra.' Sudatta thought of that Buddha; through the Buddha's limitless virtues, a light suddenly shone, its radiance intense like the solar disk. Following the light, he went out to the city gate; by the Tathāgata's divine power, the gate opened of itself. By the road from the gate there was a shrine to a deva; Sudatta bowed to it, and instantly it became pitch black again. His heart felt terror, and he wanted to return to his original place. In the city there was a deity, who said to Sudatta: 'Noble sir! Going to the Tathāgata brings abundant good benefits.' Sudatta said: 'What are the good benefits?' The deity said: 'Elder! Suppose someone truly gave a hundred fine horses with twisted manes, a hundred precious carriages, a hundred men cast in gold, upright women wearing necklaces, exquisite palaces paved with various jewels, halls and chambers carved and cast, and gold platters and silver grain, each a hundred in number, bestowing them on one person, and so on progressively exhausting everything needed in Jambudvīpa—such merit is not equal to someone giving rise to the thought to take a single step toward the Tathāgata.' Sudatta said: 'Good man! Who are you?' The deity said: 'Elder! I am the son of the brahmin Xiang-sheng, your good spiritual friend of the past. In former days, when I saw Śāriputra and Mahāmaudgalyāyana, joy arose in my heart; casting off my body, I became the son of Vaiśravaṇa, Heavenly King of the North, specifically charged with guarding this city of Rājagṛha. Just by seeing Śāriputra joy arose in my heart, and I attained such an exquisite body—how much more so seeing the Tathāgata, the supreme King of the Dharma!' Having heard this, Sudatta immediately returned toward the Buddha's place, prostrated at the Buddha's feet, and the Buddha preached the Dharma for him; he attained the fruit of a stream-enterer (srotāpanna), and then invited the World-Honoured One to descend to Śrāvastī. The Buddha then said to him: 'Does your Śrāvastī have a vihāra capable of accommodating [us]?' Sudatta said: 'If the Buddha would bestow his regard, I will immediately prepare it.' The Buddha silently accepted Sudatta's invitation. [Sudatta] also said: 'Since my birth I have never done such a thing; I only pray the Tathāgata will dispatch Śāriputra to instruct me in the rules.' At that time the Tathāgata instructed Śāriputra to ride in one carriage together with Sudatta; by divine power, in one day and night they reached the country of Śrāvastī. Then Sudatta said to Śāriputra: 'Outside this great city, where is there land neither too near nor too far, with many pools and springs, groves and flowering fruit trees, pure and tranquil, where I may construct a vihāra?' Śāriputra then said: 'Jeta's grove and park are foremost.' Sudatta then went and said to Jeta: 'I wish to build a vihāra for the Buddha; only your park is capable of accommodating it. I now wish to buy it; can you grant it to me?' Jeta replied: 'Even if you covered the ground with pure gold, I would still not give it to you.' Sudatta said: 'The grove and land are pledged to me; you just take the gold.' Jeta replied: 'My park is not for sale; how could I take the gold?' Sudatta said: 'If you disagree, let us go together to the arbiter.' Then together they went to the arbiter; the arbiter said: 'The park is pledged to Sudatta; Jeta takes the gold.' Immediately, in a short while, carriages and horses carried pure gold to cover the ground; within one day, five hundred [pieces of] gold did not yet cover it entirely. Sudatta pondered; Jeta said: 'Elder, if you regret it, you are free to stop.' Sudatta said: 'I do not regret it; I am only considering from which storehouse I should bring out gold to suffice.' Jeta thought: 'The Tathāgata, King of the Dharma, is truly supreme, and the wonderful Dharma he preaches is pure and unstained, which is why this man holds wealth so lightly!' He then said to Sudatta: 'For the remainder not yet covered, gold is no longer needed; please let us share it: I myself will build a gatehouse for the Buddha, constantly allowing the Tathāgata to pass through when coming and going.' Jeta built the gatehouse himself, while Sudatta within seven days built three hundred large chambers, sixty-three dhyāna rooms and quiet chambers, fully equipped with winter houses and summer halls. He then held an incense burner, faced toward Rājagṛha, and from afar made this utterance: 'What has been prepared is accomplished; I only pray the Tathāgata, out of benevolence and pity, will accept this dwelling place for the sake of all sentient beings.' The Buddha knew it from afar, and together with the great assembly departed from Rājagṛha; as quickly as a strong man flexes and extends his arm, he arrived at Śrāvastī, at Jeta's grove and park, Sudatta's vihāra. Once the Buddha arrived, Sudatta offered what he had prepared to the Tathāgata; the Buddha then accepted it and dwelt therein. Therefore it is said: 'dwelling in the Jetavana Anāthapiṇḍadārāma.' Furthermore, based on Tripiṭaka Master Paramārtha: 'As the sūtra says: "In the past, at the time of Krakucchanda Buddha, Sudatta built a vihāra on this land; at that time the land was forty li wide. Sudatta was named the elder Vaiśravana, and he covered the ground with gold and draped it with precious robes as an offering. At the time of Kanakamuni Buddha, the elder was named Da-jia-zhu; at that time this land was thirty li wide. At the time of Kāśyapa Buddha, he also established a vihāra; at that time this land was twenty li wide, and the elder was named Da-juan. Now at the time of Śākyamuni Buddha, this land is ten li wide, covered with gold. Later, at the time of Maitreya Buddha, this land will be forty li wide, covered with the seven treasures; at that time he will be King Śaṅkha, leave home to practice the path, and attain the fruit of an arhat."' Question: 'Mentioning both the city and the park, either one would suffice—why mention both together?' Answer: 'Paramārtha's record states: "Dwelling places are of two kinds: first, the sphere-of-activity dwelling; second, the support-dwelling. Dwelling in the sphere-of-activity dwelling is to convert the class of householders; dwelling in the support-dwelling is to lead the monastics from afar, letting them know the country as the sphere-of-activity dwelling; subsequently mentioning Jetavana is for those nearby, letting them know the specific place of support." Furthermore, the tradition says: beside this city there are two vihāras: one is the small hall of Mṛgāra, and the second is the Anāthapiṇḍadārāma. Fearing confusion with the small hall, the park is explicitly marked.' Now, there are eight meanings in total: first, to convert both clerical and lay assemblies; second, for the two classes of people, far and near; third, to prevent confusion; fourth, to eliminate both bustle and quietude; fifth, for the two matters of compassion and wisdom; sixth, for the essence of the path and the conditions of the path; seventh, for benefiting oneself and benefiting others; eighth, to accomplish the path of non-abiding. As appropriate, both places are mentioned. Wandering to convert and residing are designated by presence; wandering to convert was in the city, while residing was in the park. The meaning is one with 'dwelling.' The extensive explanation above concludes the general elucidation of the fifth [prerequisite], the fulfillment of the location.