翻譯名義集 2.9

2.9

【鞞（部迷）沙門】《大論》云：「秦言多聞，主夜叉及羅剎。」《光明疏》云：「北水精埵，王名毘沙門。」《索隱》云：「福德之名聞四方故，亦翻普聞。佛令掌擎古佛舍利塔。」《僧史略》云：「唐天寶元年，西蕃五國來寇安西。二月十一日，奏請兵解援，發師萬里，累月方到。近臣奏，且詔不空三藏，入內持念。玄宗秉香爐，不空誦仁王護國陀羅尼，方二七遍，帝忽見神人五百員，帶甲荷戈在殿前。帝問不空，對曰：『此毘沙門天王第二子獨徤，副陛下心，往救安西。』其年四月奏：『二月十一日巳時，後城東北三十里，雲霧冥晦中，有神可長丈餘，皆被金甲。至酉時鼓角大鳴，地動山搖，經二日，蕃寇奔潰。斯須，城樓上有光明天王現形，謹圖樣隨表進呈。』因勅諸道州府，於西北隅，各置天王形像。」此四天王，居須彌腹。故《俱舍》云：「妙高層有四，相去各十千，傍出十六千，八四二千量。堅首及持鬘，常憍大王眾，如次居四級，亦住餘七山。」此四名曰四王八部，或標二十八部者，一云：一方有四部，六方則成二十四部，四維各一，合為二十八部。一云：一方有五部，謂地、水、火、風、空，四方成二十部，并四王所領八部，為二十八部。《感通傳》天人費氏云：「一王之下，有八將軍，四王三十二將，周四天下，往還護助諸出家人。四天下中，北天一洲，少有佛法，餘三天下，佛法大弘。然出家人，多犯禁戒，少有如法。東西天下，少有黠慧，煩惱難化。南方一洲，雖多犯罪，化令從善，心易調伏。佛臨涅槃，親受付囑，並令守護，不使魔撓：『若不守護如是破戒，誰有行我之法教者！』故佛垂誡，不敢不行。雖見毀禁，愍而護之。見行一善，萬過不咎，事等忘瑕，不存往失。韋將軍，三十二將之中，最存弘護。多有魔子魔女輕弄比丘，道力微者並為惑亂。將軍恓惶奔赴，應機除剪。故有事至，須往四王所。時王見皆起，為韋將軍修童真行，護正法故。」

【Vaiśravaṇa (bù-mí)】 The *Dàzhìdù lùn* says: "In the language of Qin, it means 'Much Hearing' (Duowen); he rules over yakṣas and rākṣasas." The *Guāngmíng shū* says: "On the northern crystal terrace, the king's name is Vaiśravaṇa." The *Suǒyǐn* says: "Because his reputation for blessed virtue is heard in all four directions, it is also translated as 'Universally Heard' (Puwen). The Buddha commanded him to hold and support the relic stūpas of ancient Buddhas." The *Sēngshǐ lüè* says: "In the first year of the Tianbao era of the Tang, five Western barbarian states came to raid Anxi. On the eleventh day of the second month, a memorial requested troops for relief; but dispatching an army over ten thousand li would take months to arrive. Close ministers memorialized that Tripiṭaka Master Amoghavajra be summoned into the inner palace to recite incantations. Emperor Xuanzong held the incense burner while Amoghavajra chanted the dhāraṇī of the *Renwang Huguo Jing*. After only fourteen recitations, the Emperor suddenly saw five hundred divine beings, armored and carrying spears, before the hall. The Emperor asked Amoghavajra, who replied: 'This is Dujian, the second son of Heavenly King Vaiśravaṇa, responding to Your Majesty's wish by going to rescue Anxi.' In the fourth month of that year, a memorial arrived: 'On the eleventh day of the second month, at the si hour, thirty li northeast of the rear city, amid dark clouds and dense fog, divine beings about ten feet tall appeared, all clad in golden armor. At the you hour, drums and horns sounded loudly, and the earth and mountains shook. After two days, the barbarian invaders fled in collapse. Soon after, a form of the Radiant Heavenly King manifested on the city watchtower; we respectfully submit a sketch along with this memorial.' Consequently, an imperial edict ordered all circuits, prefectures, and commanderies to erect statues of the Heavenly King in their northwestern corners." These Four Heavenly Kings dwell on the flanks of Mount Sumeru. Thus the *Abhidharmakośa* verse says: "The layers of the Wondrously High are four, each separated by ten thousand [yojanas]; / extending outward by sixteen thousand, eight, four, and two thousand in measure. / The Solid-Handed, the Garland-Bearers, and the Ever-Intoxicated, along with the hosts of the Great Kings, / reside in succession on the four terraces, and also dwell upon the other seven mountains." These are called the four kings and eight classes; or, as some list twenty-eight classes, one explanation says: each direction has four classes, so the six directions make twenty-four classes, and with one in each of the four intermediate corners, they total twenty-eight classes. Another says: each direction has five classes—namely, earth, water, fire, wind, and space—so the four directions make twenty classes, and together with the eight classes led by the Four Kings, they make twenty-eight classes. The *Gǎntōng zhuàn* relates that the celestial being Lady Fei said: "Under each king are eight generals, making thirty-two generals for the Four Kings, who travel throughout the four continents, coming and going to protect and assist the renunciants. Among the four continents, the northern continent has little Buddhadharma, while in the other three continents the Buddhadharma greatly flourishes. Yet renunciants mostly violate the prohibitive precepts, and few act in accordance with the Dharma. In the eastern and western continents, people have little cleverness or wisdom, and their afflictions are hard to transform. In the southern continent, although they commit many offenses, when transformed to follow the good, their minds are easily subdued. When the Buddha was approaching nirvāṇa, he personally gave them the entrustment and commanded them all to guard and protect, not allowing Māra to disturb them: 'If you do not guard and protect such precept-breakers, who will practice my teachings!' Therefore, before the Buddha's bequeathed admonition, they dare not fail to act. Though they see transgressions of the prohibitions, they pity and protect them. If they see one practicing a single good, ten thousand faults are not reproached; their approach is to overlook blemishes and disregard past mistakes. General Wei, among the thirty-two generals, is the most devoted to extensive protection. Many demonic sons and daughters make light of and ridicule bhikṣus, and those whose power in the path is weak are all led astray. The general rushes anxiously to the rescue, eradicating [the demons] as the occasion demands. Thus, whenever matters arise, he must go to the place of the Four Kings. When the kings see him, they all rise, because General Wei cultivates the practice of pure youth and protects the true Dharma."