[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [金剛般若經旨贊](https://indike.org/pramana/in.bauddha.taisho.2735) › 1.8 # 金剛般若經旨贊 1.8 金剛般若經旨贊 1.8 - **Language:** Classical Chinese ### [1.8.1](https://indike.org/pramana/in.bauddha.taisho.2735.1.8.1) 經。 如是我聞至五十人俱　贊曰。 上釋題目。 次解經文。 依佛地論。 彌天法師。 大判經文。 以為三分。 初從如是我聞。 至敷座而坐。 教起因緣。 說經由致。 名為序分。 次從時長者須菩提。 至應作如是觀。 聖教所說。 正談經體。 名正宗分。 後從佛說是經。 已訖至經。 依教奉行。 歡喜弘通。 名流通分。 序中文二。 此段經文。 諸經共有。 故名通序。 爾時已下。 當部別緣。 名為別序。 初傳法者。 引證令信。 亦名證信序。 後說位者別緣發起。 亦名發起序。 釋此三門分別。 一起之因由。 二說之所以。 三正釋其文。 起因由者。 佛化緣畢。 將歸涅槃。 侍者阿難。 親愛未除。 悶絕擗地。 不能自醒。 時阿那律。 以水灑面。 而語之曰。 佛付汝法。 今迷悶失所受時事。 豈得名為護正法者。 大師世尊。 今日則在。 明日則無。 設有疑者。 當於何問。 汝依我語。 當問於佛。 如來在世。 以佛為師。 世尊滅後。 以何為師。 如來在世。 依佛而住。 世尊滅後。 依何而住。 世尊在世。 自調惡人。 滅度之後。 云何共住。 如來在日。 自能說經。 滅度之後。 一切經首。 安置何言。 令眾生信。 爾時阿難。 如從夢覺。 既問如來。 世尊告曰。 我涅槃後。 以戒為師。 斷一切惡。 修一切善。 設我在世。 無異此故。 依四念處。 專心而住。 觀身不淨。 觀受是苦。 觀心無常。 觀法無我。 由此能除常等四倒。 既出生死。 得成聖道。 是故常應依之而住。 諸惡比丘。 梵檀治之。 但莫與語。 自當調伏。 一切經首。 當置如是我聞等語。 則眾生信。 因阿難請。 而置此文。 即是此中起因由也。 明所以者。 略有四義。 一為除疑。 二令起信。 三為簡邪。 四為顯正。 言除疑者。 微細律云。 於結集時。 阿難昇座。 以法威力。 形忽如佛。 眾起三疑。 一疑大悲從涅槃起。 二疑別佛從他方來。 三疑阿難轉身成佛。 說如是等。 三疑併斷。 言生信者。 智度論云。 說時方。 人令生信故。 佛法大海。 信為能入。 又是道元功德母故。 又拔眾生。 出生死泥。 須舉信手授於教手。 序生信手。 正宗教手。 兩手相接。 出於泥故。 如人有手至山取寶。 若無手者。 空無所得。 有信心人。 入法得證。 若無者。 雖解無益。 是故經初。 令生淨信。 言簡邪者。 但無如是六句經文。 當知皆是外道教收。 如有外道。 一切教初。 皆必安置阿漚二字。 阿表於無。 漚表於有。 言其教旨。 不離有無。 今置六句。 為簡於彼。 故智度云。 一切經首。 當置何言。 簡異外道。 言顯正者。 真實論云。 三寶最吉祥故。 我經初說佛為佛寶。 我聞阿難及比丘眾。 名為僧寶。 如是一時舍衛國等。 所說時處。 皆為法寶。 以茲四義。 置如是等立。 所以竟。 正釋文者。 准智度論。 分六成就。 一信。 二聞。 三時。 四主。 五處。 六眾。 言如是者。 舉所聞法。 令眾生信。 名信成就。 今括諸說。 以三義釋。 初以二字。 各別訓釋。 次乃總申二字之意。 後帶我聞以解如是。 言別釋者。 自古多解。 大意不離教理行果。 故今依此四義釋之。 教能顯理為如。 文不乖義稱是。 理順教顯為如。 義不差文稱是。 依教起行為如。 順理亡相為是。 依願得果為如。 果稱於因為是。 言總申者。 顯說此經。 離四種過。 故言如是。 一離自說。 佛所說法正如是故。 二離差異。 文義決定。 皆如是故。 三離不信。 若有信者。 言如是故。 四離非法。 若正法者。 稱如是故。 後帶我聞釋如是者。 依佛地論及諸釋意。 如是總言依四義轉。 一依問答。 > Sūtra: Thus have I heard: \[at one time the Bhagavān was dwelling in Śrāvastī, in the Jeta Grove, in Anāthapiṇḍada's Park,\] together with \[a great assembly of monks, twelve hundred\] and fifty people. / Praise: Above, the title was explained. Next, the text of the sūtra is explained. Relying on the \*Buddhabhūmi-śāstra\* and Master Mitian, the text of the sūtra is broadly divided into three sections. First, from "Thus have I heard" to "having arranged the seat, he sat down"—the causal conditions for the arising of the teaching, the circumstances of the sūtra being spoken—is named the "preface section". Next, from "At that time the Elder Subhūti" to "one should view \[all conditioned dharmas\] thus"—what is spoken by the holy teaching, directly discussing the substance of the sūtra—is named the "main body section". Finally, from "When the Buddha had spoken this sūtra" to the end of the sūtra, "having relied on the teaching and undertaken to practice it, \[they\] rejoiced and widely propagated it"—is named the "transmission section". Within the preface there are two parts. This passage of sūtra text is shared in common by all sūtras, hence it is named the "common preface". From "At that time" onward is the particular circumstance of this specific text, hence it is named the "particular preface". The first, by the transmitter of the Dharma, adduces verification to inspire faith; it is also named the "preface of verified faith". The latter, through the particular circumstances of the preacher's position, initiates \[the discourse\]; it is also named the "initiating preface". In explaining this, there are three gateways of distinction: first, the causes and conditions of its arising; second, the reasons for its statement; third, directly explaining its text. As for the causes and conditions of its arising: when the Buddha's converting conditions were finished and he was about to return to nirvāṇa, the attendant Ānanda, whose personal affection \[for the Buddha\] had not yet been eliminated, fainted and beat his chest on the ground, unable to revive himself. At that time, Aniruddha sprinkled water on his face and spoke to him, saying: "The Buddha entrusted the Dharma to you. Now, in your stupor and distress, you lose track of the matters for this time of entrustment. How could you be called one who protects the true Dharma? The Great Master, the World-Honoured One, is here today, but tomorrow he will be gone. If there be those who have doubts, to whom shall they ask? Relying on my words, you should ask the Buddha: When the Tathāgata was in the world, we took the Buddha as our teacher; after the World-Honoured One passes away, what shall we take as our teacher? When the Tathāgata was in the world, we dwelt relying on the Buddha; after the World-Honoured One passes away, relying on what shall we dwell? When the World-Honoured One was in the world, he himself disciplined wicked persons; after his extinction, how should we dwell together with them? When the Tathāgata was alive, he could himself preach the sūtras; after his extinction, what words should be placed at the beginning of all sūtras to cause sentient beings to have faith?" At that time, Ānanda, as if awakening from a dream, thereupon questioned the Tathāgata. The World-Honoured One told him: "After my nirvāṇa, take the precepts as your teacher; sever all evil and cultivate all good. Even if I were in the world, there would be no difference from this. Relying on the four stations of mindfulness, dwell with concentrated mind: contemplate the body as impure, contemplate feelings as suffering, contemplate the mind as impermanent, and contemplate dharmas as non-self. Thereby you will be able to eradicate the four inversions, such as permanence. Having transcended birth-and-death, you will attain the accomplishment of the holy path. Therefore, you should always dwell relying on them. Deal with wicked monks by the brahmadanda punishment: simply do not speak with them, and they will naturally be subdued. At the head of all sūtras, you should place such words as 'Thus have I heard', and then sentient beings will have faith." Because of Ānanda's request, this text was placed \[here\]; this is the causes and conditions of its arising here. Explaining the reasons \[for its statement\]: briefly, there are four meanings: first, to remove doubt; second, to cause faith to arise; third, to distinguish from the heterodox; fourth, to reveal the correct. As for removing doubt: the \*Sūkṣma-vinaya\* states that at the time of the council, Ānanda mounted the seat, and through the majesty and power of the Dharma, his appearance suddenly resembled that of the Buddha. The assembly gave rise to three doubts: first, they doubted that the Great Compassionate One had arisen from nirvāṇa; second, they doubted that another Buddha had come from another direction; third, they doubted that Ānanda had transformed his body and become a Buddha. By speaking "Thus \[have I heard\]" and so forth, the three doubts were all severed. As for generating faith: the \*Mahāprajñāpāramitōpadeśa\* states that stating the time, place, and persons causes faith to arise. In the great ocean of the Buddha-Dharma, faith is that by which one can enter; furthermore, it is the source of the path and the mother of merits. Moreover, to pull sentient beings out of the mire of birth-and-death, one must raise the hand of faith and extend it to the hand of teaching: the preface generates the hand of faith, while the main body is the hand of teaching; when the two hands join, one is pulled out of the mire. It is like a person who has hands going to a mountain to take jewels: if one has no hands, one returns empty-handed with nothing gained. A person with a faithful mind enters the Dharma and attains realization; if one lacks it, even though one understands, there is no benefit. Therefore, at the beginning of a sūtra, pure faith is caused to arise. As for distinguishing from the heterodox: wherever these six phrases of the sūtra text are absent, one should know that they are all subsumed under heterodox teachings. For instance, there are heterodox paths that invariably place the two words \*a\* and \*oṃ\* at the head of all teachings: \*a\* signifies nonexistence, and \*oṃ\* signifies existence, meaning that the purport of their teaching does not depart from existence and nonexistence. Now, these six phrases are placed to distinguish from them. Hence the \*Mahāprajñāpāramitōpadeśa\* states: "What words should be placed at the head of all sūtras to distinguish them from the heterodox?" As for revealing the correct: the \*Tattvasiddhi-śāstra\* states that because the Three Jewels are the most auspicious, at the beginning of our sūtras we speak of the Buddha as the Buddha Jewel; "I heard", Ānanda, and the assembly of monks are named the Saṅgha Jewel; and "Thus", "at one time", "in the state of Śrāvastī", and so forth—the time and place spoken of—are all the Dharma Jewel. It is through these four meanings that "Thus" and so forth are established. Explaining the reasons is finished. Directly explaining the text: according to the \*Mahāprajñāpāramitōpadeśa\*, it is divided into the six fulfillments: first, faith; second, hearing; third, time; fourth, host; fifth, place; sixth, assembly. As for "Thus": adducing the Dharma that was heard to cause sentient beings to have faith is named the fulfillment of faith. Now, gathering the various explanations, it is explained with three meanings: first, glossing and explaining the two characters separately; next, stating the general meaning of the two characters; finally, taking along "have I heard" to explain "Thus". As for explaining separately: since antiquity there have been many explanations, but their general meaning does not depart from teaching, principle, practice, and fruit; hence I now explain it according to these four meanings. The teaching being able to reveal the principle is "thus" (\*ru\*); the text not contradicting the meaning is "accordant/correct" (\*shi\*). The principle according with the teaching being revealed is "thus"; the meaning not deviating from the text is "accordant". Giving rise to practice relying on the teaching is "thus"; according with the principle and obliterating marks is "accordant". Attaining the fruit relying on the vow is "thus"; the fruit corresponding to the cause is "accordant". As for stating generally: it reveals that the speaking of this sūtra is free from four kinds of faults, hence it says "Thus": first, free from speaking of one's own accord, because the Dharma spoken by the Buddha is precisely thus; second, free from discrepancy, because the text and meaning are definitive, all being thus; third, free from lack of faith, because if there are those who have faith, they say "It is thus"; fourth, free from what is not the Dharma, because if it is the true Dharma, it matches with "Thus". Finally, as for taking along "have I heard" to explain "Thus": relying on the \*Buddhabhūmi-śāstra\* and the intention of various commentaries, the collective phrase "Thus" functions according to four meanings: first, relying on question and answer. > — English (machine translation) (machine translation) ### [1.8.2](https://indike.org/pramana/in.bauddha.taisho.2735.1.8.2) 顯離自離說傳聞過失。 謂結集時眾咸問言。 汝當所說。 昔定聞耶。 故即答言如是我聞。 二依譬喻。 顯離增減異分過失。 謂當所說如是文句。 如我昔聞。 齊此當說。 定無有異。 三依許可。 顯有自在堪能功德。 眾咸請言。 如汝所聞。 當如是說。 便許彼言。 如是當說。 如我所聞。 四依教誨。 顯起恭敬信受功德。 謂告結集諸時眾言。 如是當聽。 如我所聞。 應正聞已。 如理修行功德施等。 所說諸義。 應知皆是此四義攝。 言我聞者。 舉能聞人。 顯自親聞。 名聞成就。 謂傳法者。 自指己身。 言如是法我自親聞。 我謂諸蘊和合假者。 有主宰用故。 稱為我。 聞謂耳根發識聽聲。 意隨耳識而取於聲所發名等。 薰習在識。 聚集顯現。 總說名聞。 癈別就總。 答顯藉眾緣故。 謂聞法要。 故名我聞。 問。 何須如是癈別就總。 答。 顯藉眾緣故。 謂聞法時。 要具八緣。 若一一陳。 遂成繁廣。 但舉其一。 義用不周。 顯假具緣。 言我聞矣。 若爾何不言無我聞。 答。 除怖畏心故。 恐諸外道。 及凡夫等。 聞無我聲。 既言無我。 誰聞誰學。 怖畏佛法。 不肯入故。 若爾何不言阿難聞。 答。 顯自在德故。 我謂主宰自在之義。 顯傳法者有所堪能。 總持三乘廣大教法。 若稱名字。 無是義故。 若爾何異凡愚妄執。 答。 隨世流布故。 世間皆說自他彼我。 染淨因果。 所作事業。 今傳法者。 雖無妄執。 隨順世間。 令生決定信解之心。 入正法故。 而順世俗。 假稱我焉。 若爾何獨指阿難邪。 答。 是傳法者故。 過去供養誦經沙彌。 今得多聞總持第一佛法海藏。 流入其心。 如彼寫瓶。 無有遺失。 又親侍佛二十餘年。 人天所識。 傳必生信故。 佛以法而付囑之。 既傳教主自指己身故。 我聞者囑阿難矣。 若爾亦有傳聞之失。 答。 佛為重說故。 阿難請佛說已前經。 然諸聖者。 理無重語。 佛粗舉其端。 則悉通一切。 況聞授記菩薩所行。 得覺法性自在三昧。 諸佛法藏。 尚能憶持。 況已前經。 而不通悟。 雖二十年後。 方侍佛聞經。 稱我聞者。 理亦無違。 若爾應言我見覺。 答。 推功歸佛故。 此所傳教。 屬佛世尊。 是諸如來。 現覺而說。 阿難因位。 覺道未圓。 若稱知見。 謂言自說。 恐餘不信。 故但言聞。 況乎此界。 聲為佛事。 名等詮法。 不依色香希證菩提。 要聞深法。 多聞薰習。 為出世因故。 但言聞不云見覺。 更有問答。 如餘處明。 言一時者。 顯所聞法善合時宜無非時失。 時成就也。 謂明說此一部經時。 於一時間。 在某處說。 則顯說此一部經時。 餘時復說無量經故。 眾生根熟。 為感如來逗機。 而應藥病相應。 隨言得益。 說者聽者。 時分無差。 共相會遇。 名一時矣。 外道世典。 無如是名能故。 我佛教名一時也。 前簡說聽餘部經時。 後簡說聽前後之時。 顯佛教勝。 令生信也。 若爾諸法應非唯識。 說一及時。 心外法故。 答。 雖言一時。 不離心識。 謂此識心。 隨色分齊。 妄相建立一之與時。 若離色心。 則不可得故。 不應行蘊取攝。 攝論說為世識數識所聞之法尚不離心。 況一及時而別有也。 若爾三世應皆是有。 說一時者。 對過未故。 答。 五蘊諸法。 生已即滅。 生則酬前滅而引後。 所酬為過去。 所引為未來。 已滅未生。 雖不可得。 假對此二。 說現在焉。 如知往因。 應觀現果。 知未來果。 當觀現在因。 豈則一人有三身也。 但是現在一念妄心。 今說聽者。 隨心分限。 變作短長。 事緒終訖。 總名一時。 如夢所見。 謂有多生。 覺後唯心。 都無實竟。 若爾何不同下經等。 > \[First,\] to manifest freedom from the fault of passing on hearsay based on one's own fabrication: namely, at the time of the compilation, the assembly all asked, "Was what you are about to speak definitely heard by you in the past?" Therefore he answered, "Thus have I heard." Second, based on metaphor, to manifest freedom from the fault of disparity by adding or omitting: namely, "The phrases of the text about to be spoken are just as I heard in the past; up to this extent I shall speak, and there is definitely no discrepancy." Third, based on permission, to manifest the virtue of sovereign capability: the assembly all requested, "Just as you have heard, you should speak thus," whereupon he assented to them, saying, "Thus shall I speak, just as I have heard." Fourth, based on instruction, to manifest the virtue of inspiring reverent faith and acceptance: namely, addressing the assembled multitude at the time of the compilation, he said, "Thus should you listen, just as I have heard; having listened correctly, you should practice in accord with the principle." One should know that all the various meanings spoken by Guṇaprabha and others are subsumed under these four meanings. In saying "I heard," bringing forward the person who can hear manifests that he personally heard it himself; this is called the accomplishment of hearing. That is, the transmitter of the Dharma points to himself, saying, "Such Dharma I personally heard myself." "I" refers to the nominal agent formed by the aggregation of the skandhas, which is called "I" because it has sovereign agency. "Heard" refers to the ear faculty generating consciousness to listen to sound, and the mental consciousness, following the ear consciousness, grasping the names and the like produced by the sound; these perfume consciousness and gather to appear \[therein\], and are collectively designated "hearing." Setting aside the particulars to focus on the whole answers and reveals that it relies on a multitude of conditions. That is, hearing the essentials of the Dharma is therefore called "I heard." Question: Why is it necessary to set aside the particulars and focus on the whole in this way? Answer: It reveals that it relies on a multitude of conditions. That is, when hearing the Dharma, one must possess eight conditions. If each were presented individually, it would become excessively verbose; if only one were brought forward, its meaning and function would be incomplete. To manifest that the nominal agent possesses these conditions, it says, "I heard." If so, why does it not say "non-self heard"? Answer: To remove the mind of fear. It is feared that various non-Buddhists, ordinary beings, and the like, hearing the words "non-self," \[would think,\] "Since it says non-self, who hears and who learns?" and being terrified of the Buddha's Dharma, they would refuse to enter. If so, why does it not say "Ānanda heard"? Answer: To manifest the virtue of sovereignty. "I" has the meaning of sovereign agency; it manifests that the transmitter of the Dharma possesses capability, retaining the vast teachings of the three vehicles as a whole. Were he to state his personal name, it would lack this meaning. If so, how does this differ from the false graspings of ordinary fools? Answer: Because it conforms to worldly convention. In the world, everyone speaks of self, other, that person, and this person, defiled and pure causes and fruits, and activities performed. Now the transmitter of the Dharma, although free from false grasping, conforms to the world in order to lead them to generate a mind of resolute faith-and-understanding and enter the true Dharma; therefore, conforming to conventional usage, he nominally says "I." If so, why does it point solely to Ānanda? Answer: Because he is the transmitter of the Dharma. In the past, he made offerings to a novice who recited the scriptures; now he has attained the foremost status in listening extensively and holding dhāraṇī, so that the oceanic treasury of the Buddha's Dharma flowed into his mind like pouring into a vessel without any loss. Furthermore, he personally attended the Buddha for more than twenty years, being well known to humans and gods; what he transmits will certainly inspire faith, and so the Buddha entrusted the Dharma to him. Since the master of transmitting the teaching points to himself, "I heard" is entrusted to Ānanda. If so, there is still the fault of hearing via transmission. Answer: Because the Buddha restated them for him. Ānanda requested the Buddha to speak the sūtras preached prior to his attendance. Moreover, for the holy ones, in principle there are no repetitive words; when the Buddha briefly raised their beginning, he thoroughly understood everything. How much more so when he heard the prophesied bodhisattva practices and attained the samādhi of sovereignty in awakening to the nature of phenomena: he was even able to remember and retain the treasuries of the Dharma of all buddhas, so how could he fail to thoroughly comprehend the sūtras preached previously? Although it was only after twenty years that he attended the Buddha and heard the sūtras, saying "I heard" in principle does not conflict with this. If so, he should say, "I saw and perceived." Answer: Because he attributes the achievement to the Buddha. This transmitted teaching belongs to the Buddha, the World-Honoured One; it was spoken by the Tathāgatas through direct awakening. Ānanda is in the causal stage, where the path of awakening is not yet complete. If he claimed to know and see, people would say he spoke it himself; fearing that others would not believe it, he only says "heard." What is more, in this world, sound serves as the Buddha-work; names and so forth explain the Dharma, and one does not rely on form or fragrance to hope for the realization of bodhi. One must hear the profound Dharma, and perfuming through extensive listening serves as the cause for leaving the world; therefore, he only says "heard" and does not say "saw and perceived." There are further questions and answers, as clarified elsewhere. Saying "at one time" manifests that the Dharma heard appropriately accords with the right occasion without the fault of mistiming; this is the accomplishment of time. That is, it clarifies that when this single scripture was spoken, it was spoken at a certain time and in a certain place, which reveals that while this scripture was being spoken, countless other scriptures were also spoken at other times. The faculties of sentient beings were ripe, evoking the Tathāgata to respond to their capacities; matching the medicine to the disease, they obtained benefit following his words. The speaker and the listeners had no discrepancy in timing, meeting together; this is called "at one time." The secular scriptures of non-Buddhists have no such capability; therefore our Buddha's teaching calls it "at one time." The former delimits the time of speaking and listening to other scriptures, while the latter delimits the times before and after speaking and listening, manifesting the supremacy of the Buddha's teaching to inspire faith. If so, all phenomena would not be consciousness-only, because speaking of "one" and "time" would be phenomena external to the mind. Answer: Although it says "at one time," it is not separate from the mind-consciousness. That is, this consciousness-mind, following the boundaries of form, falsely establishes the designations of "one" and "time." If separated from form and mind, they cannot be found; therefore, they should not be grasped and subsumed under the saṃskāra-skandha. The Mahāyānasaṃgraha explains them as the worldly consciousness and numerical consciousness. Even the Dharma heard is not separate from the mind, so how could "one" and "time" exist separately? If so, the three times should all exist, because speaking of "at one time" is contrasted with the past and future. Answer: The phenomena of the five skandhas perish immediately after arising. Arising requites the prior, and perishing leads to the subsequent. What is requited is the past, and what is led to is the future. Having perished and not yet arisen, although unobtainable, the present is nominally spoken of in contrast to these two. Just as to know past causes one should observe present results, and to know future results one should observe present causes, how could one person have three bodies? It is merely a single thought of the deluded mind in the present. Now, the speaker and the listeners, according to the limits of their minds, transform it into short or long; when the matter has reached its conclusion, it is collectively called "at one time." Just as in a dream one sees what is taken to be many lifetimes, after waking it is mind only and completely lacks reality. If so, why does it differ from the scripture below and the like? > — English (machine translation) (machine translation) ### [1.8.3](https://indike.org/pramana/in.bauddha.taisho.2735.1.8.3) 言四八時十二時等。 答。 顯佛教勝簡外道故。 如諸外道。 皆是凡愚所說。 諸法悉是顛倒虛妄。 說者聽者。 根緣不同。 雖有教旨。 不成藥石。 徒增惡業。 虛長邪心。 既無證悟。 寧階聖道。 故彼教首。 不言一時。 今言簡邪。 言一時矣。 若言四八。 何異邪經。 不言四時十二時等。 更有問答。 非要不明。 所言佛者。 顯說經主。 是最勝尊。 表經可信無非主失。 主成就也。 若不言佛。 不知此經是誰所說。 一切生疑。 又智度論說。 能說有五。 一佛世尊。 二聖弟子。 三天龍等。 四神仙等。 五變化等。 若不言佛。 恐謂餘說。 今言佛說。 表可崇信。 佛者梵語。 應言勃陀。 自覺覺他覺行圓滿。 具三覺人。 故名覺者。 謂從煩惱。 而得開覺。 具一切智。 永出生死。 如從夢寤。 故名自覺。 斷所知障。 而得種智。 說自覺法。 令他開覺。 如蓮華開。 故名覺他。 諸障遍斷。 諸行遍修。 諸境遍知。 諸果遍證。 出過眾聖。 故名覺滿。 初勝人覺賊異凡夫。 次覺勝天鼓異聲聞。 後覺勝千日異菩薩。 三者備矣。 受佛名焉。 然佛世尊。 有其三身。 今此經者。 是何身說。 若對地前。 則化身說。 如對地上。 即應身說。 若法報身。 亦無說法。 自受法樂。 不說法故。 佛不相為說法故。 非諸菩薩所見身故。 既三身者。 其體不殊。 是則三身。 無說不說。 諸經有言薄伽梵等。 依梵本譯。 今言佛者。 隨方生善。 亦有經說佛婆伽婆。 為簡辟支及外道故。 言在舍衛國祇樹等者。 是說經處。 顯說此經。 必有其處。 無非處失。 處成就也。 若不說處。 未知此經何處而說。 一切生疑。 為令生信。 故說其處。 舍衛梵音。 此云豐德。 謂豐財寶女色。 多聞解脫。 四德故名豐德。 亦名聞物。 以多寶物。 及以人物。 諸方聞故。 正云室羅筏。 謬云舍婆提。 是憍薩羅國之都城名。 以是王都。 而言國也。 祇謂祇陀。 此云戰勝。 即勝軍王之太子也。 太子生日。 王破敵軍。 因而立名。 謂之戰勝。 祇陀有園。 地周十里。 在於城南。 五六里餘。 花卉滋繁。 泉池交影。 於園囿中。 特為殊勝。 給孤獨者。 國之大臣。 本名藉達多。 此云善德。 施仁而聰敏。 積而能散。 拯乏濟貧。 哀孤恤老。 時美其德。 號給孤獨焉。 有七子男。 六已婚娶。 因為小兒。 耽室遂至王舍大城。 佛初成道。 正在彼國。 見佛聞法。 果證預流。 遂請世尊降臨舍衛。 如來既許。 願造僧坊。 佛命鶖子隨而瞻揆。 唯有此處。 堪造僧坊。 遂詣太子。 殷求貨買。 太子戲言。 金遍乃賣。 須達聞之。 心豁如也。 即出藏金。 隨言布地。 太子感念。 而告之曰。 若佛非是良田。 寧使輕金貴土。 我植善種。 亦是其時。 地任卿收。 樹當自施。 須達得地。 大建僧坊。 崇飾已周。 遙請佛降。 大悲聖懸監。 乘通而來。 既至伽藍。 謂大眾曰。 林樹祇陀自施。 園地須達買施。 二人同心。 式崇功業。 君上臣下。 世典格言。 自今已後。 應謂此地為祇陀樹。 給孤獨園。 遊化居心。 目之為在。 遊化在城。 居心在園。 雙舉城園。 顯斯二義。 二義雖異。 俱名在焉。 故名在舍衛國等。 此舉化佛所居。 化土為對小根。 令生信故。 顯佛慈悲。 救重障故。 理實亦有二身。 實土淨穢之方。 無別質故。 言與大等。 舉同聞眾。 顯說此經必稱根宜。 無非眾失。 眾成就也。 若不列眾。 不知此經與誰同聞。 一切生疑。 為生信故。 舉同聞眾。 與者兼并共及之義。 謂與阿難。 問在一時。 同一集會。 同無漏心。 同離諸惡。 同無學見。 同我空道。 同斷煩惱。 > \[Question: Why does it not\] say the four or eight periods, the twelve periods, and so on? Answer: To show the superiority of the Buddhist teaching and distinguish it from non-Buddhist paths. The teachings of non-Buddhists are all spoken by ordinary fools; their teachings are entirely inverted and false. The faculties and conditions of the speakers and listeners do not correspond. Though they have doctrinal tenets, they do not serve as medicine; in vain they increase evil karma and fruitlessly foster wrong views. Since there is no awakening and realization, how could they ascend to the noble path? Therefore, at the head of their teachings, they do not say 'at one time'. Here, to distinguish from the erroneous, it says 'at one time'. If it spoke of the four or eight \[periods\], how would it differ from erroneous texts? As for not speaking of the four periods, the twelve periods, and so on, there are further questions and answers, but as they are not essential, they are not explained here. > > As for 'the Buddha', this reveals the master who spoke the sūtra. He is the most supreme and venerable, signifying that the sūtra is trustworthy and free of the fault of lacking a master; this is the master accomplishment. If it did not say 'Buddha', one would not know by whom this sūtra was spoken, and everyone would give rise to doubt. Furthermore, the Mahāprajñāpāramitā-śāstra states that there are five kinds of speakers: first, the Buddha, the World-Honoured One; second, the noble disciples; third, devas, nāgas, and so forth; fourth, divine ṛṣis and so forth; fifth, apparitional creations and so forth. If it did not say 'Buddha', it was feared that it would be thought to have been spoken by others. Now saying that the Buddha spoke it shows that it can be revered and trusted. > > 'Buddha' is a Sanskrit word; it should be said as 'Buddha'. He awakens himself, awakens others, and is consummate in awakened practice; because he possesses the three awakenings, he is called the Awakened One. That is, awakening from affliction and possessing omniscience, he is forever free of birth and death, like waking from a dream; thus it is called 'awakening himself'. Severing the cognitive obscurations and obtaining knowledge of all aspects, he speaks the teaching of his own awakening to cause others to awaken, like a lotus opening; thus it is called 'awakening others'. All obscurations are completely severed, all practices completely cultivated, all cognitive objects completely known, and all fruits completely realized, surpassing all noble ones; thus it is called 'consummate awakening'. The first \[awakening\] surpasses the thief of human perception, differing from ordinary worldlings; the next awakening surpasses the heavenly drum, differing from the śrāvakas; the final awakening surpasses a thousand suns, differing from the bodhisattvas. Possessing all three, he receives the name 'Buddha'. > > However, the Buddha, the World-Honoured One, has three bodies. Through which body was this present sūtra spoken? If addressed to those before the bhūmis, it was spoken by the transformation body; if addressed to those on the bhūmis, it was spoken by the reward body. As for the dharma and reward bodies \[themselves\], they do not preach the Dharma; because they enjoy the bliss of the Dharma for themselves, they do not preach the Dharma; because buddhas do not preach the Dharma to one another; and because they are not bodies seen by ordinary bodhisattvas. Yet since the three bodies are not distinct in essence, the three bodies are both neither speaking nor not speaking. > > Various sūtras say 'Bhagavat' and the like, translated following the Sanskrit texts. Now saying 'Buddha' generates goodness according to regional custom. Some sūtras also say 'Buddha Bhagavat' to distinguish him from pratyekabuddhas and non-Buddhist paths. > > As for 'dwelling in Śrāvastī, in the Jeta Grove, and so forth', this is the place where the sūtra was spoken, revealing that the preaching of this sūtra must have had its place, free from the fault of lacking a place; this is the place accomplishment. If the place were not mentioned, one would not know where this sūtra was spoken, and everyone would give rise to doubt. To bring about faith, its place is spoken. 'Śrāvastī' is a Sanskrit sound, translated here as 'Abundant Virtue', meaning abundant in wealth and treasures, feminine beauty, wide learning, and liberation—possessing these four virtues, it is called 'Abundant Virtue'. It is also called 'Renowned Things', because its abundance of precious goods and human figures was renowned in all directions. Correctly it is Śrāvastī; mistakenly it is said as Shepoti. It is the name of the capital city of the kingdom of Kosala; because it is the royal capital, it is called a kingdom. 'Jeta' refers to Jeta, translated here as 'Conqueror in Battle'; he was the crown prince of King Prasenajit. On the day the crown prince was born, the king routed the enemy army, and so named him 'Conqueror in Battle'. Jeta had a park whose land encompassed ten li, more than five or six li to the south of the city. Flowers and plants grew lushly, and springs and ponds intermingled their reflections; among gardens and parks, it was extraordinarily supreme. 'Anāthapiṇḍada' was a great minister of the kingdom; his original name was Sudatta, translated here as 'Good Giving'. He practised benevolence, was intelligent and discerning, and could dispense what he had accumulated, relieving destitution, aiding the poor, and pitying orphans and the aged. The people of the time praised his virtue and titled him Anāthapiṇḍada. He had seven sons, six of whom were already married. Because of his youngest son, seeking a marriage arrangement he came to the great city of Rājagṛha. When the Buddha first attained the Way, he was staying in that kingdom. \[Sudatta\] saw the Buddha, heard the Dharma, and realized the fruit of stream-entry. He then requested the World-Honoured One to descend to Śrāvastī. Once the Tathāgata agreed, he vowed to build a monastery. The Buddha ordered Śāriputra to accompany him and inspect \[a site\]. Only this place was fit to build a monastery. So he went to the crown prince and earnestly sought to purchase it. The prince spoke in jest: 'Only when gold covers it entirely will I sell.' When Sudatta heard this, his heart opened with joy; he immediately brought forth his treasury gold and spread it on the ground according to his words. Moved, the prince said to him: 'If the Buddha were not a fertile field of merit, how could you hold gold so light and soil so dear? For me to plant good seeds, this is also the right time. The land is for you to take; the trees I will donate myself.' Having obtained the land, Sudatta built a great monastery. When the adornments were complete, he invited the Buddha from afar to descend. The Great Compassionate Noble One saw this from afar and arrived riding on supernormal powers. Having reached the saṅghārāma, he addressed the great assembly: 'The grove of trees was donated by Jeta himself; the garden land was bought and donated by Sudatta. The two men being of one mind, thus they have exalted this meritorious work. The prince above and the minister below—this is an exemplary model for worldly norms. From this day forward, this place should be called the Jeta Grove, Anāthapiṇḍada's Park.' > > 'Dwelling' refers to roaming to convert and abiding with mind intent. Roaming to convert was in the city; abiding with mind intent was in the park. Raising both city and park reveals these two meanings. Although the two meanings differ, both are called 'dwelling'; hence it is called 'dwelling in the kingdom of Śrāvastī, and so forth'. This mentions the transformation buddha's residence, the transformation land, for those of lesser faculties to cause faith to arise, revealing the Buddha's compassion in rescuing those with heavy obscurations. In principle and actuality, there are also the two bodies and the real land; between the pure and defiled realms, there is no different substance. > > As for 'together with the great \[assembly\], and so forth', this mentions the assembly of fellow listeners, revealing that the preaching of this sūtra necessarily accorded with what was fitting for their faculties, free of the fault of lacking an assembly; this is the assembly accomplishment. If the assembly were not listed, one would not know with whom this sūtra was heard, and everyone would give rise to doubt. To bring about faith, the assembly of fellow listeners is cited. 'With' has the meaning of combining together and reaching along with: namely, along with Ānanda, inquiring at one time, in the same single assembly, with the same uncontaminated mind, equally free of all evils, with the same non-learner's view, on the same path of self-emptiness, equally severing afflictions. > — English (machine translation) (machine translation) ### [1.8.4](https://indike.org/pramana/in.bauddha.taisho.2735.1.8.4) 具此七義。 故名為與。 此同聞眾。 而言大者。 眾數多故。 名稱高故。 皆羅漢故。 離重障故。 德難測故。 王等敬故。 向佛果故。 破外道故。 總□諸釋。 有斯大義。 比丘梵言。 具含多義。 一曰怖魔。 初出家時。 魔宮動故。 二稱乞士。 乞食及法資身心故。 三謂淨戒。 離身語意諸過惡故。 四名淨命。 離五邪求惡活命故。 五云破惡。 能破見修薰煩惱故。 言含五義。 無以譯之。 但存梵語。 顯斯五義。 由此五義。 故曰比丘。 眾者僧也。 四人已上。 理事二和。 得僧名故。 同戒見等。 名曰理和。 同布薩等名曰事和。 以和合故。 名之眾也。 千二百五十人者。 即優樓頻迦攝。 五百弟子伽耶迦攝。 那提迦攝。 各有二百五十門徒。 舍利弗。 目乾連。 共有二百五十弟子。 此等五師外道。 門徒共有一千二百五十人。 佛初成道。 初會度之。 常隨如來。 影響正法。 故諸經律。 多皆舉也。 理實亦有餘比丘眾。 以此皆是淨行出家故。 五師門徒故。 邪捨歸正故。 初會所度故。 善來得戒故。 得二解脫故人天所識故。 具斯七義。 故偏舉之。 俱者同時一處義。 前以阿難。 對彼名之為與。 此以自同時處。 名之為俱。 故與前說。 無重言失。 故總說言千二百等。 佛說經時。 應有菩薩。 而今但列聲聞眾者。 總依經論。 略顯二義。 一令餘聲聞趣大果故。 見為聲聞。 說如是法。 便生念言。 彼尚聞此。 求無上果。 我亦應然。 已迴心者。 更不退轉。 未迴心者。 亦發心故。 二令小菩薩不退轉故。 彼見聲聞。 尚能聽此。 求無上果故。 便生念言。 彼小乘人尚發勝進。 況我今者。 而生退耶。 便勵其心。 不退轉故。 由斯二義。 但列聲聞。 > Because it possesses these seven meanings, it is called 'with'. In designating this assembly of fellow listeners as 'great': because their number was large; because their renown was high; because they were all arhats; because they were free from heavy obscurations; because their virtues were difficult to measure; because kings and others revered them; because they were oriented toward the fruit of buddhahood; because they destroyed non-Buddhist paths; gathering all explanations, there is this great significance. > > 'Bhikṣu' is a Sanskrit word that encompasses multiple meanings: first, 'terrifier of Māra', because when one first leaves household life, Māra's palace trembles; second, 'mendicant', because one begs for food and Dharma to sustain body and mind; third, 'pure precepts', because one is free from the faults and evils of body, speech, and mind; fourth, 'pure livelihood', because one is free from the five wrong livelihoods and evil ways of life; fifth, 'destroyer of evil', because one can destroy the afflictions perfumed by seeing and cultivation. The term encompasses five meanings and cannot be translated; the Sanskrit word is merely retained to reveal these five meanings. Due to these five meanings, they are called 'bhikṣus'. > > 'Saṅgha' is the monastic community. With four or more persons, possessing both harmony in principle and harmony in practice, they obtain the name 'saṅgha'. Sharing identical precepts, views, and so forth is called harmony in principle; sharing the same poṣadha and so forth is called harmony in practice. Because of harmony, it is called a saṅgha. > > As for '1,250 persons': Uruvilvā-Kāśyapa had 500 disciples; Gayā-Kāśyapa and Nadī-Kāśyapa each had 250 followers; Śāriputra and Maudgalyāyana together had 250 disciples. These five teachers of non-Buddhist paths together had 1,250 followers. When the Buddha first attained the Way, he liberated them at the first assembly. Constantly following the Tathāgata, they shadowed the true Dharma; therefore, the various sūtras and vinayas mostly mention them. In principle and actuality, there were also other assemblies of monks; but because these all left home with pure conduct, were followers of the five teachers, abandoned the erroneous to take refuge in the correct, were those liberated at the first assembly, obtained the precepts through 'Come, bhikṣu!', attained the twofold liberation, and were recognized by gods and humans—possessing these seven meanings, they are specifically mentioned. > > 'Together' means at the same time and in the same place. Earlier, in relation to Ānanda, it was called 'with'; here, by virtue of sharing the same time and place themselves, it is called 'together'. Therefore, there is no fault of redundant phrasing with what was said before. Thus it speaks comprehensively of '1,250 \[persons\] and so forth'. > > When the Buddha spoke the sūtra, there should have been bodhisattvas, yet now only the śrāvaka assembly is listed. Relying generally on sūtras and treatises, two meanings are briefly revealed: first, to cause other śrāvakas to advance toward the great fruit, seeing that such Dharma was spoken for śrāvakas, they would give rise to the thought: 'Even they hear this and seek the unexcelled fruit; I should do likewise'—so that those who have already redirected their minds will no longer regress, and those who have not yet redirected their minds will also generate the aspiration; second, to cause minor bodhisattvas not to regress, seeing that even śrāvakas could listen to this and seek the unexcelled fruit, they would give rise to the thought: 'Even those of the Hinayana generate supreme progress; how much more so should I not give rise to regression now!'—thus encouraging their minds so that they do not regress. Due to these two meanings, only śrāvakas are listed. > — English (machine translation) (machine translation) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2735~en-mt.1.8.1) — English, machine translation ## Linked texts (1) - [大乘四法經論廣釋開決記](https://indike.org/pramana/in.bauddha.taisho.2785.1.1.1) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2735.1.8](https://indike.org/pramana/in.bauddha.taisho.2735.1.8) · Pramāṇa