金剛般若經旨贊 1.8.3

1.8.3

[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.