金剛般若經疏 1.16

1.16

經。在舍衛國祇樹給孤獨園　演曰。第五處成無非處失。佛地論云。若示說處及能說者示知此法何處誰說一切生疑故。須具說舍衛澤云。聞拘國以多出勝大寶拘名流遠方。又有於此修學得仙諸方知聞故。周本云。名稱大城。正梵音云室羅筏悉底。此云豐德。一具財寶。二妙欲境。三饒多聞。四豐解脫。故以名焉。今言舍衛。或舍婆提。皆訛略耳。河南釋云。此中印度境憍薩國云都城名為別南憍薩羅故以都城為國之稱。檢西域記有兩憍薩羅國。智度論云。憍薩羅國主波斯匿王。住舍婆提大城中。如來示教。勝軍王經之云。憍薩羅主勝軍大王。仁王經第一云。舍衛國主婆斯匿王國城之名隨舉其一。問據此土境名憍薩羅城名舍衛即體是一。若爾何故仁王經列十六大國。第一憍薩羅國。第二舍衛國。答彼是南憍薩羅。去此懸遠故示相違。有人釋云。波斯匿王是兩國主。又云。憍薩羅舍衛本是兩國合為一國者皆為謬釋。由示能了南北二處憍薩羅故。問。准智論云。復次憍薩羅國佛生身地欲報地恩多住舍婆提城。准此故知舍衛城在憍薩羅國。若爾佛生迦毘羅國。何故乃言此國生。答准西域記。迦毘羅國與舍衛相隣同中印度境。隨隣近說言此佛生。仙記云。昔劫初有仙兄弟。弟名舍婆。魏云幼小。兄名阿婆提。魏云不可害。此二人住彼處求道。即國為名。弟略去婆兄略去阿。二名雙存故曰舍婆提城。非但豐德。亦約仙名城南五六里有逝多林（此云勝木舊云祇陀訛也）是給孤獨園勝軍之大臣蘇達多（此云善施）為佛建精舍。善施長者。仁而聽敏積而能散。施乏施貧。哀孤恤老時美其德號給孤獨焉。尊重如來願建精舍。佛命舍利子。隨處瞻揆。唯太子逝多園地爽愷□白太子。太子戲言。金遍乃賣善施豁然即出藏金隨言布地有少未滿。太子請留曰。佛誠良田宜植善種。即於空地建立精舍。世尊即云告阿難曰。園地善施所買林樹逝多所施二人同心式崇功業。自今已往應謂此地為逝多樹給孤獨園。此舉化佛所居之土。由對聲聞化彼地前發心修行種姓不斷故。偏氣之理實亦有報身淨土劫盡火燒當安隱故。問。何故居此而說般若。答。般若佛母一切諸法從此經生故。智論云。佛生身地欲報地恩多住舍婆提城等故。於此說。又復般若通貫五門。此舍衛城豐其四德風俗淳質篤學好福人土俱勝故。就此說鷺池鷲嶺其義又殊。隨對根宜不可一准。問。但舉城園隨一即問何須雙舉。答。真諦記云。住處為二。一境界處。二依止處。住境界處為化。在俗之徒住依止處為說家之眾。是故雙氣。又善見婆沙云。先舉舍衛國。為遠人令知國城境界住處。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。一是摩伽羅小堂。二是給孤獨思濫。小堂故標國處令總八義。一化淄素。二眾。二為遠近二人。三為簡濫。四為詮寂兩忘。五□□智二事。六道為體道緣。七為利他自利。八為成無住道。隨其所應故。舉二處遊化居止。目之為在遊化在城居止在園在之。與其義是一。因此應釋聖天梵佛等住思煩不述樂者敘焉。

Sūtra: At Śrāvastī, in the Jeta Grove, Anāthapiṇḍada's Park. Exposition: The fifth is the establishment of the place, which avoids the flaw of being non-located. The Buddhabhūmyupadeśa states: 'If one indicates the place of exposition and the expositor, one indicates where and by whom this Dharma was spoken; because [otherwise] all would harbor doubts, both must be stated fully.' In the dialect of Śrāvastī, it is called the country of [Śrāvastī], because it produced abundant and superior great treasures, and its name spread to distant lands. Moreover, because ascetics who studied here attained rṣihood, it was known in all directions. The Zhou translation says: 'The Great City of Renown.' The correct Sanskrit sound is Śrāvastī, which translates here as 'Abundant Virtues': first, possessing wealth and jewels; second, wonderful sense-objects; third, rich in extensive learning; fourth, abundant in liberation. Hence it was named after this. The current terms 'Shewei' or 'Shepodie' are erroneous abbreviations. The Henan commentary states: 'This is within the territory of Central India; the capital of the kingdom of Kosala is named so as to distinguish it from South Kosala, and hence the capital is used as the name of the kingdom.' Examining the Xiyu Ji (Records of the Western Regions), there are two kingdoms of Kosala. The Mahāprajñāpāramitopadeśa states: 'King Prasenajit, ruler of the kingdom of Kosala, resided in the great city of Shepodie, where the Tathāgata demonstrated instruction.' The Prasenajit-rāja Sūtra says: 'Great King Prasenajit, ruler of Kosala.' Chapter 1 of the Renwang Jing states: 'King Prasenajit, ruler of the kingdom of Śrāvastī.' Either the kingdom or the city is mentioned as one sees fit. Question: According to this territory, the land is named Kosala and the city is named Śrāvastī, meaning their substance is one. If so, why does the Renwang Jing list sixteen great kingdoms, with Kosala as the first and Śrāvastī as the second? Answer: That is South Kosala, which is far distant from this, hence showing no contradiction. Some comment: 'King Prasenajit was the ruler of both kingdoms.' Others say: 'Kosala and Śrāvastī were originally two kingdoms merged into one kingdom.' These are all erroneous explanations, due to an inability to comprehend the two places, North and South Kosala. Question: According to the Mahāprajñāpāramitopadeśa, it states: 'Furthermore, the kingdom of Kosala was the land of the Buddha's physical birth; wishing to repay the debt of the land, he frequently resided in the city of Shepodie.' Based on this, we know that the city of Śrāvastī was in the kingdom of Kosala. If so, the Buddha was born in Kapilavastu; why then is it said that he was born in this kingdom? Answer: According to the Xiyu Ji, Kapilavastu and Śrāvastī bordered each other and belonged to the same territory of Central India; following their proximity, it says that the Buddha was born here. The Record of the Rṣis states: 'Formerly, at the beginning of the kalpa, there were two ṛṣi brothers; the younger brother was named Shepo (which the Wei renders as "young"), and the elder brother was named Apodie (which the Wei renders as "unassailable"). These two men lived in that place to seek the Way, and the kingdom was named after them. The younger brother abbreviated the "po", and the elder brother abbreviated the "a"; preserving both names together, it was called the city of Shepodie.' It is not only named for 'Abundant Virtues,' but also in reference to the names of the ṛṣis. Five or six li south of the city is the Jeta Grove (this translates as 'Victorious Tree'; the old 'Qituo' is an error), which is Anāthapiṇḍada's Park. Sudatta (which translates as 'Good Giver'), a great minister of King Prasenajit, built a monastery for the Buddha. The elder Good Giver was benevolent and perceptive, accumulated [wealth] yet was able to disperse it, gave to the needy and the impoverished, pitied orphans and cared for the elderly; at that time, people praised his virtue and dubbed him Anāthapiṇḍada (provider of the destitute). Revering the Tathāgata, he vowed to build a monastery. The Buddha commanded Śāriputra to inspect the land everywhere. Only Prince Jeta's park was clear, spacious, and delightful. […] they reported to the Prince. The Prince said in jest: 'Only if it is covered with gold will I sell it.' Good Giver joyfully brought forth the gold from his storehouses and covered the ground according to his words, with a small portion left unfilled. The Prince asked to halt, saying: 'The Buddha is truly a good field; it is fitting to plant good seeds.' Thereupon, on the remaining land, they erected the monastery. The World-Honoured One then addressed Ānanda, saying: 'The ground of the park was bought by Good Giver; the trees of the grove were bestowed by Jeta. The two men were of one mind to establish this merit. From this time forward, this land should be called the Jeta Grove, Anāthapiṇḍada's Park.' This indicates the land inhabited by the transformation Buddha. Because he addresses the śrāvakas and transforms those before the stages to arouse their aspiration and practice so that the lineage is not cut off, it is specifically mentioned here; in reality, there is also the pure land of the reward body, which remains tranquil when the fire burns at the end of the kalpa. Question: Why did he reside here to expound the Prajñāpāramitā? Answer: Prajñā is the mother of the Buddhas, and all dharmas are born from this sūtra. Hence the Mahāprajñāpāramitopadeśa states: 'As it was the land of the Buddha's physical birth, wishing to repay the debt of the land, he frequently resided in the city of Shepodie,' and so forth; thus it was expounded here. Furthermore, prajñā penetrates all five gates; this city of Śrāvastī is abundant in these four virtues, its customs are pure and simple, and its people are devoted to learning and fond of merit—both the people and the land being superior. Therefore, it was expounded here. As for the Crane Pool and Vulture Peak, their significances are different; adapting to the capacities of beings, they cannot be judged uniformly. Question: Why is it necessary to mention both, rather than just either the city or the park? Answer: Paramārtha's notes state: 'Abodes are of two kinds: first, the sphere-abode; second, the reliance-abode. He dwelt in the sphere-abode to transform the lay followers; he dwelt in the reliance-abode to expound to the assembly of the household [monastics]. Therefore, both are mentioned.' Furthermore, the Samantapāsādikā states: 'The kingdom of Śrāvastī is mentioned first so that people far away may know the sphere-abode of the country and city; the Jeta Grove is mentioned after so that people nearby may know the specific place of reliance.' Moreover, tradition recounts that near this city there were two monasteries: one was the small hall of Mṛgāra[-mātṛ], and the second was Anāthapiṇḍada's [park]. Fearing confusion with the small hall, the country's place was specified so as to embrace eight meanings: first, to transform both monastics and laity; second, for people near and far; third, to eliminate confusion; fourth, to forget both expression and silence; fifth, […] two matters of wisdom; sixth, the Way as essence and the conditions for the Way; seventh, benefiting others and benefiting oneself; eighth, to accomplish the non-abiding Way. In accordance with what is appropriate, both places are mentioned. To wander and transform, and to reside and dwell, are designated as 'being in': wandering and transforming is in the city, while residing and dwelling is in the park; the meaning of 'being in' is identical for both. Following this, the abodes of Āryas, devas, Brahmā, and Buddhas should be explained, but fearing verbosity, they will not be related; those who take pleasure in it may recount them.