維摩經疏卷第三．第六 6.68

6.68

佛告已下第四引昔證成。於中有三。初明財供養不及法供。二時王寶蓋豈異人下通會古今。三如是天帝當知此下結嘆勸學。初中有二。一舉財供養。二時王子名月蓋下約對法供以顯不及。前財供中文分為三。初中先明所供之佛。次時有輪王寶蓋下彰能供人。後爾時寶蓋與眷屬下明供養事。初所供佛口。先明藥王十號具足。次彰世界之名。後明徒眾多少。過去無量阿僧祇劫明時遠近。時世有佛號藥王等。正列所供藥王別號。如來等十是佛通稱。佛十號。一如來。依寶性論云。從自性來至果性故名如來。金剛般若云。如來者。無所從來亦無所去故名如來。涅槃經云。從六波羅蜜三十七品十一空來至涅槃故名如來。瑜伽論云。言無虛忘故名如來。成實論云。乘如實道來成正覺故言如來也。應供。智斷具足為世間眾生供養也。涅槃經。應斷世間之法悉名怨家。佛應斷除故名應也。又云。四魔者是菩薩怨。諸佛如來為菩薩時能以智慧能破四魔。故名為應。瑜伽論云。以得一切所應得義故稱應也。三正遍知。以正體智證如離相稱正。以後得智無事不知故云遍知也。依涅槃經云。正者不顛倒。遍知者於四顛倒無不通達也。依瑜伽論云。等正覺。等是平等。正是正解。覺是覺悟。佛於諸法平等覺悟云等正覺也。四明行足。明是三明。行是六度之行。三明六度悉滿足也。依涅槃經。明者名得無量善果。行謂菩提行名。即是戒惠乘戒。惠足得菩提果故云明行足。依瑜伽論。明謂三明。行即止觀。二品善能圓滿故云明行足。若依智度論。明是三明。行名身口。唯佛身口具足餘皆有失故云足。五善逝。善名好。逝名去。於生死中好去不來三界也。依涅槃經。善者名高。逝名不高。高即大菩提果。不高者謂如來心也。佛若心高不名如來。是故如來名為善逝。六世間解。三種世間。一者眾生世間。二器世間。三正智覺世間。如來智惠照知世間性空故云世間解也。瑜伽論云。如來善知世間及有情界一切品類染淨相故名世間解也。依涅槃經。東方無量阿僧祇世界。一切聲聞緣覺不知不見不解。諸佛悉知悉見悉解。南西北方四維上下亦復如是。故為世間解也。七無上士調御丈夫。士是士夫。士夫中上故云無上士。依地持論。有其七種。一身無上。具足相好。二道無上。具自利利他二道。三正無上。具足四正明正見正戒正威儀正命。四智無上。具足四無礙智。五神力無上。具六神通。六斷無上。謂煩惱所知二障俱斷。七住無上。謂梵住天住聖住三住中勝住也。具上七義名無上士。如來自調身心復調丈夫故言調御丈夫也。依涅槃經。上士者名之為斷。無所斷者名為無上士。諸佛如來無有煩惱故無所斷。是故號為無上士也。八天人師。在天為天師。在人為人師。理實世尊非天非人。人天之上故稱天人師也。佛是六道之師。但以人天益勝所以得名。九佛。此云覺也。自覺覺他覺行窮滿。具上三義名佛也。十世尊。具上九德為世所尊故名世尊也。二世界大莊嚴。劫曰莊嚴。辯其劫國。佛壽二十小劫明壽長短也。二十小劫者。依俱舍論。劫有三種。始從八萬歲下至十歲從十歲漸增還至八萬歲。此一上一下名為小劫。四十小劫名中劫。八十中劫名為大劫。三其聲聞僧三十六那由他等明眾多少也。能供人中時有輪王標其位也。名曰寶蓋列其名辭。七寶具足彰其所有。言七寶者。一是珠寶　此二非情。三是象寶。四是馬寶。此二畜生。五主藏臣寶。龍樹說云。是夜神與人交接。六主兵寶。七女寶。此三是人。相狀功能具如經說。主四天下明其所王。須彌四面大海之中有四洲渚名四天下。東方有洲名弗婆提。形如半月。人面像之。南方有洲名閻浮提。其形尖邪。人面像之。西方有洲名瞿耶尼。形如滿月。人面像之。北方有洲名欝單越。其形正方。人面像之。此四天下金輪聖王通皆領之。銀輪王王三天除欝單越。銅輪王王二天下除東及北。鐵輪王但王閻浮提。為簡後三故說寶蓋王四天下。依仁王經。四種輪王鐵輪王位在善趣。或可。在十信也。銅輪王位在十解。或云。在十信也。銀輪王位在十行。金輪王位在十迴向。此之寶蓋主四天下。是金輪王十迴向菩薩也。故此經誦云。十善菩薩發大心。長別三界苦輪海。中下品善粟散王。上品十善鐵輪王。習種銅輪二天下。銀輪三天性種性。道種堅德金輪王。七寶金光四天下。王有千子端正勇等。彰其所生。三下明供事。於中初明王自供養藥王如來至滿五劫。下教王子供養王先勅告。後明諸子奉命供養。上來第一明財供養。

From “The Buddha told” below is the fourth part, citing the past to verify and substantiate [the teaching]. Within this there are three parts: first, explaining that material offerings do not equal the offering of Dharma; second, from “Was the King Ratnachattra at that time anyone different?” below, connecting and harmonising the past and the present; third, from “Thus, Śakra, you should know that this” below, concluding with praise and encouraging study. Within the first there are two parts: 1. adducing the material offerings; 2. from “At that time the prince named Candracchattra” below, contrasting them with the offering of Dharma to show that they fall short. Within the preceding section on material offerings, the text is divided into three parts: in the first, he first explains the Buddha who was offered to; next, from “At that time there was a wheel-turning king named Ratnachattra” below, he reveals the person capable of making the offering; afterwards, from “At that time Ratnachattra together with his retinue” below, he explains the acts of making offerings. In the first [part], regarding the Buddha who was offered to, he first explains the complete endowment of Bhaiṣajyarāja's ten titles; next, he reveals the name of the world; afterwards, he explains the number of his assembly of disciples. “Past, immeasurable asaṃkhyeya kalpas ago” explains the distance of time. “At that time in that world there was a Buddha named Bhaiṣajyarāja,” and so forth, directly lists the individual name of the offered Bhaiṣajyarāja. The ten titles such as Tathāgata are the general designations of Buddhas. Regarding the Buddha's ten titles: First, Tathāgata (Thus-Come). According to the Ratnagotravibhāga-śāstra, he is called Tathāgata because he has come from the intrinsic nature to the nature of the fruit. The Vajracchedikā Prajñāpāramitā states: “As for Tathāgata, he does not come from anywhere, nor does he go anywhere; therefore he is called Tathāgata.” The Nirvāṇa Sūtra states: “He is called Tathāgata because he comes to nirvāṇa from the six pāramitās, the thirty-seven factors [of awakening], and the eleven kinds of emptiness.” The Yogācārabhūmi-śāstra states: “He is called Tathāgata because his words are not false or vain.” The Satyasiddhi-śāstra states: “He is called Tathāgata because he mounted the path of suchness to come and achieve perfect awakening.” Second, Arhat (Worthy of Offerings): endowed with wisdom and abandonment, he is worthy of offerings from worldly beings. The Nirvāṇa Sūtra states: “Those worldly dharmas that ought to be eliminated are all called enemies. Because the Buddha should eliminate them, he is called ‘Worthy’ (ying).” It also states: “The four māras are the enemies of bodhisattvas. When the buddhas and tathāgatas were bodhisattvas, they were able by means of wisdom to destroy the four māras, so they are named ‘Worthy’.” The Yogācārabhūmi-śāstra states: “Because he has obtained all the meanings that ought to be obtained, he is called ‘Worthy’.” Third, Samyaksambuddha (Correct and Universally Awakened): through mūla-jñāna he realizes suchness free from characteristics, which is called ‘correct’; through pṛṣṭhalabdha-jñāna there is no phenomenon he does not know, hence he is called ‘universally knowing’. According to the Nirvāṇa Sūtra, ‘correct’ means non-inverted; ‘universally knowing’ means that regarding the four inversions, there is nothing he has not penetrated. According to the Yogācārabhūmi-śāstra, regarding ‘equally and correctly awakened’ (samyak-sambuddha): ‘equal’ means equality; ‘correct’ means correct understanding; ‘awakened’ means awakening. Because the Buddha is equally awakened to all dharmas, he is called ‘equally and correctly awakened’. Fourth, Vidyācaraṇasaṃpanna (Endowed with Knowledge and Conduct): ‘knowledge’ refers to the three vidyās; ‘conduct’ refers to the practice of the six pāramitās. Both the three vidyās and the six pāramitās are fully perfected. According to the Nirvāṇa Sūtra, ‘knowledge’ means attaining immeasurable wholesome fruits; ‘conduct’ refers to the name of bodhisattva conduct, which is the vehicle of morality and wisdom; because morality and wisdom are sufficient to attain the fruit of bodhi, he is called ‘endowed with knowledge and conduct’. According to the Yogācārabhūmi-śāstra, ‘knowledge’ refers to the three vidyās, and ‘conduct’ is śamatha and vipaśyanā; because he is thoroughly able to fulfill both qualities, he is called ‘endowed with knowledge and conduct’. If one follows the Mahāprajñāpāramitopadeśa, ‘knowledge’ is the three vidyās, and ‘conduct’ designates bodily and vocal [actions]; since only the Buddha’s body and speech are complete while all others have faults, it is called ‘endowed’. Fifth, Sugata (Well Gone): ‘su’ means well; ‘gata’ means gone. Within saṃsāra, he has gone well and does not return to the three realms. According to the Nirvāṇa Sūtra, ‘su’ means high, and ‘gata’ means not high. ‘High’ refers to the fruit of great bodhi; ‘not high’ refers to the Tathāgata's mind. If the Buddha's mind were lofty, he would not be called a Tathāgata; therefore the Tathāgata is called Sugata. Sixth, Lokavid (Knower of the World): there are three kinds of worlds: 1. the world of sentient beings; 2. the receptacle world; 3. the world of correct wisdom and awakening. Because the Tathāgata's wisdom illuminates and knows that the nature of the world is empty, he is called ‘knower of the world’. The Yogācārabhūmi-śāstra states: “Because the Tathāgata thoroughly knows the characteristics of defilement and purity of all classes of the world and of the realm of sentient beings, he is called Lokavid.” According to the Nirvāṇa Sūtra, in the immeasurable asaṃkhyeya worlds of the eastern direction, all śrāvakas and pratyekabuddhas neither know, see, nor understand them, but the buddhas completely know, see, and understand them; and the southern, western, northern directions, the four intermediate directions, the zenith, and the nadir are also like this; hence he is the ‘knower of the world’. Seventh, Anuttara-puruṣadamyasārathi (Unsurpassable Leader of Persons to Be Tamed): ‘puruṣa’ means a person; being the highest among persons, he is called the ‘unsurpassable person’. According to the Bodhisattvabhūmi-śāstra (Dichi lun), there are seven kinds: 1. unsurpassability of body, being fully endowed with the major and minor marks; 2. unsurpassability of the path, possessing the two paths of benefiting oneself and benefiting others; 3. unsurpassability of rectitude, endowed with the four rectitudes: right view, right morality, right deportment, and right livelihood; 4. unsurpassability of wisdom, endowed with the four unhindered knowledges; 5. unsurpassability of supernormal power, possessing the six abhijñās; 6. unsurpassability of abandonment, namely, abandoning both the affliction and cognitive obstacles; 7. unsurpassability of dwelling, namely, the supreme dwelling among the three dwellings of the brahma-dwelling, divine dwelling, and noble dwelling. Endowed with the above seven meanings, he is called ‘unsurpassable person’. The Tathāgata disciplines his own body and mind, and also tames persons; therefore he is called ‘leader of persons to be tamed’. According to the Nirvāṇa Sūtra, ‘eminent person’ is named after elimination; one who has nothing to eliminate is called ‘unsurpassable person’; because buddhas and tathāgatas have no afflictions, they have nothing to eliminate, and for this reason he is named ‘unsurpassable person’. Eighth, Śāstādevamanuṣyāṇām (Teacher of Gods and Humans): among gods he is the teacher of gods; among humans he is the teacher of humans. In truth, the Bhagavat is neither god nor human, but since he is above gods and humans, he is called ‘teacher of gods and humans’. The Buddha is the teacher of the six destinies, but he receives this name solely because his benefits to gods and humans are superior. Ninth, Buddha: this is rendered ‘awakened’. Awakened to oneself, awakening others, and having the practice of awakening completely perfected; possessing the above three meanings, he is called Buddha. Tenth, Bhagavat (World-Honoured One): endowed with the above nine virtues, he is honoured by the world, and is therefore called Bhagavat. Second, “The world was [named] Great Adornment, and the kalpa was called Adornment” clarifies the kalpa and the country. “The Buddha's lifespan was twenty small kalpas” clarifies the length of the lifespan. Regarding “twenty small kalpas”: according to the Abhidharmakośa-śāstra, there are three kinds of kalpas; beginning from eighty thousand years down to ten years, and from ten years gradually increasing back to eighty thousand years—this one rise and one fall is called a small kalpa. Forty small kalpas are called an intermediate kalpa, and eighty intermediate kalpas are called a great kalpa. Third, “His saṅgha of śrāvakas numbered thirty-six nayutas,” and so forth, explains the quantity of the assembly. Among [the passages on] the person capable of making offerings, “at that time there was a wheel-turning king” marks his status; “named Ratnachattra” lists his personal name; “fully endowed with the seven treasures” reveals what he possessed. Regarding the “seven treasures”: first is the jewel treasure; [second is the wheel treasure;] these two are inanimate. Third is the elephant treasure; fourth is the horse treasure; these two are animals. Fifth is the treasure of the minister who oversees the treasury; Nāgārjuna states that this is a night spirit who interacts with humans. Sixth is the treasure of the minister of the military; seventh is the treasure of the woman; these three are humans. Their forms and functions are fully as explained in the sūtra. “Ruling the four continents” clarifies his realm of sovereignty. In the great ocean surrounding the four sides of Mount Sumeru, there are four island-continents called the four continents. In the eastern direction there is a continent named Pūrvavideha; its shape is like a half-moon, and human faces resemble it. In the southern direction there is a continent named Jambudvīpa; its shape is pointed and slanted, and human faces resemble it. In the western direction there is a continent named Aparagodānīya; its shape is like a full moon, and human faces resemble it. In the northern direction there is a continent named Uttarakuru; its shape is a square, and human faces resemble it. A gold-wheel-turning holy king rules universally over all these four continents. A silver-wheel king rules three continents, excluding Uttarakuru. A copper-wheel king rules two continents, excluding the eastern and northern ones. An iron-wheel king only rules Jambudvīpa. In order to distinguish him from the latter three, it is said that Ratnachattra ruled the four continents. According to the Kāruṇikarāja Sūtra, among the four kinds of wheel-turning kings, the position of the iron-wheel king is in the wholesome destinies, or perhaps in the ten faiths. The position of the copper-wheel king is in the ten abodes, or it is said, in the ten faiths. The position of the silver-wheel king is in the ten practices. The position of the gold-wheel king is in the ten dedications. This Ratnachattra ruled the four continents; he is a gold-wheel king, a bodhisattva of the ten dedications. Therefore a verse in this sūtra says: “Bodhisattvas of the ten virtues produce the great mind, / Long departing the ocean of suffering's wheel in the three realms. / Lower and middling virtues make millet-scattering kings; / Upper-grade ten virtues make iron-wheel kings. / In the lineage of practice, copper-wheel [kings rule] two continents; / Silver-wheel [kings rule] three continents in the essential lineage. / The gold-wheel king of firm virtue belongs to the path-lineage, / With the seven treasures and golden light [ruling] the four continents.” “The king had a thousand sons, upright and brave,” and so on, reveals his offspring. 3. Below explains the matter of offerings. Within this, it first explains that the king himself made offerings to Bhaiṣajyarāja Tathāgata for five full kalpas. Below, regarding instructing the princes to make offerings, the king first commands them; afterwards it explains that the princes obeyed the command and made offerings. The above is the first [part], explaining the material offerings.