淨名經關中釋抄 1.28.1

1.28.1

如是。 大論云。 如是善信之辭。 不信者言是事不如是。 信者言是事如是。 佛法大海信為能入智為能度也。 然論及注但以如是信辭故。 直釋信不釋如是字也。 此既非是正宗祕理。 不勞廣引繁辭　我聞者。 注文證經意足不煩更釋。 然欲橫敘者。 大論云。 隨俗故說我。 和合故稱聞。 謂阿難等雖悟無我而順俗傳經故稱我也。 和合聞者。 根境識三和合為聞也。 若阿難云我說。 智既未圓鑒法不深。 故不可信。 若言傳聞即或致偽謬故也。 今言我聞乃是親聞而不自說。 故可信也。 問。 室中六品阿難在菴園不聞何言我聞。 答。 報恩經說。 阿難佛命為侍。 乞佛四願。 一不受故衣。 二不隨別請。 三有欲見佛由我制止。 四所未聞為我再說。 今室中六品及佛初成道阿難未侍之前兼涅槃之時所未聞經皆為他再說也　一時者　生曰。 物機感聖聖能垂應。 凡聖道交不失良機。 謂之一時又云。 說聽究竟故言一時。 問。 何不定言春秋等。 答。 佛地論云。 晝夜時分諸方不定。 不可別說　佛在者。 此是說經主證成可信。 此有二意。 一戒淨故。 永離虛妄所言誠諦故可信。 二悟圓故。 智照無瑕說必稱理故可信。 文中亦菩薩弟子說者佛所印可咸得名經。 如世臣下有事奏上於君主依行即名勅也　在者住也。 大論云。 四種住。 一天住。 住施戒善。 二者梵住。 住四禪四無量　三聖住。 住三脫門。 四者佛住。 住佛無量功德力無畏等。 真諦加四。 一境界住。 住十六大國。 二依止住。 住僧伽藍。 三威儀住。 行住坐臥。 四未捨壽命未般涅槃也。 今言住。 住菴羅園說也　廣嚴城者。 舊梵云毘舍離。 西域記云。 中印土吠舍釐國周五千里。 此云廣嚴。 說經處也支道林云。 法身雖無不在。 應跡必有方所。 若不記之說處由為猛浪耳。 然佛真淨法身住本法性廣嚴之城。 大悲應物住人間廣嚴之城。 此即從本垂跡因跡顯本也　菴羅園者。 此園是菴羅樹生一女。 國王異之以園封女。 女見佛歡喜捨作伽藍。 故名園也。 故西域記云。 吠舍離城南不遠。 精舍前有卒堵波。 是菴羅女園持以施佛處。 園者梵曰僧伽藍摩。 此云眾園。 非以種菜為園。 但修治道樹為園也。 故云總持之園苑。 亦如道場是修道之場也。 又此園城通指之耳　的辯處者。 此經佛國弟子菩薩三品及下菩薩行見阿閦法供養囑累七品的在菴園。 問疾下六品文殊入室即在淨名室內。 方便一品據本化事還在室中。 若寶積對佛宣陳及佛印時即在菴園。 又香積品亦有彼國。 問答亦隨品收之。 不別論也。 事在他經者。 吳本云。 奈氏園誤也。 謂奈女經有人見經說奈女生謂即菴羅女是奈女。 失正事也　與大比丘下列眾。 有云。 其意有八。 一為證信助成道。 阿難同聞可信。 二為顯德。 釋梵圍繞顯佛德故。 三為啟請問淨土故。 四為發明淨名德故。 五為當根益故。 六為同事。 引攝有緣故。 七為成就。 修行法供養故。 八為承受。 付囑誓傳經故　與大比丘與者共義。 謂阿難共聞也。 此之一與貫下諸眾。 大論七義共。 一相同無漏相一心同無漏定。 一見同正見。 一道同無學道。 一解脫同俱解脫。 一時同聞經時。 一處同菴羅園也　大者。 佛地論四義釋之者。 一利根波羅蜜種性。 二者無學果。 三不定種性迴心向大。 四眾數多。 大論五義。 一一切眾中最上故。 二諸障斷故。 三諸王大人敬故。 四數多故。 五破九十六外道論故　比丘四義淨乞食者。 離四邪故。 一下口食。 耕田種植故。 二仰口食。 仰觀星像等。 三方口食。 通致使命故。 四維口食。 占卜等。 五邪者。 一現異改常。 二高聲示威。 三自說功德。 四占相吉凶。 五讚所得利　薩埵。 秦言大心者。 大論云。

"Thus" (evaṃ): The Da zhidu lun says: "'Thus' is an expression of good faith. One who does not believe says, 'This matter is not thus.' One who believes says, 'This matter is thus.' In the great ocean of the Buddha's teaching, faith is what enables one to enter, and wisdom is what enables one to cross over." However, because both the treatise and the commentary treat "thus" merely as an expression of faith, they explain "faith" directly without parsing the characters for "thus". Since this is not the main principle's secret meaning, there is no need to extensively cite wordy explanations. "Have I heard": The commentary's text already provides sufficient proof for the sutra's meaning; there is no trouble to explain it further. Yet, if one wishes to lay it out horizontally, the Da zhidu lun says: "To conform with worldly convention, one says 'I'; due to the harmonious coming together, it is called 'hearing'." This means that although Ānanda and the others had realized selflessness, to comply with worldly convention in transmitting the sutra they said "I". "Harmonious hearing" means that the three—faculty, object, and consciousness—harmoniously combine to constitute hearing. If Ānanda had said "I spoke", then because his wisdom was not yet perfect and his insight into dharmas was not deep, it would not have been believable. If he had said "It is reported [by others] that I heard it", that might have led to falsity and error. Now, saying "have I heard" indicates that he personally heard it and did not speak it himself; therefore, it is trustworthy. Question: During the six chapters [set] in the room, Ānanda was in the Āmra Grove and did not hear them; why does he say "have I heard"? Answer: The Bao'en jing says that when Ānanda was appointed by the Buddha to be his attendant, he asked the Buddha for four wishes: first, not to accept old robes; second, not to follow separate invitations; third, to have anyone wishing to see the Buddha restrained by him; fourth, to have what he had not yet heard repeated for him. Here, the six chapters [set] in the room, the sūtras before Ānanda became attendant when the Buddha first attained awakening, as well as what was not heard at the time of the Nirvāṇa, were all repeated for him. "At one time": [Daosheng] said: "When the capacity of beings affects the sage, the sage can respond. The spiritual communion between ordinary beings and the sage does not miss the opportune moment; this is called 'at one time'." It also says: "Because the speaking and listening are complete, it is called 'at one time'." Question: Why does it not specify the seasons, such as spring or autumn? Answer: The Buddhabhūmi-śāstra says: "The divisions of day and night are not uniform across the various regions; they cannot be spoken of separately." "The Buddha was staying": This is the master who speaks the sutra, proving that it is trustworthy. This has two senses: first, because his precepts are pure, he is eternally free from falsehood and what he speaks is genuine and true, hence trustworthy; second, because his awakening is complete, his wisdom shines without flaw and his speech necessarily accords with the principle, hence trustworthy. In the text, what is spoken by bodhisattvas and disciples is also certified by the Buddha, and all can be called sūtras. It is like the ministers of the world who submit affairs in a memorial to the ruler; once the master sanctions and puts it into practice, it is called an imperial edict. "Staying" (zai) means abiding (zhu). The Da zhidu lun says: "There are four kinds of abiding: first, heavenly abiding—abiding in giving, precepts, and goodness; second, brahma abiding—abiding in the four dhyānas and four immeasurables; third, noble abiding—abiding in the three gates of liberation; fourth, Buddha abiding—abiding in the Buddha's immeasurable virtues, powers, fearlessnesses, and so forth." Paramārtha adds four more: first, abiding in boundaries—abiding in the sixteen great states; second, abiding in reliance—abiding in the saṃghārāma; third, abiding in deportment—walking, standing, sitting, and lying down; fourth, not having abandoned the life-span, not having entered parinirvāṇa. Here, "staying" means abiding in the Āmrapālī Grove to preach. "The great city of Vaiśālī" (Guangyan Cheng): In the old Indic it was called Pishiāli. The Xiyu ji says: "In Central India, the state of Vaiśālī is five thousand li in circumference." Here it is translated as "Wide and Magnificent" (Guangyan); it is the place where the sutra was preached. Zhi Daolin says: "Although the dharmakāya is nowhere absent, the traces of response must have a specific location. If one did not record the place of preaching, it would be utterly reckless." However, the Buddha's true and pure dharmakāya abides in the city of the wide and magnificent fundamental dharma-nature; out of great compassion responding to beings, he abides in the city of the wide and magnificent among mortals. This is manifesting traces from the fundamental, revealing the fundamental by virtue of the traces. "Āmra Grove": In this grove, an āmra tree gave birth to a girl. The king of the country marvelled at this and enfeoffed the girl with the grove. When the girl saw the Buddha, she rejoiced and renounced it to make a saṃghārāma; hence it is called the grove. Therefore, the Xiyu ji says: "Not far south of the city of Vaiśālī, in front of the vihāra, there is a stūpa; it is the grove of the girl Āmrapālī, the place she took and offered to the Buddha." "Grove" (yuan) is called saṃghārāma in Sanskrit; here translated as "assembly grove". It is not a garden because vegetables are planted there; rather, it is a grove because the trees of the path are cultivated. Hence it is said: "the park of dhāraṇī"; it is also like a bodhimaṇḍa, which is a ground for cultivating the path. Furthermore, this grove and city are referred to generally together. "Determining the specific locations": In this sutra, the three chapters—Buddha Land, Disciples, and Bodhisattvas—as well as the subsequent seven chapters—Bodhisattva Practices, Seeing Akṣobhya, Dharma Offering, and Entrustment—are explicitly in the Āmra Grove. From the Inquiring about Illness Chapter onward, the six chapters where Mañjuśrī enters the room are located inside Vimalakīrti's room. The Expedient Means Chapter, according to its fundamental transforming activity, is also inside the room. When Ratnakūṭa addresses and proclaims to the Buddha and the Buddha gives his confirmation, that takes place in the Āmra Grove. Furthermore, the Sarvagandhadhvaja Chapter also includes that [other] realm; questions and answers are likewise subsumed according to each chapter, and are not discussed separately. As for the matter appearing in other sūtras: the Wu edition saying "the Grove of Lady Nai" is mistaken. That is, someone saw the Nai Nü Jing mentioning that the girl Nai was born, and thought that the girl Āmrapālī was Lady Nai; this misses the correct fact. From "together with a great assembly of bhikṣus" onward, the assembly is enumerated. Some say there are eight intentions: first, to certify faith and assist in accomplishing the path, since Ānanda's hearing it together makes it trustworthy; second, to reveal virtue, since Śakra and Brahmā surrounding the Buddha reveals his virtue; third, to initiate the questioning about the pure land; fourth, to illuminate the virtues of Vimalakīrti; fifth, to benefit the appropriate capacities; sixth, for common tasks, leading and gathering those with whom there is an affinity; seventh, for fulfillment, cultivating the Dharma offering; eighth, to receive and bear, promising to transmit the sutra upon being entrusted. In "together with the great bhikṣus", "together with" (yu) has the sense of "in common with", meaning that Ānanda heard it in common with them. This single "together with" carries through to the various assemblies below. The Da zhidu lun gives seven meanings of "in common with": first, having the same marks, sharing the mark of being without outflows; second, having the same mind, sharing the concentration without outflows; third, having the same view, sharing right view; fourth, having the same path, sharing the path of the non-learner; fifth, having the same liberation, sharing liberation through both; sixth, having the same time, sharing the time of hearing the sutra; seventh, having the same place, sharing the Āmra Grove. "Great": The Buddhabhūmi-śāstra explains it with four meanings: first, having the gotra of the pāramitās with sharp faculties; second, the fruit of the non-learner; third, an indeterminate gotra turning the mind toward the Great; fourth, a vast number in the assembly. The Da zhidu lun gives five meanings: first, being the most supreme among all assemblies; second, having severed all hindrances; third, being respected by kings and great people; fourth, being vast in number; fifth, crushing the treatises of the ninety-six heterodox teachers. The four meanings of "bhikṣu" include pure begging for food, because of leaving behind the four wrong [livelihoods]: first, downward-facing eating, through plowing fields and planting; second, upward-facing eating, through looking up at the stars and constellations, etc.; third, directional eating, through running messages and communications; fourth, intermediate-directional eating, through divination and so forth. The five wrong ways: first, displaying the extraordinary and altering normal behavior; second, speaking loudly to display authority; third, proclaiming one's own virtues; fourth, divining auspiciousness and misfortune; fifth, praising the gains one has received. "Sattva": In the Qin language it is said to be "great mind". The Da zhidu lun says: