大乘四法經論廣釋開決記 1.1.3

1.1.3

若佛非是良田寧輕金貴士。 我植善種。 正是其時也。 任鄉收樹當自施。 須達得地大建。 僧房崇飾既周。 遙請佛降。 大聖懸鑒乘通。 如來既至伽藍謂大眾曰。 林樹祇陀自捨薗地。 須達買施二人同心。 或崇功業。 君上臣下。 世曲格言。 自今已後應謂此地為我陀樹給孤獨薗。 遊化在城。 君止在薗。 雙舉城薗。 顯斯二義雖異。 俱名住焉。 是故經曰住室羅筏等。 此舉化佛所君化土。 為對小根令生信故顯佛慈悲。 救重部故。 理實亦有二身土淨穢之方。 無別質故。 六言眾成就者。 經曰與大苾芻眾千二百五十人及無央數菩薩摩訶薩俱。 舉同聞眾。 顯說此經必稱根宜。 無非眾失眾成就也。 若不眾不知此經。 與誰同聞。 一切生疑。 為生信故。 舉同聞眾。 此分為二。 一聲聞眾成就。 二菩薩眾成就。 苾芻菩薩隨次應知。 言與者。 兼并共从之義。 謂。 與結集者同在一時。 同一集會。 同無漏心。 同離諸惡。 同無學見。 同我空道。 同斷煩惱。 具此七義故名為與。 言大者。 此同聞眾。 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。 總滲諸釋。 有斯大義。 言苾芻者梵音。 具含多義。 一曰。 怖魔宮動故。 二稱乞士。 乞食及法資身心故。 三謂淨戒離語意諸過惡故。 四名淨命。 離邪不惡活命故。 五云破惡。 能破見修重煩惱故。 言含五義。 以譯之但存梵語。 由此五義故曰苾芻。 言眾者僧也。 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。 言千二百五十人者。 即優樓頻螺迦葉五百弟子。 伽耶迦葉那提迦葉各有二百五十門徒。 舍利弗目犍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。 佛初成道。 初會度之。 當隨如來故。 諸經論多皆舉也。 理實亦有餘苾芻眾。 以此皆是淨行出家故。 五師門徒故。 捨邪歸正故。 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。 大乘經中。 何故列此聲聞眾耶。 有三義故。 一為集經者。 欲令於自生正信故。 二令諸聲聞入大乘故。 三不捨無上菩提心等。 是共法故。 先列聲聞者。 為諸聲聞不離於佛作待者故。 於出家人生恭敬故。 言菩薩摩訶薩者。 義如論說。 故不明矣。 此中菩薩不列其數。 但無數者。 攝利有情。 來往無垣。 或增或減。 無常准故。 故不列也。 明證序竟　次當第二明發起序。 經曰爾時薄伽梵告諸苾芻。 言諸苾芻。 菩薩摩訶薩。 盡形壽不顧身命。 行此四法。 此段經文正及釋自委師故。 今當但解廣釋之中不決定義。 釋言。 謂同一所詮。 彼二無有差別者。 云何忍辱柔和同一所詮。 謂忍能安受他所作害。 柔和則能不損惱也。 是故名為同所詮也。 言不令得此者。 謂欲令和忍辱柔和。 是其一數非二數故也　釋言。 菩提薩埵　大薩埵。 具足智慧勝光明　最勝之子最勝因。 最勝萠芽。 為最勝　具足勇猛　及希有　諸大道師。 大名稱圓滿。 大慈大福田　自在。 如是具法者　此十六名中前四之名。 初地已上雖然。 一一悉皆具有。 而今且約分位建立。 初四之名。 與四願樂。 明德明增一邊真如無間之地隨次。 當知言菩提薩埵者。 謂。 緣菩提及緣有情。 初發心也。 言大薩埵者。 謂。 欲攝化大有情聚。 披弘誓甲。 行大行故。 言具足智慧者。 唯思無上廣大智故。 言勝光明者。 具足光能破煩惱所知之障大黑闇。 故言最勝之子。 最勝因者。 此二即是極喜地名。 從如來所家心生故。 因彼勝智。 一切最勝。 乃得生故。 言最萠芽者。 即是第二離垢地名。

"If the Buddha were not an excellent field of merit, how could I treat gold lightly and value land? This is precisely the time for me to plant good seeds." [Sudatta said,] "Take the trees as you wish; I will donate them myself." Sudatta obtained the land and built on a grand scale. When the monk's quarters were fully adorned, he invited the Buddha from afar to descend. The Great Sage, knowing beforehand, rode on his supernatural powers. Once the Tathāgata arrived at the monastery, he said to the great assembly: "The forest trees were voluntarily given up by Jeta; the park ground was bought and donated by Sudatta. The two men shared the same mind, together exalting this meritorious deed. The lord was above and the minister below—this is the worldly standard. From now on, this ground should be called Jeta's Grove, Anāthapiṇḍada's Park." Wandering and transforming was done in the city; dwelling and staying was done in the park. Mentioning both city and park shows that although these two meanings differ, both are designated as "dwelling." Therefore the sūtra says: "Dwelling in Śrāvastī..." This indicates the transformation land where the transformation Buddha resided. It was for the sake of those of lesser faculties, to give rise to faith, and to manifest the Buddha's compassion in saving the burdened assembly. In truth, there are also the aspects of purity and defilement of the two bodies and their lands, because there is no separate substance. Sixth, regarding the fulfillment of the retinue: the sūtra says, "together with a great community of bhikṣus, one thousand two hundred and fifty people, and countless bodhisattva-mahāsattvas." Mentioning the assembly who heard [the teaching] together shows that the preaching of this sūtra must have been suited to their capacities, free from the fault of an inappropriate retinue, which is the fulfillment of the retinue. If the retinue were not mentioned, one would not know with whom this sūtra was heard together, and everyone would give rise to doubt. To give rise to faith, the assembly who heard it together is mentioned. This is divided into two: first, the fulfillment of the śrāvaka assembly; second, the fulfillment of the bodhisattva assembly. Bhikṣus and bodhisattvas should be understood in that order. The word "with" has the sense of concurrent, united, and accompanying. That is, they were at the same time as the compiler, in the same assembly, having the same outflow-free mind, having the same freedom from all evils, having the same view of those beyond training, having the same path of self-emptiness, and having the same eradication of afflictions. Endowed with these seven meanings, it is therefore called "with." The word "great" means that for this assembly who heard it together: the assembly was large in number; their renown was high; they were all arhats; they were free from heavy hindrances; their virtue was hard to fathom; kings and others revered them; they were directed toward the fruit of Buddhahood; and they defeated non-Buddhists. Comprehensively combining all explanations, it has this great meaning. The word bhikṣu is a Sanskrit sound, which contains multiple meanings. First, it is called "frightening Māra," because his palace trembles. Second, it is called "mendicant," because begging for food and Dharma supports body and mind. Third, it is called "pure precepts," because of freedom from all vocal and mental faults and evils. Fourth, it is called "pure livelihood," because of livelihood free from wrong and unwholesome means. Fifth, it is called "destroying evil," because of being able to destroy the heavy afflictions of seeing and cultivation. Since the term contains five meanings, in translation the Sanskrit word alone is preserved. Due to these five meanings, they are called bhikṣus. The word "community" (saṅgha) means harmonious assembly: four or more people, possessing the two harmonies of principle and practice, obtain the name saṅgha. Having the same precepts and views is called harmony in principle; having the same poṣadha and so forth is called harmony in practice. Because of harmony, it is called a community. As for "one thousand two hundred and fifty people," these are the five hundred disciples of Uruvilvā-Kāśyapa; Gayā-Kāśyapa and Nadī-Kāśyapa each having two hundred and fifty disciples; and Śāriputra and Maudgalyāyana together having two hundred and fifty disciples. The non-Buddhist disciples of these five masters together amounted to one thousand two hundred and fifty. When the Buddha first attained the Way, he liberated them at the first assembly. Because they constantly followed the Tathāgata, most sūtras and treatises cite them. In truth, there were also other bhikṣu assemblies, but because these were all practitioners of pure conduct who had renounced home, were disciples of the five masters, had renounced heterodoxy to take refuge in orthodoxy, were liberated at the first assembly, obtained the precepts through "come, monk," obtained the two liberations, and were known by humans and devas—endowed with these seven meanings, they are cited specifically. Why is this śrāvaka assembly listed in a Mahāyāna sūtra? Because of three meanings: first, for the sake of the compiler of the sūtra, wishing to cause true faith to arise in himself; second, to cause the śrāvakas to enter the Mahāyāna; third, not abandoning the supreme bodhicitta and so forth, as these are shared dharmas. The reason the śrāvakas are listed first is that the śrāvakas did not leave the Buddha and served as his attendants, and to cause people to give rise to reverence toward those who have renounced household life. As for "bodhisattva-mahāsattvas," the meaning is as stated in the treatise, so it is not explained here. Here, the number of bodhisattvas is not listed, but merely "countless," because in gathering and benefiting sentient beings, their comings and goings have no bounds, sometimes increasing and sometimes decreasing, with no fixed standard; hence they are not enumerated. The explanation of the preliminary verification section is concluded. Next, second, is the explanation of the introductory narrative section. The sūtra says: "At that time, the Bhagavat addressed the bhikṣus, saying: 'Bhikṣus, a bodhisattva-mahāsattva, to the end of physical life without regard for body or life, practices these four dharmas.'" This passage of the sūtra and its explanation have already been entrusted to the master, so now I shall only explain the indeterminate meanings within the extensive commentary. The commentary says: "That is, having the same referent, the two have no distinction." How do kṣānti and gentleness have the same referent? Kṣānti can peacefully endure the harm inflicted by others, while gentleness does not injure or torment. Therefore they are said to have the same referent. As for "not causing this to be obtained," it means wishing to combine kṣānti and gentleness so that they constitute one count, not two counts. The commentary says: "Bodhisattva, mahāsattva, endowed with the supreme radiance of wisdom, child of the Most Victorious, cause of the Most Victorious, sprout of the Most Victorious, being the most victorious, endowed with valor, and rare, guides of the great path, endowed with great renown, great compassion, great fields of merit, sovereign—one endowed with such dharmas..." Among these sixteen names, although each of those from the first bhūmi onward possesses all of them, they are now established provisionally in terms of stages. The first four names, along with the four aspirations, and the stages of clear virtue, clear increase, one-sided suchness, and uninterruptedness should be known respectively. As for "bodhisattva," it refers to the initial generation of the mind that takes bodhi and sentient beings as its objects. As for "mahāsattva," it refers to wishing to gather and transform the great gathering of sentient beings, donning the armor of great vows, and practicing great conduct. As for "endowed with wisdom," it refers to contemplating only the supreme, vast wisdom. As for "supreme radiance," it refers to possessing light capable of destroying the great darkness of the afflictive and cognitive obscurations. As for "child of the Most Victorious" and "cause of the Most Victorious," these two are names of the Pramuditā-bhūmi, because they are born from the family and mind of the Tathāgata, and because based on that superior wisdom, all that is most victorious is able to arise. As for "sprout of the Most Victorious," it is the name of the second bhūmi, Vimalā.