大乘四法經論廣釋開決記 1.1.3

1.1.3

"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.