梵網經述記卷第一 1.27

1.27

經。爾時釋迦牟尼至成無上覺　釋曰。自下第二廣釋戒相。有二。先因緣。後告諸下廣釋戒相。前中有四。一成道。二結戒。三放光。四集眾。成道中有四。一顯時。二辨名。三明處。四成道。爾時者顯時。謂已成佛時。正說戒時。已說心地時。釋迦牟尼佛者標名。釋迦姓也。牟尼別名也。佛德號也。釋迦此云能。劫初有王名平等意。姓剎帝利（云此田主）乃至彼有子孫王名茅草王。王有息名大茅草。如佛本行經第五說。大茅草王無子。以其王位付諸大臣。出家成就。四禪具足。五通得成。王仙壽命極長。至年衰老不能遠行。時彼弟子欲往東西求覓飲食。取好軟草安置籠裏盛。其王仙懸樹枝上。畏諸蟲獸來觸。王仙弟子去後有一獵師。遙見王仙謂是白鳥。遂即射之。仙既被射。有雨滴血出墮於地。即便命終。彼弟子來見彼王仙被射命終。復見血滴。焚燒王仙。將骨起塔。時雨滴血生二甘蔗牙漸漸高大。至甘蔗熟。日炙開剖。一莖生一童子。一莖生一童女。端政可喜。世間無雙。時諸弟子念言。今此兩童是王仙種。養護看視。報諸臣知。時諸大臣聞已歡喜。迎二童子。將還入宮。召解相師教教令占相。并遣作名相師云。此既日炙熟甘蔗開而出生故。一名善生。第二復名甘蔗生。又曰。炙甘蔗出亦名日種彼女因緣一種無別故名善賢童子。幼少年立以王女。至長大拜為第一妃王。第二妃絕妙端政生四子。一名金色。二名炬面。三名象眾。四名別成。其善賢妃唯有一子。名曰長壽。端政可喜。其善賢妃。至於王邊白言。大王。我今從大王乞求一願。王言。隨意。從心所欲。妃重白王言。大王自在若與我願不得變悔。王言。我與妃心之所願後若悔者。當令我頭破作七分。妃言。大王四子擯出於國。遣我所生子長壽為王。豈不善哉。至明清旦。王勅四子。今可出去。我治化內不得居住。時四子母母妹及大臣等白王言。乞我等隨王子去。王言。隨意。王子受王勅已向北方到雪山下。至山南面見下。寬平無諸坑坎。舊有一仙。名迦毘羅。在中居止。王子見已。於此造城治化。王召國師言。四子今在何處。答言。大王王子存北方。已生男女。大好治化。能立國計。是故立姓為釋迦。於迦毘羅仙處所住故。因城立名故名迦毘羅城。時三子沒後唯有一子在。名尼拘羅（此云別成）為王。王生一子。名曰拘盧。拘盧王生一子。名瞿拘盧。瞿拘盧王生一子。名師子類。師子類王生四子。一名淨飯。二名白飯。三名斛飯。四名甘露飯。有一女。名甘露味。其淨飯王以紹王位。還在父城。時迦毘城不遠復有一城。名曰天臂城。有一釋種長者。名為善覺。大富多財。如毘沙門王宮殿。無異時彼長者有八女。時王遣使迎取八女。至於宮已即納二女為妃。二女者。第一名意第。八名摩訶波闍波提（此云大惠）自餘六女。而與三弟（第一夫人生於太子）從此立姓名釋迦也。復云能。牟尼此云寂　三初坐菩提樹下明處。四成無上覺以顯成道。

Sūtra: “At that time, Śākyamuni […] attained unsurpassed awakening.” Commentary: Below is the second [major section], an extensive explanation of the marks of the precepts. It has two parts: first, the causal background; later, from “addressed all […]” onward, the extensive explanation of the marks of the precepts. Within the former part there are four points: first, attaining the Way; second, formulating the precepts; third, emitting light; fourth, assembling the congregation. Within attaining the Way there are four points: first, indicating the time; second, distinguishing the names; third, clarifying the place; fourth, the attainment of the Way. “At that time” indicates the time; that is, when he had already attained Buddhahood, when he was just about to expound the precepts, and after he had expounded the mind ground. “Śākyamuni Buddha” designates the names. “Śākya” is the clan name, “Muni” is an epithet, and “Buddha” is the title of virtue. “Śākya” is rendered here as “capable”. At the beginning of the kalpa there was a king named Samanata-manas (Equal Mind), of the Kṣatriya clan (rendered here as “lord of fields”), and descending to his descendants, there was a king named King Tṛṇa (Straw). The king had a son named Mahātṛṇa (Great Straw). As is explained in the fifth scroll of the Buddhacarita: King Mahātṛṇa had no son. He entrusted his royal throne to his ministers, went forth [into homelessness] and achieved [the path], fully endowed with the four dhyānas and attaining the five superknowledges. The royal ṛṣi's lifespan was exceedingly long; when he became frail with age, he could not travel far. At that time, his disciples wished to go east and west to seek food, so they took fine, soft grass, placed it inside a basket, and hung the royal ṛṣi on a tree branch, fearing that insects and wild beasts might come and harm him. After the royal ṛṣi's disciples had left, a hunter saw the royal ṛṣi from afar, thought he was a white bird, and immediately shot him with an arrow. Once the ṛṣi was shot, drops of blood fell like rain to the ground, and he instantly died. The disciples returned and saw that the royal ṛṣi had been shot dead, and they also saw the drops of blood. They cremated the royal ṛṣi and took his bones to erect a stūpa. At that time, from the drops of blood that fell like rain, two sugarcane shoots sprouted and gradually grew tall and large. When the sugarcane ripened, scorched by the sun, it split open: one stalk gave birth to a boy, and the other stalk gave birth to a girl, well-favored and lovely, peerless in the world. At that time, the disciples thought: “Now these two children are of the royal ṛṣi's lineage.” They nurtured and cared for them and informed the ministers. Hearing this, the ministers were filled with joy; they welcomed the two children and brought them back into the palace. They summoned physiognomers to read their marks and commanded that they be given names. The physiognomers said: “Since they were born from the splitting of sugarcane ripened by the heat of the sun, one shall be named Sujāta, and the second shall also be named Ikṣvāku (Sugarcane-born).” It was also said: “Because they came forth from sun-scorched sugarcane, they are also named Sūryavaṃśa (Solar Lineage).” Because the girl's origins were identical and no different, she was named Subhadrā. When the youth grew up, he was established as king, and the girl, having grown up, was installed as his principal consort. The second consort of the king was exquisitely well-favored; she gave birth to four sons: the first was named Golden (Kanakavarṇa), the second Torch Face (Ulmūkamukha), the third Elephant Herd (Hastikasya), and the fourth Distinctly Established (Nigura). Queen Subhadrā had only one son, named Long Life (Dīrghāyus), well-favored and lovely. Queen Subhadrā went to the king and said: “Great King, I now ask a boon of you.” The king said: “As you please; according to your heart's desire.” The queen said to the king again: “Great King, since you are sovereign, if you grant me the boon, you must not alter or regret it.” The king said: “If I regret after granting what the queen desires in her heart, may my head split into seven pieces.” The queen said: “Let the Great King banish his four sons from the kingdom and appoint my son, Long Life, as king. Would that not be good?” The next morning, the king ordered the four sons: “You must now depart; you may not dwell within my realm of governance.” Then the mother of the four sons, their maternal aunts, and the ministers said to the king: “We beg to accompany the princes.” The king said: “As you please.” Having received the king's order, the princes set out toward the north and reached the foot of the Snow Mountains (Himālaya). Arriving at the south side of the mountains, they looked down and saw a broad, flat area with no pits or holes. Formerly, there had been a ṛṣi named Kapila who dwelt there. When the princes saw it, they built a city there and established their rule. The king summoned his state preceptor and asked: “Where are the four sons now?” He replied: “Great King, the princes are living in the north; they have already fathered sons and daughters, rule very well, and are capable of establishing a state policy.” Therefore, their clan was established as Śākya (Capable). Because they dwelt in the abode of the ṛṣi Kapila, the city was named Kapilavastu after the city's site. Later, after the three sons died, only one son remained, named Nigura (rendered here as “Distinctly Established”), who became king. The king fathered a son named Kuru. King Kuru fathered a son named Gokuru. King Gokuru fathered a son named Siṃhahanu (Lion-kind). King Siṃhahanu fathered four sons: the first was named Śuddhodana, the second Śuklodana, the third Droṇodana, and the fourth Amṛtodana. He also had a daughter named Amṛtā. King Śuddhodana inherited the royal throne and remained in his father's city. Not far from Kapilavastu was another city named Devadaha. There was an elder of the Śākya clan named Suprabuddha, greatly wealthy and prosperous, no different from the palace of King Vaiśravaṇa. That elder had eight daughters. The king sent an emissary to receive the eight daughters, and when they arrived at the palace, he took two of them as consorts. Of the two women, the first was named Māyā and the eighth was named Mahāprajāpatī (rendered here as “Great Wisdom”). The remaining six women were given to his three younger brothers. (The first queen gave birth to the crown prince.) From this the clan name was established as Śākya. It is also rendered as “capable”. “Muni” is rendered here as “sage/silent one”. Third, “first sitting under the bodhi tree” clarifies the place. Fourth, “attained unsurpassed awakening” indicates the attainment of the Way.