仁王經疏 3.47

3.47

釋曰：自下第二引古例今。文別有二：初引帝釋證上諸國、二「大王昔有」下引普明王證上諸身。前中有三：初明難事、次明護法、後示說處。此即初也。依《賢愚經．頂生王品》云「爾時世尊見諸比丘貪於飾好、著於名利、多畜盈長、積聚無厭，說往過去有大國王名瞿薩離圍斯（《涅槃》云善住王也）。時王頂生欻生一胞，其形如繭，淨潔清徹亦不疼痛。後轉轉大，乃至如瓠。便劈看之，得一童子，甚為端正，頭髮紺青、身紫金色。即召相師，占知有德，必為聖王，統領四域。因為立字，名文陀竭（晉云頂生）。年遂長大，英德遂著。王既薨背，諸附庸王共詣頂生，而咸啟白：『大王已崩，願嗣國位。』頂生答言：『若五福應為王者，要今四天及尊帝釋來相迎授，爾乃登位。』立誓已竟，四天即下，各各捉寶瓶盛滿香湯灌其頂，時天帝釋復持寶冠來為著之。於閻浮提，五欲自娛，經八萬四千歲。夜叉踊出，請遊東弗婆提經八億歲，復請至西瞿尼耶十四億歲。北欝單越十八億歲，四天王處經十四億歲。意中復念欲昇忉利天，五百仙人扶車御一象共至天上。未到之次，遙覩天城，名曰快見城，有千二百門。諸天怖畏，悉閉諸門，著三重鐵關。頂生兵眾直趣不礙，王即吹貝張弓扣彈，千二百門一時自開。帝釋尋出與共相見，因請入宮，與共分座。王於天上受五欲樂，盡三十六帝。末後帝釋是迦葉菩薩，時阿修羅王與軍上天與帝釋鬪，帝釋不如，退軍入城。頂生復出，吹貝扣弓，修羅即去。頂生自念：『我如是無有等者，今與帝釋共坐何為？不如害之，獨霸為快。』惡心既發，因尋墮落。頂生王者，統領四域四十億歲而無厭足，由貪而死。是故比丘！夫利養者實為大患。」廣說如彼。《涅槃經》第十二說：爾時帝釋受持讀誦大乘經典、為他演說，因緣力故，有大威德。頂生於是帝釋生惡其心故，即便墮落還閻浮提。與所愛念人天離別生大苦惱，復遇惡病，即便命終。爾時帝釋，迦葉佛是。轉輪王，我身是。廣說如彼說。與《賢愚經》所有同異，恐繁不述。

Commentary: From here down, second, is the citing of the past as a precedent for the present. The text falls into two parts: first, citing Śakra to verify [the protection of] the states above; second, from "Great King, in the past there was" down, citing King Samantaprabha (Puming) to verify [the protection of] the bodies above. In the former, there are three parts: first, clarifying the calamity; next, clarifying the protection of the Dharma; and finally, indicating the locus of the teaching. This is the first. According to the 'Chapter on King Māndhātṛ' in the Damamūka-nidāna-sūtra (Xianyu jing): 'At that time the World-Honoured One saw that the monks were greedy for fine adornments, attached to fame and profit, hoarded surpluses, and accumulated without satiety. He said that in the distant past there was a great king named Gusalivīsi (the Nirvāṇa Sūtra calls him King Supratiṣṭhita). At that time, a blister suddenly grew on the crown of the king's head, shaped like a cocoon, pure, clear and transparent, and without pain. Later it grew larger and larger, until it was like a gourd. They then slit it open to see, and obtained a male child, extremely handsome, with dark-blue hair and a purplish-golden body. They immediately summoned a diviner of marks, who divined and knew that he possessed virtue and would surely become a sagely king governing the four domains. Therefore, they gave him a name, calling him Māndhātṛ (in the Jin [language], "Crown-Born"). As the years passed and he grew up, his heroic virtue became conspicuous. When the king died, the vassal kings all went together to Māndhātṛ and reported: "The Great King has passed away; we pray that you will succeed to the state's throne." Māndhātṛ replied: "If the five blessings dictate that I should be king, it is required that now the Four Heavenly Kings and the Venerable Śakra come to welcome and bestow it upon me; only then will I ascend the throne." When he had finished making his vow, the Four Heavenly Kings immediately descended, each holding a precious vase filled with scented water, and poured it upon the crown of his head. At that time the Heavenly Emperor Śakra also held a jewelled crown and came to place it upon him. In Jambudvīpa he amused himself with the five desires for eighty-four thousand years. A yakṣa sprang up and invited him to travel through Eastern Pūrvavideha for eight hundred million years, and again invited him to Western Aparagodānīya for one billion four hundred million years, Northern Uttarakuru for one billion eight hundred million years, and the realm of the Four Heavenly Kings for one billion four hundred million years. In his mind, he again thought that he wished to ascend to Trāyastriṃśa Heaven. Five hundred seers assisted his chariot and drove an elephant, ascending together to the heavens. While they had not yet arrived, he beheld the heavenly city from afar, named Sudarśana ("Fair to Behold"), which had one thousand two hundred gates. The devas were terrified and closed all the gates, putting on triple iron bars. Māndhātṛ's troops advanced straight ahead without hindrance. The king immediately blew his conch, drew his bow, and twanged the bowstring, and the one thousand two hundred gates opened by themselves at once. Śakra shortly came out and met with him, then invited him into his palace and shared his seat with him. The king enjoyed the pleasures of the five desires in heaven throughout the reigns of thirty-six Śakras. The last Śakra was Kāśyapa Bodhisattva. At that time, the asura king went up to heaven with his army to fight with Śakra; Śakra was defeated and withdrew his army into the city. Māndhātṛ came out again, blew his conch, and twanged his bow, and the asuras immediately departed. Māndhātṛ thought to himself: "I am such that I have no equal; what is the point of sharing a seat with Śakra now? It would be better to kill him and reign supreme alone, which would be delightful." As soon as this evil thought arose, he immediately fell. King Māndhātṛ governed the four domains for four billion years without satiety, and died due to greed. Therefore, monks! Profit and offerings are truly a great peril.' It is extensively explained as in that text. The twelfth fascicle of the Nirvāṇa Sūtra says: 'At that time Śakra received, held, read, recited, and explained the Mahāyāna scriptures for others; through the power of these causes and conditions, he possessed great majestic virtue. Because Māndhātṛ gave rise to an evil mind toward this Śakra, he immediately fell back to Jambudvīpa. Separated from the humans and devas he held dear, he suffered great anguish, further contracted a malignant disease, and thereupon died. That Śakra at that time was Kāśyapa Buddha. The wheel-turning king was my own person.' It is extensively explained as in that text. For fear of being tedious, I will not detail the similarities and differences with the Damamūka-nidāna-sūtra.