大方廣佛華嚴經隨疏演義鈔 28.13

28.13

疏「處在菩提」下，《西域記》說。賢首亦云：「相傳說云：以龍見如來初成正覺，樹下露坐，故為佛造。」若《西域記》說「菩提樹南門外有大龍池，帝釋獻方石在此池中。池東林內有目真隣陀龍王池，其水清黑，其味甘美。龍池西岸有小精舍，中作佛像。往昔如來初成正覺，於此宴坐入定七日。時此龍王警衛如來，即以其身繞佛七匝，化出多頭俯垂為蓋，故池東岸有其室焉。」釋曰：若取龍造，正當於此。雖不言造堂，龍既警衛，不妨後造，當向即東南。又云「菩提樹東有精舍，高六百七十尺，下基面闊二十餘步，疊以青塼塗以石灰，層龕之中皆有金像。四壁之間鏤作奇製，或連珠相、或天像焉，上置金剛阿摩勒迦果寶瓶。東面接為重閣，簷宇特起三層，榱柱棟梁戶扉窓牖，金銀雕鏤以飾之、珠玉廁錯以填之，奧室邃宇洞戶三重。外門左右各有龕室，左則觀自在菩薩像、右則慈氏菩薩像，白銀鑄成高十餘尺。精舍故地昔無憂王建小精舍，後有婆羅門建大精舍，即雪山見大自在天天令置也。」釋曰：此義亦當。若取普光堂義，却當樹西。《西域記》云「菩提樹西不遠大精舍中，有鍮石佛像，飾以奇珍，東面而立。前有青石，奇紋異彩。是昔如來初成正覺，梵王建七寶堂，帝釋建七寶座，佛於其上七日思惟，放異光明照菩提樹，去聖逾遠寶變為石。」釋曰：此為普光法堂定矣。但從古傳，云是東耳。若東西二三里，即是盲龍之室，非是龍造。去聖時遙，傳記訛異，故且略出三處，冀更審之。

Regarding the commentary's: "The location is at the Bodhi [Tree]" and below: The *Xiyu ji* (Record of the Western Regions) explains [this]. Xianshou also says: "Traditional accounts state: Because a nāga saw the Tathāgata having just attained complete awakening and sitting exposed beneath the tree, it built it for the Buddha." According to the *Xiyu ji*, "Outside the south gate of the Bodhi Tree there is a great nāga pool, where Śakra offered a square stone into this pool. In the forest east of the pool there is the pool of the nāga king Mucilinda; its water is clear and dark, and its taste is sweet and delicious. On the west bank of the nāga pool there is a small vihāra, with an image of the Buddha made inside. In the past, when the Tathāgata had just attained complete awakening, he sat serenely in samādhi here for seven days. At that time, this nāga king guarded the Tathāgata: he circled the Buddha seven times with his body, and manifested many heads bending down to form a canopy; hence there is his room on the east bank of the pool." The explanation says: If one holds that it was built by the nāga, it corresponds precisely to this. Although it does not mention building a hall, since the nāga guarded him, there is no contradiction in his building it later, which would face southeast. It also says: "East of the Bodhi Tree there is a vihāra six hundred and seventy feet high, with a base over twenty paces wide, built with stacked blue bricks and coated with plaster; within its tiered niches are all golden images. The four walls are carved with marvelous designs, sometimes strings of pearls, sometimes heavenly figures; atop it is set a vajra *āmalaka* jewel vase. On the eastern facade it connects into a multistoried pavilion, with eaves rising separately in three tiers; rafters, pillars, ridgepoles, beams, doors, panels, and windows are adorned with carved gold and silver, and inlaid with interspersed pearls and jade; its inner chambers and deep halls have three tiers of opening doorways. Outside the gates, to the left and right, are niche-rooms each with an image: on the left is the image of Avalokiteśvara Bodhisattva, on the right that of Maitreya Bodhisattva, cast in white silver and over ten feet high. On the old site of the vihāra, King Aśoka formerly built a small vihāra; later, a Brahmin built the great vihāra, having seen Maheśvara in the Snow Mountains, who commanded him to establish it." The explanation says: This interpretation is also suitable. If one takes the meaning of the Universal Light Hall, it would rather be to the west of the tree. The *Xiyu ji* says: "Not far west of the Bodhi Tree, within a great vihāra, there is a brass Buddha image adorned with rare gems, standing facing east. In front of it is a blue stone of wondrous veins and unusual colors. This is where formerly, when the Tathāgata had just attained complete awakening, King Brahmā built a seven-jeweled hall and Śakra built a seven-jeweled seat; the Buddha contemplated upon it for seven days, emitting extraordinary light that illuminated the Bodhi Tree; as the Holy One grew further distant in time, the jewels turned to stone." The explanation says: This is definitively the Universal Light Dharma Hall. But traditional accounts merely say it was to the east. If it was two or three *li* to the east or west, that would be the dwelling of the blind nāga, not built by a nāga. The Holy One is distant in time, and records contain errors and discrepancies; hence I have briefly presented three places, hoping they will be further examined.