大方廣佛華嚴經隨疏演義鈔 28.42

28.42

疏「道成先劫已稱龍種尊王」等者，此下別明竪窮，略示一二也。先劫，即過去名龍種上尊王。《智度論》十二具引《首楞嚴三昧經》說，名龍種上尊王；經文但名龍種上尊王佛，即譯人廣略耳。五十三佛名中，亦名龍種上尊王。其《首楞嚴三昧經》有三卷，即當下卷。因文殊廣說首楞嚴三昧境界竟，爾時長老摩訶迦葉白佛言：「世尊！我謂文殊法王子，曾於先世已作佛事，現坐道場轉於法輪，示諸眾生入大涅槃。」佛言：「如是，如汝所說。迦葉，過去久遠無量無邊不可思議阿僧祇劫，爾時有佛，號龍種上尊王如來、應供、正遍知（云云），於此世界南方，過於千佛國土，國名平等。無有山河沙礫瓦石丘陵坑坎堆阜，地平如掌，生柔軟草如迦陵伽。龍種上佛於彼世界，得阿耨多羅三藐三菩提，初轉法輪，教化成就七十億數諸菩薩眾（云云）。佛壽四百四千萬歲。下取意引。涅槃後起三十六億塔，法住十萬歲，記智明菩薩次當作佛。」下結會云「爾時平等世界龍種上佛，豈異人乎？即文殊法王子是。」次言「現證菩提，復曰摩尼寶積」者，即《央掘摩羅經》。此經有四卷，事出第四。初卷中明舍衛城北有村名薩那，有一貧窮婆羅門女名跋陀羅女，生一子名一切世間現。少失其父，年將十二，聰明辯慧。有異村名頗羅訶私，有一舊住婆羅門師名摩尼跋陀羅。下取意引。世間現從其受學，師乃受王，請留其守舍。師婦年少，染心逼之。世間現不受，其師少婦自慚毀害。師歸，乃言世間現強逼。師言：「汝已為惡，當殺千人，可滅汝罪。」即殺千人，還歸見師。師怪其存，又令殺千人，各取一指作鬘冠首。唯欠一人，母為送食，便欲害母。世尊現前，捨母趣佛，為佛所降，廣顯深妙。第四末，波斯匿王嚴四兵至，欲罰央掘，來至佛所，佛示央掘後，發其跡云：「大王！南方去此，過六十二恒河沙剎，有國名一切寶莊嚴，佛名一切世間樂見上大精進。下取意引。壽命無量，國土嚴淨，純說一乘，即央掘是。」由前文殊廣與對揚，後顯文殊之跡云：「大王！北方去此，過四十二恒河沙剎，有國名常歡喜，佛名歡喜藏摩尼寶積，純一大乘無餘乘名，即文殊師利是。」故云現證菩提。復云摩尼寶積，蓋言略耳。下說師及師婦央掘之母，三人皆是如來化現耳。上略舉過現，不說未來成佛者，未來成佛現即是因，非殊勝故，疏略不顯。若欲說者，即《大寶積．文殊會》中說：於未來成佛，號普見如來。以恒河沙界莊嚴為一佛國。以安養世界莊嚴比之，析毛滴海不可為喻。其中眾生三十二相，天眼無礙鏡照十方，不聞生老病死苦等，但出佛法僧聲。若人欲見應念便覩，不待解釋疑網皆除。聞名得最上善利，聆記為面見諸佛等。

Regarding the commentary's statement, "His path accomplished in previous kalpas, he was already called the Supreme King of the Dragon Seed": from this point down, it specifically clarifies that [his function] exhausts [time] vertically, briefly indicating one or two examples. "Previous kalpas" refers to the past when his name was "Supreme King of the Dragon Seed." The Mahāprajñāpāramitopadeśa, fascicle 12, fully quotes the Śūraṅgamasamādhi-sūtra, calling him "Supreme King of the Dragon Seed"; the sūtra text simply calls him "Buddha Supreme King of the Dragon Seed," which is merely an expansion or abbreviation by the translators. Among the names of the Fifty-Three Buddhas, he is also named "Supreme King of the Dragon Seed." That Śūraṅgamasamādhi-sūtra has three fascicles, and [this passage] occurs precisely in the third fascicle. Because Mañjuśrī had fully expounded the realm of the Śūraṅgamasamādhi, at that time the elder Mahākāśyapa addressed the Buddha: "World-Honoured One! I consider that the Dharma Prince Mañjuśrī already performed Buddha-deeds in previous lives, manifesting sitting at the bodhimaṇḍa, turning the wheel of the Dharma, and showing sentient beings his entry into Great Nirvāṇa." The Buddha said: "So it is, just as you have said. Kāśyapa, in the distant past, immeasurable, boundless, inconceivable asaṃkhyeya kalpas ago, at that time there was a Buddha named Supreme King of the Dragon Seed Tathāgata, Arhat, Samyaksaṃbuddha (and so forth), to the south of this world, past a thousand Buddha-lands; the country was named Equality. It was devoid of mountains, rivers, gravel, tiles, stones, hills, pits, or mounds; the ground was flat as the palm of a hand, bearing soft grass like the kālinga. In that world, the Buddha Supreme King of the Dragon Seed attained anuttarasamyaksaṃbodhi, first turned the wheel of the Dharma, and taught and brought to fruition an assembly of seventy billion bodhisattvas (and so forth). That Buddha's lifespan was four hundred and forty million years." (Below, this is quoted by summarizing the meaning.) "After his nirvāṇa, thirty-six billion stūpas were erected, the Dharma remained for one hundred thousand years, and he prophesied that the Bodhisattva Jñānaprabha would next become a Buddha." Below, it concludes by identifying them: "At that time, in the world Equality, was the Buddha Supreme King of the Dragon Seed someone else? It was none other than the Dharma Prince Mañjuśrī." Next, it says: "Presently realizing bodhi, he is again called Maṇiratnasaṃcaya": this refers to the Aṅgulimālīya-sūtra. This sūtra has four fascicles, and the incident appears in the fourth. In the first fascicle, it explains that north of Śrāvastī there was a village named Sānā, where there was an impoverished brāhmaṇa woman named Bhadrā, who gave birth to a son named Sarvalokadarśin. Having lost his father when young, approaching the age of twelve, he was intelligent and eloquent. There was another village named Phalāhasi, where there was a resident brāhmaṇa teacher named Maṇibhadra. (Below, this is quoted by summarizing the meaning.) Sarvalokadarśin studied under him. The teacher accepted a royal invitation and left him to guard the house. The teacher's wife was young and, aroused by lust, coerced him. Sarvalokadarśin would not comply; the teacher's young wife felt ashamed and injured herself. When the teacher returned, she claimed that Sarvalokadarśin had forced himself upon her. The teacher said: "You have committed an evil act; you must kill a thousand people to extinguish your sin." He then killed a thousand people and returned to see the teacher. The teacher was astonished that he was still alive and ordered him to kill another thousand people, taking a finger from each to make a garland to crown his head. When only one person was lacking, his mother brought him food, and he was about to kill his mother. The World-Honoured One manifested before him; letting go of his mother, he ran toward the Buddha and was subdued by the Buddha, who extensively revealed the profound and wondrous [Dharma]. At the end of the fourth fascicle, King Prasenajit arrived arrayed with the fourfold army intending to punish Aṅgulimāla, and came to the Buddha's place. After the Buddha showed him Aṅgulimāla, he revealed his original trace, saying: "Great King! To the south, past sixty-two Ganges-sands of kṣetras from here, there is a land named All Jewels Adorned; the Buddha is named All Worlds Delight to See, Supreme Great Energy." (Below, this is quoted by summarizing the meaning.) "His lifespan is immeasurable, his land is adorned and pure, and he teaches solely the One Vehicle: this is none other than Aṅgulimāla." Because Mañjuśrī had previously had an extensive dialogue [with him], afterward the Buddha revealed Mañjuśrī's original trace, saying: "Great King! To the north, past forty-two Ganges-sands of kṣetras from here, there is a country named Constant Joy; the Buddha is named Joy Treasury Maṇiratnasaṃcaya, solely teaching the Great Vehicle without the names of other vehicles: this is none other than Mañjuśrī." Therefore it says, "Presently realizing bodhi, he is again called Maṇiratnasaṃcaya," which is merely an abbreviation of the words. Below, it explains that the teacher, the teacher's wife, and Aṅgulimāla's mother were all transformations manifested by the Tathāgata. The above briefly cites the past and the present, but does not speak of his becoming a Buddha in the future, because future Buddhahood is presently in the causal stage and is not extraordinary; thus the commentary briefly omits it. If one wished to speak of it, it is expounded in the "Assembly of Mañjuśrī" in the Mahāratnakūṭa: in the future he will become a Buddha named Samantadarsin Tathāgata. He takes adornments of Ganges-sands of realms to make a single Buddha-land. If one compares the adornments of the Land of Peaceful Nurture (Sukhāvatī) to it, split hairs and drops in the ocean cannot serve as an analogy. The sentient beings there will possess the thirty-two marks; their divine eyes will be unimpeded, reflecting the ten directions like mirrors; they will not hear of the sufferings of birth, old age, sickness, and death, but only sounds of the Buddha, Dharma, and Saṅgha will emanate. If someone wishes to see him, they will behold him according to their thought; without waiting for an explanation, their net of doubts will be completely removed. Hearing his name, one attains supreme benefit; hearing his prophecy is equivalent to seeing all Buddhas face-to-face, and so forth.