觀無量壽佛經疏 2.68

2.68

三、從爾時世尊下，至天華持用供養已來，正明世尊自來赴請。此明世尊雖在耆闍，已知夫人心念之意。言勅大目連等從空而來者，此明應夫人請也。言佛從耆山沒者，此明夫人宮內禁約極難。佛若現身來赴，恐畏闍世知聞更生留難。以是因緣，故須此沒彼出也。言時韋提禮已舉頭者，此明夫人致敬之時也。言見佛世尊者，此明世尊宮中已出，致使夫人舉頭即見。言釋迦牟尼佛者，簡異餘佛。但諸佛名通，身相不異，今故標定釋迦使無疑也。言身紫金色者，顯定其相也。言坐百寶華者，簡異餘座也。言目連侍左等者，此明更無餘眾唯有二僧。言釋梵護世者，此明天王眾等，見佛世尊隱顯王宮，必說希奇之法。我等天人因韋提故，得聽未聞之益。各乘本念，普住臨空，天耳遙飡雨華供養。又言釋者，即是天帝也。言梵者，即是色界梵王等也。言護世者，即是四天王也。言諸天者，即是色欲界等天眾。既見天王來向佛邊，彼諸天眾亦從王來聞法供養。

3. From "At that time the World-Honoured One" down to "bearing heavenly flowers to make offerings," it clearly shows that the World-Honoured One came in person in response to the invitation. This shows that although the World-Honoured One was on Gṛdhrakūṭa, he already knew the thoughts in the consort's mind. The phrase "commanded Great Maudgalyāyana and others to come through the air" clarifies that this was in response to the consort's request. The phrase "the Buddha vanished from Mount Gṛdhra[kūṭa]" clarifies that the confinement in the consort's palace was extremely strict; if the Buddha had appeared in bodily form to arrive, he feared that Ajātaśatru might hear of it and create further obstacles. For this reason, he had to vanish from there and appear here. The phrase "Then Vaidehī, having made her prostrations, raised her head" indicates the time when the consort paid her respects. The phrase "saw the Buddha, the World-Honoured One" clarifies that the World-Honoured One had already appeared within the palace, so that as soon as the consort raised her head, she saw him. The phrase "Śākyamuni Buddha" distinguishes him from other buddhas. Since the name of all buddhas is shared and their physical marks are not different, here Śākyamuni is specifically named to leave no doubt. The phrase "his body purple-golden in color" clearly determines his physical marks. The phrase "seated on a flower of a hundred jewels" distinguishes his seat from other seats. The phrase "Maudgalyāyana attended on his left..." clarifies that there was no other assembly, only the two monks. The phrase "Śakra, Brahmā, and the World-Protectors" clarifies that the multitude of heavenly kings and others, seeing the Buddha, the World-Honoured One, conceal himself [on the mountain] and appear in the royal palace, [knew that] he would certainly preach a marvelous teaching. [They thought:] "Through Vaidehī's agency, we devas and humans will attain the benefit of hearing what has never been heard before." Each riding on their original aspiration, they universally stayed above in the sky, from afar drinking in [the Dharma] with divine ears and raining down flowers as offerings. Furthermore, the term "Śakra" refers to the King of the Devas; "Brahmā" refers to the Brahmā kings and others of the form realm; "World-Protectors" refers to the Four Heavenly Kings; "the devas" refers to the host of devas of the desire and form realms. Having seen the heavenly kings come before the Buddha, those hosts of devas also followed their kings to hear the Dharma and make offerings.