觀無量壽佛經疏 2.89

2.89

一、從爾時世尊即便微笑下，至成那含已來，正明光益父王。此明如來以見夫人願生極樂，更請得生之行，稱佛本心，又顯彌陀願意，因斯二請，廣開淨土之門。非直韋提得去，有識聞之皆往。有斯益故，所以如來微笑也。言有五色光從佛口出者，此明一切諸佛心口常威儀法爾，凡所出光必有利益。言一一光照頻婆頂者，正明口光不照餘方，唯照王頂。然佛光隨身出處必皆有益。佛足下放光，即照益地獄道。若光從膝出，照益畜生道。若光從陰藏出，照益鬼神道。若光從臍出，照益脩羅道。光從心出，照益於人道。若光從口出，照益二乘之人。若光從眉間出，照益大乘人。今明此光從口出，直照王頂者，即授其小果。若光從眉間出，即從佛頂入者，即授菩薩記也。如斯義者廣多無量，不可具述。言爾時大王雖在幽閉已下，正明父王蒙光照頂，心眼得開，障隔雖多，自然相見。斯乃因光見佛，非意所期。致敬歸依，即超證第三之果。

First, from "At that time the World-Honoured One thereupon smiled" down to "attaining [the stage of an] anāgāmin", it directly clarifies that the light benefited the royal father. This clarifies that because the Tathāgata saw that the queen consort vowed to be reborn in Sukhāvatī and further requested the practice for attaining rebirth, which accorded with the Buddha's fundamental intention and also revealed Amitābha's intention, through these two requests he broadly opened the gate to the Pure Land. Not only did Vaidehī attain going [there], but all sentient beings who hear of it will go. It was because there is such benefit that the Tathāgata smiled. As for "there was five-coloured light issuing from the Buddha's mouth": this clarifies that it is the natural norm of all Buddhas' deportment of mind and mouth that wherever light is emitted there is necessarily benefit. As for "each ray of light illuminated the crown of Bimbisāra's head": this directly clarifies that the light from the mouth did not illuminate other directions, but solely illuminated the crown of the king's head. However, the Buddha's light necessarily brings benefit according to the place on his body from which it issues. When the Buddha emits light from beneath his feet, it illuminates and benefits the hell realm. If light issues from his knees, it illuminates and benefits the animal realm. If light issues from his concealed organ, it illuminates and benefits the realm of ghosts and spirits. If light issues from his navel, it illuminates and benefits the asura realm. If light issues from his heart, it illuminates and benefits the human realm. If light issues from his mouth, it illuminates and benefits people of the two vehicles. If light issues from between his eyebrows, it illuminates and benefits people of the Great Vehicle. Here, explaining that this light issued from his mouth and directly illuminated the crown of the king's head signifies bestowing upon him a lesser fruit. If light issues from between the eyebrows and then enters the crown of the Buddha's head, it confers a prophecy on a bodhisattva. Meanings such as this are vastly numerous and immeasurable, and cannot be fully related. As for "at that time the great king, although in confinement" and so forth: this directly clarifies that the royal father was bathed in the light illuminating the crown of his head, his mind's eye was opened, and though there were many barriers and separations, he spontaneously saw [the Buddha]. This was seeing the Buddha by means of the light, not something he had anticipated in thought. Paying homage and taking refuge, he straightway transcended [defilements] and realized the third fruit.