觀無量壽佛經義疏 2.36

2.36

「時韋提希禮已，舉頭見世尊釋迦牟尼佛身紫金色，坐百寶蓮華，目連侍左、阿難在右，釋梵護世諸天在虛空中普雨天華持用供養。」見佛有四殊勝：一、身色；二、蓮座；三、左右侍從；四、諸天供養。釋迦，翻能仁，即應身。牟尼，翻寂默，即法身。上冥下應，報在其中。釋，即帝釋，具云釋提桓因，此翻能天，即三十三天主也。梵，即大梵天王色界天主。護世，即四王等。古疏「問曰：頻婆韋提俱請弟子，何故前遣弟子後乃自往？其意何耶？解：有二義。一、闍王殺父，佛若親往，則起怨嫌，護彼心故。二、欲行佛法須委國王，頻婆定死、闍王登位。佛若自往，則障礙不行，為護法故。韋提無此，自往無妨。」四、見佛求法，二：初、作禮申敬；二、請法。初、作禮申敬。

"At that time, after paying homage, Vaidehī raised her head and saw the World-Honoured One, the Buddha Śākyamuni, his body of purple-gold colour, seated upon a lotus flower of a hundred jewels, with Maudgalyāyana attending on the left and Ānanda on the right, while Śakra, Brahmā, the world-protecting devas, and all the gods were in the open sky, universally raining celestial flowers and presenting them as offerings." Seeing the Buddha has four excellences: first, the colour of his body; second, the lotus seat; third, the attendants on his left and right; fourth, the offerings of the devas. Śākya is translated as "Capable of Benevolence," which is the response body. Muni is translated as "Silent One," which is the Dharma body. The upper is concealed and the lower responds, with the reward body encompassed between them. Śakra is Śakra Devānām Indra, fully transcribed as Śakro Devānām Indrah, translated here as "Able Lord of the Devas," the lord of the Heaven of the Thirty-Three. Brahmā is the Great Brahmā Heavenly King, lord of the Form Realm heavens. The world-protectors are the Four Heavenly Kings and others. An ancient commentary asks: "Bimbisāra and Vaidehī both requested disciples; why did he previously send disciples, but later went in person? What was the intent? Explanation: There are two meanings. First, King Ajātaśatru had murdered his father; if the Buddha had gone in person, resentment and hatred would have arisen, so it was to protect his mind. Second, to practice the Buddha's Dharma one must rely on the king of the state; Bimbisāra was certain to die, and King Ajātaśatru would ascend the throne. If the Buddha had gone in person, obstacles would have arisen so that it could not be practiced; this was to protect the Dharma. With Vaidehī, these did not apply, so going in person was unhindered." Fourth, seeing the Buddha and seeking the Dharma, in two parts: first, making prostrations to express veneration; second, requesting the Dharma. First, making prostrations to express veneration.