觀彌勒上生兜率天經贊 1.66

1.66

贊曰：上明說經通所因，下明說經別所緣。於中有五：一出舌放光、二有多化佛、三化佛說法、四釋迦自陳、五彌勒領悟。此即初也。將說深經先出舌者，明授彌勒記濟度有緣，不妄語也。三十二相中舌廣博相，凡時舌相但覆面輪至髮等際，若作神通或覆大千或更無量。《智度論》說：佛與阿難從舍衛國向婆羅門城，時婆羅門城主信屬外道，聞佛欲來即立制限：「若與佛食、共佛語者，當罰金錢滿五百文。」後佛來到入城乞食，人皆閉門，佛與阿難空鉢而出。見一老婢持破瓦器，盛臭䊩𬖣出門棄之。見佛相好，空鉢而來，心念欲施。佛知其意，申鉢。從乞所棄䊩𬖣。老婢淨心，持表施佛。佛受施已語阿難言：「此婢因施，十五劫中天上人間受福快樂，不墮惡道。後得男身，出家學道成辟支佛。」當時佛邊有一婆羅門，聞佛此語即語佛言：「汝是淨飯王之太子，何故為食而作妄語？」時佛出舌遍覆面輪上至髮際，而語之言：「汝頗見有如此舌人而作妄語？」婆羅門言：「若舌覆鼻尚不妄語，何況覆面上至髮際。」即生信心而白佛言：「我今不解少施報多。」佛即告言：「汝頗曾見希有事不？」婆羅門言：「我曾行見尼拘陀樹，其蔭遍覆五百乘車。」佛即問言：「樹種大小。」彼即答言：「大如芥子三分之一。」佛復語言：「誰當信汝？」婆羅門言：「實爾。世尊！我眼見之，非虛妄也。」佛即語言：「我見此女淨心施佛，得大果報。亦如此樹，因少報多。」時婆羅門心開意解，向佛懺悔。佛為說法，得須陀洹果，即時舉手大聲唱言：「一切眾人！甘露門開，如何不出？」諸人聞已，皆送五百金錢與王，請佛供養，即破制限。王與群臣亦歸依佛，佛為說法，悉獲道果。故今出舌顯授當記，眾生修行願至彼所定得往生，表不妄語故。《般若論》解不妄語者，云於授記曾不妄語。放千光者，表小千界各有化佛，破諸眾生愚癡暗故。

The Commentary says: Above, the general causes for the delivery of the sūtra were explained; below, the specific conditions for the delivery of the sūtra are explained. Within this there are five: first, putting forth the tongue and emitting light; second, the presence of many transformation Buddhas; third, the transformation Buddhas teaching the Dharma; fourth, Śākya's own statement; fifth, Maitreya's comprehension. This is the first. About to teach a profound sūtra, he first puts forth his tongue to clarify that bestowing prediction upon Maitreya to deliver those with affinity is not false speech. Among the thirty-two marks, as for the mark of a broad and expansive tongue, at ordinary times the mark of the tongue merely covers the circle of the face up to the hairline; when exercising supernatural powers, it may cover the great trichiliocosm or even immeasurable [realms]. The Dàzhìdù lùn states: The Buddha and Ānanda were going from Śrāvastī to a Brāhmaṇa city. At that time, the lord of the Brāhmaṇa city believed in and belonged to non-Buddhists. Hearing that the Buddha intended to come, he immediately established a restriction: 'Whoever gives food to the Buddha or speaks with the Buddha shall be fined five hundred gold coins.' Later, when the Buddha arrived and entered the city to beg for food, everyone closed their doors, and the Buddha and Ānanda came out with empty bowls. They saw an old slave woman holding a broken earthenware vessel, carrying out foul, fermented rice gruel to discard it outside the gate. Seeing the Buddha's marks and features and that he came with an empty bowl, she thought of giving. The Buddha, knowing her intention, extended his bowl, begging from her the discarded fermented gruel. With a pure mind, the old slave woman offered it to the Buddha. Having received the offering, the Buddha said to Ānanda: 'Because of this offering, for fifteen kalpas this slave woman will enjoy blessings and happiness in heavens and among humans, not falling into evil destinies. Afterwards, she will attain a male body, leave home to study the Way, and become a pratyekabuddha.' At that time, beside the Buddha was a brāhmaṇa. Hearing these words of the Buddha, he said to the Buddha: 'You are the crown prince of King Śuddhodana; why do you speak falsely for the sake of food?' Then the Buddha put forth his tongue, covering his whole face up to the hairline, and said to him: 'Have you ever seen a person with such a tongue speak falsely?' The brāhmaṇa said: 'If a tongue covers the nose, one still does not speak falsely, how much less when covering the face up to the hairline.' Thereupon he gave rise to faith and said to the Buddha: 'I do not understand now how a small offering brings a great reward.' The Buddha then told him: 'Have you ever seen a rare thing or not?' The brāhmaṇa said: 'I once traveled and saw a nyagrodha tree whose shade completely covered five hundred carriages.' The Buddha then asked: 'How large was the tree's seed?' He replied: 'As large as one-third of a mustard seed.' The Buddha said further: 'Who will believe you?' The brāhmaṇa said: 'It is true, World-Honoured One! My eyes saw it; it is not false.' The Buddha then told him: 'I see that this woman with a pure mind offered to the Buddha and attains a great fruit and reward. It is just like this tree: from a small cause comes a great reward.' At that time, the brāhmaṇa's mind was opened and his understanding unfolded, and he repented before the Buddha. The Buddha taught the Dharma for him, and he attained the fruit of srotāpanna. Immediately he raised his hands and loudly proclaimed: 'All people! The gate to the deathless is open; why do you not come out?' When the people heard this, they all sent five hundred gold coins to the king, inviting the Buddha to receive offerings, thereby breaking the restriction. The king and his ministers also took refuge in the Buddha; the Buddha taught the Dharma for them, and all attained the fruit of the Way. Therefore, now putting forth his tongue manifests the bestowing of the future prediction, indicating that when sentient beings practice and vow to reach that place they will certainly attain rebirth, manifesting that he does not speak falsely. The Prajñā-commentary explains 'not speaking falsely' by stating that regarding prophecies he has never spoken falsely. Emitting a thousand rays of light represents that each of the small thousand worlds has a transformation Buddha, in order to shatter the darkness of ignorance of sentient beings.