金光明最勝王經疏 2.143

2.143

贊曰：第四、喜見重成不滅。文分為八：一陳如寄迹求願、二如來方便默然、三佛加喜見令徵、四陳如答請舍利、五喜見別示修福、六陳如更復固求、七喜見答不可得、八陳如領知常住。此中問答人及所說法，與《大方等無相大雲經》第四說同。彼能請人名善德，能答之者名一切眾生樂見，并說宿緣、來生見會、今古名字。故彼經云「爾時善德請願，世尊不答。時眾中有梨車子，名曰一切眾生樂見，語善德云：『如來默然，已不相許。我今當答，隨疑致問。』問言：『若能供養如來舍利如芥子許，福報應得忉利天主。』梨車為說如來曾偈有十二行，少此瞻部樹能生多羅菓及法合兩行。餘言『毛作僧伽梨，冬日能消氷，鼠緣兔角梯，在上而食月。假使蠅能飲，鍾石淳好酒，迷荒而耽醉。假使棘刺葉，周遍覆三千。假使小舟船，能載須彌山，渡於大海水。』爾時眾中有天女名曰淨光，問世尊云：『如是二賢從何處來？唯願演說。』佛言：『過去無量阿僧祇劫，爾時有佛號同性燈。其地廣博，縱廣六萬八千由旬，有七萬八千大城。爾時大城名曰寶聚，即是今之王舍城也。時同性燈佛說《大雲經》，時彼城中有王名大精進龍王，王有夫人名曰護法。有一大臣名法林樹大臣，白佛：「如來舍利為可得不？」世尊不答。爾時大王為正法故，與共大臣論講舍利。佛有弟子名摩訶男，心生歡喜，世尊讚歎。王聞讚已，歡喜發願：「願於當來釋迦正法滅時，於中出家，為正法故不惜身命。」大臣亦願：「釋迦法中作大國王，持如來法。」夫人亦願：「釋迦法中能伏邪見。」時摩訶男願：「如為彼佛作大弟子。」』佛告天女：『如是四人，今於我世為法重任，不但今日，方於未來復當護持我之正法。天女！爾時大臣，今善德婆羅門是。是婆羅門，我滅度後百二十年，王閻浮提，字阿叔迦，住婆梨弗羅城中，姓無耶氏，得轉輪王所有福德二分之一。時王夫人，即汝天女是。汝得暫聞，今得值我。捨是天形，即以女身當王國土，得轉輪王所王領處四分之一，教化所屬受持五戒，護正法、摧外道。爾時王者，今一切眾生喜見梨車子是。深達正法，能開妙義，護法無損。時摩訶男，即今大雲密藏菩薩是，得我真身二分之一，知恩報恩，護持正法，深義無滯。』」初文分三：一陳如詣佛供養、二聞佛入滅悲哀、三者舉佛功德為求願之所以。此初文，有四：一標時處、二明姓名、三明同類、四陳供養。言法師授記者，法師是佛，與其授記彰德位勝，故立此名。在第十迴向，於此位中得法師授記。故此住靈山既是化佛，對機能請故在地前。又解：是入十地故。真諦本云「佛身如是，如如來說如是之義，我已聞知，為請如來廣開分別真實之義，故求舍利開方便門。」既云我已聞知，明是已悟，但為利樂故居斯。請供養者，《大莊嚴論》發十大願，一切供養一切諸佛。供養有三：一一切佛無餘、二供養無餘、三恭敬無餘。供養有三：一利供養，謂衣服等；二敬供養，謂香華；三修行供養，謂修信戒等。又《瑜伽．菩薩地》有十供養，此三攝盡。敬供養無餘，亦三：一給侍恭敬、二迎送恭敬、三修行恭敬。此言供養，即具前三義，一佛即一切佛故。

Commentary: Fourth, Sarvasattvapriyadarśana reinforces non-extinction. The text is divided into eight parts: 1. Kauṇḍinya presents a pretext to make a request; 2. The Tathāgata remains silent as an expedient; 3. The Buddha inspires Sarvasattvapriyadarśana to question him; 4. Kauṇḍinya answers and asks for relics; 5. Sarvasattvapriyadarśana separately shows the cultivation of merit; 6. Kauṇḍinya insists even more firmly on his request; 7. Sarvasattvapriyadarśana replies that they cannot be obtained; 8. Kauṇḍinya grasps and understands eternal abiding. The interlocutors and the doctrine expounded here are identical to the fourth fascicle of the *Mahāmegha Sūtra*. In that text, the petitioner is named Bhadraka and the respondent is named Sarvasattvapriyadarśana, and it also recounts past causes, meeting again in future lives, and names past and present. Thus that sūtra states: 'At that time Bhadraka made a request, but the World-Honoured One did not answer. At that time, there was a Licchavi son in the assembly named Sarvasattvapriyadarśana who said to Bhadraka: "The Tathāgata's silence indicates he does not grant it. I shall now answer you; present your questions according to your doubts." He asked: "If one can make offerings to a relic of the Tathāgata even as small as a mustard seed, the karmic reward should be to become the lord of the Trāyastriṃśa Heaven." The Licchavi spoke twelve stanzas of verses once uttered by the Tathāgata, omitting only the two lines about the jambu tree producing tāla fruit and the doctrinal integration. The rest said: "One makes a saṅghāṭī out of hair to melt ice in winter; a rat climbs a ladder of rabbit horns to eat the moon above. Even if a fly could drink a measure of fine, potent wine and fall into a drunken stupor. Even if thorn leaves completely covered the trichiliocosm. Even if a tiny boat could carry Mount Sumeru across the great ocean." At that time, there was a devī in the assembly named Śubhaprabhā who asked the World-Honoured One: "From where have these two worthy ones come? May you please expound it." The Buddha said: "Immeasurable asaṃkhyeya eons ago, there was a Buddha named Samānatādi-dīpa. That land was vast, sixty-eight thousand yojanas in length and breadth, with seventy-eight thousand great cities. At that time, the great city was called Ratnasaṃcaya, which is the present Rājagṛha. At that time, the Buddha Samānatādi-dīpa expounded the *Mahāmegha Sūtra*. Then in that city was a king named Great Diligence Dragon King, and his queen was named Dharmapālikā. There was a minister named Dharmavana-vṛkṣa who addressed the Buddha: 'Can the Tathāgata's relics be obtained or not?' The World-Honoured One did not answer. At that time, the great king, for the sake of the Saddharma, discussed and debated relics with the minister. The Buddha had a disciple named Mahānāma, whose mind gave rise to joy, and the World-Honoured One praised him. Having heard the praise, the king joyfully made a vow: 'May I, in the future when Śākyamuni's Saddharma is being extinguished, go forth into homelessness therein and not begrudge body or life for the sake of the Saddharma.' The minister also vowed: 'May I become a great king in Śākyamuni's Dharma and uphold the Tathāgata's Dharma.' The queen also vowed: 'May I be able to subdue false views in Śākyamuni's Dharma.' Then Mahānāma vowed: 'May I become a great disciple of that Buddha, just as I am now.'" The Buddha told the devī: "These four people now bear heavy responsibilities for the Dharma in my world; not only today, but in the future they will also protect and uphold my Saddharma. Devī! The minister of that time is now this Brahmin Bhadraka. This Brahmin, one hundred and twenty years after my parinirvāṇa, will reign over Jambudvīpa, with the personal name Aśoka, dwelling in the city of Pāṭaliputra, belonging to the Maurya clan, and will obtain half of all the merit of a cakravartin. The queen of that time is you, devī. Having briefly heard [the Dharma then], you now meet me. Relinquishing this divine form, you will reign over a kingdom in a female body, obtaining one-quarter of the territory ruled by a cakravartin, teaching your subjects to receive and uphold the five precepts, protecting the Saddharma, and crushing non-Buddhists. The king of that time is now this Licchavi son Sarvasattvapriyadarśana. He deeply understands the Saddharma, can unfold subtle meanings, and protects the Dharma without detriment. Mahānāma of that time is now the bodhisattva Mahāmeghaguhya-garbha; he has obtained half of my true body, knows gratitude and repays it, protects and upholds the Saddharma, and has no obstruction in deep meanings."' The first section has three parts: 1. Kauṇḍinya visits the Buddha and makes offerings; 2. Feeling sorrow upon hearing of the Buddha's entering extinction; 3. Citing the Buddha's qualities as the reason for his request. In this first section, there are four points: 1. Marking time and place; 2. Clarifying names; 3. Clarifying companions; 4. Presenting offerings. As for 'Dharmabhāṇaka-vyākaraṇa', Dharmabhāṇaka refers to the Buddha, and 'vyākaraṇa' shows the excellence of his stage of virtue through receiving a prophecy from him; hence this name is established. He is in the tenth dedication stage (pariṇāmanā), and in this stage receives the prophecy of a Dharma master. Therefore, since the one dwelling on Vulture Peak is a transformation Buddha, and he is able to make the request in response to the capacities of beings, he is before the bhūmis. Another explanation: it is because he has entered the ten stages (daśabhūmi). Paramārtha's version says: "The Buddha's body is such; as the Tathāgata has spoken such a meaning, I have already heard and known it; in order to request the Tathāgata to broadly unfold and distinguish the true meaning, I therefore seek relics to open an expedient gateway." Since it says "I have already heard and known it," it is clear that he was already awakened, but resides in this stage merely for the sake of benefiting and gladdening beings. Regarding 'making offerings', the *Mahālaṅkāra-śāstra* mentions making the ten great vows to make all offerings to all Buddhas. Offerings are threefold: 1. All Buddhas without remainder; 2. Offerings without remainder; 3. Reverence without remainder. Offerings are of three kinds: 1. Material offering, namely robes and the like; 2. Reverential offering, namely incense and flowers; 3. Practicing offering, namely cultivating faith, precepts, and the like. Furthermore, the *Bodhisattvabhūmi* of the *Yogācārabhūmi* has ten offerings, which are fully subsumed under these three. Reverence without remainder also has three kinds: 1. Attendant reverence; 2. Welcoming and escorting reverence; 3. Practicing reverence. Here, 'offering' possesses the three previous meanings, because one Buddha is all Buddhas.