金光明最勝王經疏 6.161

6.161

下為現制底作陳捨身之序。於中復分為十八段：初問眾情欲。二「諸苾芻言」下眾答樂觀。三「世尊即以」下佛現神通。問：何不直爾令塔涌現，手按方昇？答：若不手按直令塔現，大眾不知佛之神力。有三：初手按地、二地動、三地開。四「七寶制底」下寶塔涌現。言制底者梵語，通目佛之堂塔。若別目者，佛堂云制多，此云靈厝，舊云支提者訛。塔云窣堵波，此云高顯，舊云佛塔、塔婆、輪婆等竝訛。此中有三：初制底涌出、二眾雜莊嚴、三大眾覩見。問：捨身之塔何不隱空而沒於地？答：欲顯因中法身舍利，由障所覆不得顯現，由佛方便方能得顯，故隱在地按地方昇。五「爾時世尊」下報恩敬禮。其由餓鬼鞭死屍、諸天禮枯骨，此意令眾修因，故報昔恩。六「告阿難陀」下勅令開塔。七「時阿難陀」下受命奉開。此中有二：初開塔、次覩函。八「白言世尊」下依見啟白。顯如來藏具性功德，故嚴寶函。九「佛言」下更勅開函。十「時阿難」下慶喜依教，有二：初開函、後所覩，表理性淨非物所染如白蓮華。十一「即白」下阿難重曰。十二「佛言」下佛命持來。十三「時阿難」下慶喜奉獻。十四「世尊受已」下佛受說緣，有三：一佛受、二勸觀、三頌讚。十五「汝等」下世尊教禮，於中有二：初令禮、後釋所以。五分法香，舉三例二，戒即別脫，定道無表定，慧如名，解脫即勝解數，解脫智見即緣無為慧。廣如《雜集》、《大莊嚴》等辨。十六「時諸」下依教禮讚。十七「時阿難」下問佛禮由。十八「佛告」下答敬所以。

Below is the preface manifesting the caitya to narrate the relinquishment of the body. Within this, it is further divided into eighteen sections: First, asking the desires of the assembly's hearts. Second, from "The bhikṣus said" onward, the assembly answers that they wish to view them. Third, from "The World-Honoured One then" onward, the Buddha manifests spiritual powers. Question: Why did he not simply cause the stūpa to well up directly, but rather pressed with his hand before it ascended? Answer: If he did not press with his hand and directly caused the stūpa to appear, the great assembly would not know it was the Buddha's spiritual power. There are three parts: first, pressing the earth with the hand; second, the earth shaking; third, the earth opening. Fourth, from "a caitya of the seven jewels" onward, the jeweled stūpa wells up. As for the word "caitya" (zhedi), it is Sanskrit; it refers generally to both Buddha halls and stūpas. If specified distinctly, a Buddha hall is called caitya (zheduo), here translated as "spiritual lodge"; the older rendering as zhiti is an error. A stūpa is called stūpa (sudubo), here translated as "high and prominent"; older renderings such as fotā, tabo, lunbo, and the like are all errors. Herein there are three parts: first, the caitya welling up; second, the diverse jewel adornments; third, the great assembly beholding it. Question: Why was the stūpa of the relinquished body not hidden in space but submerged in the earth? Answer: To reveal that the Dharma-body relics in the causal stage are covered by obstacles and cannot be manifested, and that only through the Buddha's skillful means can they be manifested; therefore, it was hidden in the earth and ascended only when the earth was pressed. Fifth, from "At that time, the World-Honoured One" onward, paying homage in reverence to repay kindness. This is like a hungry ghost flogging its dead corpse, or the devas paying homage to dry bones: this intention is to cause the assembly to cultivate causes, and therefore he repays past kindness. Sixth, from "told Ānanda" onward, commanding the opening of the stūpa. Seventh, from "At that time, Ānanda" onward, receiving the order and reverently opening it. Herein there are two parts: first, opening the stūpa; next, seeing the casket. Eighth, from "He said to the Buddha: 'World-Honoured One'" onward, reporting according to what was seen. To show that the tathāgatagarbha is endowed with intrinsic qualities and virtues, it is adorned with a jeweled casket. Ninth, from "The Buddha said" onward, further commanding the opening of the casket. Tenth, from "At that time, Ānanda" onward, Ānanda follows the instruction, with two parts: first, opening the casket; later, what was seen, which signifies that the innate nature is pure and not defiled by things, like a white lotus flower. Eleventh, from "He then said" onward, Ānanda speaks again. Twelfth, from "The Buddha said" onward, the Buddha commands him to bring it. Thirteenth, from "At that time, Ānanda" onward, Ānanda presents it. Fourteenth, from "Having received them, the World-Honoured One" onward, the Buddha receives them and states the conditions, with three parts: 1. the Buddha receiving; 2. urging them to view; 3. praising in verse. Fifteenth, from "You" onward, the World-Honoured One teaches homage; within this there are two: first, ordering homage; later, explaining the reason. Among the fragrances of the five-part Dharma[-body], three are cited to exemplify the two: morality is the prātimokṣa; concentration is the unmanifest concentration of the path; wisdom corresponds to its name; liberation is the mental factor of resolve (adhimokṣa); and the knowledge and vision of liberation is the wisdom that takes the unconditioned as its object. This is broadly analyzed as in the Abhidharmasamuccaya, the Mahāyānasūtrālaṃkāra, and so on. Sixteenth, from "At that time, the [bhikṣus]" onward, paying homage and praising according to the instruction. Seventeenth, from "At that time, Ānanda" onward, asking the reason for the Buddha's homage. Eighteenth, from "The Buddha told" onward, answering the reason for reverence.