佛頂尊勝陀羅尼經教跡義記 1.55

1.55

述曰：第二發起序也。詳其文勢，大節兩段：第一善住請，第二帝釋請。從爾時三十三天已下，至云何令我得免斯苦，是善住請。從爾時帝釋聞是語已甚大驚愕已下，至具如上說，是帝釋請。今者先明善住，後明帝釋請。言善住請中有十段文，第一標處顯名，第二大天遊戲，第三受諸快樂，第四空聲告期，第五示所生界，第六正顯受身，第七善住驚怖，第八疾往帝釋，第九重述前言，第十希垂救濟。此則第一標處顯名者，有其三意：一者標天，二者示處，三者顯名。初言標天者，依《俱舍》、《樓炭》等經述之，其三十三天者，住須彌山頂，其山在大海中心金輪之上，高十六萬踰𮜖那，入海八萬，出水亦然，四寶所成，北東南西金銀吠琉璃頗胝迦，威德光色顯於贍部洲，空作吠琉璃色。復有七金山七重圍繞，一一山皆入水八萬踰𮜖那，下據金輪，上踰地際，其第一金山出海高四萬踰𮜖那，第二金山出海高二萬，第三金山出海一萬，第四金山出海高五千，第五金山出海高二千五百，第六金山出海高一千二百五十踰𮜖那，第七金山出大海高六百二十五踰𮜖那等，一一山間皆有小海。其金山頂有金剛樹，并有夜刃神止住，金山之外有香醉山，《樓炭經》云：「香山高五百由旬也。」《立世阿毘曇論》云：「有七種畜生王於中止住」云云。《俱舍論》云：「香山南有無熱惱池，池南有大雪山。」《樓炭經》云：「雪山有二十五由旬也，雪山南有九重黑山，一一間有無量地獄，九重黑山南名為南閻浮提，山西名西瞿陀尼，山北名欝單越，山東名東弗婆提。」其須彌山者，《俱舍論》云：「高十六萬踰𮜖那，四寶所成，東面白銀，南面吠琉璃，西面頗胝迦，北面黃金，皆逐寶色形現於空，所以南閻浮提作吠琉璃色。」《樓炭經》云：「其山四面各有大海，一一大海中各有一大龍宮，其龍具有四生，卵濕胎化。大海之外金山之側各有一樹，樹名俱梨睒，高四千里，枝葉枎疎蔭得一千里，東枝有卵生金翅鳥王宮，七寶所成，每從東枝下入大海中，取卵生龍食之。俱梨睒樹南枝上有濕生金翅鳥王宮，亦以七寶所成，從南枝下入大海中，取卵濕二生龍食之。俱梨睒樹西枝有胎生金翅鳥王宮，亦七寶所成，從西枝下入大海中，取卵濕胎三生龍食之。俱梨睒樹北枝有化生金翅鳥王宮，亦以七寶所成，從北枝下入大海中，取卵濕胎化四生龍食之。唯有十二大龍王，不被金翅鳥王所食也。」《俱舍論》云：「其山有四層級，一一層級相去萬踰𮜖那，明第一層上有堅手金剛山住，第二層上有持鬘金剛山住，第三層上有恒嬌金剛山住，第四層上有四天王宮。」《俱舍論》云：「東面有提頭賴吒天王宮，南面有毘樓勒叉天王宮，西面有毘樓博叉天王宮，北面有毘沙門天王宮。」《樓炭經》云：「其四大天王宮城，各各皆以七寶所成，七重城壁七重行樹，其城四面各各皆有寶池，黃金所成。」《俱舍論》云：「身長五百尺，壽命五百年，從四大王天上逈高四萬踰𮜖那，至須彌頂，縱廣八萬踰𮜖那，其地坦然，黃金所成，百一雜寶而瑩飾之，如兜羅綿，隨足高下，中有大城名曰善見，其城牆壁七寶所成。」《樓炭經》云：「金壁銀門，銀壁金門，其城四面，面廣二千五百踰𮜖那，周匝高一踰𮜖那。此城之中有大殿，名曰殊絕，以種種妙寶具足莊嚴，故名殊絕殿。其殿四面，面廣二百五十踰𮜖那，周匝一千踰𮜖那，高一踰𮜖那半，即是帝釋所居之殿。其城四面，外各有一苑，苑邊有池，各曰妙池，縱廣二千踰𮜖那，是諸天遊戲之處。苑外東北有樹，名曰圓生，高百踰𮜖那，蔭五千踰𮜖那，盤五踰𮜖那，若無風時周遍五十踰𮜖那。」問曰：「樹蔭五十踰𮜖那，云何而能動百踰𮜖那？」答曰：「若順風動時，即得百踰𮜖那；若無風時，只遍五十踰𮜖那。何以故？為當樹下故。」此即第一標天也。言示處者，即是善法堂會也。善法堂者，此城外西南角有堂，名曰善法，為諸天於此互論眾生善惡之事故，故名善法堂。諸天每月十五日於中互論一切眾生如法不如法事，若聞造善，諸天歡喜即言：「我等天眾漸漸熾盛，修羅減少。」若眾生造惡者，諸天愁苦即言：「天眾減少，修羅增長。」《提謂經》云：「一年之中，三䨱八挍，每月六奏者為六齋也。」《智度論》云：「月八日，四天王太子下；十四日，四天王下；十五日，帝釋自下；二十三日，太子下；二十九日；四天王下；三十日；帝釋自下。各各諸鬼神抄錄罪福，上奏天曹，天帝與三十三天於善法堂內參議，互論如法不如法事。若作福者名入福錄，為精進士增壽益算，各勅善神而擁護之。若作罪者名入四𰩑下，付地獄藏算減壽命，諸惡鬼常求其便。」此即示處也。言顯名者，即是有一天子名曰善住，即此天內是一天數也。帝釋所中，四方各八，有三十二天。《俱舍論》云：「此天身長半俱盧舍，即一千尺也。」《樓炭經》曰：「此天白色。」《俱舍論》云：「壽命千歲，人間一百年彼天一日一夜，還以三十日為一月，十二月為一年，如是歲數日月壽命一千歲，修中品十善即生其中也。」

The commentary states: This is the second [major section], the introductory narrative. Carefully examining the flow of its text, there are two main sections: first, Susthita's petition; second, Śakra's petition. From "At that time, in the Hall of the Good Dharma, the Thirty-three Gods assembled..." down to "How can I be freed from this suffering?" is Susthita's petition. From "At that time, Śakra, having heard these words, was greatly alarmed..." down to "fully as expounded above" is Śakra's petition. Now I will first explain Susthita's petition, and afterwards Śakra's petition. Regarding Susthita's petition, there are ten passages of text: first, indicating the place and revealing the name; second, roaming and sporting with the great devas; third, enjoying various pleasures; fourth, the voice in the air announcing the appointed time; fifth, showing the realms of rebirth; sixth, directly revealing the embodiments to be received; seventh, Susthita's alarm and dread; eighth, hurriedly going to Śakra; ninth, reiterating the previous words; tenth, hoping for bestowed rescue. This first [passage], indicating the place and revealing the name, has three meanings: first, indicating the heaven; second, showing the place; third, revealing the name. First, as for indicating the heaven: expounding it according to sūtras such as the Abhidharmakośa and the Lòutàn jīng, those Thirty-three Gods dwell atop Mount Sumeru. That mountain stands in the centre of the great ocean upon the golden wheel, one hundred and sixty thousand yojanas high, eighty thousand yojanas submerged in the ocean and likewise eighty thousand emerging from the water. Formed of four precious substances, north, east, south, and west are gold, silver, vaiḍūrya, and sphaṭika; its awe-inspiring virtue, light, and color shine upon Jambudvīpa, making the sky appear the color of vaiḍūrya. Furthermore, there are seven golden mountains surrounding it in seven tiers. Each mountain enters the water eighty thousand yojanas, resting below on the golden wheel and reaching above past the ground level. The first golden mountain rises forty thousand yojanas out of the sea; the second golden mountain rises twenty thousand; the third golden mountain rises ten thousand; the fourth golden mountain rises five thousand; the fifth golden mountain rises two thousand five hundred; the sixth golden mountain rises one thousand two hundred and fifty yojanas; the seventh golden mountain rises six hundred and twenty-five yojanas out of the great sea, and so forth. Between each and every mountain there is a minor sea. At the peaks of these golden mountains are vajra trees, and also yasha deities dwell there. Beyond the golden mountains is Mount Gandhamādana (Fragrance-Intoxicating Mountain); the Lòutàn jīng states: "The Fragrant Mountain is five hundred yojanas high." The Lìshì āpítán lùn states: "There are seven kinds of animal kings that dwell within it," and so forth. The Abhidharmakośabhāṣya states: "South of the Fragrant Mountain is Lake Anavatapta, and south of the lake is the Great Snow Mountain [Himavat]." The Lòutàn jīng states: "The Snow Mountain is twenty-five yojanas [in extent]; south of the Snow Mountain there are nine tiers of Black Mountains, between each of which are immeasurable hells. South of the nine tiers of Black Mountains is named South Jambudvīpa; west of the mountain is named West Godānīya; north of the mountain is named Uttarakuru; east of the mountain is named East Pūrvavideha." As for Mount Sumeru, the Abhidharmakośabhāṣya states: "It is one hundred and sixty thousand yojanas high and formed of four precious substances: the eastern side is silver, the southern side is vaiḍūrya, the western side is sphaṭika, and the northern side is yellow gold. All cast their precious colors in forms visible in the sky; therefore, South Jambudvīpa appears the color of vaiḍūrya." The Lòutàn jīng states: "On the four sides of that mountain there is a great ocean on each side. Within each great ocean there is a great dragon palace. These dragons possess all four modes of birth: egg-born, moisture-born, womb-born, and transformation-born. Outside the great ocean, beside the golden mountains, there stands a tree on each side, the tree named Kūṭaśālmali, four thousand li high, its branches and leaves spreading luxuriantly and casting shade for one thousand li. On the eastern branch is the palace of the egg-born garuḍa king, formed of the seven precious substances; descending from the eastern branch into the great ocean, he constantly seizes and eats egg-born dragons. On the southern branch of the Kūṭaśālmali tree is the palace of the moisture-born garuḍa king, likewise formed of the seven precious substances; descending from the southern branch into the great ocean, he seizes and eats egg-born and moisture-born dragons. On the western branch of the Kūṭaśālmali tree is the palace of the womb-born garuḍa king, likewise formed of the seven precious substances; descending from the western branch into the great ocean, he seizes and eats egg-born, moisture-born, and womb-born dragons. On the northern branch of the Kūṭaśālmali tree is the palace of the transformation-born garuḍa king, likewise formed of the seven precious substances; descending from the northern branch into the great ocean, he seizes and eats egg-born, moisture-born, womb-born, and transformation-born dragons. Only twelve great dragon kings are not eaten by garuḍa kings." The Abhidharmakośabhāṣya states: "That mountain has four tiers of terraces, each terrace ten thousand yojanas apart from the next. On the first terrace dwell the Aroṇi-vajras (Karoṭapāṇis); on the second terrace dwell the Mālādhāra-vajras; on the third terrace dwell the Sadāmada-vajras; on the fourth terrace are the palaces of the Four Heavenly Kings." The Abhidharmakośabhāṣya states: "On the eastern side is the palace of the Heavenly King Dhṛtarāṣṭra; on the southern side is the palace of the Heavenly King Virūḍhaka; on the western side is the palace of the Heavenly King Virūpākṣa; on the northern side is the palace of the Heavenly King Vaiśravaṇa." The Lòutàn jīng states: "The palaces and cities of those Four Great Heavenly Kings are each and all formed of the seven precious substances, with seven tiers of city walls and seven tiers of tree rows. On the four sides of their cities there are each jewelled ponds formed of yellow gold." The Abhidharmakośabhāṣya states: "Their bodies are five hundred chi tall, and their lifespan is five hundred years. Reaching far up forty thousand yojanas from the Heaven of the Four Great Kings to the peak of Sumeru, it is eighty thousand yojanas across and long. Its ground is flat, formed of yellow gold and adorned with a hundred and one kinds of miscellaneous gems, soft like tūla cotton, yielding beneath one's feet. In the centre is a great city named Sudarśana; the walls of that city are formed of the seven precious substances." The Lòutàn jīng states: "Golden walls have silver gates; silver walls have golden gates. The four sides of that city are each two thousand five hundred yojanas wide, and its circumference is one yojana high. Within this city is a great palace named Extraordinary (Vaijayanta), fully adorned with various wondrous jewels; hence it is named the Extraordinary Palace. The four sides of that palace are each two hundred and fifty yojanas wide, its circumference one thousand yojanas, and its height one and a half yojanas; this is the palace where Śakra resides. Outside the four sides of that city there is a park on each side; beside the parks are ponds, each named Wondrous Pond, two thousand yojanas in length and breadth, which are the places where the gods roam and sport. Outside the park to the northeast is a tree named Pārijāta (Round-Born), one hundred yojanas high, casting shade for five thousand yojanas, five yojanas in girth; when there is no wind, its fragrance pervades fifty yojanas." Question: "If the tree's shade covers fifty yojanas, how can it move for one hundred yojanas?" Answer: "When moving with the wind, it reaches one hundred yojanas; when there is no wind, it only pervades fifty yojanas. Why is this? Because it is directly under the tree." This is the first [part], indicating the heaven. As for showing the place, that is the assembly in the Hall of the Good Dharma. As for the Hall of the Good Dharma, at the southwest corner outside this city there is a hall named Good Dharma, because the gods mutually discuss the good and bad deeds of sentient beings in it; hence it is named the Hall of the Good Dharma. On the fifteenth day of every month, the gods mutually discuss in it the accordant-with-Dharma and contrary-to-Dharma matters of all sentient beings. If they hear that good has been done, the gods rejoice and say: "Our divine host will gradually flourish, and the asuras will diminish." If sentient beings commit evil, the gods sorrow and suffer, saying: "The divine host will diminish, and the asuras will increase." The Tíwèi jīng says: "Within a single year, there are three reviews and eight examinations; the six memorials each month are the six fast days." The Dàzhìdù lùn says: "On the eighth day of the month, the princes of the Four Heavenly Kings descend; on the fourteenth day, the Four Heavenly Kings descend; on the fifteenth day, Śakra himself descends; on the twenty-third day, the princes descend; on the twenty-ninth day, the Four Heavenly Kings descend; on the thirtieth day, Śakra himself descends. The various ghosts and spirits each record sins and merits, presenting their memorials to the celestial bureau. The Heavenly Lord and the Thirty-three Gods deliberate within the Hall of the Good Dharma, mutually discussing matters accordant with Dharma and contrary to Dharma. If one has performed merit, their name enters the register of blessings, their life and years are extended as a diligent practitioner, and the good spirits are each ordered to protect them. If one has committed transgressions, their name enters the register of the four executions and is transferred to the treasury of the hells, their lifespan is curtailed, and evil spirits constantly seek an advantage over them." This is showing the place. As for revealing the name, that is, "there was a son of heaven named Susthita"; that is to say, within this heaven, he was counted among the devas. Surrounding Śakra, there are eight in each of the four directions, making thirty-two heavens. The Abhidharmakośabhāṣya states: "The body of this deva is half a krośa tall, which is one thousand chi." The Lòutàn jīng states: "This deva is white in color." The Abhidharmakośabhāṣya states: "His lifespan is one thousand years. One hundred human years are one day and night for that heaven, and likewise thirty days make one month, twelve months make one year; calculated in such years, months, and days, his lifespan is one thousand years. By cultivating the intermediate grade of the ten good actions, one is born among them."