佛頂尊勝陀羅尼經教跡義記 1.95

1.95

述曰：此大文第二、如來正答，明聖教所說分。自天帝釋跡發寶宮來儀金地，非直現滋善住，乃兼潤未來，故得頂放神光、面含微笑，為問之答，莫大於斯。然文相既多，開為一十四段：第一現相表奇，第二標名示德，第三釋天重請，第四佛答深詞，第五重顯神功，第六專令授與，第七廣陳多福，第八建塔尊人，第九靜息護持，第十天王更請，第十一如來正答，第十二略顯威嚴，第十三示軌令持，第十四標功授與。此即第一、現相標奇。文中有三，一、放光；二、收光；三、微笑。言放光者，《觀佛三昧經》云：「以三度人，一者名字，二者說法，三者光明。」今者欲度眾生故，所以放光，即是一也。又《地持論》云：「諸佛光明有其八業：一者覺業，二者因業，三者卷舒，四者正業，五者降伏業，六者敬業，七者示現業，八者請業。」第一覺業者，為放大光明照諸菩薩，如來即放護念故。第二因業者，為有無量阿僧祇光以為眷屬故。第三卷舒業者，為諸如來放大光明無量阿僧祇世界以還，入常戒故。第四正業者，謂諸如來放大光明普照三途，一切惡道悉皆息苦。第五降伏業者，為諸如來放大光明，令魔驚怖，不能破壞所化眾生故。第六敬業者，為諸如來放大光明，現不可思議佛神力故。第七示現業者，為諸如來放大光明普照諸大會，令見故。第八請業者，為於光中發聲說偈故。所以頌云：「覺因卷舒正降伏，敬業示現及請業，應知是名八種業。」問曰：「何故說《法華經》即放眉間光，今說此經便放頂上光？」答曰：「所表各異，是故放光不同。依《報恩經》云：『如來有八處放光，各各不同，一者足下；二、膝上；三者陰藏；四者臍中；五者胸前；六者口中；七者眉間；八者頂上。』言足下放光者照一切地獄，膝上放光者照畜生，陰藏放光者照阿修羅，胸前放光者照大天，口中放光者為照三乘人，眉間放光者為照大乘菩薩，頂上放光者十方六道一切普照，表陀羅尼最尊最上。又《大智度論》云：『如來於其八處放光，一一處中有六百千萬億光，一一光中皆具八業。』」三微笑者，《菩薩處胎經》云：「如來笑有多種，見生梵天。佛亦微笑；見作轉輪王。佛亦微笑；見作獄卒。佛亦微笑；見作餓鬼。佛亦微笑；見作畜生。佛亦微笑，乃至反以入地獄皆，非解脫何，如來微笑。」問曰：「如來大悲，何為聞苦而咲？」答曰：「眾生入道有種種不同，有因苦而修善，有因樂而造惡。今者眾生深生世樂、後墮惡道，佛則不喜，若見眾生雖受諸苦而能進道，佛即歡喜。所以《法華經》云：『今世後世如實知之。』又《地持論》云：『有法現世受樂、他世受苦，有法現世受苦、他世受樂，有法現世受樂、他世受樂，有法現世受苦、他世受苦。』言現世受樂他世受苦者，為決定心殺生遊獵造十惡業，雖現世受小樂，未來必墮惡道故，後受苦報。言現世受樂他世受樂者，為樂心持戒，現世安穩，未來得樂。言現世受苦他世受苦者，為邪見外道之人，或以五熱炙身為現受苦，未來後墮惡道受苦。如《菩薩處胎經》云：『昔佛過去世時為求法故至一山口，見一千箇外道集在一處，苦行求法，或有常翹一足隨而轉，或臥棘刺，或時服沙，或作麞鹿牛馬猪狗等觀，或投身深谷，或抱石自沈，或五熱炙身，或自解支節，或開腦然燈，或投身沸鑊，或江左殺生河邊發願，或繫父母擲置火中得生梵天，或食糞穢，或噉苽菓，或七日一食，或以樹葉為衣，或將髑髏以為瓔珞，或用髑髏以為食器，或服針刺心以為持戒，集在一處，互相破膓以水洗膓，言除邪垢。』此皆是現在受苦，他世受苦。」即是第一現相表奇竟也。

The commentary states: This is the second major section, in which the Tathāgata responds directly, clarifying the teachings expounded by the noble doctrine. Ever since Śakra Devānām Indra set forth from his jewelled palace and graced the golden ground with his presence, he has not only brought immediate benefit to Susthita, but has also extended moisture to the future. Thus the Tathāgata emits divine light from his uṣṇīṣa and his face holds a gentle smile; as an answer to the inquiry, nothing could be greater than this. Yet, because the passages of the text are extensive, it is divided into fourteen sections: first, manifesting marks to display the extraordinary; second, specifying the title to reveal its virtues; third, the god Śakra's repeating the entreaty; fourth, the Buddha's response in profound words; fifth, reaffirming its divine efficacy; sixth, exclusively enjoining its transmission; seventh, extensively setting forth manifold merits; eighth, erecting stūpas to honour the practitioner; ninth, pacification and protection; tenth, the heavenly king entreating once again; eleventh, the Tathāgata responding directly; twelfth, briefly displaying awe-inspiring majesty; thirteenth, demonstrating the ritual rules to enjoin its maintenance; and fourteenth, specifying its efficacy and conferring it. This is the first: manifesting marks to display the extraordinary. Within the text there are three parts: 1) emitting light, 2) drawing back the light, and 3) the gentle smile. As for 'emitting light', the Guanfo sanmei jing says: 'There are three means by which people are liberated: the first is by name, the second is by expounding the Dharma, and the third is by radiance.' Here, because he wishes to liberate sentient beings, he emits light; this is the one. Furthermore, the Bodhisattvabhūmi-sūtra says: 'The radiance of the Buddhas has eight functions: 1) the function of awakening, 2) the function of cause, 3) unfolding and gathering, 4) the right function, 5) the function of subduing, 6) the function of revering, 7) the function of manifesting, and 8) the function of entreating.' First, the function of awakening: emitting great radiance to illuminate the bodhisattvas, as the Tathāgata emits it to protect and hold them in mind. Second, the function of cause: having immeasurable asaṃkhyeyas of rays of light as its retinue. Third, the function of unfolding and gathering: as the Buddhas emit great radiance across immeasurable asaṃkhyeya worlds and then draw it back, entering constant discipline. Fourth, the right function: the Buddhas emitting great radiance to universally illuminate the three wretched paths, so that the suffering of all evil paths completely ceases. Fifth, the function of subduing: the Buddhas emitting great radiance to terrify Māra so that he cannot destroy the sentient beings being transformed. Sixth, the function of revering: the Buddhas emitting great radiance to manifest the inconceivable divine power of a Buddha. Seventh, the function of manifesting: the Buddhas emitting great radiance to universally illuminate the great assemblies so that they may see. Eighth, the function of entreating: uttering sounds and speaking gāthās from within the light. Hence the verse says: 'Awakening, cause, unfolding and gathering, the right [function], subduing, / The function of revering, manifesting, and the function of entreating— / One should know these to be named the eight functions.' Question: 'Why is it that when expounding the Lotus Sūtra he emits light from between his eyebrows, but now when expounding this sūtra he emits light from atop his uṣṇīṣa?' Answer: 'What is symbolized differs in each case; therefore, the emission of light is not the same. According to the Bao'en jing: "The Tathāgata emits light from eight places, each being distinct: first, beneath the feet; second, upon the knees; third, the private organ; fourth, the navel; fifth, the chest; sixth, the mouth; seventh, between the eyebrows; and eighth, atop the uṣṇīṣa." Illuminating all hells is meant by emitting light from beneath the feet; illuminating animals by emitting light from the knees; illuminating asuras by emitting light from the private organ; illuminating the great devas by emitting light from the chest; illuminating persons of the three vehicles by emitting light from the mouth; illuminating Mahāyāna bodhisattvas by emitting light from between the eyebrows; and universally illuminating all within the ten directions and six destinies by emitting light from atop the uṣṇīṣa, symbolizing that the dhāraṇī is the most honoured and supreme. Furthermore, the Dàzhìdù lùn says: "The Tathāgata emits light from these eight places, and within each place there are six hundred quadrillion rays of light, and within each ray of light all eight functions are fully possessed."' Third, the gentle smile: The Bodhisattva Garbhastha Sūtra says: 'The Tathāgata's smile is of various kinds. Seeing one born in the Brahmā heaven, the Buddha gently smiles; seeing one become a cakravartin, the Buddha gently smiles; seeing one become a hell warden, the Buddha gently smiles; seeing one become a hungry ghost, the Buddha gently smiles; seeing one become an animal, the Buddha gently smiles; and even when seeing one reversely entering the hells, none being liberated, why does the Tathāgata gently smile?' Question: 'The Tathāgata has great compassion; why would he smile upon hearing of suffering?' Answer: 'The ways sentient beings enter the path are manifold and distinct: some cultivate goodness on account of suffering, while others create evil on account of pleasure. Now, when sentient beings deeply generate worldly pleasures and later fall into the evil paths, the Buddha is not pleased; but if he sees that sentient beings, despite undergoing all sufferings, are able to advance along the path, the Buddha then rejoices. Therefore the Lotus Sūtra says: "I truly know this present world and future worlds." Furthermore, the Bodhisattvabhūmi-sūtra says: "There are dharmas where one experiences pleasure in the present life and suffering in other lives; there are dharmas where one experiences suffering in the present life and pleasure in other lives; there are dharmas where one experiences pleasure in the present life and pleasure in other lives; and there are dharmas where one experiences suffering in the present life and suffering in other lives." Regarding "experiencing pleasure in the present life and suffering in other lives": having a determined mind to kill living beings, engage in hunting, and commit the ten unwholesome actions, although one experiences small pleasure in the present life, because one is bound to fall into the evil paths in the future, one later suffers retribution. Regarding "experiencing pleasure in the present life and pleasure in other lives": joyfully keeping the precepts, one is secure in the present life and obtains pleasure in the future. Regarding "experiencing suffering in the present life and suffering in other lives": non-Buddhists of wrong views, who may scorch their bodies with the five fires, experience suffering in the present, and later fall into the evil paths to suffer in the future. As the Bodhisattva Garbhastha Sūtra says: "Long ago, in a past life when the Buddha sought the Dharma, he arrived at a mountain pass and saw one thousand non-Buddhists gathered together in one place, seeking the Dharma through ascetic practices: some constantly raised one foot and spun around, some lay on thorns, some ate sand, some practiced the contemplation of roe deer, deer, oxen, horses, pigs, or dogs, some threw themselves into deep chasms, some drowned themselves holding stones, some scorched their bodies with the five fires, some dismembered their own limbs, some broke open their skulls to light lamps, some threw themselves into boiling cauldrons, some took life on the left bank of the river and made vows on the riverbank, some bound their parents and cast them into fire to attain birth in the Brahmā heaven, some ate filth and excrement, some ate melons and fruits, some ate once every seven days, some wore tree leaves for clothes, some wore skulls as necklaces, some used skulls as eating utensils, or some swallowed needles to pierce their hearts, taking this to be precept-keeping; gathered in one place, they cut open one another's bellies to wash the intestines with water, claiming to remove defilements of heresy." These are all "experiencing suffering in the present and suffering in other lives."' This concludes the first section: manifesting marks to display the extraordinary.