註華嚴經題法界觀門頌 1.104

1.104

案《本行經》說：佛於第二阿僧祇劫修行時，爾時有城名曰蓮花，城中有王名降怨。彼國有大菩薩名曰然燈，出家成佛時，降怨王虔心迎請供養然燈。王勅城外十二由旬禁斷諸花不令私賣，王皆自買以供如來。彼國雪山有一梵志仙人名曰珍寶，有一弟子名曰雲童，法號善慧，於彼眾中而為上首，所有仙法皆學已畢。童子辭師赴無遮會，得金錢五百欲送於師。至蓮花城見城嚴麗，因問於人：「何故如斯？」人乃報曰：「王請然燈如來作大供養。」童子聞已踴躍歡喜，遂捨金錢，於一女處買得優鉢羅花五枝，供養然燈佛。時佛入城，散佛頂上，以願力故變成花蓋，隨佛行住。佛以神力化一方泥，童子見之布髮而掩，復作是念：「願得如來踏我身過。若不蒙記，我終不起。」如來既至履之而過，止諸徒眾皆不令踏。佛與授記：「汝於來世當得作佛，號釋迦牟尼，十號具足，與我無異矣。」今夷門推之，從始發心合於本覺成究竟位，顯自功圓不從他得，故曰徒勞記矣。

Examining the Benxing jing, it states: When the Buddha was cultivating practice during the second asaṃkhyeya kalpa, there was at that time a city named Padmā, and in the city was a king named Arimardana. In that kingdom was a great bodhisattva named Dīpaṃkara. When he went forth and became a Buddha, King Arimardana reverently welcomed and made offerings to Dīpaṃkara. The king ordered a ban on the private sale of flowers within twelve yojanas outside the city, purchasing them all himself to offer to the Tathāgata. In the snowy mountains of that country was a brāhmaṇa seer named Ratna, who had a disciple named Megha, Dharma-named Sumati, who was the foremost among that assembly, having completed the study of all the seer's teachings. The youth took leave of his master to attend an unhindered assembly, receiving five hundred gold coins which he wished to deliver to his master. Arriving at the city of Padmā and seeing the city adorned and splendid, he asked people: "Why is it like this?" A person informed him: "The king has invited Dīpaṃkara Tathāgata to make great offerings." Hearing this, the youth leaped with joy and gave away his gold coins, buying five stems of utpala flowers from a girl to offer to Dīpaṃkara Buddha. When the Buddha entered the city, the youth scattered them over the Buddha's crown; through the power of his vow, they transformed into a flower canopy following the Buddha's walking and resting. By spiritual power, the Buddha manifested an area of mud; seeing this, the youth spread his hair to cover it, further thinking: "May the Tathāgata tread over my body. If I do not receive prediction, I shall never rise." The Tathāgata came, stepped on it, and passed, forbidding his followers to step on him. The Buddha gave him a prediction: "In a future age you will become a Buddha named Śākyamuni, endowed with the ten titles, no different from me." Now Yimen deduces that from the initial aspiration matching original awakening to the realization of the ultimate stage, this reveals one's own accomplishment to be complete, not obtained from another; hence he says: "In vain was he predicted."