佛祖統紀 1.84

1.84

妙玄云。迹因多種。或言。昔為陶師。值先釋迦佛。三事供養。發願得記。名字皆如先佛。即是初阿僧祇發心。既不明斷惑。故知藏佛行因之相。或言。昔為摩納。值然燈佛。五華奉散。布髮掩泥。躍身虛空。得無生忍。佛與授記。號釋迦文。既云斷惑。故知通佛行因之相。或言昔為寶海梵志。刪提嵐國寶藏佛所。行大精進。十方佛送花供養。既為寶藏佛父。又是彌陀之師。稱其功德。不可思議故。知是別圓佛行因之相。

The Miaoxuan says: There are multiple accounts of the causal stages of the trace. Some say that in the past, when he was a potter, he encountered the ancient Śākya Buddha, made the three kinds of offerings, made his vow, and received the prediction, his name being identical to that of the previous Buddha; this is his initial arousal of the mind in the first asaṃkhyeya. Since it does not clarify the severing of afflictions, we know this represents the marks of practicing the causes of the Tripiṭaka Buddha. Others say that in the past, when he was a youth (māṇava), he encountered Dīpaṃkara Buddha, offered five flowers by scattering them, spread his hair over the mud, leaped into empty space, and attained the patience of non-arising. The Buddha conferred a prediction upon him, naming him Śākyamuni. Since it states that afflictions were severed, we know this represents the marks of practicing the causes of the Shared Buddha. Still others say that in the past, when he was the brāhmaṇa Ratnasamudra in the land of Śāṃtila under Ratnagarbha Buddha, he practiced great energetic perseverance, and the Buddhas of the ten directions sent flowers to offer to him. Since he was the father of Ratnagarbha Buddha and the teacher of Amitābha, his merit was praised as inconceivable; thus we know this represents the marks of practicing the causes of the Distinct and Complete Buddhas.