梵網經述記卷第一 1.13

1.13

經。各坐菩提樹一時成佛道　釋曰。第二一時成佛道。謂一本身及千百億一時成道菩提名覺。成覺之樹名菩提樹。然七佛成道其樹各別。如長阿含經第一云。毘婆尸佛坐波波樹下成最正覺。尸棄佛坐分陀利樹下成最正覺。毘舍浮佛坐婆羅樹下成最正覺。拘樓孫佛坐尸利沙樹下成最正覺。拘那含牟尼佛坐烏暫婆羅樹下成最正覺。迦葉佛坐尼拘律樹下成最正覺。我今坐鉢多樹下成最正覺。大乘同性經云。此菩提樹王高無邊恒河沙佛剎微塵數世界縱廣正等。云何菩薩往詣樹下成最正覺。如密迹力士經第三說。菩薩六年苦行。到閑靜處流河水際。洗身清淨度河水去。往至他處而獨立。烏有彌迦女。名善蔭。搆于頭牛而取其乳。展轉相飲取後淳湩用煮乳糜在釜跳上數十丈。其女怪以梵志占之。臨成佛者乃應眼耳。時女詣菩薩所。及六百天龍鬼神。各各齎食珍異甘饍詣菩薩所。各自啟曰。唯願垂愍受是供養。于時菩薩受善蔭乳糜服食。亦取一切六方天龍鬼神示現皆食。諸來施者各自見獨受其食。不見他人。爾時菩薩往詣菩提樹。坐樹王下。於其足底生千輻輪相。足出光明。遍照佛國土。一切地獄畜生餓鬼一切眾生苦惱休息。又有一人名日吉安。遙住視菩薩因求好草。手執此草詣菩薩所。以此好草貢與菩薩。稽首足下。即發無上正真道意。爾時菩薩以授好草布佛樹下。時八萬四千天子等。覩菩薩布坐。希奇心中。忻然尋設八萬四千師子之座。是諸天子各不相見。亦不相知。心自念言。菩薩獨處乘師子座成最正覺。時諸人天見彼菩薩或見坐於寶淨蓮花師子之座。或見在地。或在虛空師子座上或見在貝多樹。或見在忉利天上盡度樹下。或見在眾寶樹下。或見在七尺諸佛樹下。乃至或見八萬四千由旬樹下坐。具說如彼。問。如何本身坐菩提樹。答。此菩提樹即蓮花藏界。蓮花藏界即菩提樹。又此唯顯百億釋迦各坐菩提樹一時成佛。非本身佛。亦非千佛。

Sūtra: “Each sitting beneath a bodhi tree, simultaneously attaining the Buddha Way.” / Commentary: Second is simultaneously attaining the Buddha Way. This means that the one fundamental body and the thousands of ten millions simultaneously attain the Way. Bodhi means awakening; the tree where awakening is attained is called a bodhi tree. However, for the seven Buddhas attaining the Way, their trees were each different. As the Dīrgha Āgama, fascicle 1, states: “Vipaśyin Buddha sat beneath a Pāṭalī tree and attained supreme, correct awakening. Śikhin Buddha sat beneath a Puṇḍarīka tree and attained supreme, correct awakening. Viśvabhū Buddha sat beneath a Sāla tree and attained supreme, correct awakening. Krakucchanda Buddha sat beneath a Śirīṣa tree and attained supreme, correct awakening. Kanakamuni Buddha sat beneath an Uḍumbara tree and attained supreme, correct awakening. Kāśyapa Buddha sat beneath a Nyagrodha tree and attained supreme, correct awakening. I now sit beneath an Aśvattha tree and attain supreme, correct awakening.” The Mahāyāna-samāna-svabhāva Sūtra states: “This king of bodhi trees is equal in height, length, and breadth to boundless worlds numbering like the atoms of the Buddha lands as numerous as the sands of the Ganges.” How did the Bodhisattva go beneath the tree and attain supreme, correct awakening? As told in the Guhyakādhipatinirdeśa Sūtra, fascicle 3: The Bodhisattva practiced austerities for six years, went to a quiet place on the bank of a flowing river, bathed and purified his body, crossed the river, and went to another place where he stood alone. There was a maiden from Uruvilvā named Sujātā (Shan'yin), who milked the head cows, took their milk, fed it sequentially to the cows, and took the final pure, rich milk to cook milk rice. When it jumped several tens of zhang high in the pot, the maiden wondered at it and asked a brāhmaṇa to divine it, [who said], “One about to attain Buddhahood is what it corresponds to.” Then the maiden went to where the Bodhisattva was, along with six hundred devas, nāgas, ghosts, and spirits, each bringing food and rare, sweet delicacies, going to where the Bodhisattva was. Each addressed him, saying, “We only pray that you look upon us with compassion and receive this offering.” At that time, the Bodhisattva accepted Sujātā's milk rice and consumed it, and also took all [the offerings of] the devas, nāgas, ghosts, and spirits of the six directions, manifesting that he ate them all. All the donors who had come each saw that he received their food alone, not seeing any other person's. At that time, the Bodhisattva proceeded to the bodhi tree and sat beneath the king of trees. On the soles of his feet, thousand-spoked wheel marks appeared, and light shone forth from his feet, illuminating all the Buddha lands everywhere. The suffering and distress of all sentient beings in all the hells, animal realms, and hungry ghost realms came to rest. Furthermore, there was a man named Svastika (Jian) who stood at a distance watching the Bodhisattva; seeking good grass, holding this grass in his hand, he went to where the Bodhisattva was, offered this good grass to the Bodhisattva, bowed his head at his feet, and immediately brought forth the aspiration for supreme, correct, and genuine awakening. At that time, the Bodhisattva spread the good grass that was given beneath the Buddha tree. Then eighty-four thousand sons of the gods, seeing the Bodhisattva spreading his seat, felt wonder in their hearts, rejoiced, and immediately set up eighty-four thousand lion seats. These sons of the gods did not see one another, nor did they know of one another, each thinking to himself: “The Bodhisattva alone is sitting upon my lion seat to attain supreme, correct awakening.” At that time, all the humans and devas saw that Bodhisattva: some saw him sitting on a precious, pure lotus lion seat; some saw him on the ground; some saw him on a lion seat in empty space; some saw him at a Pāṭalī tree; some saw him beneath the Pārijāta tree in Trāyastriṃśa Heaven; some saw him beneath trees of various jewels; some saw him beneath a tree of seven cubits like the Buddhas; and even some saw him sitting beneath a tree of eighty-four thousand yojanas. The full account is as given there. Question: How does the fundamental body sit beneath a bodhi tree? Answer: This bodhi tree is itself the Lotus Treasury World, and the Lotus Treasury World is itself the bodhi tree. Furthermore, this only reveals that the ten billion Śākyamunis each sit beneath a bodhi tree and simultaneously attain Buddhahood; it is not the Buddha of the fundamental body, nor is it the thousand Buddhas.