釋摩訶衍論 1.39

1.39

論曰：馬鳴菩薩總舉八萬四千四十八種功德，奉仰讚歎無上大覺。佛果滿位中功德淨品雖有無量無邊，而終不出此數量，是故馬鳴總相讚歎。云何為八萬四千功德？色相差別故成八萬四千。云何為四十？最勝業遍各十種，故成四十數。云何為八？智及無礙各有四種，故成八種。云何為十最？一者超過最，遠離二乘地故；二者出離最，永離三界域故；三者對治最，頓斷四住地故；四者厭患最，已過五蘊聚落故；五者離愛最，永別六道岐故；六者威德最，退七惡軍故；七者兵眾最，皆盡八邪林故；八者智慧劍最，決斷九結絆故；九者解脫最，斷除十纏繩故；十者勇猛最，摧伏九十六種諸外道故。是名為十最，於契經中十種第一。云何為十勝？一者力勝，具足十力故；二者無畏勝，具足四無畏故；三者不共勝，具足十八不共法故；四者道品勝，具足三十七道品故；五者變化勝，具足百千種變化故；六者言音勝，具足八十八梵音故；七者端嚴勝，具足三十二種丈夫相故；八者吉祥勝，隨作境界處出生增長功德善根故；九者難得勝，於三界中獨尊一故；十者住處勝，所居宮殿以九萬八千微妙圓滿而所莊嚴故。是名為十勝，於契經中十種殊勝。云何為十業？一者自然業，所作自在故；二者平等業，教化利益無差別故；三者相應業，隨機出現故；四者具足業，圓滿福智二資糧故；五者無盡業，無邊際故；六者同生業，隨趣受生故；七者無著業，遠離塵累如蓮華故；八者依止業，作歸依處如大地故；九者無厭業，攝生無窮如大海故；十者通達業，無有障礙如虛空故。是名為十業，於契經中十種作用。云何為十遍？一者根遍，佛諸色根各各一一根周遍法界故；二者識遍，佛諸心識無所不達故；三者境界遍，圓智所緣無分界故；四者壽命遍，不可思議故；五者眷屬遍，不可測量故；六者功德遍，一一功德等虛空界故；七者慈悲遍，無簡擇故；八者言說遍，佛言音聲無所不至故；九者證遍，無所不窮故；十者無等遍，無與等故。是名為十遍，於契經中十種周遍。云何為四智？一者光明無盡藏智，能出生十億一千智慧門故；二者一味一相智，通達恒沙一切諸法無差別故；三者大悲無邊智，隨起一化遍滿一切十方世界故；四者無為寂滅智，遠離一切起動作業故。是名為四智，於契經中四種圓滿智。云何為四無礙？一者法無礙，了知諸法實相實性故；二者義無礙，了知諸法共差別相及生滅相故；三者辭無礙，不壞假名而說實相故；四者樂說無礙，發無邊言說契經海次第不斷絕故。是名為四無礙，於契經中四種解脫智。自在之言皆通於上，故不別釋。色相名義如大總持中廣顯說。已說覺寶，次說法僧。

The commentary says: Bodhisattva Aśvaghoṣa comprehensively presents eighty-four thousand and forty-eight kinds of virtues to reverently praise the unsurpassed Great Awakening. Although the pure categories of virtues in the state of fruition of buddhahood are measureless and boundless, they never exceed this number; therefore Aśvaghoṣa praises them under their general characteristics. What are the eighty-four thousand virtues? They amount to eighty-four thousand on account of the differences in physical characteristics and marks. What are the forty? The supreme, the activities, and the pervasive each have ten kinds; hence they make up the number of forty. What are the eight? The knowledges and the unobstructed [knowledges] each have four kinds; hence they make up the eight kinds. What are the ten supremes? First is the supreme surpassing, because of being far removed from the stages of the two vehicles; second is the supreme renunciation, because of being eternally free from the realm of the three worlds; third is the supreme antidotal treatment, because of instantly severing the four stages of dwelling; fourth is the supreme disgust, because of having transcended the settlement of the five aggregates; fifth is the supreme freedom from craving, because of eternally departing from the divergent paths of the six destinies; sixth is the supreme majestic power, because of repelling the seven evil armies; seventh is the supreme troop of soldiers, because of completely extinguishing the forest of the eight wrong [views]; eighth is the supreme sword of wisdom, because of cleanly severing the bond of the nine fetters; ninth is the supreme liberation, because of cutting off the cords of the ten entanglements; tenth is the supreme courage, because of subjugating the ninety-six kinds of heterodox paths. These are called the ten supremes, which are ten kinds of foremost qualities in the sūtras. What are the ten superiorities? First is superiority in powers, because of being endowed with the ten powers; second is superiority in fearlessness, because of being endowed with the four fearlessnesses; third is superiority in uniqueness, because of being endowed with the eighteen unshared dharmas; fourth is superiority in the factors of awakening, because of being endowed with the thirty-seven factors of awakening; fifth is superiority in transformations, because of being endowed with hundreds of thousands of kinds of transformations; sixth is superiority in voice, because of being endowed with the eighty-eight Brahmā voices; seventh is superiority in dignifying marks, because of being endowed with the thirty-two marks of a great man; eighth is superiority in auspiciousness, because of generating and increasing virtues and wholesome roots wherever objects of experience are formed; ninth is superiority in rarity, because of being the uniquely honored one in the three worlds; tenth is superiority in dwelling place, because the palace one inhabits is adorned with ninety-eight thousand subtle perfections. These are called the ten superiorities, which are ten kinds of excellence in the sūtras. What are the ten activities? First is the spontaneous activity, because what is done is sovereign; second is the impartial activity, because teaching, transforming, and benefiting are without distinction; third is the responsive activity, because of appearing according to capacity; fourth is the complete activity, because of perfecting the two provisions of merit and wisdom; fifth is the inexhaustible activity, because of having no boundaries; sixth is the co-birth activity, because of taking rebirth in accordance with the destinies; seventh is the unattached activity, because of being far removed from worldly defilements like a lotus flower; eighth is the reliance activity, because of serving as a place of refuge like the great earth; ninth is the tireless activity, because of gathering beings limitlessly like the great ocean; tenth is the penetrating activity, because of being unobstructed like empty space. These are called the ten activities, which are ten kinds of functions in the sūtras. What are the ten pervasions? First is the pervasion of faculties, because each and every one of the Buddha's physical faculties pervades the dharmadhātu; second is the pervasion of consciousness, because there is nowhere the Buddha's mental consciousnesses do not reach; third is the pervasion of objects, because the objective support of the perfect wisdom has no boundaries; fourth is the pervasion of lifespan, because of being inconceivable; fifth is the pervasion of retinue, because of being immeasurable; sixth is the pervasion of virtues, because each virtue is equal to the realm of empty space; seventh is the pervasion of compassion, because of being without discrimination; eighth is the pervasion of speech, because there is nowhere the sound of the Buddha's speech does not reach; ninth is the pervasion of realization, because there is nothing it does not fathom; tenth is the pervasion of matchlessness, because none can equal it. These are called the ten pervasions, which are ten kinds of omnipresence in the sūtras. What are the four knowledges? First is the knowledge that is an inexhaustible store of radiance, because it can produce one billion and one thousand gates of wisdom; second is the knowledge of one taste and one characteristic, because it penetrates all dharmas, numerous as the sands of the Ganges, without distinction; third is the knowledge of boundless great compassion, because whenever a single transformation arises, it completely fills all worlds of the ten directions; fourth is the unconditioned knowledge of quiescent cessation, because it is far removed from all initiating and doing of activities. These are called the four knowledges, which are four kinds of perfect knowledge in the sūtras. What are the four unobstructed [knowledges]? First is unobstructed [knowledge] of dharmas, because of comprehending the true characteristic and true nature of all dharmas; second is unobstructed [knowledge] of meaning, because of comprehending both the common and distinctive characteristics as well as the arising and ceasing characteristics of all dharmas; third is unobstructed [knowledge] of phrasing, because of explaining the true characteristic without destroying provisional designations; fourth is unobstructed [knowledge] of confident speech, because of uttering the ocean of boundless words and sūtras sequentially without interruption. These are called the four unobstructed [knowledges], which are four kinds of liberating knowledge in the sūtras. The word 'sovereignty' applies generally to all of the above, and is therefore not explained separately. The names and meanings of the physical characteristics and marks are extensively revealed as in the Great Dhāraṇī. Having explained the jewel of awakening, next the Dharma and the Saṅgha are explained.