妙法蓮華經玄義 9.133

9.133

上已說佛智力竟，今更重說。如漢末三分，曹公智略當時第一，復劣楊修三十五里。此真丹人智不及外國外道智，如芥比山。一切世人外道智，不及舍利弗智十六分一。二乘智如螢火蟲，菩薩智如日光。通菩薩智如鴻鵠，勢不及遠。別菩薩智如金翅鳥，從一須彌至一須彌。別菩薩智如爪上土，比佛智慧如十方土。當知佛之智慧，至融至即，至頓至實，不可思議，不縱不橫，圓妙無比，喻不可盡問答。餘經不純說，今經獨純說之，此佛實智力大也。譬如十小牛，乃至一龍、十龍、一力士、十力士不如五通人，外五通不如一羅漢，一切羅漢不如一目連，目連不如一身子，身子不如菩薩，菩薩不如別菩薩，別菩薩不如圓菩薩，圓菩薩不如佛。佛迹甚大，化復作化，化化無盡，無謀而當，如脩羅琴，一切賢聖，無能測者。佛權力既如此，餘諸義例可知，不復記。

Above, the power of the Buddha's wisdom has already been explained; now it is explained once more. Just as in the tripartite division at the end of the Han, Lord Cao's wisdom and strategy were first in that age, yet fell short of Yang Xiu's by thirty-five li. The wisdom of people of China does not equal the wisdom of non-Buddhists of foreign countries, as a mustard seed compares to a mountain. The wisdom of all worldly people and non-Buddhists does not equal a sixteenth part of Śāriputra's wisdom. The wisdom of the two vehicles is like a firefly; the wisdom of a bodhisattva is like the light of the sun. The wisdom of a bodhisattva of the shared [teaching] is like a wild swan, its momentum not reaching far. The wisdom of a bodhisattva of the distinctive [teaching] is like a garuḍa, flying from one Mount Sumeru to another Mount Sumeru. The wisdom of a bodhisattva of the distinctive [teaching] is like the soil on a fingernail compared to the Buddha's wisdom, which is like the soil in the ten directions. One should know that the Buddha's wisdom is utterly fused and utterly identical, utterly sudden and utterly real, inconceivable, neither vertical nor horizontal, perfectly wondrous beyond compare, beyond any exhausted metaphor or question-and-answer. Other sūtras do not explain it purely; this sūtra alone purely explains it: this is the greatness of the Buddha's power of real wisdom. For example, ten small oxen, up to one dragon, ten dragons, one champion, ten champions, do not equal a person with the five transcendent powers; a non-Buddhist with the five powers does not equal an arhat; all arhats do not equal a Maudgalyāyana; Maudgalyāyana does not equal a Śāriputra; Śāriputra does not equal a bodhisattva; a bodhisattva does not equal a bodhisattva of the distinctive [teaching]; a bodhisattva of the distinctive [teaching] does not equal a bodhisattva of the perfect [teaching]; a bodhisattva of the perfect [teaching] does not equal a Buddha. The Buddha's traces are extremely vast: transformations again perform transformations, endless transformations upon transformations, hitting the mark without contrivance, like an asura lute, which none among the worthies and nobles can measure. Since the Buddha's provisional power is like this, the other analogous principles can be known, and are not recorded further.