[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [妙法蓮華經文句](https://indike.org/pramana/in.bauddha.taisho.1718) › 10.64 # 妙法蓮華經文句 10.64 妙法蓮華經文句 10.64 - **Language:** Classical Chinese ### [10.64](https://indike.org/pramana/in.bauddha.taisho.1718.10.64) 十神力者：一、吐舌相者，今經所演開三顯一、內祕外現、廢近顯遠，明三世益物皆誠諦不虛，福德人舌至鼻，三藏佛至髮際，今至梵天出過凡聖之外，極於淨天之頂，相既殊常說彌可信。二、通身毛孔遍體放光，周照十方無處不朗，表智境罄也。上白毫吐耀始在東方，表七方便初見一理，今本門既竟，放一切光照一切土，能令初因終于等覺究竟佛慧，分身諸佛亦復如是。三、謦咳者，將語之狀也，亦是通暢之相也。四十餘年隱祕真實，今獲伸舒無有遺滯，是我出世大事通暢，是故謦咳，欲以此法付諸菩薩，令於後世導利眾生，將語斯事是故謦咳。謦咳具二義：一咳咳事了，一咳咳付他也。四、彈指者，隨喜也。隨喜七方便同入圓道，隨喜圓道增智損生，隨喜諸菩薩持真淨大法，隨喜後世獲無上寶。此一彈指豎徹三世、橫亘十方。五、地六種動者，表初心至後心六番動無明，今明復動一切人六根令得清淨也。六、普見大會者，表諸佛道同也，而今而後亦復如是。上五千起去三變被移，既失本心不能現益，宜以非滅現滅，從諸菩薩弘經得道，入於佛慧如今會無異，亦表未來有機一也。七、空中唱聲者，表於未來有教一也。八、南無歸命為佛弟子，表於未來有人一也。九、遙散諸物雲聚而來者，表未來有行一也。十、十方通同如一佛土者，表理一也。 > As for the ten supernatural powers: First, extending the tongue: The opening of the three and revealing of the one, the concealing within and displaying without, and the abandoning of the near and revealing of the distant expounded in this sūtra show that benefiting beings throughout the three times is completely truthful and not empty. A person of meritorious virtue has a tongue reaching the nose; a Tripiṭaka buddha's reaches the hairline; now it reaches the Brahma heaven, surpassing beyond the ordinary and the sagely, culminating at the summit of the pure heavens. Since the sign is extraordinary, the teaching is all the more worthy of faith. Second, emitting light from all the pores of the body, shining comprehensively upon the ten directions without any place left unilluminated, symbolizes the exhaustion of the sphere of wisdom. Above, the emission of brilliance from the white curl began in the eastern direction, symbolizing the seven expedient means first seeing the one principle; now, the origin section having been concluded, emitting all lights to illuminate all lands enables the initial cause to reach all the way to equal awakening and ultimate buddha wisdom; the emanated buddhas do likewise. Third, coughing is the sign of being about to speak, and is also the mark of thorough unobstructedness. Having concealed the real for over forty years, it is now given expression without any lingering delay; this is the thorough unobstructedness of the great matter of my appearance in the world. Therefore he coughed. Wishing to entrust this Dharma to the bodhisattvas so that they might guide and benefit sentient beings in future ages, being about to speak of this matter, he therefore coughed. Coughing possesses two meanings: one is coughing because the matter is concluded; the other is coughing to entrust it to others. Fourth, snapping the fingers signifies joyful accord: joyfully according with the seven expedient means entering together into the perfect path; joyfully according with the perfect path increasing wisdom and reducing rebirths; joyfully according with the bodhisattvas upholding the true and pure Great Dharma; joyfully according with future ages obtaining the unexcelled jewel. This single snapping of fingers penetrates vertically through the three times and extends horizontally across the ten directions. Fifth, the ground shaking in six ways symbolizes the six stages of shaking ignorance from the initial mind to the final mind; here it also signifies shaking the six faculties of all people so that they attain purity. Sixth, universally beholding the great assembly symbolizes the identity of the path of all buddhas, which is likewise from now into the future. Above, the five thousand who arose and departed were moved during the three transformations; having lost their original mind, they could not obtain present benefit. It was suitable to manifest extinction while not being extinct, so that through the bodhisattvas' propagation of the sūtra they would attain the Way and enter into the buddha wisdom, no different from the present assembly; this also symbolizes the future oneness of capacity. Seventh, proclaiming a voice in the sky symbolizes the future oneness of teaching. Eighth, taking refuge with 'namo' as disciples of the Buddha symbolizes the future oneness of persons. Ninth, scattering various objects from afar that gather like clouds symbolizes the future oneness of practice. Tenth, the ten directions opening together like one buddha land symbolizes the oneness of principle. > — English (machine translation) (machine translation) - [Previous: 10.63](https://indike.org/pramana/in.bauddha.taisho.1718.10.63) - [Next: 10.65](https://indike.org/pramana/in.bauddha.taisho.1718.10.65) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1718.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1718~en-mt.10.64) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1718.10.64](https://indike.org/pramana/in.bauddha.taisho.1718.10.64) · Pramāṇa