妙法蓮華經玄贊 10.143

10.143

贊曰：下第二段出舌放光。有三：一釋迦出舌放光，二分身出舌放光，三明時節。此初二也。古德相傳有七神力：一出舌，二放光，三謦欬，四彈指，五地動，六合蓋，七變土。今加為八，謂示現，即令他方遙見於此。六通之中初神境通，有二：一能變，二能化。能化謂無而忽有，謂化身、化語、化境。能變謂轉換舊質，此謂十八變：一震動，地六動等也；二熾燃，身之上下出水火等；三流布，放光漸照此彼展轉等；四示現，示現他方諸界趣等種種事物，令諸眾會皆悉遙見；五轉變，轉地為金、水為酪等；六往來，於一切處縱身往來一切無障；七卷、八舒，能卷大入小、舒小令大，以一芥納於須彌、展一毛充於法界等；九眾像入身，能以諸世界內身毛孔等；十同類往趣，應物現形為說妙法，事訖還沒令不識知；十一顯、十二隱，於大眾中隱沒自身復令顯現；十三所作自在，謂轉有情令其往來，及己身等默語一切皆得自在；十四制他神通，謂佛、菩薩、二乘聖凡，漸次皆能制伏下位所現神通；十五能施辨才，施七四辨；十六能施憶念，於法失念能施憶念；十七能施安樂，為說法等拔除危怖、疾疫、災患，得諸安樂；十八放大光明，能放一光頓照無量國作大利樂事。此八神力，第一出舌是第八舒，第二放光是第十八放大光明，第三謦欬此即能化，無而忽有故非十八變。或此及第四彈指是第十三所作自在，第五地動是第一震動，第六令他方見此是第四示現，第七合蓋是第七卷，第八通為一土是第五轉變，轉多為一轉穢為淨故。今佛出舌者，論云「令憶念故，信佛所說。如佛入婆羅城乞食不得，後出城已逢一女人施佛臭飯𬖣汁。佛記當果。時有婆羅門深生不信，佛出舌示，彼方信佛所記不虛。」凡舌至鼻際尚不妄語，況覆面輪。廣如經說。「至梵世」者，有語表故，上無語故更不至上。「放光」者，警覺有緣破癡暗故。「一一毛孔」者，表此經慈悲、一乘平等顯皆備故。「無數光」者，具萬德故。「遍十方」者，覆一切故。由多寶佛已證經訖，更不現通，但化佛示現。

Eulogy: Below is the second section, extending the tongues and emitting light. It has three parts: first, Śākyamuni extends his tongue and emits light; second, the emanation bodies extend their tongues and emit light; third, clarifying the duration of time. Here are the first two. Past masters transmitted that there are seven divine powers: first, extending the tongue; second, emitting light; third, coughing; fourth, snapping the fingers; fifth, shaking the earth; sixth, joining into a canopy; seventh, transforming the land. Now an eighth is added: manifestation, which means causing other realms to view this [realm] from afar. Among the six superknowledges, the first is the superknowledge of psychic power (ṛddhi-sākṣātkriyā-jñāna), which has two aspects: first, the power of transformation (pariṇāma); second, the power of conjuration (nirmāṇa). The power of conjuration refers to suddenly producing what did not exist, namely conjured bodies, conjured speech, and conjured realms. The power of transformation refers to changing the former nature [of things], which refers to the eighteen transformations: (1) shaking, such as the sixfold shaking of the earth; (2) blazing, such as water and fire issuing from above and below the body; (3) spreading, such as emitting light that gradually illuminates here and there in succession; (4) manifestation, such as manifesting various things such as other realms and destinies, causing all in the great assembly to see them from afar; (5) transmutation, such as transmuting earth into gold, or water into curd; (6) going and coming, moving at will without obstruction throughout all places; (7) contraction and (8) expansion, being able to contract the large into the small and expand the small to make it large, such as accommodating Mount Sumeru within a single mustard seed, or stretching a single hair-tip to fill the dharma realm; (9) entering bodies with numerous forms, being able to place all worlds inside the pores of one's own body; (10) going among similar kinds, manifesting forms in response to beings to preach the marvelous Dharma for them, and disappearing once the affair is concluded so that they do not recognize it; (11) appearing and (12) disappearing, vanishing oneself from the midst of the great assembly and reappearing; (13) sovereignty over actions, meaning turning sentient beings around so that they go and come, and attaining complete sovereignty in oneself over silence, speech, and all things; (14) controlling others' supernatural powers, meaning that buddhas, bodhisattvas, and the noble and ordinary of the two vehicles can successively subdue the supernatural powers displayed by lower ranks; (15) the ability to bestow eloquence, bestowing the seven or four kinds of unobstructed eloquence; (16) the ability to bestow mindfulness, bestowing mindfulness when someone has lost mindfulness of the Dharma; (17) the ability to bestow peace and joy, preaching the Dharma and so forth to eliminate dangers, fears, pestilences, and calamities, so that they attain all peace and joy; (18) emitting great radiance, being able to emit a single light that instantly illuminates immeasurable lands, performing great deeds of benefit and joy. Among these eight divine powers, the first, extending the tongue, is the eighth: expansion; the second, emitting light, is the eighteenth: emitting great radiance; the third, coughing, is the power of conjuration, being suddenly produced from nonexistence, and therefore not one of the eighteen transformations. Alternatively, this and the fourth, snapping the fingers, are the thirteenth: sovereignty over actions; the fifth, shaking the earth, is the first: shaking; the sixth, causing other realms to see this, is the fourth: manifestation; the seventh, joining into a canopy, is the seventh: contraction; the eighth, merging into one land, is the fifth: transmutation, because it transmutes many into one, and transmutes defilement into purity. Now, as for the Buddha extending his tongue, the Treatise says: 'It is to cause them to be mindful, so that they will have faith in what the Buddha preaches. Just as when the Buddha entered the city of Vārāṇasī to beg for food and received none; later, after leaving the city, he met a woman who gave the Buddha spoiled rice and gruel liquid. The Buddha gave a prophecy of the future fruit. At that time, a brāhmaṇa felt deep disbelief; the Buddha extended his tongue to show him, and only then did he believe that what the Buddha prophesied was not false.' Even when an ordinary person's tongue reaches the edge of their nose, they do not speak falsely, how much more so when it covers the disc of the face! It is as extensively explained in the sūtras. As for 'reaching the Brahmā world,' it is because there is expressive speech there; above that there is no speech, so it does not reach higher. As for 'emitting light,' it is to awaken those with karmic conditions and destroy the darkness of ignorance. As for 'from each and every hair-pore,' it signifies that this sūtra's compassion and the equality of the Single Vehicle are completely provided and manifested. As for 'countless beams of light,' it signifies the complete possession of myriad virtues. As for 'pervading the ten directions,' it covers all. Because Prabhūtaratna Buddha had already confirmed the sūtra, he did not manifest supernatural powers further; only the emanation buddhas manifested them.