華嚴經探玄記 15.73

15.73

第八大段十種最勝力下，答第八佛神力問。於中有一百門，謂初列十門是總標、下十門別釋。一一總門具十別門，及一一別門攝十總門，故成百門。何以知者？以標中云十種最勝力、大力、無量力，乃至佛所住法為一句標故知。十種之言貫下九力，各有十也。後何等為十之言，通徵前十力各十之義，但以義同故。亦通以十門通釋前十，是故結中各唯結初，以此十種皆是大力那羅延等也。以大力為總，餘九攝在大力中，故有十種大力。初力用過劣名最勝力；二當體廣能名為大力；三多門業用；四大福勝用；五威德特尊，如外道見佛，違自先制，不覺起禮等；六所作不屈；七能壞魔軍；八不為他所壞；九業用超世表也；十舉世無能破。言大力那羅延幢等者，結歸初總。那羅延者，此云堅牢，即帝釋力士之名，舉近為況。「佛所住之力」下別釋中，初一身命無損力，此釋最勝大力。佛所加持眾生，及佛所使眾生如上，金剛雨等悉不能損。如遣耆婆入火抱兒如蓮池等。二毛孔容持力，此釋無量力。如虛空者，能廣容故、無疲倦故。三毛持圍山速步力，此釋大功德力。如來一身毛孔與十方法界一切眾生所有毛孔頭數齊等者，顯毛孔既多，各持如上。金剛圍山，明所擎重也。一步等，行步大也。念念等，所行疾也。十方虛空界等，所至遠也。盡過去等，行時長也。無羸弊等，與不行無異也。四定用自在力，此釋尊重力。於中初身不起定，化不失時。二指持生界不起遍坐。五普遍常轉法輪力，此釋不退轉力。於中二：初以一佛身周遍法界常轉法輪；二「如來一化身」下明一切身常轉法輪。前中，先一一等，是多說也。盡塵數劫等，是常說也。轉正法輪，等說益也。後中，一一毛端處念念化等，顯佛身多，重重普遍，無礙常說。問：若據此文，佛無不說之時，何故乃至一部奉行？答：此是眾生感處說為一部，而如來說法曾未暫息，以大機常感無間斷故。問：若遍空界毛端處悉有說法，何故此處現今不聞？答：以根無熟故，猶如生盲不見日，非謂無日出世間等。亦聾故不聞，非謂無說。若爾，說應不遍眾生界耶？釋：以遍故，至不聞處能令不聞、至聞處令聞、至有限聞處無限聞處，皆如彼現，故名為遍。是故今者不聞，亦是佛說法也。六胸德字相降魔力，此釋堅固力。七音聲遍徹力，此釋不可壞力。八證理現事無礙力，此釋一切世間不能思議力。於中，初證理玄絕、後「隨智慧轉」下現事自在。九法身微密力，此釋一切眾生不能壞力。於中，初平等法普現無礙、二「其身充滿等」下應現無方稱性平等。十具菩薩行佛大智力，此釋末後大力，結同之力。於中，初具菩薩行順佛果用、二「住諸佛住」下明勝智圓滿德、三「以明淨智」下照達無邊境界德。

The eighth major section, below 'ten kinds of supreme powers,' answers the eighth question on the Buddha's supernatural powers. Within this there are one hundred gates: the initial listing of ten gates is the general heading, and the ten gates below are the specific explanations. Each general gate possesses the ten specific gates, and each specific gate subsumes the ten general gates, thus forming one hundred gates. How is this known? It is known because the heading says, 'ten kinds of supreme powers, great powers, immeasurable powers,' down to 'the dharmas in which the Buddha abides' as one clause of the heading. The words 'ten kinds' pervade the following nine powers, each having ten. The subsequent words, 'What are the ten?' comprehensively investigate the meaning of the preceding ten powers each having ten; but because the meaning is the same, it also generally uses the ten gates to comprehensively explain the preceding ten. Therefore, in the conclusion, each only concludes with the first, because these ten kinds are all the great power of Nārāyaṇa and so forth. Taking 'great power' as the general, the remaining nine are subsumed within great power; hence there are ten kinds of great power. First, that its dynamic power surpasses the inferior is called 'supreme power'; second, its broad capacity in its own essence is called 'great power'; third, dynamic functions of manifold gates; fourth, the supreme functions of great merit; fifth, its awe-inspiring virtue is uniquely honored, as when non-Buddhists seeing the Buddha violate their own former rules and unconsciously rise to pay homage, and so forth; sixth, what it undertakes is unbent; seventh, it can destroy Māra's hosts; eighth, it is not destroyed by others; ninth, its dynamic functions transcend the world; tenth, none in the entire world can crush it. The words 'the banner of the great power of Nārāyaṇa,' and so forth, conclude by returning to the primary general. 'Nārāyaṇa' here is translated as 'firm and solid,' which is the name of Indra's strongman, cited as a proximate analogy. In the specific explanations below 'the powers in which the Buddha abides': first, the power of no harm to physical life; this explains the supreme great power. The sentient beings supported by the Buddha, and the sentient beings dispatched by the Buddha as described above, cannot be harmed by diamond rain and so forth at all. This is like dispatching Jīvaka into the fire to embrace the child as if in a lotus pond, and so forth. Second, the power of pores accommodating and holding; this explains immeasurable power. Being like empty space means being able to accommodate broadly without fatigue. Third, the power of holding the surrounding mountains in a single hair and swift-walking; this explains the power of great merit. That the pores of the Tathāgata's single body are equal in number to all the pores of all sentient beings in the dharmadhātu of the ten directions shows that since the pores are so numerous, each holds as above. The diamond surrounding mountains explain the weight that is borne. 'A single step' and so forth shows the greatness of the stride. 'Moment to moment' and so forth shows the swiftness of the walking. 'The empty space worlds of the ten directions' and so forth shows the distance of the destination. 'Exhausting the past' and so forth shows the length of time walked. 'Without exhaustion' and so forth shows that it is no different from not walking. Fourth, the power of ease in the function of samādhi; this explains the power of being revered. Within this: first, the body does not arise from samādhi, while transformation does not miss its proper time; second, holding the realm of living beings on a finger without rising, sitting everywhere. Fifth, the power of universally and constantly turning the wheel of Dharma; this explains the power of non-retrogression. Within this there are two: first, using a single Buddha-body to pervade the dharmadhātu and constantly turn the wheel of Dharma; second, below 'the Tathāgata's single transformation-body,' explaining that all bodies constantly turn the wheel of Dharma. In the former: first, 'each and every' and so forth is manifold exposition; 'exhausting kalpas as numerous as dust motes' and so forth is constant exposition; 'turning the wheel of the true Dharma' and so forth is the benefit of the exposition. In the latter, transformation moment to moment at each hair-tip and so forth shows that the Buddha-bodies are numerous, layered and pervasive, unobstructed and constantly expounding. Question: If based on this text the Buddha is never without expounding, why is it said that 'even a single section was put into practice'? Answer: This is said to be a single section with respect to the place where sentient beings responded; yet the Tathāgata's expounding of Dharma has never paused even for a moment, because those of great capacity constantly evoke it without interruption. Question: If the places at the tips of hairs pervading the realm of space all have the expounding of Dharma, why do we not hear it here right now? Answer: Because our faculties are not yet mature, just like one born blind does not see the sun; this does not mean there is no sun rising in the world, and so forth. Also, being deaf, one does not hear; it does not mean there is no exposition. [Question:] If so, does the exposition not pervade the realm of sentient beings? Explanation: Because it is pervasive, when it reaches a place where it is not heard, it can cause it not to be heard; when it reaches a place where it is heard, it causes it to be heard; reaching a place of limited hearing and a place of unlimited hearing, all manifest in accordance with them; therefore it is called pervasive. Hence, not hearing it now is also the Buddha's expounding of Dharma. Sixth, the power of subduing Māra with the virtue-character sign on the chest; this explains the power of firmness. Seventh, the power of sound penetrating everywhere; this explains the indestructible power. Eighth, the power of realizing the principle and manifesting phenomena without obstruction; this explains the power that all worlds cannot conceive. Within this: first, realizing the principle is profound and transcendent; second, below 'revolving in accordance with wisdom,' manifesting phenomena with ease. Ninth, the power of the subtle secret of the Dharmakāya; this explains the power that all sentient beings cannot destroy. Within this: first, the equal Dharma manifests universally without obstruction; second, below 'its body fills,' and so forth, responsive manifestations are boundless, according with nature and equal. Tenth, the power of the Buddha's great wisdom endowed with bodhisattva practices; this explains the final great power, the power of concluding identity. Within this: first, being endowed with bodhisattva practices conforms to the functions of the Buddha's fruition; second, below 'abiding in the abodes of all buddhas,' explaining the virtue of the perfection of supreme wisdom; third, below 'with bright, pure wisdom,' explaining the virtue of illuminating and reaching boundless spheres.