大方廣佛華嚴經疏 44.13

44.13

大文第六神通力有上無上分中，有六種相：一依內、二依外、三自相、四作住持相、五令歡喜相、六者大勝。若就經文分二：前四合為一段，正顯神通；後二為一，斷疑顯勝。今初，分二：先別明、後總結。別中三：初明依內。智慧明達者，即起通之智，亦陀羅尼。二神通者，是通體。三自在，即通德，亦攝不思議解脫及與三昧。具此三事，即通無上。第二「隨其」下依外，謂業用依外境而起故。亦是第三依自相，謂轉變作用是神通相故。此二經文是一，義分為二，今依自相釋文自有二種：一轉變外事，於中三，一同類略廣轉；二「垢世界」下垢淨異事轉；三「或隨心」下塵容世界等是自在轉。二「或隨心念於一毛」下應化自身，可知。第三「或隨心念於一念中示現不可說」下作住持相，謂常用不絕故。第二「爾時」下斷疑顯勝中二：先斷疑、後顯勝。今初，即論生喜由疑除故。於中二：先示自神通力斷疑、二說法斷疑。今初，有二問答：初一問答顯神力無上令眾歡喜、後一問答顯神力有上令眾歡喜。前中，先問、後答。問中，先大眾生疑，舉佛疑菩薩：如上之事佛可得爾，菩薩豈然？後上首為請。答中二：一入定現通、二問答決擇。今初，即事為驗故。於中三：一法主入定。國土體性無所不融，故能一身包含無外。二「入此」下眾覩希奇，表通自在故。佛號通王。三「金剛」下攝用增敬。第二「爾時解脫月」下問答決擇中三：初問名字、二「又問」下業用分齊、三「佛子菩薩住」下類顯廣多。於中二：初但結多定，已顯業用難思；後「佛子此法雲」下結略顯廣，則餘德無盡。此中亦即大盡中事。第二「解脫月」下顯有上中，謂劣於佛故，先問、後答。問中即舉菩薩疑佛，謂菩薩既實得爾，則佛應不勝；若言勝者，其相云何？故問辭則同，疑意懸隔。答中三：一總訶問非，顯佛德無量。二「復次」下舉所未說，顯佛德無量。謂向所說乃是十地德之少分，如四天下之少土。全將菩薩之德以比如來，狀如四天下土以比無邊大地。況將己說之少分以比如來，則如一塊以比無邊大地，佛證極故。三「佛子我今」下引事類顯佛德無量。第二「佛子菩薩住如是智慧」下說法斷疑者，謂此地菩薩智慧，能令眾生入一切智，復顯上說其德不虛故，疑除生喜。然此下文當出地心比前諸地，即調柔果，而論復將入前分中欲顯義門多勢，終似惑人。若準上例，上來地行竟。

In Major Section 6, the Section on the Supernormal Powers Being Surpassed and Unsurpassed, there are six kinds of marks: 1. based on the internal; 2. based on the external; 3. the intrinsic mark; 4. the mark of performing sustained maintenance; 5. the mark of causing joy; 6. great excellence. If dividing in terms of the sūtra text, there are two: the first four are combined into one passage that directly reveals the supernormal powers; the latter two are combined into one, severing doubts and revealing excellence. Now for the first, it divides into two: first, specific explanation; second, general conclusion. In the specific [part] there are three: first, explaining reliance on the internal. "Clear penetration of wisdom" is the wisdom that initiates supernormal powers, and also dhāraṇī. Second, "supernormal powers" is the essence of the powers. Third, "sovereignty" is the virtue of the powers, which also includes inconceivable liberation and samādhi. Possessing these three matters, the powers are then unsurpassed. Second, from "in accordance with their..." onwards, reliance on the external means that functional activities arise based on external objects. It is also the third, based on the intrinsic mark, because the function of transformation is the mark of supernormal powers. These two correspond to a single passage of sūtra text, but are divided into two by way of meaning; now explaining according to the intrinsic mark, the text itself has two types: 1. transforming external phenomena, within which are three: (1) transforming the same kind between brief and extensive; (2) from "defiled worlds" onwards, transforming between defiled and pure different phenomena; (3) from "or following the thought of the mind..." onwards, particles containing worlds and so forth, which is sovereign transformation. 2. From "or following the thought of the mind, within a single hair..." onwards, manifesting one's own body, as can be known. Third, from "or following the thought of the mind, within a single thought-moment manifesting ineffable..." onwards, the mark of performing sustained maintenance means constant activity without interruption. Second, from "At that time..." onwards, in severing doubts and revealing excellence there are two: first, severing doubts; second, revealing excellence. For the first now, according to the Treatise, joy arises because doubt is eliminated. Therein are two: first, demonstrating one's own supernormal powers to sever doubts; second, expounding the Dharma to sever doubts. In the first there are two questions and answers: the first question and answer reveals that the supernormal powers are unsurpassed, causing the assembly to rejoice; the latter question and answer reveals that the supernormal powers are surpassed, causing the assembly to rejoice. In the former, first comes the question, followed by the answer. In the question, first the great assembly gives rise to doubt, adducing the Buddha to doubt the bodhisattva: "Matters such as those above might be possible for a Buddha, but how could a bodhisattva do so?" Afterwards, the leader makes the entreaty. In the answer there are two: 1. entering samādhi and displaying supernormal powers; 2. questions and answers providing determination. The first is using facts as verification. Therein are three: 1. the master of the Dharma enters samādhi; because the essential nature of the land is entirely interpenetrating, a single body can encompass it with nothing outside. 2. From "having entered this..." onwards, the assembly beholds the rarity, manifesting sovereignty of supernormal powers; hence the Buddha is named "King of Supernormal Powers." 3. From "vajra..." onwards, gathering back the function increases reverence. Second, from "At that time Liberation Moon..." onwards, in the questions and answers providing determination there are three: 1. asking the name; 2. from "also asked..." onwards, the scope of functional activity; 3. from "Sons of the Buddha, when a bodhisattva abides..." onwards, analogously revealing the vast manifoldness. Therein are two: first, merely concluding with multiple samādhis already reveals that the functional activity is inconceivable; second, from "Sons of the Buddha, this Dharma Cloud..." onwards, concluding the brief to reveal the vast, showing that the remaining virtues are inexhaustible. This is also a matter within the Great Exhaustion [Section]. Second, from "Liberation Moon..." onwards, in revealing that they are surpassed, meaning they are inferior to the Buddha, first comes the question, followed by the answer. In the question, it adduces the bodhisattva to doubt the Buddha, meaning: since the bodhisattva has actually attained this, the Buddha should not be superior; if one says [the Buddha] is superior, what are the marks of this? Thus the words of the question are identical, but the intent of the doubt is vastly distant. In the answer there are three: 1. generally rebuking the impropriety of the question, revealing that the Buddha's virtues are immeasurable. 2. From "Furthermore..." onwards, adducing what has not been spoken to reveal that the Buddha's virtues are immeasurable; that is, what was just spoken is merely a small fraction of the virtues of the tenth stage, like a small amount of earth from the four continents. To compare the totality of the bodhisattva's virtues to the Tathāgata is like comparing the earth of the four continents to the boundless great earth. How much more so when comparing the small fraction already spoken to the Tathāgata, which is like comparing a single clod of earth to the boundless great earth, for the Buddha's realization is supreme. 3. From "Sons of the Buddha, I now..." onwards, drawing upon analogous phenomena to reveal that the Buddha's virtues are immeasurable. Second, from "Sons of the Buddha, when a bodhisattva abides in such wisdom..." onwards, regarding expounding the Dharma to sever doubts: it means that the wisdom of the bodhisattva of this stage can cause sentient beings to enter all-knowledge, and moreover reveals that what was spoken above is not false in its virtue; thus doubt is eliminated and joy arises. However, the text below should present the departure from the stage's mental state in comparison with the preceding stages, which constitutes the fruition of pliancy; yet the Treatise places this back into the preceding section to display the manifold momentum of doctrinal points, which ultimately seems confusing. If following the previous precedents, the practices of the stage up to this point are concluded.