大方廣佛華嚴經疏 47.35

47.35

Eighth, vast power clarifies the mastery of supernormal power and also answers the question on the ten powers from the Universal Light [assembly]. In the text there are also three parts: first, the statement; next, below "what are they," the query and explanation; third, the conclusion. First, the present [statement]: the ten powers are specific names, whereas the Great Nārāyaṇa and so forth are general designations. In the enumeration below, it only relies on the general designations; thus, each of the ten powers in the statement pervades below, and each of the ten gates in the specific points possesses the ten powers in the prior statement, thus forming one hundred gates. Ancient masters coordinated the ten powers in the statement sequentially with the ten heroic dharmas below, asserting that the first is vast power and so forth; this causes one gate in the specific points not to subsume the previous ten and not to form one hundred gates, and also leaves the other gates without the meaning of being vast. The first gate would lack "supreme" and so forth; if one wishes to coordinate them according to excellence, one should coordinate them in reverse order. Among the ten: first, vast, because it pervades the dharmadhātu; second, supreme, because nothing surpasses it; third, immeasurable; fourth, worthy of awe and reverence; fifth, attained solely by buddhas; sixth, unyielding in action; seventh, solid in its own substance; eighth, indestructible by conditions; ninth, transcending speech and thought; tenth, unshakeable. Next, in the query and explanation, the first is the power of the indestructibility of body and life; now coordinating in reverse order, this is the unshakeable power, because even a single hair cannot be shaken. In the text there are two parts: first, properly clarifying its unshakeability and indestructibility, meaning that both sentient and insentient objects cannot destroy it; second, below "if there are sentient beings," citing analogies to reveal its excellence, like causing Jīvaka to enter fire to fetch a child, to enter prison to question criminals, and so forth. Second, the power of accommodating and holding in a pore is the inconceivable [power], since sentient beings are unaware and unknowing of it. Third, the power of a hair holding great mountains corresponds to indestructible, because although holding many great mountains, the body and mind suffer no weariness or harm. In the text, a rapid walk of broad strides across many kalpas of kṣetras constitutes the size of one mountain; this mountain is already boundless, let alone having many mountains upon a single hair, and let alone many hairs holding them throughout kalpas—truly an inconceivable realm. Fourth, the power of mastery in the function of concentration is solid, because the power of concentration dwells securely. Fifth, the power of constantly and universally preaching the Dharma is non-retrogressing, because the voice neither alters nor ceases. In the text there are two parts: first, clarifying the turning by one body; second, below "like one buddha," clarifying the turning by many bodies. In the former there are three parts: first, revealing the great amount expounded; next, below "thus expounding," clarifying the constancy of what is expounded; finally, below "namely," indicating the essence of what is expounded. The latter, concerning many bodies, can be known. Thus the constant expounding has no beginning or end; those born blind face it without seeing, and according to what is perceived by receptivity, the teaching has a beginning and an end. Sixth, the power of virtuous marks subduing Māra corresponds to difficult to attain. Although all ten are difficult to attain, because the world has many demonic confusions, it is specifically designated with the name "difficult to attain." Seventh, the power of the round sound fully penetrating is majesty, because all who hear are subdued. Eighth, the power of the mind being unobstructed is immeasurable power, because it is free from measure and non-measure. First, there are no obstructions of dust and defilement; second, below "in ineffable," giving rise to function is unobstructed. The mind being well liberated is due to three aspects: first, fully knowing all formations; second, realizing the cessation of the defilements associated with them; third, after defilements are cut off, dwelling free from craving in all places. Ninth, the power of the subtle secret of the dharmakāya is supreme; this generally gathers the preceding eight and the succeeding one, with nothing surpassing it. The text lists twenty-five bodies: either the true of the responsive, the responsive of the true, the mark of the nature, or the wisdom of the noumenon. The ten bodies perfectly interpenetrating as the body of the one dharmadhātu cannot be coordinated with reward or transformation [bodies], hence it is called the supreme subtle secret. Tenth, the power of wisdom in complete practice is vast power. The causal practice is like an ocean, the fruition wisdom is universal, and the great function throughout the five boundless realms has no limits. In the text there are four parts: first, the myriad practices are completely purified; second, below "dwelling where the buddhas dwell," the function of wisdom is completely universal; third, below "although having already realized," movement and quiescence are mastered; fourth, below "O sons of the Buddha, all buddhas," function has no limits. The above ten powers do not go beyond the three karmas, which can be understood by reflection. The third, below "O sons of the Buddha, all these," is the general conclusion, which can be known.