大方廣佛華嚴經隨疏演義鈔 22.17

22.17

疏「佛威神力者略有三種」者，即當《瑜伽》四十七中，彼有二類，初列三種云：一聖威力、二法威力、三俱生威力。次又云：復有五種，一神通威力、二法威力、三俱生威力、四者共聲聞威力、五不共二乘威力。彼廣釋相，今疏引三而不依彼次，及至釋文二處參用。「風不動衣」等，即五中俱生。俱生有多，謂佛菩薩常右脇臥，如師子王。雖現安處草葉等蓐，一脇而臥，會無動亂。一切如來、應、正等覺，雖現睡眠而不轉側。大風卒起，不動身衣。行如牛王，步如師子等。今但云風不動衣等，等取餘事。五中望三，神道即聖威力，共與不共但顯超勝，疏中皆含二處。法威力，疏中云「謂波羅蜜圓滿法力」，即是語因。從「令五根中」下，辯其果相。彼法威力中，諸度各有四相：一斷所對治、二資糧成就、三饒益自他、第四辯果果各不同。施得大財寶、朋黨眷屬；戒生人天；忍臨終之時心無憂悔，生於天界；進得愛樂殊勝士夫功業；定得神通生靜慮天；慧果能離煩惱、所知二種重障。上《瑜伽》中多是近果，又是別明。今是究竟之果，又是總明。無諸非淨即離繫果，百節有力是施等果，堅固不壞是戒度果，故普眼長者以十度因成十身果。「言遍十方」下，疏以經文會上果義。餘義廣如論文。

Regarding the Commentary's 'The Buddha's majestic power has briefly three kinds': this corresponds to *Yogācārabhūmi*, fascicle forty-seven. There it has two categories. First, it lists three kinds, stating: first, noble majestic power; second, Dharma majestic power; third, innate majestic power. Next, it also states: there are further five kinds: first, supernatural majestic power; second, Dharma majestic power; third, innate majestic power; fourth, majestic power shared with śrāvakas; fifth, majestic power unshared with the two vehicles. That text explains their characteristics in detail; now the Commentary cites three without following its sequence, and when explaining the text, it draws from both places. 'Wind does not stir his robes' and so forth is the innate [majestic power] among the five. Innate [powers] are manifold: the Buddha and bodhisattvas always lie on their right side like a lion king; though appearing to rest on a mattress of grass and leaves, lying on one side, there is never any disturbance; all Tathāgatas, Arhats, and Samyaksaṃbuddhas, though appearing to sleep, do not toss and turn; when a great gale suddenly rises, it does not stir the robes on their bodies; walking like an ox king, stepping like a lion, and so forth. Here it merely says 'wind does not stir his robes and so forth,' where 'and so forth' encompasses the remaining matters. Looking from the five to the three: supernatural paths correspond to noble majestic power, and shared and unshared merely show transcendence; the Commentary encompasses both. Regarding Dharma majestic power, the Commentary states: 'meaning the Dharma power of fulfilling the pāramitās,' which is speaking of the cause. From 'causing the five faculties' onward, its fruition characteristics are distinguished. In that Dharma majestic power, the pāramitās each have four characteristics: first, severing what is to be countered; second, fulfilling provisions; third, benefiting oneself and others; fourth, distinguishing the fruit, where each fruit is different. Giving obtains great wealth and a retinue of companions; morality results in rebirth among humans and devas; patience causes the mind to be free of sorrow and regret at the time of death and leads to rebirth in the heavenly realm; vigor obtains joyful delight in the superior endeavors of great men; meditative absorption obtains supernatural powers and rebirth in the dhyāna heavens; the fruit of wisdom can abandon the two heavy obstructions of afflictions and the knowable. In the *Yogācārabhūmi* above, these are mostly proximate fruits and are also explained separately. Here, they are ultimate fruits and are also explained collectively. Being free of all impurities is the fruit of liberation; having strength in the hundred joints is the fruit of giving and so forth; being solid and indestructible is the fruit of the morality pāramitā; therefore, the Elder Samantanetra uses the causes of the ten pāramitās to achieve the fruits of the ten bodies. From 'pervading the ten directions' onward, the Commentary reconciles the sūtra text with the above meaning of fruits. The remaining meanings are detailed as in the treatise.