大方廣佛華嚴經隨疏演義鈔 59.47

59.47

疏「是圓融實德故云過此」者，釋經「復過是數」，是數即前出家果中百三昧等。論經此中文廣，經云「菩薩願力示現過於諸數，示種種神通，或身或光明、或神通或眼、或境界或音聲、或行或莊嚴、或加或信或業，是諸神通乃至無量百千萬億那由他劫不可數知。」論釋云「於中身者，是一切菩薩行根本所依故。依彼身故，有光明及神通。依光明有天眼，以有天眼見前境界。一切眼有五種，應知依神通有音聲及行莊嚴加等。音聲者，應彼言說故。行是遍至十方故。莊嚴者，作種種應現故。加者，神力加被故。信者，依三昧門現神通力，隨眾生信利益成就故。業者，依慧眼所攝陀羅尼門現說法故。略說一切諸地各有因體果相應知。」釋曰：後總結因體果相，疏已具釋，以前經論並皆易見，例前百身百三昧等，故疏不顯。

Regarding the Commentary's statement: "These are real virtues of perfect fusion, hence it says 'surpassing this'": this explains the sūtra's phrase "again surpassing this number"; "this number" is the hundred samādhis and so forth in the previous fruit of leaving household life. The treatise text here is extensive. The sūtra says: "The power of the bodhisattva's vows manifests surpassing all numbers, displaying various supernatural powers: either bodies or radiances, either supernatural powers or eyes, either spheres or sounds, either practices or adornments, either empowerments or faiths or actions. These supernatural powers cannot be counted or known even in immeasurable hundreds of thousands of koṭīs of nayutas of kalpas." The treatise's explanation says: "Among these, 'body' is the fundamental support for all bodhisattva practices. Relying on that body, there are radiance and supernatural powers. Relying on radiance, there is the divine eye; because of having the divine eye, one sees the spheres before one. All eyes are of five kinds, it should be known. Relying on supernatural powers, there are sounds and practices, adornments, empowerments, and so forth. 'Sound' is to accord with their speech. 'Practice' is reaching everywhere in the ten directions. 'Adornment' is producing various manifestations. 'Empowerment' is empowerment through supernatural power. 'Faith' is displaying supernatural powers based on gates of samādhi, accomplishing benefits according to the faith of sentient beings. 'Action' is displaying the expounding of the Dharma based on dhāraṇī gates subsumed by the wisdom eye. In brief, each of all grounds has cause, essence, and fruit characteristics, which should be known." Explanation: The subsequent concluding summary of cause, essence, and fruit characteristics has already been fully explained in the Commentary. Because the previous sūtra and treatise are both easily understood and analogize to the previous hundred bodies, hundred samādhis, and so forth, the Commentary does not display them.