說無垢稱經疏 1.13

1.13

四為顯如來威德大者，諸佛聖德雖復百千，以類而論不過二種：一大威力、二大神德。威力有三：一聖威力、二法威力、三俱生威力。聖威力者，謂佛昔時修習定力，今者依定得定自在，隨其所願一切事成，以調柔故、善修心故，名聖威力。法威力者，謂昔菩薩修六度等諸殊勝法，有廣大果、有大勝利，名法威力。俱生威力者，謂佛往昔先集廣大福德資糧，證得俱生甚希奇法，名俱生威力。初聖威力，即六神通：一神境智作證通、二隨念宿住智作證通、三天耳智作證通、四見死生智作證通、五知心差別智作證通、六漏盡智作證通。初神境通有二：一能變、二能化。變謂先有而改易之，即十八變：一振動、二熾然、三流布、四示現、五轉變、六往來、七卷、八舒、九眾像入身、十同類往趣、十一顯、十二隱、十三所作自在、十四制他神通、十五能施辨才、十六能施憶念、十七能施安樂、十八放大光明。化謂先無而今有也，即三種化：化身、化境及化語。如上所說變化二種，能為二事：一引諸眾生入佛聖教、二惠施無量受苦眾生。聲聞神通唯至二千，獨覺神通能至三千，如來神通於一念頃能遍十方。菩薩初地至百佛世界，乃至十地，隨其品類多少之數，如《十地經》說其分限，乃至漏盡通。二乘但能斷漏種現、不斷麁重，自知漏盡，而不知他及漏盡方便，亦不知他於漏盡得有增上慢。如來具斷種現隨眠，而能了知自他漏盡及盡方便，亦能知他有增上慢，自無染污，亦善為他廣分別說諸增上慢。即此所說六種神變，此經〈序品〉云「寶性五百獻蓋，佛合為一，遍䨱大千。」此即下八變中第五轉變，轉多為一故；亦即第八舒，舒小為大故。爾時世尊知諸大眾心懷猶豫，以足指案此大地，即時三千大千世界無量有千妙寶莊嚴，亦即第五轉變所攝。據實而論，菩薩所見本是淨土、二乘凡夫見是穢土，今為二乘等轉換穢方變為淨土，故是第五轉變所攝；還攝為穢亦復如是，由佛勝解能轉變故。〈問疾品〉中，時無垢稱以大神力令其室空，除諸所有，唯置一床，現疾而臥。即十八變中第十二隱攝，隱沒所有令不現故。〈不思議品〉中，鶖子希床，訶令為法，後無垢稱問妙吉祥：「何等佛土有寶座？」妙吉祥言：「東方去此廣三十六恒河沙佛國，有佛世界名山幢，佛號山燈王。佛身長八十四億踰膳那量，其師子座高六十八億踰膳那。菩薩身長四十二億踰膳那，座高三十四億踰膳那。最為殊妙。」時無垢稱起大神通，山燈王佛遣三十二億大師子座來入其室。十八變中，第六往來；亦第十三所作自在、念來即來，得自在故。無垢稱室欻然廣博嚴淨。廣博者，第八變舒也，變小令大故，悉能苞容三十二億師子之座，不相妨礙。廣嚴大城乃至阿素洛等所住宮殿亦不迫迮，悉見如本，前後無異。第九眾像入身也，眾像不小、身亦不大，故此所攝。身為主故，以此名身。大像入小室，此所攝。令諸菩薩各自變身為四十二億踰膳那量，昇師子座。此乃第八舒也，舒小為大故。無垢稱語舍利弗言：「諸佛如來住解脫，名不可思議。能以妙高山王內於芥子、四大海水內於毛孔、以大千界置手掌中。」此之三種，大小二事皆無增減，亦即是此眾像入身。或七日以為一劫，第八舒也，短為長故。或促一劫以為七日，第七卷攝，促長為短故。如是一切住解脫不可思議佛之神力，廣說如下，皆是此中十八神變三種化攝。〈觀有情品〉天女散花，花是神境智通中化境也，化為色香等故。八希有中第一奇云「此室常有金色光明」，即第十八放大光明。乃至第八「此室常現一切佛土功德莊嚴，諸天宮殿眾妙綺飾」，亦即是此轉變所攝，或即亦是眾像入身。〈香臺品〉中化為菩薩，上往妙香請佛飯食，及九百萬菩薩俱來至此，第六往來也。舉眾皆見菩薩往彼等事，即是第四示現所攝，示現彼事令眾見故。化九百萬座等，即是化境，本無而有故。大眾食飯而乃有餘，此亦舒也，舒小令多故。如是廣說不動佛事，皆是此攝，至下一一當應別配。此上所說皆是聖者神通威力，次法威力。由昔菩薩修行六度之威力故，能為四相：一斷障、二資糧成就、三饒益自他、四與當來果。由布施故能斷慳悋，能作自己菩提資糧，亦能除他飢渴疾病匱乏眾苦，當來富樂，得大祿位財寶朋黨大眷屬故。乃至由般若故能斷無明，為己資糧，能以四攝成熟有情，如境覺了引大淨喜，普為有情稱理說法，令獲現後利益安樂。攝諸善根，能正所作，當來能證二障離繫。隨其次第配其四相世界，慳悋無明一切皆斷，乃至祿位財寶朋黨眷屬，攝諸善根，二證離繫故。此顯善法威力。後俱生威力，謂性能憶本生諸事，任運為有情，堪忍受大苦，窮都史天壽量方沒。壽量、形色、名稱勝彼，下生入胎，放光遠照。入住出胎，三時正知。生行七步，不待扶持。威德天龍，散香供養，相好嚴身，摧滅魔橫，支節皆備那羅延力。童稚自然達解工巧，無師能證無上菩提，大梵天王自然勸請。雲雷驚怖，入定不動，蠕動歸向附信菩薩。既成佛已，下至傍生亦來供養，雲龍常候，洗便降雨、遊行不落。坐樹枝條並皆垂影，隨蔭其身，曾不虧捨。魔於六年求便不得。癩癎亂見復其本心，逆胎得順、盲者得眼、聾者得聽。三毒得除，常右脇臥，處草蓐等曾無動亂，雖現睡眠而無轉側。風不動衣，行如師子、步若牛王，先舉右足後方移左。地隨高下，無礫石等，門應大小，食並彈碎。般涅槃時大地振動，眾星晃曜交流而殞。如是等事名俱生威力，非是神通威力所作。此經具陳，香臺、燈王、無動、藥王、釋迦五佛神通威力，餘隨所應有無准說，不能一一預顯其事，至下文中當廣指示。大聖德者，謂顯如來十號圓滿、二斷二智，名大聖德。二斷者，謂煩惱障習斷、所知障習斷，即二障盡所顯真理，因斷障顯，是斷性故，名之為斷。二智者，斷煩惱障已，不隨轉智，即生空智。斷所知障已，於一切境無障礙智，即法空智。復可說三智，謂清淨智、一切智、無滯智。又佛百四十不共佛法，謂三十二相、八十隨好、四一切種清淨、四無所畏、十力、三念住、三不護大悲、無忘失法、永害習氣、一切種妙智，及佛無諍願智、無礙解等，如是皆名大聖德法。如《瑜伽》第四十八及四十九中顯此功德體義差別。今此經中顯佛有七種最勝，名大聖德。一所依勝，顯佛身有諸相好故。二正行勝，由佛二利，利益安樂、哀愍世間，令諸天人獲得義利。三圓滿勝，謂佛戒、見、軌則、淨命四種皆滿。四智慧勝，由佛四無礙解皆成就故。五威力勝，具六通故。六斷勝，二障習氣皆永斷故。七住勝，多住無上等三住，謂聖、天、梵住。三解脫門及滅盡定，名聖住。多住滅盡定、四靜慮，名天住。多住無動第四靜慮、四無量，名梵住。多住大悲，由此晝夜六時以佛眼觀察世間，誰於善根有增有減及得三乘。此經上下顯此七勝，名大聖德。威力聖德，合名第四如來威德。

Fourth, to make manifest the greatness of the Tathāgata's awe-inspiring majesty and virtue: Although the holy virtues of the Buddhas number hundreds of thousands, classified by category they do not exceed two kinds: first, great awe-inspiring power; second, great holy virtue. Awe-inspiring power has three types: first, noble awe-inspiring power; second, awe-inspiring power of the Dharma; third, innate awe-inspiring power. As for noble awe-inspiring power, it means that the Buddha in former times cultivated the power of concentration, and now, relying on concentration, has attained mastery over concentration, such that all matters are accomplished in accordance with his wishes; because he is pliant and well-cultivated in mind, it is called noble awe-inspiring power. As for the awe-inspiring power of the Dharma, it means that in former times when the Bodhisattva cultivated the six pāramitās and other supreme dharmas, they possessed vast fruits and great superior benefits; this is called the awe-inspiring power of the Dharma. As for innate awe-inspiring power, it means that the Buddha in the past first accumulated a vast accumulation of merit and virtue, and realized extremely rare, innate dharmas; this is called innate awe-inspiring power. The first, noble awe-inspiring power, refers to the six abhijñās: first, the abhijñā of realizing direct knowledge of the psychic powers; second, the abhijñā of realizing direct knowledge of recollecting past abodes; third, the abhijñā of realizing direct knowledge of the divine ear; fourth, the abhijñā of realizing direct knowledge of seeing death and rebirth; fifth, the abhijñā of realizing direct knowledge knowing the distinctions of [others'] minds; sixth, the abhijñā of realizing direct knowledge of the exhaustion of outflows. The first, the abhijñā of psychic powers, has two types: first, the ability to alter; second, the ability to manifest. Altering means that something previously existing is changed, which constitutes the eighteen transformations: first, shaking; second, blazing; third, diffusing; fourth, displaying; fifth, transforming; sixth, going and coming; seventh, contracting; eighth, expanding; ninth, entering into the body with various forms; tenth, going among those of the same kind; eleventh, manifesting; twelfth, vanishing; thirteenth, mastery over actions; fourteenth, overpowering others' supernatural powers; fifteenth, bestowing eloquence; sixteenth, bestowing mindfulness; seventeenth, bestowing ease and joy; eighteenth, emitting great radiance. Manifesting means that what was previously non-existent now exists, which constitutes the three kinds of manifestations: manifesting bodies, manifesting realms, and manifesting speech. The two kinds of altering and manifesting explained above can accomplish two purposes: first, guiding all sentient beings to enter the Buddha's holy teaching; second, bestowing relief on immeasurable suffering sentient beings. The supernatural powers of a Śrāvaka reach only two thousand [worlds], the supernatural powers of a Pratyekabuddha can reach three thousand, while the Tathāgata's supernatural powers can pervade the ten directions in a single thought-moment. A Bodhisattva on the first bhūmi reaches one hundred Buddha-worlds, and up to the tenth bhūmi, according to the greater or lesser numbers of their grade, as spoken of their limits in the Daśabhūmika-sūtra, and so on up to the abhijñā of the exhaustion of outflows. Those of the two vehicles can only sever the seeds and active manifestations of outflows, but cannot sever the coarse weightiness; they know for themselves the exhaustion of outflows, but do not know others' nor the upāya for exhausting outflows, nor do they know whether others possess excessive pride regarding the exhaustion of outflows. The Tathāgata has completely severed the seeds, active manifestations, and anuśayas, and can fully know his own and others' exhaustion of outflows and the upāyas of exhaustion; he can also know if others have excessive pride, is himself without defilement, and is also skilled at extensively analyzing and explaining all excessive pride for others. Regarding these six kinds of vikurvaṇas spoken of here, the 'Introductory Chapter' of this sūtra states: 'The five hundred canopies offered by Ratnākara were merged by the Buddha into one, pervading and covering the trichiliocosm.' This is the fifth, 'transforming,' among the eighteen transformations below, because it turns many into one; it is also the eighth, 'expanding,' because it expands the small into the great. At that time, the Bhagavat, knowing that the great assembly harboured doubts in their minds, pressed this great earth with his toe, whereupon the trichiliocosm was immediately adorned with immeasurable thousands of wondrous jewels; this is also subsumed under the fifth, 'transforming.' Stated according to reality, what the Bodhisattvas see is originally a pure land, while what ordinary beings and the two vehicles see is an impure land; now, for the sake of the two vehicles and others, he transformed the impure realm into a pure land, and therefore it is subsumed under the fifth, 'transforming'; its being gathered back into an impure realm is also like this, because it is transformed by the Buddha's superior resolve. In the 'Inquiring About Illness Chapter', Vimalakīrti at that time, through his great supernatural power, emptied his room, removing all possessions and setting out only a single bed, lying down to display illness. This is subsumed under the twelfth, 'vanishing,' among the eighteen transformations, because he caused all things to vanish and not appear. In the 'Inconceivable Chapter', Śāriputra hoped for a seat and was rebuked, being told [to seek] for the sake of the Dharma; later, Vimalakīrti asked Mañjuśrī: 'In what Buddha-land are there jewel seats?' Mañjuśrī said: 'To the east, past Buddha-countries as numerous as the sands of thirty-six Ganges Rivers, there is a Buddha-world named Merudhvaja; the Buddha's name is Merupradīparāja. The height of that Buddha's body is eighty-four billion yojanas, and his lion throne is sixty-eight billion yojanas high. The Bodhisattvas' bodies are forty-two billion yojanas tall, and their seats are thirty-four billion yojanas high, being most exceptionally wondrous.' At that time, Vimalakīrti aroused great supernatural power, and the Buddha Merupradīparāja dispatched thirty-two billion great lion thrones to enter his room. Among the eighteen transformations, this is the sixth, 'going and coming'; it is also the thirteenth, 'mastery over actions,' for they came as soon as thought of, because he had attained mastery. Vimalakīrti's room suddenly became vast, magnificent, and pure. 'Vast' refers to the eighth transformation, 'expanding,' because it transforms the small to become large, such that it could completely accommodate the thirty-two billion lion thrones without mutual obstruction. The great city of Vaiśālī and even the palaces inhabited by the Asuras and others were also not cramped, and all appeared as originally, with no difference before and after. This is the ninth, 'entering into the body with various forms'; the various forms did not become small, nor did the body become large, and hence it is subsumed under this. Because the body is primary, it is named 'body' on this account. Large forms entering a small room is subsumed under this. He also caused all the Bodhisattvas each to transform their own bodies to the measure of forty-two billion yojanas and ascend the lion thrones. This is the eighth, 'expanding,' because it expands the small into the large. Vimalakīrti spoke to Śāriputra: 'The Buddhas and Tathāgatas abide in a vimokṣa named acintya. They can place Mount Sumeru, the king of mountains, into a mustard seed, place the waters of the four great oceans into a single pore, and place the trichiliocosm into the palm of their hand.' In these three cases, neither the large nor the small thing increases or decreases, and this is also 'entering into the body with various forms.' Or turning seven days into an aeon is the eighth, 'expanding,' because it turns the short into the long. Or compressing an aeon into seven days is subsumed under the seventh, 'contracting,' because it compresses the long into the short. All such acintya supernatural powers of the Buddhas who abide in vimokṣa, extensively explained below, are all subsumed under the eighteen vikurvaṇas and three kinds of manifestations here. In the 'Contemplating Sentient Beings Chapter', the heavenly maiden scatters flowers; the flowers are a manifestation of realms within the abhijñā of psychic powers, because they are manifested as form, scent, and so forth. Among the eight rare things, the first marvel says, 'This room always possesses golden radiance,' which is the eighteenth, 'emitting great radiance.' And so forth up to the eighth, 'This room always displays the virtuous adornments of all Buddha-lands, and the various wondrous ornaments of the heavenly palaces,' which is also subsumed under this 'transforming,' or it is also 'entering into the body with various forms.' In the 'Fragrant Mound Chapter', manifesting as a Bodhisattva, going up to Sarvagandhasugandha to request the Buddha's meal, and nine million Bodhisattvas coming together to this place, is the sixth, 'going and coming.' The entire assembly seeing the Bodhisattva go there and so forth is subsumed under the fourth, 'displaying,' because he displayed those events to let the assembly see them. Manifesting nine million seats and the like is a manifested realm, because what was originally non-existent now exists. The great assembly ate the meal and yet there was leftover; this is also 'expanding,' because it expands the small to become many. In this way, the events of Akṣobhya Buddha extensively spoken of are all subsumed under this, and should be assigned individually below. All of the above refers to the noble one's awe-inspiring power of supernatural powers. Next is the awe-inspiring power of the Dharma. By virtue of the power of the Bodhisattva's former practice of the six pāramitās, it can produce four marks: first, severing obstacles; second, completing the accumulations; third, benefiting oneself and others; fourth, granting future fruits. By virtue of giving, one can sever stinginess, create one's own accumulation for bodhi, and also eliminate others' hunger, thirst, disease, scarcity, and manifold sufferings, resulting in future wealth and joy, and the attainment of high rank, treasures, allies, and a great retinue. And so forth, by virtue of prajñā, one can sever ignorance, create an accumulation for oneself, mature sentient beings through the four means of embracing, and through awakening to things as they are, induce great pure joy, extensively preaching the Dharma according to reality for sentient beings, causing them to obtain benefit, ease, and joy in the present and future. It gathers all roots of goodness, can rectify actions, and will in the future be able to realize separation from the bonds of the two obstacles. Assigning these to the four marks according to their order, stinginess and ignorance are all severed; up to high rank, treasures, allies, and retinue, gathering all roots of goodness, and realizing separation from the two [obstacles]. This reveals the awe-inspiring power of good dharmas. Finally, as for innate awe-inspiring power, it means that by nature one can recollect all events of past births; spontaneously acting for sentient beings, one is able to endure great suffering; only after exhausting the lifespan in Tuṣita Heaven does one pass away. Surpassing them in lifespan, bodily form, and renown, descending to be born and entering the womb, emitting light that shines afar. Entering, abiding in, and exiting the womb, correctly aware at all three times. Walking seven steps upon birth without relying on support. Devas and dragons of awe-inspiring power scatter incense in offering; marks and signs adorn his body, crushing the outrages of Māra, his limbs all endowed with the strength of Nārāyaṇa. In childhood he naturally comprehends crafts and arts; without a teacher he is able to realize unexcelled bodhi; the Great Brahmā King spontaneously entreats him. At terrifying clouds and thunder, he enters concentration without moving; wriggling insects turn to and place faith in the Bodhisattva. Having already become a Buddha, even animals down below also come to make offerings; clouds and dragons constantly attend upon him, rain falling whenever he washes, and walking without sinking down. The branches of the tree beneath which he sits all cast down shade, following to shade his body, never failing or departing. For six years, Māra sought an advantage but could not obtain it. Those with leprosy, madness, and confused views returned to their original minds; breach births became normal, the blind gained sight, the deaf gained hearing. The three poisons were eliminated; he constantly slept on his right side; resting on grass mats and the like, he was never disturbed; though displaying sleep, he did not toss and turn. The wind did not ruffle his robes; he walked like a lion and strode like a king of bulls, first raising his right foot and only then moving the left. The ground adjusted to high and low without gravel or stones; doorways adapted to size, and food was thoroughly ground up. At the time of his parinirvāṇa, the great earth shook, and the stars shone brightly and fell intersecting each other. Such matters are called innate awe-inspiring power, not produced by the awe-inspiring power of supernatural powers. This sūtra fully sets forth the awe-inspiring power of supernatural powers of the five Buddhas: Gandharūpa, Merupradīparāja, Akṣobhya, Bhaiṣajyarāja, and Śākyamuni; the rest are to be stated accordingly in terms of presence or absence, and their events cannot be shown in advance one by one, but will be broadly pointed out in the text below. As for great holy virtue, it means revealing that the Tathāgata is perfected in the ten epithets, the two abandonments, and the two knowledges; this is called great holy virtue. The two abandonments mean the abandonment of the defilement obstacles along with their residual impressions, and the abandonment of the cognitive obstacles along with their residual impressions; that is, the true reality revealed by the exhaustion of the two obstacles; because it is revealed through abandoning the obstacles and is of the nature of abandonment, it is called abandonment. The two knowledges mean: having severed the defilement obstacles, the knowledge that does not follow along [with defilement], which is the knowledge of the emptiness of persons; having severed the cognitive obstacles, the unimpeded knowledge regarding all objects, which is the knowledge of the emptiness of dharmas. Furthermore, three knowledges may be spoken of, namely, pure knowledge, all-knowledge, and unhindered knowledge. Moreover, the Buddha's one hundred and forty unshared Buddha-dharmas, namely, the thirty-two marks, eighty secondary signs, four purities of all kinds, four fearlessnesses, ten powers, three applications of mindfulness, three unguardeds, great compassion, non-forgetting dharma, perpetual destruction of residual impressions, wondrous knowledge of all kinds, as well as the Buddha's knowledge of non-contention, knowledge born of aspiration, unhindered understandings, and so forth; all such are called the dharmas of great holy virtue. As shown in the forty-eighth and forty-ninth fascicles of the Yogācārabhūmi regarding the differences in essence and meaning of these merits. Now, in this sūtra it is revealed that the Buddha has seven kinds of supremacy, termed great holy virtue: First, supremacy of basis, because it reveals that the Buddha's body possesses the marks and secondary signs. Second, supremacy of proper practice, because by means of the Buddha's two benefits, he benefits and gladdens, has compassion for the world, and causes devas and humans to obtain benefit. Third, supremacy of perfection, meaning that the Buddha's morality, view, conduct, and pure livelihood are all four perfected. Fourth, supremacy of wisdom, because the Buddha's four unhindered understandings are all accomplished. Fifth, supremacy of awe-inspiring power, because he is endowed with the six abhijñās. Sixth, supremacy of abandonment, because the residual impressions of the two obstacles are forever severed. Seventh, supremacy of abiding, abiding mostly in the three abidings of unexcelled and so forth, namely the noble abiding, the divine abiding, and the brahmā abiding. The three doors of liberation and the concentration of cessation are called the noble abiding. Abiding mostly in the concentration of cessation and the four dhyānas is called the divine abiding. Abiding mostly in the immovable fourth dhyāna and the four immeasurables is called the brahmā abiding. Abiding mostly in great compassion, by which throughout the six periods of the day and night he observes the world with the Buddha-eye to see who among sentient beings has increase or decrease in roots of goodness and who attains the three vehicles. This sūtra throughout reveals these seven supremacies, termed great holy virtue. Awe-inspiring power and holy virtue are combined to form the fourth: the Tathāgata's awe-inspiring majesty and virtue.