說無垢稱經疏 6.302

6.302

贊曰：此明眾多所以。八萬四千法門者，《賢劫經》云「時有菩薩名曰喜王，宴坐思惟過七日已，來詣佛所，自言：『世尊！行何三昧，速證法門？』佛告喜王：『有三昧名了諸法本際，菩薩行已，速入八萬四千法門。』」如從最勝光曜，乃至最後分布佛體，有三百五十。於此一一皆行六波羅蜜，成二千一百，如彼經中一一別說彼六度相。此復一一對治貪嗔愚癡各增及三等分，此之四種有情心行，成八千四百。如是一一復各對治四大種中及六無義所生過失，如是合成八萬四千。六無義者，即六境也。不生義利，故名無利。由眾生機有八萬四千，所起之病亦八萬四千。所治之病既八萬四千，能對治行亦八萬四千。行既八萬四千，能詮法門亦八萬四千。眾生既為四魔所嬈、八萬四千煩惱所嬈，如來即以對治彼法施作佛事。佛事者，本治惑病，應物機故。

Commentary: This explains the reason for their multiplicity. Regarding the eighty-four thousand dharmaparyāyas, the *Bhadrakalpika-sūtra* says: "At that time there was a Bodhisattva named Joy King, who, having sat in quiet contemplation for seven days, came to the Buddha's presence and said to himself: 'Bhagavat, practicing what samādhi does one quickly realize the dharmaparyāyas?' The Buddha told Joy King: 'There is a samādhi named Understanding the Fundamental Limit of All Phenomena; when a Bodhisattva practices it, he quickly enters eighty-four thousand dharmaparyāyas.'" For example, from the supreme radiance down to the final distribution of the Buddha's body, there are three hundred and fifty. In each of these, one practices the six pāramitās, making two thousand one hundred, as that sūtra explains the characteristics of those six pāramitās one by one. Each of these further counters greed, anger, and delusion when each is predominant, as well as when the three are equal; these four mental dispositions of sentient beings make eight thousand four hundred. Each of these in turn counters the faults arising from the four mahābhūtas and the six useless things; combined together like this, they make eighty-four thousand. The six useless things are the six sense objects. Because they do not generate benefit, they are called useless. Because sentient beings' capacities number eighty-four thousand, the illnesses that arise are also eighty-four thousand. Since the illnesses to be treated are eighty-four thousand, the counteracting practices are also eighty-four thousand. Since the practices are eighty-four thousand, the dharmaparyāyas that express them are also eighty-four thousand. Since sentient beings are afflicted by the four māras and afflicted by eighty-four thousand afflictions, the Tathāgata performs Buddha-deeds by applying the dharmas that counteract them. Buddha-deeds fundamentally treat the illness of afflictions in response to the capacities of beings.