金光明最勝王經疏 3.89

3.89

贊曰：第五、總持德。一切神通者，六通德。如《薩遮尼》第七云「天眼通者，功德智慧所成，悉見十方所有形色，乃至亦見菩薩、聲聞、五道眾生所修行業悉無餘等。」乃至餘五，悉廣如彼。一切自在者，即十自在等，已如上說。又《薩遮尼》第七云「得四如意，成四自在：一者命自在、二者身自在、三法自在、四神力自在。」命如前釋。身自在者，隨心作身、隨心作色，亦現威儀，為眾生故。若欲與諸一切眾生同其身相，悉皆能作，是名身自在。法即知出世世法，得無礙辯，隨眾生意說，令住正信，是名法自在。神力自在者，廣現神通等是。一切法平等攝受者，得法平等、眾生平等故，能攝受一切有情。《瑜伽》四十六由五種相普於有情其心平等：一者菩薩最初發心願大菩提，如是亦為利益一切諸有情故起平等心；二於諸有情住哀愍俱平等之心；三於諸有情深心發起一子愛俱平等之心；四知一有情所有法性即是一切有情法性，以法性平等俱行之心，於諸有情住平等心；五如於一有情行利益行，於一切有情行利益行亦復如是，以利心俱於諸有情住平等心。《大莊嚴》第七五平等，《法華論》及《攝大乘》各三平等。或可一切法平等者，但諸定品一切功德法平等攝受。或此攝受屬下結文云「攝受如是佛法悉皆出現，由此平等故能平等攝受。」

Commentary: Fifth is the virtue of retention (dhāraṇī). 'All supernatural knowledges' refers to the virtues of the six supernatural knowledges. As stated in the seventh [fascicle] of the Satyakanirgrantha-sūtra: 'The supernatural knowledge of the divine eye is accomplished through merit and wisdom, seeing all forms in the ten directions without exception, up to seeing the actions practiced by bodhisattvas, śrāvakas, and sentient beings of the five destinies, all completely without remainder,' and so on, with the remaining five being fully explained therein.

'All masteries' refers to the ten masteries and so forth, as explained above. Furthermore, the seventh [fascicle] of the Satyakanirgrantha-sūtra states: 'Attaining four masteries accomplishes four sovereignties: first, mastery over life; second, mastery over the body; third, mastery over dharmas; fourth, mastery over spiritual powers.' 'Life' is as explained previously. 'Mastery over the body' means producing a body according to one's wish, producing physical forms according to one's wish, and also manifesting deportments for the sake of sentient beings. If one wishes to share the physical characteristics with all sentient beings, one is fully able to do so; this is called mastery over the body. 'Dharmas' means knowing mundane and supramundane dharmas, attaining unimpeded eloquence, preaching in accordance with the minds of sentient beings, and causing them to abide in correct faith; this is called mastery over dharmas. 'Mastery over spiritual powers' refers to extensively displaying supernatural powers and the like.

'The equal gathering-in of all dharmas': because one attains equality of dharmas and equality of sentient beings, one is able to gather in all sentient beings. The Yogācārabhūmi (fascicle forty-six) states that through five modes one's mind is universally equal toward sentient beings: first, when a bodhisattva initially generates the mind and vows for great bodhi, likewise for the sake of benefiting all sentient beings, he gives rise to an equal mind; second, abiding in an equal mind accompanied by sorrowful compassion toward all sentient beings; third, deeply generating an equal mind accompanied by love as for an only child toward all sentient beings; fourth, knowing that the dharma-nature of a single sentient being is just the dharma-nature of all sentient beings, with a mind proceeding together with equality of dharma-nature, he abides in an equal mind toward all sentient beings; fifth, just as he performs beneficial practices for one sentient being, he likewise performs beneficial practices for all sentient beings, with a mind accompanied by benefit abiding in an equal mind toward all sentient beings. The seventh [fascicle] of the Mahāyānasūtrālaṃkāra presents five equalities; the Saddharmapuṇḍarīkopadeśa and the Mahāyānasaṃgraha each present three equalities. Alternatively, 'equality of all dharmas' may simply mean that all the virtuous dharmas of the category of concentration are equally gathered in. Or, this 'gathering-in' belongs to the concluding sentence below, which says: 'Gathering in, such Buddha-dharmas all fully appear; because of this equality, one is able to gather them in equally.'