俱舍論記 27.21

27.21

「以於一切至生多少等」者，答。以於一切所知境中智無礙轉，故名為力。由此十力，唯依佛身。所以者何？唯佛已除諸惑習氣，於一切境隨欲能知。餘二乘等與此相違，雖亦有智，於境有礙，故不名力。如舍利子捨求度人。昔佛在世時有一人，誓多門首求度出家，舍利子等觀知此人，八萬劫來未種解脫分善，以無出家因緣故捨而不度。其人歎恨求度不捨，後佛來見，度令出家，說法獲果。舍利子等怪而請問，佛告彼曰：「我昔過去於那伽羅喝國，共此國人掃灑街衢、嚴諸供具，欲請定光如來供養。時求度人入城賣柴，因知此事遂即發願：『我更取柴得錢供養。』至彼山中遂被虫食。臨欲命終，欲稱彼佛名號，忘而不憶。乃云『南無城中欲所迎者』，即名種順解脫分善。雖昔起善，由時遠故，舍利子等而不能知。」問：聲聞極疾三生、極遲六十劫，如何八萬不入聖耶？解云：三生、六十據相續修，若有間斷，無妨多劫。問：昔未曾起順決擇分，今生如何能入聖耶？解云：彼昔亦曾起順決擇分善，故於今生入聖獲果。又如舍利子不能觀知鷹所逐鴿前後二際生多少等。如《大智度論》云「佛在祇洹住，晡時經行。是時有鷹逐鴿，鴿飛來佛邊住。佛經行過之，影覆鴿上，鴿身安隱，怖畏即除，不復作聲。後舍利子影到，鴿便作聲戰怖如初。舍利弗白佛言：『佛及我身俱無三毒。以何因緣，佛影覆鴿鴿便無聲不復怖畏，我影覆上鴿便作聲戰怖如初？』佛言：『汝三毒習氣未盡，以是故汝影覆之怖畏不除。汝觀此鴿宿世因緣，幾世作鴿？』舍利弗即時入宿命智三昧，觀見此鴿從鴿中來，如是一、二、三世乃至八萬大劫常作鴿身。過是已往不復能見。舍利弗從三昧起，白佛言：『是鴿八萬大劫中常作鴿身，過是已前不能復知。』佛言：『汝若不能盡知過去世，試觀未來世，此鴿何時當脫？』舍利弗即入願智三昧，觀見此鴿一、二、三世乃至八萬大劫未脫鴿身，過是已往亦不能知。從三昧起，白佛言：『我見此鴿從一世、二世乃至八萬大劫未免鴿身，過此已往不復能知。我不知過去、未來齊限，不審此鴿何時當脫？』佛告舍利弗：『此鴿非諸聲聞、獨覺所知齊限。後於恒河沙等大劫中常作鴿身，罪訖得出，輪轉五道後得為人，經五百世中乃得利根。是時有佛度無量阿僧祇眾生，然後入無餘涅槃，遺法在世。是人作五戒優婆塞，從比丘聞讚佛功德，於是初發心願欲作佛。然後於三阿僧祇行六波羅蜜，十地具足得作佛，度無量眾生已入無餘涅槃。』是時舍利弗向佛懺悔，白佛言：『我於一鴿尚不能知其本末，何況諸法（亦由時遠而不知也）。』」

"Because in all objects of knowledge [their knowledge operates unimpededly]... to the number of rebirths and so forth," is the answer. Because knowledge operates without obstruction among all objects of knowledge, it is called a power. For this reason, these ten powers are based only upon the body of a Buddha. Why is that? Only the Buddha has eliminated the latent impressions (vāsanā) of all defilements and is able to know any object according to his wish. The other [practitioners of the] two vehicles and so forth are contrary to this; although they also possess knowledge, they face obstacles with regard to objects, and hence it is not called a power. For instance, Śāriputra rejected a person seeking deliverance. In the past, when the Buddha was in the world, there was a man at the gate of the Jetavana grove seeking deliverance to leave home. Śāriputra and the others observed and knew that for eighty thousand kalpas this person had not planted the wholesome roots conducive to liberation (mokṣabhāgīya). Because he lacked the causes and conditions for leaving home, they rejected him and would not ordain him. Lamenting and grieving, the man persistently sought deliverance and did not give up. Later, the Buddha came, saw him, delivered him to leave home, and preached the Dharma to him so that he attained fruition. Śāriputra and the others found it strange and asked [about it], and the Buddha told them: "In the distant past, in the country of Nagarahāra, I swept and washed the streets and arranged offerings together with the people of that country, intending to invite the Tathāgata Dīpaṅkara to receive offerings. At that time, this seeker of deliverance entered the city selling firewood. Having learned of this event, he immediately made a vow: 'I will gather more firewood to get money for an offering.' When he went into the mountains, he was eaten by worms. Near the end of his life, he wished to recite that Buddha's name, but forgot and could not recall it. He then said: 'Namo to the one they wish to welcome in the city!' This was precisely what is called planting the wholesome roots conducive to liberation. Although in the past he generated this wholesome [thought], because the time was so distant, Śāriputra and the others were unable to know it." Question: Śrāvakas at the fastest take three lifetimes and at the slowest sixty kalpas; how could he not have entered the noble state in eighty thousand [kalpas]? Solution: Three lifetimes and sixty [kalpas] are reckoned on continuous cultivation; if there are interruptions, there is no contradiction in taking many kalpas. Question: If in the past he had never generated the [wholesome roots] conducive to penetration (nirvedhabhāgīya), how could he enter the noble state in this life? Solution: In the past he had also generated wholesome roots conducive to penetration; therefore, in this life, he entered the noble state and attained fruition. Furthermore, for instance, Śāriputra could not observe and know the two extremes of past and future—the number of rebirths and so forth—of the pigeon pursued by a hawk. As the *Mahāprajñāpāramitopadeśa* says: "The Buddha was dwelling in the Jetavana, walking in meditation in the late afternoon. At that time a hawk was chasing a pigeon, and the pigeon flew to the Buddha's side and landed. As the Buddha walked past it, his shadow covered the pigeon; the pigeon's body became secure, its terror was immediately removed, and it no longer made any sound. Later, Śāriputra's shadow fell upon it, and the pigeon began to cry and tremble with fear just as before. Śāriputra addressed the Buddha, saying: 'Both the Buddha's body and mine are free from the three poisons. For what reason is it that when the Buddha's shadow covered the pigeon, the pigeon made no sound and was no longer afraid, whereas when my shadow covered it, the pigeon made sounds and trembled with fear as before?' The Buddha said: 'The latent impressions of your three poisons have not yet been exhausted; because of this, when your shadow covered it, its terror was not removed. Examine this pigeon's causes and conditions in past lives: how many lives has it been a pigeon?' Śāriputra immediately entered the samādhi of the knowledge of past lives and observed this pigeon having come from among pigeons; thus for one, two, three lifetimes, and up to eighty thousand great kalpas, it had constantly had the body of a pigeon. Beyond that, he could see no further. Śāriputra arose from samādhi and addressed the Buddha, saying: 'This pigeon has constantly been a pigeon for eighty thousand great kalpas; before that, I cannot know.' The Buddha said: 'If you cannot know the past completely, try observing the future: when will this pigeon be released?' Śāriputra immediately entered the samādhi of resolution-knowledge (praṇidhijñāna) and observed this pigeon for one, two, three lifetimes, and up to eighty thousand great kalpas, still not released from the pigeon's body; beyond that, he also could not know. Arising from samādhi, he addressed the Buddha, saying: 'I see this pigeon from one lifetime, two lifetimes, up to eighty thousand great kalpas, still not having escaped the pigeon's body; beyond that, I can know no further. I do not know the limits of its past and future; I do not perceive when this pigeon will be released.' The Buddha told Śāriputra: 'The limits of this pigeon are not what can be known by śrāvakas and pratyekabuddhas. After this, through great kalpas equal to the sands of the Ganges, it will constantly have a pigeon's body; when its retribution ends it will be released, will transmigrate through the five destinies, and afterwards will obtain human form. Only after five hundred lifetimes will it obtain sharp faculties. At that time, a Buddha will deliver immeasurable asaṃkhyeya sentient beings and then enter parinirvāṇa without remainder, with his bequeathed Dharma remaining in the world. This person will become an upāsaka observing the five precepts, will hear a monk praising the Buddha's virtues, and thereupon will first generate the aspiration, vowing to become a Buddha. Afterward, during three asaṃkhyeyas he will practice the six pāramitās, fulfill the ten grounds, be able to become a Buddha, and having delivered immeasurable sentient beings, will enter parinirvāṇa without remainder.' At that time, Śāriputra repented to the Buddha, saying: 'With regard to a single pigeon, I cannot even know its beginning and end, how much less so with all phenomena!' (This too was because the time was distant, and thus he did not know.)"