俱舍論記 27.52

27.52

「次果圓德至踰百千日」者，釋第二果圓德。亦有四種：一智、二斷、三威勢、四色身。就智圓德復有四種：一無師智，由自悟故。二一切智，知諸法體。三一切種智，知諸法用別。或一切智知諸法自相，一切種智知諸法共相。或一切智證真理，一切種智達俗事。四無功用智，不作加行任運起故。二斷圓德，復有四種：一一切煩惱障斷得擇滅；二一切定障不染無知斷得非擇滅；三即前二障斷已不退名畢竟斷，簡異鈍根；四不但斷煩惱并習氣亦斷，簡異二乘。惑之習氣無有別體，但習無時說名為斷，斷無別體。此中亦應別說斷根障等，言斷定障影顯可知，以類同故。或略不說。又准此中所明，斷得通於二滅。或正斷德唯是擇滅。若據兼說，通非擇滅。此文斷德據正及兼，故通二滅。前明斷德，據正以論，故唯擇滅。第三威勢圓德亦有四種：一於外境或時先無，今怱化有；或時先有，變轉異本，化變住持，自在威勢。二於壽量或促至八十，或劫延三月，自在威勢。三於空於障於極遠中皆能速行，或偃臥空中，或極障能度，或極遠速行，或小芥子、大妙高山展轉相入，自在威勢。四佛所至處能令世間華菓等物，種種本性法爾轉變殊勝於前，希奇威勢。又威勢圓德復有四種，如文可知。第四色身圓德，亦有四種：一具三十二眾相；二具八十隨好；三具大力，力如前說；第四可知。

On "Next, the excellence of fruition […] surpassing hundreds of thousands of suns": This explains the second, the excellence of fruition. This also has four kinds: first, wisdom; second, abandonment; third, majestic power; fourth, the physical form. Regarding the excellence of wisdom, there are again four kinds: 1. Teacherless wisdom, because it is awakened to by oneself. 2. All-knowledge (sarvajñatā), which knows the intrinsic substance of all dharmas. 3. All-modes-knowledge (sarvākārajñatā), which knows the distinct functions of all dharmas. Alternatively, all-knowledge knows the particular characteristics (svalakṣaṇa) of all dharmas, while all-modes-knowledge knows their common characteristics (sāmānyalakṣaṇa). Or, all-knowledge realizes the true reality, while all-modes-knowledge penetrates conventional affairs. 4. Effortless wisdom, because it arises spontaneously without making preparations. Second, the excellence of abandonment also has four kinds: 1. The abandonment of all affliction-hindrances (kleśāvaraṇa), attaining analytical cessation (pratisaṃkhyā-nirodha); 2. The abandonment of all non-defiled ignorance that hinders meditative absorption, attaining non-analytical cessation (apratisaṃkhyā-nirodha); 3. Non-retrogression once these two hindrances are abandoned, called ultimate abandonment, which distinguishes [the Buddha] from those of dull faculties; 4. Abandoning not only the afflictions but also their residual impressions (vāsanā), which distinguishes [the Buddha] from the two vehicles. The residual impressions of afflictions have no separate intrinsic substance; their abandonment is spoken of merely when their habituation no longer exists, and the abandonment has no separate intrinsic substance. Here, one should also separately mention the abandonment of hindrances of the faculties and so forth; mentioning the abandonment of the meditative absorption hindrances implicitly reveals this as known, because they are of the same class. Alternatively, it is omitted for brevity. Furthermore, according to what is explained here, the attainment of abandonment applies to both cessations. Alternatively, the principal excellence of abandonment is solely analytical cessation. If taken as an inclusive statement, it extends to non-analytical cessation. The excellence of abandonment in this text is based on both the principal and the inclusive, and hence applies to both cessations. When the excellence of abandonment was explained previously, it was discussed based on the principal, and therefore was solely analytical cessation. Third, the excellence of majestic power also has four kinds: 1. Regarding external objects, sometimes what was previously non-existent is now suddenly manifested into existence; or sometimes what was previously existent is transformed into something different from the original, manifesting, transforming, and sustaining, with unobstructed majestic power. 2. Regarding lifespan, either curtailing it to eighty years or extending it by a kalpa or three months, with unobstructed majestic power. 3. In empty space, through obstructions, or across extreme distances, being able to travel swiftly—either lying reclined in space, crossing extreme obstructions, or travelling swiftly across extreme distances, or a small mustard seed and the great Mount Meru mutually entering one another, with unobstructed majestic power. 4. Wherever the Buddha arrives, being able to cause worldly flowers, fruits, and other things, according to their various intrinsic natures, to naturally transform so as to be superior to before, with wondrous majestic power. Furthermore, the excellence of majestic power has four other kinds, as can be known from the text. Fourth, the excellence of the physical form also has four kinds: 1. Endowed with the thirty-two major marks; 2. Endowed with the eighty minor marks; 3. Endowed with great strength, the strength being as previously explained; 4. The fourth is understandable [from the text].