俱舍論疏 1.45

1.45

論「如理師言至與願神通」，上明所禮之師體具三德，下釋如理師名從恩德也。「如理師言顯利他德」者，總釋也。「能方便說如理正教」者，釋有巧便智。「從生死泥拔眾生出」者，悲拔苦也。由斯悲智，恩德圓也。「不由威力與願神通」者，簡凡、小也。不由威力，簡輪王以王威力令行十善等。不由與願，簡父母祈天神，但有深願，不能救也。不由神通，簡獨覺等，現通教化暫令生信，不能說法令出生死。此等皆非如理師也，不能拔眾生出生死泥故。

The Śāstra states: "'The words "Master of Truth" […] not through majesty, the granting of wishes, or supernormal powers.'" Above, it clarified that the Master to whom homage is paid possesses all three virtues in his essence; below, it explains that the name "Master of Truth" is derived from the virtue of benevolence. "'The words "Master of Truth" display the virtue of benefiting others'" is an overall explanation. "'Being able to expound through skillful means the true teaching in accord with reality'" explains that he possesses skillful wisdom. "'Pulling sattvas out from the mire of saṃsāra'" means pulling out suffering through compassion. Due to this compassion and wisdom, the virtue of benevolence is complete. "'Not through majesty, the granting of wishes, or supernormal powers'" distinguishes him from ordinary beings and Hīnayāna adherents. "Not through majesty" excludes the wheel-turning king who uses royal majesty to make others practice the ten good karmas and so forth. "Not through the granting of wishes" excludes parents praying to heavenly deities, who only have deep wishes but are unable to save. "Not through supernormal powers" excludes pratyekabuddhas and the like, who manifest supernormal powers to instruct and temporarily induce faith, but cannot teach the Dharma to bring about emergence from saṃsāra. All of these are not the Master of Truth, because they cannot pull sattvas out from the mire of saṃsāra.