俱舍論頌疏論本 27.36

27.36

釋曰：謂佛三等：一、由資糧等，圓滿故。二、由法身等，成辨故。三、由利他等，究竟故。約壽、種、性、身量等殊，佛有差別。言壽別者，謂佛壽有長短。言種別者，謂佛有生剎帝利種、有生婆羅門種。言姓別者，謂佛有姓喬答摩、有姓迦葉婆等。言量別者，謂佛身有長丈六、有長千尺等。頌言等者，謂顯佛法住久近等故。如是別者，所化有情機宜別故。佛有三德不可思議：一因圓德、二果圓德、三恩圓德。因圓德者，復有四種：一、無餘修福德智慧，修無遺故；二、長時修，三阿僧祇耶，修無倦故；三、無間修，剎那剎那，時無廢故；四、尊重修，恭敬所學，修無慢故。次果圓德復有四種：一智圓德、二斷圓德、三威勢圓德、四色身圓德。智圓德中復有四種：一、無師智，自覺悟故；二、一切智，照真理故；三、一切種智，照俗事故；四、無功用智，任運起故。斷圓德中亦有四種：一、一切煩惱斷；二、一切定障斷；三、畢竟斷；四、並習斷。威勢圓德亦有四種：一、難化必能化；二、答難必決疑；三、立教必出離；四、惡黨必能伏。色身圓德亦有四種：一、具眾相；二、具隨好；三、具大力；四、內身骨堅越金剛，外發神光踰百千日。後恩圓德亦有四種：一、能令永解脫三惡趣，為三也；二、令出善趣生死，復為一也，故名為四。又解：安置善趣為一，安置三乘為三故，名為四。總說如來圓德如是。若別分析則有無邊，唯佛世尊能知能說。諸有智者聞說如斯，生信重心徹於骨髓，彼由一念極重信心，轉滅無邊不定惡業，攝受人天殊勝涅槃，故說如來出興於世，為諸智者無上福田。如薄伽梵自說頌曰：

Explanation: This means that the Buddhas are equal in three [respects]: 1. Equal in provisions, because they are fulfilled. 2. Equal in the Dharma body, because it is accomplished. 3. Equal in benefiting others, because it is consummate. Regarding differences in lifespan, caste, lineage, bodily size, and so forth, Buddhas have distinctions. 'Difference in lifespan' means that the lifespans of Buddhas are long or short. 'Difference in caste' means that some Buddhas are born into the kṣatriya caste, while some are born into the brāhmaṇa caste. 'Difference in lineage' means that some Buddhas belong to the Gautama lineage, while some belong to the Kāśyapa lineage, and so forth. 'Difference in size' means that the bodies of some Buddhas are sixteen feet in height, while others are a thousand feet, and so forth. The word 'and so forth' in the verse indicates the duration of the Buddha's Dharma abiding for a long or short time, and so forth. Such differences are due to differences in the capacities and needs of the sentient beings to be transformed. The Buddha has three kinds of inconceivable qualities: 1. the quality of complete cause; 2. the quality of complete fruit; 3. the quality of complete beneficence. As for the quality of complete cause, there are again four kinds: 1. cultivation without remainder of merit and wisdom, because they are cultivated without omitting anything; 2. cultivation for a long time through three asaṃkhyeya [kalpas], because they are cultivated without weariness; 3. uninterrupted cultivation, moment by moment, because time is never wasted; 4. respectful cultivation, revering what is practiced, because it is cultivated without arrogance. Next, the quality of complete fruit also has four kinds: 1. quality of complete knowledge; 2. quality of complete abandonment; 3. quality of complete power; 4. quality of the complete form body. Within the quality of complete knowledge there are again four kinds: 1. teacherless knowledge, because of self-awakening; 2. all-knowledge, because it illuminates the ultimate truth; 3. knowledge of all modes, because it illuminates conventional affairs; 4. unprompted knowledge, because it arises spontaneously. Within the quality of complete abandonment there are also four kinds: 1. abandonment of all afflictions; 2. abandonment of all hindrances to concentration; 3. ultimate abandonment; 4. abandonment together with residual impressions. The quality of complete power also has four kinds: 1. those difficult to transform are inevitably transformed; 2. questions about difficult points are inevitably resolved; 3. the established teaching inevitably leads to deliverance; 4. evil factions are inevitably subdued. The quality of the complete form body also has four kinds: 1. possessing the major marks; 2. possessing the minor marks; 3. possessing great strength; 4. internally the bones of the body are firmer than a diamond, and externally divine radiance shines exceeding hundreds of thousands of suns. Lastly, the quality of complete beneficence also has four kinds: 1. enabling eternal liberation from the three bad destinies, which makes three; 2. enabling departure from birth-and-death within the good destinies, which makes one more; therefore, they are called four. Another explanation: establishing [beings] in the good destinies is one, and establishing [beings] in the three vehicles is three, therefore making four. This is a general explanation of the Tathāgata's complete qualities. If analyzed in detail, they are limitless; only the Buddha, the World-Honoured One, can know and speak of them. When the wise hear this explained, their deep faith pierces to the marrow of their bones. Due to that single moment of extremely deep faith, they extinguish limitless indeterminate bad karma and attain the excellent nirvāṇa of humans and devas. Therefore, it is said that the Tathāgata's arising in the world is the unsurpassed field of merit for the wise. As the Bhagavān himself spoke in verse: