起信論疏筆削記 4.21

4.21

疏　然萬下，三、通妨也。或曰：「佛具無量功德，何以唯舉大悲？」故此通之。萬德者，謂三明、八解、五眼、六通、十力、四無所畏、十八不共法等。佛德無量，今言萬者，舉大數爾，以本性功德無量，故果顯之德亦無量也。大悲為力等者，準《阿含》說：凡力有其六種：謂孩子以啼、女人以瞋、國王以憍傲、沙門以忍辱、羅漢以精進、佛以大慈悲。如佛垂登正覺，魔兵大至，佛入慈定，魔即退敗。況大慈悲是佛心體，故經云：佛心者，大慈悲是。今請加護，理合稱之。

In the Commentary, from "yet the myriad" downward, third, resolving an objection. Someone might say: "The Buddha possesses immeasurable merits; why only cite great compassion?" Hence this resolves it. "Myriad virtues" refers to the three knowledges, the eight liberations, the five eyes, the six supernormal powers, the ten powers, the four fearlessnesses, the eighteen unshared dharmas, and so forth. The Buddha's virtues are immeasurable; now speaking of "myriad" is merely citing a round number, because the virtues of the original nature are immeasurable, so the virtues manifested in the fruit are also immeasurable. As for "great compassion as power" and so forth: according to what the Āgamas say, in general, power has six kinds: a child's is crying, a woman's is anger, a king's is pride, a śramaṇa's is patience, an arhat's is vigor, and a Buddha's is great kindness and compassion. When the Buddha was about to attain right awakening, the demon army arrived in great force; the Buddha entered the concentration of kindness, and the demons forthwith retreated and were defeated. How much more so since great kindness and compassion is the essence of the Buddha's mind; hence the sūtra says: "The Buddha's mind is precisely great kindness and compassion." Now praying for protective empowerment, it is logically appropriate to praise it.