法苑珠林 9.103

9.103

又新婆沙論。問如契經說。佛一一相百福莊嚴。何謂百福。答此中百思名為百福。何謂百思。謂如菩薩造作增長足善住相業時。先起五十思修治身器令淨調柔。次起一思正牽引彼。後復起五十思令其圓滿。譬如農夫先治畦壟次下種子後以糞水而覆溉之。彼亦如是。如足善住相業。有如是百思莊嚴。乃至頂上烏瑟膩。砂相業亦復如是。由此故說。佛一一相百福莊嚴。問何者五十思耶。答依十業道各有五思。謂依離殺業道有五思。一離殺思。二勸道思。三讚美思四隨喜思。五迴向思。謂迴所修向菩提故。乃至正見亦爾。是名五十思。有說。依十業道各起下中上上勝上極五品善思。如雜修靜慮。有說。依十業道各起五思。一加行淨。二根本淨。三後起淨。四非尋所害。五念攝受。有說。緣佛一相起五十剎那。未曾習思相續而轉。問如是百福一一量云何。有說。若業能感轉輪王位。於四大洲自在而轉。是一福量。有說。若業能感天帝釋位。於二天眾自在而轉。是一福量。有說。若業能感他化自在天王位。於一切欲界天眾自在而轉。是一福量。有說。若業能感大梵天王位。於初靜慮及欲天眾自在而轉。是一福量。有說。娑訶世界主大梵天王勸請如來轉法輪福。是一福量。問彼請佛時是欲界繫無覆無記心。云何名福。有說。彼住梵世欲來請時。先起如是善心。我當為諸有情作大饒益請佛轉法輪。爾時即名得彼梵福。此不應理。所以者何。非未作時已成就故。如是說者。彼請佛已還至梵宮。後世尊轉法輪時。地神先唱。如是展轉聲徹梵宮。梵王聞已歡喜自慶。發純淨心而生隨喜。爾時乃至成就此福。有說。世界成時。一切有情業增上力。能感三千大千世界。是一福量。有說。除近佛地菩薩。餘一切有情所有能感富樂果業。是一福量。有說。此中一一福量應以喻顯。假使一切有情皆悉生盲。有一有情以大方便令俱得眼。彼有情福。是一福量。復次假使一切有情皆飲毒藥悶亂將死。有一有情令皆除毒心得醒寤。彼有情福。是一福量。復次假使一切有情皆被縛錄臨當斷命。有一有情俱令解脫一時得命。彼有情福。是一福量。復次假使一切有情壞戒壞見。有一有情能令俱時戒見具足。彼有情福。是一福量。評曰。如是說所說皆是純淨意樂方便。讚美菩薩福量。然皆未得其實。如實義者。菩薩所起一一福量無量無邊。以菩薩三無數劫積集圓滿諸波羅蜜多已。所引思願極廣大故。唯佛能知。非餘所測。如是所說廣大量福。具足滿百莊嚴一相。展轉乃至三十二相皆具百福。佛以如是三十二百福莊嚴相及八十隨好。莊嚴其身。故於天上人中最尊最勝。

Furthermore, the *New Mahāvibhāṣā-śāstra* asks: "As the sūtras say, each of the Buddha's marks is adorned with one hundred merits. What are these 'one hundred merits'?" Answer: "Here, one hundred volitions are called one hundred merits. What are the one hundred volitions? For example, when a bodhisattva creates and augments the karma of the mark of well-planted feet, he first gives rise to fifty volitions to cultivate and refine his physical vessel, making it pure and supple. Next, he gives rise to a single volition that directly induces that [mark]. Thereafter, he gives rise again to fifty volitions to bring it to completion. Just as a farmer first cultivates the furrows, then sows the seeds, and afterward covers and irrigates them with manure and water, so it is in this case. Just as the karma of the mark of well-planted feet is adorned with these one hundred volitions, so it is up to the karma of the uṣṇīṣa mark on his crown. Therefore it is said that each of the Buddha's marks is adorned with one hundred merits." Question: "What are the fifty volitions?" Answer: "There are five volitions for each of the ten courses of karma. With respect to the course of karma of refraining from taking life, there are five volitions: first, the volition to refrain from taking life; second, the volition to encourage and guide; third, the volition of praise; fourth, the volition of rejoicing; and fifth, the volition of dedication—meaning dedicating what has been cultivated toward bodhi. The same applies up to right view. These are called the fifty volitions. Some say: based on the ten courses of karma, one gives rise respectively to five grades of wholesome volitions—inferior, middling, superior, eminent, and supreme—just as in the miscellaneous cultivation of dhyāna. Some say: based on the ten courses of karma, one gives rise respectively to five volitions: first, purity of preparatory application; second, purity of the fundamental act; third, purity of subsequent action; fourth, unmarred by discursive thought; and fifth, held by mindfulness. Some say: fifty moments of mind are generated toward a single mark of the Buddha, during which volitions not previously practiced arise in unbroken succession. Question: What is the measure of each of these one hundred merits? Some say: if karma can induce the status of a wheel-turning king, ruling with sovereignty over the four great continents, that is the measure of one merit. Some say: if karma can induce the status of Śakra, lord of the gods, ruling with sovereignty over the two hosts of gods, that is the measure of one merit. Some say: if karma can induce the status of the king of the Paranirmitavaśavartin Heaven, ruling with sovereignty over all the divine hosts of the desire realm, that is the measure of one merit. Some say: if karma can induce the status of the king Mahābrahmā, ruling with sovereignty over the first dhyāna and the divine hosts of the desire realm, that is the measure of one merit. Some say: the merit of the king Mahābrahmā, lord of the Sahā World, in requesting the Tathāgata to turn the wheel of the Dharma, is the measure of one merit. Question: When he requested the Buddha, his mind was of non-obscured indeterminate nature bound to the desire realm; how could it be called merit? Some say: while dwelling in the Brahmā realm and wishing to come to make the request, he first gave rise to such a wholesome thought: 'I shall bring great benefit to all sentient beings by requesting the Buddha to turn the wheel of the Dharma.' At that moment, it was designated as attaining that Brahmā merit. This is not reasonable. Why? Because it is not already accomplished before it is performed. The proper explanation is: after he requested the Buddha, he returned to the Brahmā palace. Later, when the World-Honoured One turned the wheel of the Dharma, the earth deities first proclaimed it, and thus the sound transmitted step by step until it reached the Brahmā palace. Having heard it, King Brahmā rejoiced and congratulated himself, generating a pure mind and giving rise to empathetic joy. Only at that moment was this merit accomplished. Some say: at the time of the world's formation, the predominant power of the karma of all sentient beings can bring about a great trichiliocosm; that is the measure of one merit. Some say: excluding bodhisattvas near the Buddha ground, the karma of all other sentient beings that can induce the fruits of wealth and happiness is the measure of one merit. Some say: each measure of merit here should be illustrated by metaphor. Suppose all sentient beings were born blind, and a single sentient being, through great skillful means, caused them all to simultaneously gain sight; the merit of that sentient being would be the measure of one merit. Furthermore, suppose all sentient beings had drunk poison and were delirious and on the verge of death, and a single sentient being caused them all to have the poison removed and their minds to awaken; the merit of that sentient being would be the measure of one merit. Furthermore, suppose all sentient beings were bound and fettered, facing imminent execution, and a single sentient being caused them all to be liberated and simultaneously spared their lives; the merit of that sentient being would be the measure of one merit. Furthermore, suppose all sentient beings had broken their precepts and corrupted their views, and a single sentient being could cause them all to become simultaneously endowed with precepts and views; the merit of that sentient being would be the measure of one merit. Critique: What these explanations say are all expressions of pure intention and skillful means to praise the measure of a bodhisattva's merit, yet none have captured the true reality. According to the actual truth, each measure of merit generated by a bodhisattva is immeasurable and boundless. Because a bodhisattva, having accumulated and perfected all pāramitās over three incalculable kalpas, induces volitions and vows of extreme vastness, only a Buddha can know them, and they cannot be fathomed by anyone else. A full hundred of such vastly measured merits adorn a single mark, and progressively up to all thirty-two marks, each is endowed with one hundred merits. The Buddha adorns his body with these thirty-two marks of a hundred merits and the eighty secondary characteristics; therefore, among gods and humans, he is the most venerable and most supreme.