維摩經疏 1.19

1.19

第二如來現變之中先合為一。次廣令大後。於蓋中廣有所現。前合一中佛之威神明合所由。此不思議解脫之力說為威神。約通而辨。是幻通力非餘通等。通有幾種而言非餘通。有四種。一如意通。運變自身大音普遍。二者幻通。轉變外事。三法智通。通達諸法。四聖自在通。能於苦中生其樂相。於樂法中生於苦想。苦樂法中生不苦不樂想。如是一切不隨緣變名聖自在。今轉外事故是幻通。何故悉受合之為一。為令施者眾望滿足故悉受之。為成一用故合為一。佛初成道受四王鉢合之為一。又為顯示不思議力故合為一。次廣令大遍覆三千大千世界。如經中說。一四天下有一須彌四大海水鐵圍。圍遶以為一界。數之至千名小千世界。小千為一數復至千名中千界。中千為一數復至千名為三千大千世界。此三千界同時成壞故合為一名世界剎。數此至於恒河沙數名世界性。此性為一數復至於恒河沙數名世界海。海復為一數之至恒河沙數名世界種。種復為一數之至恒河沙數名一佛界。依如華嚴。如是轉增凡有十重。最後名為世界須彌。今言三千。一剎為言。下明所現。所現有二。一現此界。二又十方下現他方事。現此之穢令人同厭。現他方淨使人同欣。現此界中事別有五。一現地相廣長悉現。二現諸山。三現眾水。四現日月星辰等事。五現諸天龍神宮等事。現他方事言少可知。

In the second part, the Tathāgata manifests transformations: first he combines them into one; next he broadens it and makes it vast; finally, extensive displays appear within the parasol. In the first part, combining them into one, 'the Buddha's spiritual power' explains the reason for combining them. This power of inconceivable liberation is called 'spiritual power'. Distinguishing this in terms of supernormal powers, it is the supernormal power of illusion, not the other supernormal powers. How many kinds of supernormal powers are there that we say it is not the other ones? There are four kinds: first, the supernormal power of fulfillment at will, which transports and transforms one's own body and makes great sounds pervasive; second, the supernormal power of illusion, which transforms external phenomena; third, the supernormal power of Dharma-wisdom, which thoroughly penetrates all dharmas; fourth, the noble and sovereign supernormal power, which can give rise to the notion of pleasure amidst suffering, the notion of suffering amidst pleasant dharmas, and the notion of neither suffering nor pleasure amidst dharmas of suffering and pleasure; all such transformations that do not follow conditions are called 'noble and sovereign'. Here, transforming external phenomena is precisely the supernormal power of illusion. Why did he accept all of them and combine them into one? To fulfill the hopes of the assembly of donors, he accepted them all; to accomplish a single function, he combined them into one. When the Buddha first attained enlightenment, he accepted the bowls of the four kings and combined them into one. Furthermore, to reveal his inconceivable power, he combined them into one. Next, he broadened it and made it vast, covering the trisāhasramahāsāhasralokadhātu entirely. As explained in the sūtra, one set of four continents has one Mount Meru, four great oceans, and is enclosed by the Iron Encircling Mountains to make one world. Counting up to a thousand of these is called a small-thousand world. Taking a small-thousand as one and counting again up to a thousand is called a medium-thousand world. Taking a medium-thousand as one and counting again up to a thousand is called a trisāhasramahāsāhasralokadhātu. These three thousand worlds form and disintegrate simultaneously, and are therefore collectively called one world kṣetra. Counting these up to the number of grains of sand in the Ganges is called a world nature. Taking this nature as one and counting again up to the number of grains of sand in the Ganges is called a world ocean. Taking an ocean as one and counting again up to the number of grains of sand in the Ganges is called a world seed. Taking a seed as one and counting again up to the number of grains of sand in the Ganges is called a Buddha realm. According to the Avataṃsaka, multiplying successively in this way there are ten tiers in all, the final one being called the World Meru. Here, 'three thousand' refers to one single kṣetra. Below, what was manifested is explained. What was manifested is twofold: first, this world was manifested; second, from 'furthermore, in the ten directions' downward, phenomena of other realms were manifested. Manifesting the defilement of this realm causes people to share in revulsion; manifesting the purity of other realms causes people to share in rejoicing. Among the phenomena in this realm, there are five distinct items: first, the manifestation of the earth's features, all displayed in their breadth and extent; second, the manifestation of the mountains; third, the manifestation of the waters; fourth, the manifestation of the sun, moon, stars, and constellations; fifth, the manifestation of the palaces of the devas, nāgas, and spirits. The manifestation of the phenomena of other realms is briefly stated and easy to understand.