瑜伽師地論 菩薩地 · 威力品
一句：威力是真實義之證的起用——神通的底是「萬法唯識、本無定相」（故能變地成水、納須彌芥子），而最殊勝的力是漏盡而「不作證」（能涅槃偏不取、留有漏度生不染＝不住涅槃）。
三眼目：
- 三威力·六神通·神境二用：三威力＝聖（定自在）/法（六度）/俱生（福德資糧）；五品類；六神通＝神境/宿住/天耳/見死生/知心差別/漏盡。神境＝能變（十八變：振動…放大光明）＋能化（化身/境/語）；只辦二事——引眾入聖教·惠施受苦眾生利樂。
- 轉變＝唯識所變（眼）：「於地起水勝解，即令成水如實非餘」〔0492a15〕——古德二讀並陳不判：景＝唯識量（萬法但識所變·無定色質·須彌芥子唯識量·攝論「識為增上緣」）／泰·窺基＝質滅質生·佛威力令火中有濕性·不可轉性（防轉無情成有情增眾生界）。神通不可思議，底子是「唯識無定相」。
- 漏盡「不作證」＝最殊勝力：菩薩能如實知漏盡方便而不作證、不速捨離有漏而不染污〔0494c29·遁倫「緣四諦而不作證·行有漏而不染」0519b05〕——能涅槃偏留生死度生＝不住涅槃（承真實義品空勝解）。俱生威力＝八相成道（非神通所作）；共不共三相（微細/品類/界）——菩薩量遍一切界，二乘局二千/三千界（悲願大小=力之大小）。
附指引：
- 承真實義品（七處之3）智證起用；轉變唯識量承三性離言、漏盡不作證承空勝解不住涅槃〔0487a15〕；聖威力依三摩呬多地（地06）定自在。
- 轉變二讀（景唯識量 · 泰基質滅質生）·俱生威力景/基·達羅弭荼國四釋（景/泰/基/測）見〈考據〉目四，唯錄不判。
- 異譯：曇無讖力品（變15）·求那跋摩不可思議品（五種不可思議·變13·無「威力」詞）；攝決擇分以五因緣判威德不可思議（〈考據〉目二）。
In one line: The powers are the functioning that arises out of the realization won in the Chapter on Reality — the ground of the supernormal powers is that "all phenomena are consciousness-only, and have no fixed marks at all" (hence one can transform earth into water, and take Sumeru into a mustard seed), while the most excellent power of all is, in the exhaustion of the outflows, "not to actualize it" (able to enter nirvāṇa yet deliberately not to take it up, staying within the outflows to ripen beings without being defiled = the non-abiding nirvāṇa).
Three points of the eye:
- The three powers · the six supernormal powers · the two functions of the divine-object power: the three powers = the noble power (mastery of concentration) / the power of the Dharma (the six perfections) / the innate power (the store of merit); the five classes; the six supernormal powers = the divine-object power / the recollection of former abodes / the divine ear / the sight of dying-and-being-born / the knowledge of distinctions of mind / the exhaustion of the outflows. The divine-object power = the power to transform (the eighteen transformations: quaking … emitting great light) + the power to conjure (conjuring bodies / realms / speech); it accomplishes only two things — drawing beings into the sacred teaching, and bestowing benefit and ease on beings who suffer.
- Transformation = transformed by consciousness (the point of the eye): "toward earth, arousing the resolute conviction of water, one causes it to become water in truth and not otherwise" 〔0492a15〕 — the ancient masters set out two readings side by side without judging: Jing = the measure of consciousness-only (all phenomena are but transformed by consciousness · no fixed material substance · Sumeru and mustard seed are alike but the measure of consciousness · the Compendium of the Mahāyāna's "consciousness as dominant condition") / Tai and Kuiji = one substance ceases and another substance is newly born · by the Buddha's power a moist nature is made present within fire · the nature cannot be transformed (guarding against transforming the insentient into the sentient and thereby increasing the realm of beings). The inconceivability of the supernormal powers has for its ground the words "consciousness-only, without fixed marks."
- The exhaustion of the outflows, "not to actualize it" = the most excellent power: the bodhisattva knows the means to the exhaustion of the outflows as they truly are yet does not actualize it, does not swiftly forsake the outflows and is not defiled 〔0494c29 · Dunlun: "attending to the four truths yet not actualizing it · coursing among the outflows yet undefiled" 0519b05〕 — able to enter nirvāṇa yet deliberately keeping to birth-and-death to ripen beings = the non-abiding nirvāṇa (carrying forward the Chapter on Reality's resolute conviction of emptiness). The innate power = the eight aspects of accomplishing the Way (not wrought by the supernormal powers); the common-and-uncommon three aspects (subtlety / class / realm) — the bodhisattva's measure pervades every realm, while the two vehicles are confined to the two-thousandfold / three-thousandfold realm (the greatness of the compassionate vow = the greatness of the power).
Guidance appended:
- Carries forward the Chapter on Reality (the third of the seven abodes), the functioning that arises out of the knowledge-realized object; the transformation's measure of consciousness-only carries forward the wordlessness of the threefold nature, the exhaustion of the outflows' "not actualizing it" carries forward the resolute conviction of emptiness, the non-abiding in nirvāṇa 〔0487a15〕; the noble power rests on the concentration-mastery of the Stage of Meditative Equipoise (Stage 06).
- The two readings of transformation (Jing's measure of consciousness-only · Tai's and Kuiji's one-substance-ceasing-another-born) · the innate power in Jing and Kuiji · the four glosses on Drāviḍa (Jing / Tai / Kuiji / Woncheuk) — see the Apparatus, Heading Four; recorded only, not judged.
- Alternate translations: Dharmakṣema's Chapter on Power (fifteen transformations) · Guṇavarman's Chapter on the Inconceivable (five inconceivables · thirteen transformations · without the word "powers"); the Section on Ascertainment judges the inconceivability of the majestic power by five reasons (Apparatus, Heading Two).
本地分中菩薩地第十五初持瑜伽處 威力品第五云何諸佛菩薩威力？ 當知略有三種。 一者、聖威力。 謂佛菩薩得定自在，依定自在，隨其所欲一切事成。 心調柔故，善修心故，是名聖威力。 二者、法威力。 謂諸勝法有廣大果，有大勝利，是名法威力。 此中法者，即是六種波羅蜜多。 所謂布施乃至般若。 如是諸法有大威力，名法威力。 三者、俱生威力。 謂佛菩薩先集廣大福德資糧，證得俱生甚希奇法，是名俱生威力。 又佛菩薩如是威力品類差別，復有五種。 一者、神通威力，二者、法威力，三者、俱生威力，四者、共諸聲聞、獨覺威力，五者、不共聲聞、獨覺威力。 云何諸佛菩薩神通威力？ 謂六神通。 一者、神境智作證通，二者、隨念宿住智作證通，三者、天耳智作證通，四者、見死生智作證通，五者、知心差別智作證通，六者、漏盡智作證通。 是名神通威力。 云何諸佛菩薩神境智通？ 謂佛菩薩神境智通略有二種。 一者、能變通，二者、能化通。 如是二種品類差別，各有多種。 云何能變神境智通品類差別？ 謂十八變。 一者、振動，二者、熾然，三者、流布，四者、示現，五者、轉變，六者、往來，七者、卷，八者、舒，九者、眾像入身，十者、同類往趣，十一者、顯，十二者、隱，十三者、所作自在，十四者、制他神通，十五者、能施辯才，十六者、能施憶念，十七者、能施安樂，十八者、放大光明。 如是等類，皆名能變神境智通。 振動者，謂佛菩薩得定自在，心調柔故，善修心故；依定自在，普能振動寺館舍宅、村邑聚落、城郭國土、那落迦世界、傍生世界、祖父世界、人世界、天世界、一四大洲、一千世界、二千世界、三千大千世界、百三千大千世界、千三千大千世界、百千三千大千世界、乃至無量無數三千大千世界皆能振動。 是名振動。 熾然者，謂佛菩薩依定自在，從其身上發猛焰火，於其身下注清冷水；從其身下發猛焰火，於其身上注清冷水。 入火界定，舉身洞然，遍諸身分出種種焰，青、黃、赤、白、紅紫、碧綠頗胝迦色。 是名熾然。 流布者，謂佛菩薩依定自在，流布光明，遍滿一切寺館舍宅，乃至無量無數世界無不充滿，如前振動。 是名流布。 示現者，謂佛菩薩依定自在，如其所樂，示彼一切諸來會眾沙門、婆羅門、聲聞、菩薩、天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、牟呼洛伽、人、非人等，令悉現見下諸惡趣、上諸人天。 復令現見諸餘佛土，及於其中諸佛菩薩。 乃至超過殑伽沙等諸佛國土，種種名聲所表佛土，及彼土中某名如來，悉令現見；亦為宣說彼佛土名，及如來名。 齊彼至此，若復過彼諸佛國土及諸如來，隨其所欲，乃至所欲皆令現見，亦為宣說。 是名示現。 轉變者，謂佛菩薩依定自在，若於其地起水勝解，即令成水如實非餘；火、風勝解亦復如是。 若於其水起地勝解，即令成地如實非餘；火、風勝解亦復如是。 若於其火起地勝解，即令成地如實非餘；水、風勝解亦復如是。 若於其風起地勝解，即令成地如實非餘；水、火勝解亦復如是。 若於一切起餘勝解，即隨勝解如實非餘。 如於大種互相轉變，色、香、味、觸，當知亦爾。 若於草葉、牛糞、泥等，起於飲食、車乘、衣服、嚴飾資具、種種塗香、華鬘勝解，即隨勝解如實非餘。 若於沙石、瓦礫等物，起於末尼、真珠、琉璃、螺貝、壁玉、珊瑚勝解，即隨勝解如實非餘。 若於諸山、雪山王等起金勝解，即隨勝解如實非餘。 若於一切起餘勝解，即隨勝解如實非餘。 若於好色有情起惡色勝解，於惡色有情起好色勝解，於俱非有情起好色、惡色勝解，於俱有情起俱非勝解，即隨勝解如實非餘。 如於好色、惡色，於具支節、不具支節，及肥瘦等，當知亦爾。 如是於餘所有自相可變色物起餘勝解，皆隨勝解一切轉變，如實非餘。 是名轉變。 往來者，謂佛菩薩依定自在，隨其所樂，於諸牆壁、山石等中縱身往來，無有滯礙。 廣說乃至往於梵世，乃至上至色究竟天，還來無礙。 或復傍於無量無數三千大千世界，若往、若來皆無滯礙。 或運麁重四大種身，或於遠處作近勝解，或如意勢速疾往來。 是名往來。 卷、舒者，謂佛菩薩依定自在，能卷一切雪山王等如一極微，舒一極微令如一切雪山王等。 是名卷、舒。 眾像入身者，謂佛菩薩依定自在，能以種種現前大眾，及以一切村邑、聚落、草木、叢林、諸山、大地一切色像內己身中，令諸大眾各各自知入其身內。 是名眾像入身。 同類往趣者，謂佛菩薩依定自在，或能往趣剎帝利眾，同其色類，如彼形量，似彼言音。 彼若以此名如是義，亦即以此名如是義；彼不以此名如是義，亦不以此名如是義。 然後為其演說正法，示現、教導、讚勵、慶慰。 化事既終，欻然隱沒。 沒後時眾迭相顧言：不知沒者天耶？ 人耶？ 如能往趣剎帝利眾，如是往趣婆羅門眾、若沙門眾、若長者眾、若居士眾、四大王天、三十三天、夜摩天、覩史多天、樂變化天、他化自在天、梵眾天、梵先益天、大梵天、少光天、無量光天、光音天、少淨天、無量淨天、遍淨天、無雲天、福生天、廣果天、無煩天、無熱天、善現天、善見天、色究竟天，當知亦爾。 是名同類往趣。 隱、顯者，謂佛菩薩依定自在，於大眾前，百度、千度，或過於是，隱沒自身，復令顯現。 是名隱、顯。 所作自在者，謂佛菩薩依定自在，普於一切諸有情界往、來、住等所作事中，皆自在轉。 令去即去，令住即住，令來即來，令語即語。 是名所作自在。 制他神通者，謂佛菩薩依定自在，能制伏他所現神通。 如來神通普能制伏其餘一切具神通者所現神通，如其所欲，令事成辦。 究竟菩薩一生所繫，或最後有所有神通，除諸如來、等類菩薩，悉能制伏其餘一切具神通者所現神通。 諸餘菩薩所有神通，除入上地、等類菩薩，悉能制伏其餘一切具神通者所現神通。 是名制他神通。 能施辯才者，謂佛菩薩依定自在，若諸有情辯才窮盡，能與辯才。 是名能施辯才。 能施憶念者，謂佛菩薩依定自在，若諸有情於法失念，能與憶念。 是名能施憶念。 能施安樂者，謂佛菩薩依定自在，說正法時，與聽法者饒益身心輕安之樂，令離諸蓋，專心聽法。 暫時方便，而非究竟。 又令諸界互相違變能為損害、非人所行、災癘、疾疫皆得息滅。 是名能施安樂。 放大光明者，謂佛菩薩依定自在，以神通力，身放光明。 或有一光往十方面無量無數諸世界中，令惡趣等一切有情息彼眾苦。 或有一光往諸天界，令大威德天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、牟呼洛伽等住自宮中，蒙光覺悟，皆來集會。 或有一光往十方面無量無數諸世界中，令住他方世界菩薩蒙光覺悟，皆來集會。 以要言之，諸如來等能放無量無數品類種種光明，能作無量無數世界無量無數諸有情類無量無數利益之事。 是名放大光明。 當知如是一切能變神境智通品類差別，一一分別無量無數。 由此神通，能轉所餘有自性物令成餘物，故名能變神境智通。 云何能化神境智通品類差別？ 謂若略說，無事而有，是名為化。 能以化心，隨其所欲，造作種種未曾有事，故名能化神境智通。 此復多種。 或化為身及化為境，或化為語。 或化為身及化為境者，化似自身，或不相似；化似他身，或不相似。 又所化身，若自、若他，或似、不似，唯能化作與根相似根所依處，而非實根。 復能化作相似境界。 謂飲食等，末尼、真珠、琉璃寶等，所有色、香、味、觸所攝外資生具。 若彼相似，若異於彼，隨其所欲一切能化。 又所化身與己同類，非一眾多種種差別。 或作天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、牟呼洛伽色像，或作人、傍生、鬼、那洛迦色像，或作聲聞、獨覺、菩薩、如來色像。 若所化身與菩薩身極相似者，名所化身與自相似。 若不爾者，名所化身非自相似。 又所化身與他同類亦有多種。 若作天身，與彼天身極相似者，名所化身與他相似；若不爾者，名所化身非他相似。 如作天身，乃至佛身，當知亦爾。 云何此中化作多身？ 謂佛菩薩於十方面無量無數諸世界中，一時化作種種形類，能為無量無數有情作利益事。 如是所化種種形類，於中或有諸佛菩薩雖滅度後，由住持力而故隨轉；或有暫時作利益已，化事便息。 又佛菩薩或作化事，唯令眾生覩見而已，如幻所作不堪受用。 或復化作飲食、衣服、末尼、真珠、琉璃、螺貝、壁玉、珊瑚、車乘等事，與實無異。 如是所作財食眾具，令諸眾生常得受用。 是名化身及化境界。 或化為語者，或有化語妙音相應，或有化語廣音具足，或有化語繫屬於自，或有化語繫屬於他，或有化語無所繫屬，或有化語宣說正法言詞所攝，或有化語誨責放逸言詞所攝。 妙音相應者，謂佛菩薩所說化語，其聲深遠如雲雷音，其聲和雅如頻迦音，能感眾心，甚可愛樂。 又此化語，圓上、微妙、顯了、易解、樂聞、無逆、無依、無盡。 廣音具足者，謂佛菩薩所說化語，其聲廣大，隨其所樂，無量種類天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、牟呼洛伽、聲聞、菩薩、人、非人等無量眾會，一踰繕那皆悉充滿，以妙圓音隨類遍告。 又隨所樂，小千世界、二千世界、三千世界，乃至十方無量無數諸世界中，若近、若遠所有眾會，以妙圓音隨類遍告。 於此聲中出種種音，為諸眾生說種種法，隨其所應，各得義利。 繫屬於自者，謂佛菩薩所說化語，於化自身出種種音，宣說正法，誨責放逸。 繫屬於他者，謂佛菩薩所說化語，於化他身宣說正法，誨責放逸。 無所繫屬者，謂佛菩薩所說化語，或於空中、或於所化非情法上而有所說。 宣說正法言詞所攝者，謂佛菩薩所說化語，開示正理，令諸愚癡於種種法皆得悟解。 誨責放逸言詞所攝者，謂佛菩薩所說化語，為不愚癡獲得淨信而放逸者，責其放逸，令生慚愧；誨不放逸，令勤修學。 如是所說眾多化事略有三種，化身、化境，及以化語。 當知如是一切能化神境智通品類差別，一一分別無量無數。 如是二種諸佛菩薩神境智通能辦二事。 一者、示現種種神通，引諸眾生入佛聖教。 二者、示現種種神通，惠施無量受苦眾生眾多品類利益安樂。 云何諸佛菩薩隨念宿住智通？ 謂佛菩薩以宿住智，自能隨念己之宿住，曾於如是有情類中，我如是名，如經廣說。 亦能隨念他諸有情身等一切品類差別，如自隨念己事無異。 又能令他得宿住智，能自隨念前際所經若自、若他身等一切品類差別，曾於如是有情類中，我如是名，乃至廣說。 如是有情轉復令他得宿住智，能自隨念一切宿住，如前無異。 如是展轉令憶宿住，皆如自己。 於現法中，又能隨念諸微細事，所有一切若少若多先所造作、先所思惟，皆無忘失。 又能隨念無間剎那，次第所作無間斷故。 又能隨念有量有數宿住差別，所知時劫可算數故。 又能隨念無量無數宿住差別，所知時劫不可數故。 以要言之，此宿住智於如是處、於如是類、於如是量，隨其所欲皆無礙轉。 如是名為諸佛菩薩隨念宿住所攝威力。 又由隨念宿住智故，憶念本生，為諸有情開示先世種種品類第一希有菩薩所行難行苦行。 令於佛所生淨信故，起恭敬故，令於生死深厭離故。 又由此智憶念本事，為諸眾生開示種種先世相應業果異熟，為令妄計前際常論、一分常論常見眾生破常見故。 云何諸佛菩薩天耳智通？ 謂佛菩薩以淨天耳，能於種種天聲、人聲，聖聲、非聖聲，大聲、小聲，辯聲、非辯聲，化聲、非化聲，遠聲、近聲皆悉得聞。 聞天聲者，若不作意，下從欲界，上至色究竟宮，其中受生諸有情類種種音聲皆悉能聞。 若作意時，過是已上諸世界聲皆亦能聞。 聞人聲者，遍於一切傍四大洲受生有情種種音聲皆悉能聞。 聞聖聲者，於諸如來、聲聞、獨覺及諸菩薩，若從彼聞展轉為餘諸有情類宣說種種示現、教導、讚勵、慶慰，勸修諸善、勸捨諸惡所有音聲皆悉能聞。 又於一切無染污心受持讀誦、論議決擇、無倒諫誨、為作憶念、教授、教誡，及餘所有善言善說能引義利種種音聲皆悉能聞。 如是等類，名聞聖聲。 聞非聖聲者，於諸有情虛妄、離間、邪綺、麁獷、生下惡趣、生上天趣、生傍人趣種種音聲皆悉能聞。 聞大聲者，謂於大眾生聲、大集會聲、種種苦具所逼切聲、大號哭聲、相呼召聲、大雷吼聲、諸螺貝聲、諸鼓角等種種音聲皆悉能聞。 聞小聲者，下至耳語諸微細聲皆悉能聞。 聞辯聲者，於義易了種種音聲皆悉能聞。 聞非辯聲者，於義難了種種音聲，謂達羅弭荼種種明呪、風、鈴、樹響、鸚鵡、鸜鵒、百舌、鸝黃、命命鳥等所出音聲、皆悉能聞。 聞化聲者，謂於一切得心自在具神通者，依神通力所化音聲皆悉能聞。 聞非化聲者，謂於種種異彼音聲皆悉能聞。 聞遠聲者，除佛菩薩所住聚落、城邑等中所有音聲，於餘乃至無量無數世界中聲皆悉能聞。 聞近聲者，聞所除聲。 云何諸佛菩薩見死生智通？ 謂佛菩薩以超過人清淨天眼，見諸有情死時、生時、妙色、惡色、若劣、若勝，及於後際生已增長，諸根成熟，身諸所作善、惡、無記差別而轉。 又現見知諸光明色、諸微細色、諸變化色、諸淨妙色，下至無間，上至色究竟宮，不由作意皆能見知。 若作意時，能見上下無量無數餘世界色，亦能見傍無量無數諸世界中一切諸色，乃至能見彼彼佛土彼彼如來安坐彼彼異類大會，宣說正法，顯然無亂。 又佛菩薩以淨天眼，普見十方無量無數諸有情類身之所作淨不淨業。 既見彼已，隨其所應、隨其所宜，施作種種利益安樂。 以淨天耳，普聞十方無量無數諸有情類語之所作淨不淨業。 既聞彼已，隨其所應、隨其所宜，施作種種利益安樂。 是名略說諸佛菩薩天眼、天耳之所作業。 云何諸佛菩薩知心差別智通？ 謂佛菩薩以他心智，遍知十方無量無數諸世界中他有情類，若有纏煩惱心，若離纏煩惱心，若有隨縛、有隨眠煩惱心，若離隨縛、離隨眠煩惱心。 又遍了知有染心、邪願心，謂諸外道心及有愛染心。 又遍了知無染心、正願心，謂與上相違心。 又遍了知劣心，謂生欲界諸有情類，下至一切禽獸等心。 又遍了知中心，謂生色界諸有情類諸所有心。 又遍了知勝心，謂生無色界諸有情類諸所有心。 又遍了知樂相應心、苦相應心、不苦不樂相應心。 又能以一知他心智，於一有情如是所有、如是體性、如是品類、如是行相、如是分齊心起現前，於一念頃並如實知。 又能以一知他心智，於多有情如是所有、如是體性、如是品類、如是行相、如是分齊心起現前，於一念頃並如實知。 又佛菩薩此他心通，知諸有情諸根勝劣，知諸有情種種勝解，知諸有情種種界行，隨其所應，能正安處趣涅槃宮種種正行。 當知是名此所作業。 云何諸佛菩薩漏盡智通？ 謂佛菩薩如實了知煩惱盡得，如實了知若自、若他於諸漏盡已得未得，如實了知若自、若他所有能得漏盡方便。 如能如實了知方便，於非方便亦如實知。 如實知他於漏盡得有增上慢，如實知他於漏盡得離增上慢。 又諸菩薩，雖能如實了知一切漏盡功德能證方便，而不作證。 是故菩薩於有漏事及與諸漏不速捨離；雖行種種有漏事中，而不染污。 如是威力，於諸威力最為殊勝。 又佛菩薩由漏盡智，自無染污；亦善為他廣分別說，壞增上慢。 當知是名此所作業。 云何法威力？ 謂布施威力乃至般若威力。 此布施等諸法威力，應知一一略有四相。 一者、斷所對治相，二者、資糧成熟相，三者、饒益自他相，四者、與當來果相。 布施四相者，謂諸菩薩修行惠施，能斷慳悋，施所對治。 是名第一。 即此惠施，能作自己菩提資糧，亦即能作布施攝事成熟有情。 是名第二。 施先意悅，施時心淨，施已無悔，於三時中心常歡喜，以自饒益；亦能除他飢渴、寒熱、種種疾病、所欲匱乏、怖畏眾苦，以饒益他。 是名第三。 於當來世在在生處，恒常富樂，得大祿位、得大財寶、得大朋黨、得大眷屬。 是名第四。 是名布施威力四相。 此外無有若過若增。 持戒四相者，謂諸菩薩受持清淨身語律儀，能斷犯戒，戒所對治。 是名第一。 即所受持清淨尸羅，能為自己菩提資糧，亦即能作同事攝事成熟有情。 是名第二。 受持淨戒，捨離犯戒為緣所生怖畏、眾罪、怨敵等事，寢寤安樂，以自饒益。 又由淨戒、無悔、歡喜乃至心定，以自饒益；受持淨戒，不損惱他，普施一切有情無畏，以饒益他。 是名第三。 由是因緣，身壞已後。 生於善趣天世界中。 是名第四。 是名持戒威力四相。 此外無有若過若增。 忍辱四相者，謂諸菩薩修行忍辱，能斷不忍，忍所對治。 是名第一。 即此忍辱，能作自己菩提資糧，亦即能作同事攝事成熟有情。 是名第二。 由此忍辱，濟㧋自他大怖畏事，饒益自他。 是名第三。 由是因緣，能令菩薩於當來世無多怨敵、無多離隔、無多憂苦；於現法中，臨命終時心無憂悔，身壞已後生於善趣天世界中。 是名第四。 是名忍辱威力四相。 此外無有若過若增。 精進四相者，謂諸菩薩住勤精進，能斷懈怠，精進所治。 是名第一。 即此精進，能作自己菩提資糧及所依止，亦即能作同事攝事成熟有情。 是名第二。 勤精進故，得安樂住。 不為一切惡不善法之所雜亂，後後所證轉勝於前，倍生歡喜，以自饒益；勤修善品，不以身語損惱於他，令他發生精進樂欲，以饒益他。 是名第三。 由此因力，於當來世，愛樂殊勝士夫功業。 是名第四。 是名精進威力四相。 此外無有若過若增。 靜慮四相者，謂諸菩薩入靜慮時，能斷煩惱、語言尋、伺、喜、樂、色想等隨煩惱，靜慮所治。 是名第一。 即此靜慮，能作自己菩提資糧及所依止，亦即能作同事攝事成熟有情。 是名第二。 現法樂住以自饒益，其心寂靜、最極寂靜，遠離貪愛；於諸有情無損、無惱，以饒益他。 是名第三。 由此因緣，智得清淨，能發神通，於當來世生淨天處，得靜慮果。 是名第四。 是名靜慮威力四相。 此外無有若過若增。 般若四相者，謂諸菩薩具足妙慧，能斷無明，慧所對治。 是名第一。 即此般若，能作自己菩提資糧，能以布施、愛語、利行、同事攝事成熟有情。 是名第二。 於所知事如義覺了，能引廣大清淨歡喜，以自饒益；普為有情稱理說法，令其獲得現法當來利益安樂，以饒益他。 是名第三。 由是因緣，攝諸善根，能正所作，於當來世能證二障離繫，謂煩惱障離繫及所知障離繫。 是名第四。 是名般若威力四相。 此外無有若過若增。 是名法威力。 云何諸佛菩薩俱生威力？ 謂性能憶念諸本生事。 為欲利益諸有情故，不由思擇，於極長時種種猛利無間大苦悉能堪忍。 為欲利益諸有情故，欣樂領受能辦有情利益事苦。 為欲利益諸有情故，上生第四覩史多天，盡覩史多壽量而住。 有三勝事，映彼受生諸天子眾。 一、天壽量，二、天形色，三、天名稱。 將欲下生入母胎時，放大光明，普照世界。 於降母胎入、住、出位，皆正了知。 既出胎已，即於地上，不待扶侍而行七步，自稱德號。 於初生時，有大威德天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、牟呼洛伽等，散以種種天妙華香，持天伎樂、上妙衣服、幢幡、寶蓋，殊勝供具而為供養。 又以無上三十二大丈夫相等，莊嚴其身。 住最後有最後生中，一切怨敵、一切魔軍、一切災橫不能侵害。 坐菩提座，以慈定力摧伏眾魔。 一一支節，皆悉備足那羅延力。 於稚童時，不由習學，自然善巧，於諸世間工巧業處疾疾能入。 無師自然獨處三千大千世界，證得無上正等菩提。 索訶界主大梵天王自然來下，慇懃勸請哀愍世間宣說正法。 其定寂靜，設大雲雷，曾無覺受，安然不起。 為菩薩時，一切禽獸蠕動之類，皆極仰信，常來歸趣，隨其所欲親附而住。 既成佛已，下至傍生亦來供養。 如彼獼猴獻清淨蜜，世尊哀受，歡喜舞躍。 龍雲常候，洗便降雨；若出遊行，止而不落。 菩薩如是若坐樹下，一切枝條並皆垂影，隨蔭其身，曾無虧捨。 證菩提已，於六年中，魔求其便竟不能得。 常俱行念每恒現前；由此念故，受想尋思生住滅等無不覺了。 又佛成就俱生威力，或有見便饒益所攝，或有賢聖行住所攝。 見便饒益所攝俱生威力者，謂諸世間若見如來，癲癎心亂還得本心，逆胎得順，盲者得視，聾者能聽，懷貪欲者得離貪纏，懷瞋恚者得離瞋纏，懷愚癡者得離癡纏。 如是等類，當知是名見便饒益所攝俱生威力。 賢聖行住所攝俱生威力者，謂佛菩薩常右脇臥，如師子王。 雖現安處草葉等蓐，一脇而臥，曾無動亂。 一切如來應正等覺，雖現睡眠而無轉側。 大風卒起，不動身衣。 行如師子，步若牛王。 先舉右足，方移左足。 隨所行地，高處便下，下處遂高，坦然如掌，無諸礫石、塼瓦等物。 心專遠離而入聚落，隨所入門，門若狹小自然高廣。 食所食時，有粒皆碎，無口不殫。 如是等類，當知是名賢聖行住所攝俱生威力。 般涅槃時，大地振動，眾星晃耀，交流而隕，諸方一時欻然大熱，遍滿虛空奏天大樂。 如是無量甚希有事，皆是如來俱生威力，非是神通威力所作。 如是名為諸佛菩薩俱生威力。 云何諸佛菩薩威力，與聲聞、獨覺有共不共？ 略由三相應知不共。 一者、微細故；二者、品類故；三者、界故。 諸佛菩薩於無量無數諸有情類，及無量無數威力方便，如所應作諸利益事，皆如實知，無不能作。 是名微細。 一切品類神通威力、法威力、俱生威力悉皆成就。 是名品類。 以一切世界、一切有情界為威力境。 是名為界。 聲聞但以二千世界及有情界為神通境，獨覺但以三千世界為神通境。 何以故？ 由彼唯為調伏一身而修正行，非諸有情；是故最極唯以一界為神通境。 除上所說，所餘諸佛菩薩威力，當知麁相，與諸聲聞、獨覺等共。 如是諸佛菩薩威力，聲聞、獨覺尚不能及，何況所餘一切天人異生外道。 諸佛菩薩略有三種神變威力。 一者、神境神變所攝，二者、記說神變所攝，三者、教誡神變所攝。 當知此三，如其所應，攝入三種神通威力。 謂神境智通威力、心差別智通威力、漏盡智通威力。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
三種威力·五種品類
本品位於本地分菩薩地第十五的初持瑜伽處，是威力品第五。
什麼是諸佛菩薩的威力？當知略有三種。一聖威力：佛菩薩得定自在，依此定自在，隨其所欲、一切事成；因為心調柔、善修心，這名聖威力。二法威力：諸勝法有廣大果、有大勝利，名法威力——這裡的「法」就是六種波羅蜜多，即布施乃至般若，這些法有大威力，名法威力。三俱生威力：佛菩薩先積集廣大福德資糧，證得與身俱生的甚希奇法，名俱生威力。
又佛菩薩這威力的品類差別，又有五種：一神通威力，二法威力，三俱生威力，四共聲聞獨覺的威力，五不共聲聞獨覺的威力。
神通威力：六神通
什麼是諸佛菩薩的神通威力？就是六神通：一神境智作證通，二隨念宿住智作證通，三天耳智作證通，四見死生智作證通，五知心差別智作證通，六漏盡智作證通。這名神通威力。
一、神境智通——能變（十八變）
什麼是諸佛菩薩的神境智通？略有二種：一能變通，二能化通。這二種品類差別，各有多種。
什麼是能變神境智通的品類差別？就是十八變：一振動，二熾然，三流布，四示現，五轉變，六往來，七卷，八舒，九眾像入身，十同類往趣，十一顯，十二隱，十三所作自在，十四制他神通，十五能施辯才，十六能施憶念，十七能施安樂，十八放大光明。這類都名能變神境智通。
振動：佛菩薩得定自在、心調柔、善修心，依定自在，普能振動寺館舍宅、村邑聚落、城郭國土、那落迦世界、傍生世界、祖父世界、人世界、天世界，乃至一四大洲、一千世界、二千世界、三千大千世界、百個三千大千世界、千個三千大千世界、百千個三千大千世界、乃至無量無數三千大千世界，皆能振動。熾然：依定自在，從身上發猛焰火、於身下注清冷水，又從身下發火、於身上注水；入火界定，舉身洞然，遍諸身分出種種焰——青、黃、赤、白、紅紫、碧綠、頗胝迦色。流布：依定自在，流布光明，遍滿一切寺館舍宅乃至無量無數世界無不充滿，如前振動。示現：依定自在，如其所樂，示一切來會大眾——沙門、婆羅門、聲聞、菩薩、天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、牟呼洛伽、人、非人等，令悉現見下諸惡趣、上諸人天，又令現見諸餘佛土及其中諸佛菩薩，乃至超過殑伽沙等佛國土、種種名聲所表佛土及彼土如來，悉令現見，亦為宣說彼佛土名及如來名。轉變：依定自在，若於「地」起「水」的勝解，即令成水、如實非餘（火、風勝解亦然）；於水、火、風起餘大種勝解，亦各隨勝解如實非餘；如四大種互相轉變，色香味觸亦然；若於草葉、牛糞、泥等起飲食、車乘、衣服、嚴飾、塗香、華鬘的勝解，即隨勝解如實非餘；於沙石瓦礫起末尼、真珠、琉璃、螺貝、璧玉、珊瑚勝解，於諸山雪山起金勝解；於好色有情起惡色勝解、於惡色有情起好色勝解、於非好非惡（俱非）有情起好色或惡色勝解、於亦好亦惡（俱）有情起俱非勝解，皆隨勝解如實非餘。如於好色惡色，於具支節、不具支節，及肥瘦等，當知亦爾。如是於其餘所有自相可變的色物起餘勝解，皆隨勝解一切轉變、如實非餘。往來：依定自在，隨其所樂，於牆壁山石中縱身往來無礙，廣說乃至上至色究竟天還來無礙，或傍於無量無數三千大千世界往來無礙，或運麁重四大種身、或於遠處作近勝解、或如意勢速疾往來。卷舒：依定自在，能卷一切雪山王等如一極微、舒一極微令如一切雪山王等。眾像入身：依定自在，能以種種現前大眾及一切村邑聚落草木叢林諸山大地一切色像納入己身中，令諸大眾各各自知入其身內。同類往趣：依定自在，往趣剎帝利眾，同其色類、如彼形量、似彼言音，隨彼用名與否而說，然後為演正法、示現教導讚勵慶慰，化事既終欻然隱沒，眾人相顧不知所沒者是天是人；如往趣剎帝利眾，往婆羅門眾、沙門眾、長者眾、居士眾，及四大王天、三十三天、夜摩天、覩史多天、樂變化天、他化自在天、梵眾天、梵先益天、大梵天、少光天、無量光天、光音天、少淨天、無量淨天、遍淨天、無雲天、福生天、廣果天、無煩天、無熱天、善現天、善見天、色究竟天，當知亦然。隱顯：依定自在，於大眾前百度千度或過於是，隱沒自身、復令顯現。所作自在：依定自在，普於一切有情界往來住等所作事中皆自在轉，令去即去、令住即住、令來即來、令語即語。制他神通：依定自在，能制伏他所現神通；如來神通普能制伏一切具神通者所現神通，究竟菩薩（一生所繫、最後有）除如來及等類菩薩外悉能制伏其餘，諸餘菩薩除入上地、等類菩薩外亦能制伏其餘。能施辯才：若有情辯才窮盡，能與辯才。能施憶念：若有情於法失念，能與憶念。能施安樂：說正法時，與聽法者饒益身心輕安之樂，令離諸蓋、專心聽法（暫時方便而非究竟）；又令諸界互相違變的損害、非人所行、災癘疾疫皆得息滅。放大光明：以神通力身放光明，或一光往十方無量世界令惡趣有情息苦，或一光往諸天界令大威德天龍等蒙光覺悟皆來集會，或一光往十方令他方菩薩蒙光覺悟皆來集會；要言之，諸如來能放無量品類光明，作無量世界無量有情無量利益之事。
「示現」還包括：從已說的佛土再往外，凡更遠的諸佛國土及諸如來，只要佛菩薩隨其所欲，都令會眾現見，也為他們宣說；這才完整名為示現。「轉變」中的大種互變逐項說，就是對地起水、火、風勝解，對水起地、火、風勝解，對火起地、水、風勝解，對風起地、水、火勝解；每一項都隨勝解成為所勝解之物，如實而非其餘。對色、香、味、觸的互相轉變也同樣如此；對草葉、牛糞、泥等所起的飲食、車乘、衣服、嚴飾資具、種種塗香、華鬘勝解，也都隨勝解如實成就。對一切其餘可變之物起其餘勝解，也一律隨勝解如實成就。
「同類往趣」所謂隨彼用名與否而說，是說：對方若以這個名稱表示這個意義，佛菩薩也以這個名稱表示這個意義；對方若不用這個名稱表示這個意義，佛菩薩也不用它表示這個意義。「制他神通」則是如其所欲，使所制伏的一切具神通者所現神通得以成辦；如來、究竟菩薩與其餘菩薩，各依前述層級而制伏。放光召集的天眾逐項包括天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、牟呼洛伽；他們都在自己的宮殿中蒙光覺悟而來集會。
當知這一切能變神境智通的品類差別，一一分別無量無數。由此神通能轉其餘有自性之物令成餘物，故名能變神境智通。
一、神境智通——能化（化身·化境·化語）
什麼是能化神境智通的品類差別？略說，「無事而有」名為化——能以化心隨其所欲造作種種未曾有事，故名能化神境智通。這又多種：或化為身、或化為境、或化為語。
化身·化境：化作似自身（或不相似）、似他身（或不相似）；所化身（自他、似不似）唯能化作與根相似的「根所依處」而非實根；又能化作相似的境界——飲食、末尼真珠琉璃寶等色香味觸所攝外資生具，若彼相似、若異於彼，隨欲皆能化。所化身與己同類，非一眾多差別，或作天龍藥叉等色像、或作人傍生鬼那洛迦色像、或作聲聞獨覺菩薩如來色像；與菩薩身極相似者名「與自相似」，否則名「非自相似」；與他同類亦多種（作天身與彼極似者名「與他相似」，否則非）。此中化作多身者：佛菩薩於十方無量世界一時化作種種形類，為無量有情作利益事；所化形類，或諸佛菩薩滅度後由住持力而故隨轉、或暫作利益已化事便息；又或唯令眾生覩見如幻所作不堪受用，或化作飲食衣服末尼等與實無異、令眾生常得受用。這名化身及化境界。
其中，相似境界的資生具包括飲食，以及末尼、真珠、琉璃等寶物所具的色、香、味、觸；可化得與原物相似，也可與原物不同。與己同類的所化身，則可作天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、牟呼洛伽的色像，也可作人、傍生、鬼、那落迦，或聲聞、獨覺、菩薩、如來的色像。與他同類時，從所化天身一直到所化佛身，也都依「極相似」或「不極相似」，分為與他相似或與他不相似。能供眾生實際受用的化境，則逐項包括飲食、衣服、末尼、真珠、琉璃、螺貝、璧玉、珊瑚、車乘等物。
化語：或妙音相應、或廣音具足、或繫屬於自、或繫屬於他、或無所繫屬、或宣說正法言詞所攝、或誨責放逸言詞所攝。「妙音相應」：所說化語其聲深遠如雲雷音、和雅如頻迦音，能感眾心甚可愛樂，又圓上微妙、顯了易解、樂聞、無逆、無依、無盡。「廣音具足」：其聲廣大，隨所樂無量種類天龍等及聲聞菩薩人非人等無量眾會、一踰繕那皆悉充滿，以妙圓音隨類遍告，又隨所樂於小千、二千、三千乃至十方無量世界遠近眾會以妙圓音隨類遍告，於此聲中出種種音為眾生說種種法、各得義利。「繫屬於自」：於化自身出種種音宣說正法、誨責放逸。「繫屬於他」：於化他身宣說正法、誨責放逸。「無所繫屬」：或於空中、或於所化非情法上而有所說。「宣說正法言詞所攝」：開示正理，令愚癡者於種種法皆得悟解。「誨責放逸言詞所攝」：為不愚癡而得淨信卻放逸者，責其放逸令生慚愧、誨不放逸令勤修學。如是化事略有三種：化身、化境、及以化語。
「廣音具足」所遍告的無量眾會，完整包括天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、牟呼洛伽、聲聞、菩薩、人、非人；一踰繕那內的眾會都被妙圓音充滿，各依自己的類別聽聞。
當知這一切能化神境智通品類差別，一一分別無量無數。如此二種（能變、能化）神境智通能辦二事：一示現種種神通引諸眾生入佛聖教，二示現種種神通惠施無量受苦眾生眾多品類利益安樂。
二、宿住智通
什麼是隨念宿住智通？佛菩薩以宿住智，自能隨念己之宿住（曾於如是有情類中、我如是名，如經廣說），亦能隨念他有情身等一切品類差別如念自事；又能令他得宿住智、自隨念前際所經自他身等差別，如是展轉令憶宿住皆如自己。於現法中又能隨念諸微細事（先所造作、思惟皆無忘失）、隨念無間剎那次第所作、隨念有量有數的宿住（時劫可算）、隨念無量無數的宿住（時劫不可算）；要言之，此宿住智於如是處、如是類、如是量，隨欲皆無礙轉。又由此智憶念本生，為有情開示先世菩薩所行難行苦行，令於佛所生淨信、起恭敬、於生死深厭離；又憶念本事，為眾生開示先世業果異熟，為破常見眾生（妄計前際常論、一分常論）破其常見。
所謂展轉，是佛菩薩先令一位有情得到宿住智，能如實憶念自己前際所經的一切宿住；這位有情又令另一位有情得到宿住智，也能如前憶念一切宿住。如此一位傳向一位，所憶宿住都如佛菩薩自己所憶，這就名為諸佛菩薩隨念宿住所攝的威力。
三、天耳智通
什麼是天耳智通？佛菩薩以淨天耳，能聞種種天聲人聲、聖聲非聖聲、大聲小聲、辯聲非辯聲、化聲非化聲、遠聲近聲。聞天聲：不作意則下從欲界上至色究竟受生有情音聲皆聞，作意則過此已上世界聲亦聞。聞人聲：遍於一切傍四大洲受生有情音聲皆聞。聞聖聲：於如來聲聞獨覺菩薩，或從彼聞、展轉為餘有情宣說示現教導讚勵慶慰、勸修善捨惡的音聲皆聞，又於無染污心受持讀誦、論議決擇、無倒諫誨、作憶念、教授教誡等善言善說引義利的音聲皆聞。聞非聖聲：於有情虛妄、離間、邪綺、麁獷、生下惡趣、生上天趣、生傍人趣種種音聲皆聞。聞大聲：大眾生聲、大集會聲、苦具逼切聲、大號哭聲、相呼召聲、大雷吼聲、螺貝鼓角等聲皆聞。聞小聲：下至耳語微細聲皆聞。聞辯聲：於義易了的音聲皆聞。聞非辯聲：於義難了的音聲——達羅弭荼種種明呪、風鈴樹響、鸚鵡鸜鵒百舌鸝黃命命鳥等所出音聲皆聞。聞化聲：於得心自在具神通者依神通力所化音聲皆聞。聞非化聲：於異彼的種種音聲皆聞。聞遠聲：除佛菩薩所住聚落城邑中音聲外，於餘乃至無量無數世界中聲皆聞。聞近聲：聞所除之聲。
四、見死生智通（天眼）
什麼是見死生智通？佛菩薩以超過人的清淨天眼，見諸有情死時生時、妙色惡色、若劣若勝，及於後際生已增長、諸根成熟、身所作善惡無記差別而轉；又現見諸光明色、微細色、變化色、淨妙色，下至無間、上至色究竟，不作意皆能見知，作意則能見上下無量世界色、傍無量世界一切色，乃至能見彼彼佛土如來安坐異類大會宣說正法、顯然無亂。又以淨天眼普見十方無量有情身所作淨不淨業，既見隨應隨宜施作種種利益安樂；以淨天耳普聞十方無量有情語所作淨不淨業，既聞隨應隨宜施作種種利益安樂。這是略說佛菩薩天眼天耳之所作業。
五、知心差別智通（他心智）
什麼是知心差別智通？佛菩薩以他心智，遍知十方無量世界他有情類：若有纏煩惱心、若離纏煩惱心，若有隨縛有隨眠煩惱心、若離隨縛離隨眠煩惱心；又遍知有染心邪願心（諸外道心及有愛染心）、無染心正願心（與上相違心）；又遍知劣心（生欲界乃至禽獸等心）、中心（生色界諸有情心）、勝心（生無色界諸有情心）；又遍知樂相應心、苦相應心、不苦不樂相應心。又能以一知他心智，於一有情如是所有、體性、品類、行相、分齊的現前心，於一念頃並如實知；亦能於多有情的現前心於一念頃並如實知。又此他心通，知諸有情諸根勝劣、種種勝解、種種界行，隨應能正安處趣涅槃宮的種種正行。當知這是它的所作業。
對多位有情，也是以一個知他心智，在一念之中，將每位有情現前心的所有、體性、品類、行相與分齊一併如實了知；不只是籠統知道許多有情有心。
六、漏盡智通
什麼是漏盡智通？佛菩薩如實了知煩惱盡得，如實了知自他於諸漏盡的已得未得，如實了知自他所有能得漏盡的方便；如能如實知方便，於非方便亦如實知；如實知他於漏盡得有增上慢、離增上慢。又諸菩薩，雖能如實了知一切漏盡功德的能證方便，而不作證；所以菩薩於有漏事及諸漏不速捨離，雖行種種有漏事中而不染污——這樣的威力，於諸威力中最為殊勝。又佛菩薩由漏盡智，自無染污，亦善為他廣分別說、壞其增上慢。當知這是它的所作業。
法威力：六度各四相
什麼是法威力？就是布施威力乃至般若威力。這布施等諸法威力，應知一一略有四相：一斷所對治相，二資糧成熟相，三饒益自他相，四與當來果相。
布施四相：菩薩修惠施能斷慳悋（施所對治），是第一；此惠施能作自己菩提資糧、亦能作布施攝事成熟有情，是第二；施先意悅、施時心淨、施已無悔，三時心常歡喜以自饒益，亦能除他飢渴寒熱疾病匱乏怖畏眾苦以饒益他，是第三；於當來世在在生處恒常富樂、得大祿位財寶朋黨眷屬，是第四。此外無有若過若增。持戒四相：受持清淨身語律儀能斷犯戒（戒所對治），一；所受持淨戒能為自己菩提資糧、亦作同事攝事成熟有情，二；受持淨戒捨離犯戒所生怖畏眾罪怨敵等事、寢寤安樂以自饒益，又由淨戒無悔歡喜乃至心定以自饒益，受持淨戒不損惱他、普施有情無畏以饒益他，三；由是身壞後生善趣天世界中，四。忍辱四相：修忍辱能斷不忍（忍所對治），一；能作自己菩提資糧、亦作同事攝事成熟有情，二；由忍辱濟拔自他大怖畏事以饒益自他，三；由是於當來世無多怨敵離隔憂苦、於現法臨終心無憂悔、身壞後生善趣天世界中，四。精進四相：住勤精進能斷懈怠（精進所治），一；能作自己菩提資糧及所依止、亦作同事攝事成熟有情，二；勤精進故得安樂住、不為惡不善法雜亂、後後所證轉勝於前倍生歡喜以自饒益，勤修善品不以身語損惱於他、令他發生精進樂欲以饒益他，三；由此於當來世愛樂殊勝士夫功業，四。靜慮四相：入靜慮能斷煩惱、語言尋伺喜樂色想等隨煩惱（靜慮所治），一；能作自己菩提資糧及所依止、亦作同事攝事成熟有情，二；現法樂住以自饒益、其心寂靜最極寂靜遠離貪愛，於諸有情無損無惱以饒益他，三；由此智得清淨能發神通、於當來世生淨天處得靜慮果，四。般若四相：具足妙慧能斷無明（慧所對治），一；能作自己菩提資糧、能以布施愛語利行同事攝事成熟有情，二；於所知事如義覺了、能引廣大清淨歡喜以自饒益，普為有情稱理說法令獲現法當來利益安樂以饒益他，三；由是攝諸善根、能正所作、於當來世能證二障離繫（煩惱障離繫及所知障離繫），四。此外無有若過若增。這名法威力。
逐度收束，四相都不可省略。布施能斷慳悋，是第一相；能作自身菩提資糧，又以布施攝事成熟有情，是第二相；施前意悅、施時心淨、施後無悔而自利，又除他人飢渴寒熱等苦而利他，是第三相；當來常得富樂祿位、財寶朋黨眷屬，是第四相。這名布施威力四相，此外無有若過若增。
持戒能斷犯戒，是第一相；能作自身菩提資糧，又以同事攝事成熟有情，是第二相；遠離犯戒所生的怖畏罪怨、以無悔歡喜乃至心定而自利，又不損惱他、普施無畏而利他，是第三相；身壞後生於善趣天世界，是第四相。這名持戒威力四相，此外無有若過若增。
忍辱能斷不忍，是第一相；能作自身菩提資糧，又以同事攝事成熟有情，是第二相；濟拔自他大怖畏事而饒益自他，是第三相；當來少有怨敵、離隔、憂苦，現法臨終無憂悔，身壞後生善趣天界，是第四相。這名忍辱威力四相，此外無有若過若增。
精進能斷懈怠，是第一相；能作自身菩提資糧及所依止，又以同事攝事成熟有情，是第二相；安樂而住、不被惡不善法雜亂，所證後後勝前而自利，又不以身語損惱他、令他發起精進樂欲而利他，是第三相；當來愛樂殊勝士夫功業，是第四相。這名精進威力四相，此外無有若過若增。
靜慮能斷煩惱以及語言、尋、伺、喜、樂、色想等隨煩惱，是第一相；能作自身菩提資糧及所依止，又以同事攝事成熟有情，是第二相；現法樂住、心極寂靜遠離貪愛而自利，又於有情無損無惱而利他，是第三相；智得清淨、能發神通，當來生淨天處得靜慮果，是第四相。這名靜慮威力四相，此外無有若過若增。
般若能斷無明，是第一相；能作自身菩提資糧，又以布施、愛語、利行、同事四攝成熟有情，是第二相；於所知事如義覺了、引生廣大清淨歡喜而自利，又稱理說法令有情得現法後法利益安樂而利他，是第三相；攝諸善根、能正所作，當來證得煩惱障與所知障二障離繫，是第四相。這名般若威力四相，此外無有若過若增。六度威力都依斷所對治、成熟資糧、饒益自他、感得當來果四相而成立。
俱生威力（八相成道）
什麼是俱生威力？就是本性能憶念諸本生事；為利益有情，不由思擇於極長時種種猛利無間大苦悉能堪忍，欣樂領受能辦有情利益事的苦；為利益有情，上生第四覩史多天、盡覩史多壽量而住，有三勝事映彼受生諸天子眾——天壽量、天形色、天名稱。將下生入母胎時放大光明普照世界，於降胎入住出位皆正了知；既出胎已即於地上不待扶侍而行七步、自稱德號；初生時有大威德天龍藥叉等散天妙華香、持伎樂衣服幢幡寶蓋殊勝供具而供養，又以無上三十二大丈夫相莊嚴其身。住最後有最後生中，一切怨敵魔軍災橫不能侵害；坐菩提座以慈定力摧伏眾魔，一一支節皆備那羅延力。於稚童時不由習學自然善巧、於諸世間工巧業處疾疾能入；無師自然、獨處三千大千世界證得無上正等菩提；索訶界主大梵天王自然來下慇懃勸請哀愍世間宣說正法；其定寂靜，設大雲雷曾無覺受、安然不起。為菩薩時，一切禽獸蠕動之類皆極仰信常來歸趣、隨其所欲親附而住；既成佛已下至傍生亦來供養——如彼獼猴獻清淨蜜，世尊哀受、歡喜舞躍。龍雲常候，洗便降雨、若出遊行止而不落；菩薩若坐樹下，一切枝條並皆垂影隨蔭其身曾無虧捨。證菩提已於六年中魔求其便竟不能得。常俱行念每恒現前，由此念故受想尋思生住滅等無不覺了。
初生時前來供養的具大威德者，逐項包括天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、牟呼洛伽；他們散布天妙華香，持伎樂、衣服、幢幡、寶蓋等殊勝供具作供養。
又佛成就俱生威力，或有「見便饒益所攝」、或有「賢聖行住所攝」。見便饒益所攝：世間若見如來，癲癎心亂還得本心、逆胎得順、盲者得視、聾者能聽，懷貪欲瞋恚愚癡者得離貪瞋癡纏——這名見便饒益所攝俱生威力。賢聖行住所攝：佛菩薩常右脇臥如師子王，雖現安處草葉等蓐、一脇而臥曾無動亂；一切如來雖現睡眠而無轉側，大風卒起不動身衣；行如師子、步若牛王，先舉右足方移左足，隨所行地高處便下、下處遂高、坦然如掌、無諸礫石塼瓦；心專遠離而入聚落，隨所入門若狹小自然高廣；食所食時有粒皆碎、無口不殫——這名賢聖行住所攝俱生威力。般涅槃時，大地振動、眾星晃耀交流而隕、諸方一時欻然大熱、遍滿虛空奏天大樂——如是無量甚希有事皆是如來俱生威力，非神通威力所作。這名諸佛菩薩俱生威力。
共不共·三神變
什麼是諸佛菩薩威力與聲聞獨覺有共不共？略由三相應知不共：一微細，二品類，三界。佛菩薩於無量有情類及無量威力方便、如所應作諸利益事皆如實知無不能作，是名微細。一切品類神通威力、法威力、俱生威力悉皆成就，是名品類。以一切世界、一切有情界為威力境，是名為界。聲聞但以二千世界及有情界為神通境，獨覺但以三千世界為神通境——因為獨覺唯為調伏一身而修正行、非為諸有情，故最極唯以一界為神通境。除上所說，所餘諸佛菩薩威力當知是麁相，與聲聞獨覺等共。這樣的威力，聲聞獨覺尚不能及，何況其餘天人異生外道。
諸佛菩薩略有三種神變威力：一神境神變所攝，二記說神變所攝，三教誡神變所攝；當知此三如其所應，攝入三種神通威力——神境神變攝入神境智通威力，記說神變攝入心差別智通威力，教誡神變攝入漏盡智通威力。
The Three Kinds of Power · The Five Classes
This is the fifth chapter, the Chapter on Powers, within the First Section of the fifteenth stage in the Basic Section, the Bodhisattva Stage.
What is the power of the buddhas and bodhisattvas? It should be known that there are, in brief, three kinds. The first is the noble power: the buddhas and bodhisattvas attain mastery of concentration, and in dependence on this mastery of concentration, whatever they wish, every matter is accomplished; because the mind is supple and the mind is well cultivated, this is named the noble power. The second is the power of the Dharma: the various excellent dharmas have a vast fruit and a great advantage, and this is named the power of the Dharma — here the "dharma" is just the six perfections, namely giving down through wisdom; these dharmas have a great power, and this is named the power of the Dharma. The third is the innate power: the buddhas and bodhisattvas have first amassed a vast store of merit, and realize the exceedingly rare and wondrous dharmas born together with the body, and this is named the innate power.
Again, as for the classes and distinctions of this power of the buddhas and bodhisattvas, there are also five kinds: the first is the supernormal power, the second the power of the Dharma, the third the innate power, the fourth the power common with the śrāvakas and pratyekabuddhas, and the fifth the power uncommon with the śrāvakas and pratyekabuddhas.
The Supernormal Power: The Six Supernormal Powers
What is the supernormal power of the buddhas and bodhisattvas? It is the six supernormal powers: the first is the power realizing the knowledge of the divine object; the second, the power realizing the knowledge of the recollection of former abodes; the third, the power realizing the knowledge of the divine ear; the fourth, the power realizing the knowledge of seeing dying-and-being-born; the fifth, the power realizing the knowledge of the distinctions of mind; the sixth, the power realizing the knowledge of the exhaustion of the outflows. This is named the supernormal power.
One · The Knowledge-of-the-Divine-Object Power — the Power to Transform (the Eighteen Transformations)
What is the knowledge-of-the-divine-object power of the buddhas and bodhisattvas? In brief, there are two kinds: the first is the power to transform, the second the power to conjure. The classes and distinctions of these two are each of many kinds.
What are the classes and distinctions of the power to transform of the knowledge of the divine object? They are the eighteen transformations: (1) quaking, (2) blazing, (3) streaming-forth, (4) displaying, (5) transforming, (6) coming-and-going, (7) rolling-up, (8) spreading-out, (9) making the multitude of images enter the body, (10) going to those of like kind, (11) revealing, (12) concealing, (13) mastery over what is done, (14) restraining another's supernormal power, (15) being able to bestow eloquence, (16) being able to bestow recollection, (17) being able to bestow ease and joy, (18) emitting great light. All of this class is named the power to transform of the knowledge of the divine object.
Quaking: The buddhas and bodhisattvas, having attained mastery of concentration, with the mind supple and the mind well cultivated, in dependence on the mastery of concentration are universally able to quake temples, halls, houses, and dwellings; villages, towns, and hamlets; walled cities and countries; the world of the hells, the world of animals, the world of the forefathers, the world of humans, the world of the gods; and up through a single set of the four great continents, a one-thousandfold world, a two-thousandfold world, a three-thousand-great-thousandfold world, a hundred three-thousand-great-thousandfold worlds, a thousand three-thousand-great-thousandfold worlds, a hundred-thousand three-thousand-great-thousandfold worlds, up to measureless and numberless three-thousand-great-thousandfold worlds — all these they are able to quake. Blazing: In dependence on the mastery of concentration, they send forth fierce flames of fire from the upper body and pour cool clear water from the lower body; and again send forth fire from the lower body and pour water on the upper body; entering the concentration on the fire-element, the whole body blazes through and through, and from every part of the body issue every kind of flame — blue, yellow, red, white, crimson-purple, cyan-green, and the color of crystal. Streaming-forth: In dependence on the mastery of concentration, they stream forth light, filling every temple, hall, house, and dwelling, up through measureless and numberless worlds, leaving none unfilled, as with quaking above. Displaying: In dependence on the mastery of concentration, as they please, they display to all the great assembly come together — śramaṇas, brahmins, śrāvakas, bodhisattvas, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, non-humans, and the rest — causing them all to behold below the various evil destinies and above the various human and heavenly realms; and again causing them to behold the other buddha-lands and the buddhas and bodhisattvas within them, up through buddha-lands surpassing the sands of the Ganges, buddha-lands designated by every kind of name and the tathāgatas of those lands, all causing them to behold, and also proclaiming for them the names of those buddha-lands and the names of the tathāgatas. Transforming: In dependence on the mastery of concentration, if toward "earth" they arouse the resolute conviction of "water," they at once cause it to become water, in truth and not otherwise (and it is likewise with the resolute conviction of fire or wind); toward water, fire, and wind, arousing the resolute conviction of the remaining great elements, each too, following the resolute conviction, becomes so in truth and not otherwise; as the four great elements transform into one another, so too do color, scent, taste, and touch; if toward grass, leaves, cow dung, mud, and the like they arouse the resolute conviction of food, carriages, clothing, adornments, unguents, and flower-garlands, then following the resolute conviction it becomes so in truth and not otherwise; toward sand, stones, tiles, and gravel they arouse the resolute conviction of maṇi-jewels, pearls, lapis lazuli, conch, jade-disc, and coral; toward the mountains and the snow mountains they arouse the resolute conviction of gold; toward beings of fair form they arouse the resolute conviction of foul form, toward beings of foul form the resolute conviction of fair form, toward beings neither fair nor foul (neither) the resolute conviction of fair form or foul form, toward beings both fair and foul (both) the resolute conviction of neither — all following the resolute conviction, in truth and not otherwise. As with fair form and foul form, so too, it should be known, with the complete of limbs and the not-complete of limbs, and with the stout and the lean and the like. Thus, toward the remaining material things whose own-marks can be transformed, arousing the remaining resolute convictions, all following the resolute conviction wholly transform, in truth and not otherwise. Coming-and-going: In dependence on the mastery of concentration, as they please, they pass to and fro through walls, mountains, and rocks with the body unhindered; and, expounding at length, up to reaching the Highest-Pure Heaven and returning again unhindered, or crosswise through measureless and numberless three-thousand-great-thousandfold worlds coming and going unhindered; or they convey the coarse and heavy body of the four great elements, or toward a far place make the resolute conviction of nearness, or with the swiftness of thought pass to and fro with all speed. Rolling-up-and-spreading-out: In dependence on the mastery of concentration, they are able to roll up all the snow-mountain kings and the like so as to be like a single subtle particle, and to spread out a single subtle particle so as to be like all the snow-mountain kings and the like. Making the multitude of images enter the body: In dependence on the mastery of concentration, they are able to take the various great assemblies present, and all the villages, towns, hamlets, grass and trees, thickets and groves, the mountains and the great earth, and every form-image, and admit them into their own body, causing each one of the great assembly to know of himself that he has entered within that body. Going to those of like kind: In dependence on the mastery of concentration, they go to the assembly of the kṣatriyas, matching their color and kind, resembling their form and stature, resembling their speech and voice, speaking according to whether they use such-and-such a name; and then they expound the true Dharma for them, displaying, teaching, guiding, exhorting, and gladdening; and once the work of transformation is done, they suddenly vanish, and the multitude, looking one to another, do not know whether the one who vanished was a god or a human. As with going to the assembly of the kṣatriyas, so it should be known also with going to the assembly of the brahmins, the assembly of śramaṇas, the assembly of elders, the assembly of householders, and to the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, the Yāma Heaven, the Tuṣita Heaven, the Heaven of Delighting in Emanation, the Heaven of Mastery over Others' Emanations, the Heaven of Brahmā's Retinue, the Heaven of Brahmā's Ministers, the Great Brahmā Heaven, the Heaven of Lesser Light, the Heaven of Measureless Light, the Heaven of Radiant Sound, the Heaven of Lesser Purity, the Heaven of Measureless Purity, the Heaven of Universal Purity, the Cloudless Heaven, the Heaven of Merit-Born, the Heaven of Vast Fruit, the Unafflicted Heaven, the Heaven of No Heat, the Heaven of Good Appearance, the Heaven of Good Sight, and the Highest-Pure Heaven. Concealing-and-revealing: In dependence on the mastery of concentration, before the great assembly, a hundred times, a thousand times, or more than that, they make their own body vanish, and again cause it to appear. Mastery over what is done: In dependence on the mastery of concentration, in every matter to be done — the coming, going, staying, and the like of the whole realm of beings — they turn with mastery, causing one to go if he is to go, to stay if he is to stay, to come if he is to come, to speak if he is to speak. Restraining another's supernormal power: In dependence on the mastery of concentration, they are able to restrain and subdue the supernormal power displayed by another; the Tathāgata's supernormal power is universally able to restrain and subdue the supernormal power displayed by all who possess supernormal power; the ultimate bodhisattva (bound to a single birth, of the last existence) is able to restrain and subdue all the rest, save the Tathāgata and bodhisattvas of equal kind; the remaining bodhisattvas are able to restrain and subdue all the rest, save those who have entered a higher ground and bodhisattvas of equal kind. Being able to bestow eloquence: If a being's eloquence is exhausted, they are able to grant him eloquence. Being able to bestow recollection: If a being has lost mindfulness of the Dharma, they are able to grant him recollection. Being able to bestow ease and joy: When they expound the true Dharma, they grant to the hearers of the Dharma the joy of the benefit and pliancy of body and mind, causing them to depart from the hindrances and to listen to the Dharma single-mindedly (a temporary expedient, and not the ultimate); and again they cause the mutually opposing transformations of the elements — harm, the doings of non-humans, plagues and pestilences — all to be quelled. Emitting great light: By the force of the supernormal power the body emits light — whether one light goes to the measureless worlds of the ten directions and causes beings of the evil destinies to have their suffering quelled, or one light goes to the various heavenly realms and causes the gods, nāgas, and the rest of great majesty and virtue, receiving the light and awakening, all to come and gather in assembly, or one light goes to the ten directions and causes the bodhisattvas of the other quarters, receiving the light and awakening, all to come and gather in assembly; in short, the tathāgatas are able to emit measureless classes of light, and to do the work of measureless benefit for measureless beings in measureless worlds.
"Displaying" extends still farther: beyond the buddha-lands already named, whatever further buddha-lands and tathāgatas the buddhas and bodhisattvas wish the assembly to see, they cause them to behold and also proclaim them; only this completes the definition of displaying. In "transforming," the great elements are set out one by one: toward earth, they arouse the resolute conviction of water, fire, or wind; toward water, of earth, fire, or wind; toward fire, of earth, water, or wind; toward wind, of earth, water, or fire. In every case the thing becomes exactly what is resolved upon, in truth and not otherwise. The mutual transformations of color, scent, taste, and touch are the same; grass, leaves, cow dung, and mud may likewise become food, carriages, clothing, adornment-requisites, every kind of unguent, or flower-garlands, each in truth according to the resolute conviction. Whatever other conviction is aroused toward any other transformable thing likewise becomes exactly that, in truth and not otherwise.
In "going to those of like kind," speaking according to the other's use of names means this: if they use this name for this meaning, the buddhas and bodhisattvas use this name for this meaning; if they do not use this name for this meaning, neither do the buddhas and bodhisattvas. In "restraining another's supernormal power," they cause the displayed powers of all whom they subdue to be accomplished as they wish, each according to the levels of Tathāgata, ultimate bodhisattva, and remaining bodhisattva stated above. The heavenly beings awakened and summoned by the light are, one by one, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas; receiving the light in their own palaces, they all come and gather in assembly.
It should be known that all these classes and distinctions of the power to transform of the knowledge of the divine object are, each singly distinguished, measureless and numberless. Because by this supernormal power they can transform the remaining things that have an intrinsic nature so as to become other things, it is named the power to transform of the knowledge of the divine object.
One · The Knowledge-of-the-Divine-Object Power — the Power to Conjure (Conjuring Bodies · Conjuring Realms · Conjuring Speech)
What are the classes and distinctions of the power to conjure of the knowledge of the divine object? In brief, "that which is without a basis yet comes to be" is called conjuring — being able, with a conjuring mind, as they wish to fashion every kind of never-before-existent thing, it is named the power to conjure of the knowledge of the divine object. This too is of many kinds: they may conjure a body, or conjure a realm, or conjure speech.
Conjuring bodies · conjuring realms: They conjure something resembling their own body (or not resembling it), resembling another's body (or not resembling it); the conjured body (of self or other, resembling or not) can only conjure the "seat of the faculties" resembling the faculties, and not the real faculties; and they are able to conjure resembling realms — food, maṇi-jewels, pearls, lapis lazuli, and other precious things, the outer means of livelihood comprised under color, scent, taste, and touch, whether resembling those things or differing from those things, all they can conjure as they wish. The conjured body is of the same kind as their own, not one but many and distinct, or they make the form-images of gods, nāgas, yakṣas, and the like, or the form-images of humans, animals, hungry ghosts, and the hells, or the form-images of śrāvakas, pratyekabuddhas, bodhisattvas, and tathāgatas; the one exceedingly resembling the bodhisattva's body is named "resembling oneself," otherwise it is named "not resembling oneself"; being of the same kind as another is also of many sorts (the one made as another's body and exceedingly resembling him is named "resembling another," otherwise not). Herein, as for conjuring many bodies: the buddhas and bodhisattvas in the measureless worlds of the ten directions at one time conjure every kind of form and kind, doing the work of benefit for measureless beings; the forms and kinds conjured either, after the buddhas and bodhisattvas have passed into extinction, by the force of the sustaining [power] continue on accordingly, or, having done a temporary benefit, the work of transformation then ceases; and either they only let beings behold what is done as if illusory and unfit for use, or they conjure food, clothing, maṇi-jewels, and the like no different from the real, causing beings constantly to receive their use. This is named conjuring bodies and conjuring realms.
The resembling outer requisites include food and the color, scent, taste, and touch of maṇi-jewels, pearls, lapis lazuli, and other precious things; they may be conjured resembling those things or differing from them. Bodies of the same kind as oneself may be images of gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas; or images of humans, animals, ghosts, and hell-beings; or images of śrāvakas, pratyekabuddhas, bodhisattvas, and tathāgatas. With bodies of another's kind, from a conjured divine body through a conjured buddha-body, the distinction between "resembling another" and "not resembling another" likewise depends on whether it closely resembles that other body. Conjured requisites that beings can actually use include food, clothing, maṇi-jewels, pearls, lapis lazuli, conch, jade-disc, coral, carriages, and the other articles stated.
Conjuring speech: It may be a marvelous voice conjoined, or endowed with a vast voice, or bound to oneself, or bound to another, or bound to nothing, or comprised under the words that proclaim the true Dharma, or comprised under the words that admonish and reprove heedlessness. "A marvelous voice conjoined": the conjured speech that is spoken has a voice deep and far-reaching like the sound of cloud-thunder, gentle and refined like the sound of the kalaviṅka, able to move the hearts of the multitude, most delightful, and moreover perfect, lofty, subtle, clearly revealed and easily understood, delightful to hear, without contrariety, without dependence, without exhaustion. "Endowed with a vast voice": its voice is vast; as they please, they wholly fill, over a single yojana, the measureless kinds of assembly — gods, nāgas, and the rest, and śrāvakas, bodhisattvas, humans, non-humans, and the rest, measureless assemblies — with a marvelous perfect voice announcing to each kind throughout; and again, as they please, over the one-thousandfold, the two-thousandfold, the three-thousandfold, up through the measureless worlds of the ten directions, to assemblies far and near, with a marvelous perfect voice they announce to each kind throughout, and within this voice they send forth every kind of sound, expounding for beings every kind of Dharma, so that each gains the benefit of the meaning. "Bound to oneself": from the conjured self-body they send forth every kind of sound, proclaiming the true Dharma, admonishing and reproving heedlessness. "Bound to another": from the conjured other-body they proclaim the true Dharma, admonishing and reproving heedlessness. "Bound to nothing": either in empty space, or upon the conjured non-sentient dharma, they have something to say. "Comprised under the words that proclaim the true Dharma": they reveal the right principle, causing the foolish and deluded to gain understanding of every kind of dharma. "Comprised under the words that admonish and reprove heedlessness": for those who are not foolish and have gained pure faith yet are heedless, they reprove their heedlessness so as to give rise to conscience and shame, and admonish them to non-heedlessness so as to make them diligently cultivate and study. Thus the works of conjuring are, in brief, of three kinds: conjuring bodies, conjuring realms, and conjuring speech.
The measureless assemblies filled by the "vast voice" are, in full, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, śrāvakas, bodhisattvas, humans, and non-humans. Within a single yojana they all hear the marvelous perfect voice addressed throughout to each class.
It should be known that all these classes and distinctions of the power to conjure of the knowledge of the divine object are, each singly distinguished, measureless and numberless. Thus these two — the power to transform and the power to conjure — of the knowledge of the divine object are able to accomplish two things: the first, displaying every kind of supernormal power so as to draw beings into the Buddha's sacred teaching; the second, displaying every kind of supernormal power so as to bestow upon the measureless beings who suffer many classes of benefit, ease, and joy.
Two · The Recollection-of-Former-Abodes Power
What is the power of the knowledge that recollects former abodes? The buddhas and bodhisattvas, by the knowledge of former abodes, can of themselves recollect their own former abodes (that they were once among such-and-such a class of beings, that their name was such-and-such, as the sūtras expound at length), and can also recollect all the classes and distinctions of the bodies and the rest of other beings as if recollecting their own affairs; and again they can cause others to attain the knowledge of former abodes, and of themselves recollect the distinctions of the bodies and the rest of self and other traversed in the former limit, and thus, one passing it to the next, cause them to recollect their former abodes all as their own. Within the present life again they can recollect the various subtle matters (what was formerly done and reflected upon, all without loss), recollect what was done in unbroken instantaneous sequence, recollect former abodes that are measured and numbered (the times and kalpas reckonable), recollect former abodes that are measureless and numberless (the times and kalpas unreckonable); in short, this knowledge of former abodes, toward such a place, such a kind, such a measure, turns as they wish without hindrance. And again, by this knowledge recollecting past lives, they reveal for beings the difficult practices and painful austerities that the bodhisattva undertook in former ages, causing them to give rise to pure faith in the Buddha, to arouse reverence, and deeply to weary of and depart from birth-and-death; and recollecting past events, they reveal for beings the karmic fruits and maturations of former ages, and, for beings of the view of permanence (who falsely reckon the doctrine of permanence in the former limit, or the doctrine of partial permanence), they break their view of permanence.
This passing-on proceeds as follows: the buddhas and bodhisattvas first cause one being to attain the knowledge of former abodes and recollect all the former abodes traversed in the former limit; that being in turn causes another to attain the same knowledge and recollect all former abodes just as above. Thus, passing successively from one being to another, each recollects former abodes as the buddhas and bodhisattvas themselves do. This is named the power comprised under the recollection of former abodes of the buddhas and bodhisattvas.
Three · The Divine-Ear Power
What is the divine-ear power? The buddhas and bodhisattvas, with the pure divine ear, are able to hear every kind of divine voice and human voice, noble voice and non-noble voice, great voice and small voice, articulate voice and inarticulate voice, conjured voice and non-conjured voice, far voice and near voice. Hearing divine voices: without directing attention, the voices of the beings born from below in the desire realm up to those born in the Highest-Pure Heaven they all hear; directing attention, the voices of the worlds beyond this and higher they also hear. Hearing human voices: throughout the beings born in all the crosswise four great continents, their voices they all hear. Hearing noble voices: toward the tathāgatas, śrāvakas, pratyekabuddhas, and bodhisattvas, whether heard from them or passed on to expound and display for the rest of beings, teaching, guiding, exhorting, and gladdening, the voices that exhort to cultivate the wholesome and forsake the evil, they all hear; and again the voices of those who, with an undefiled mind, uphold, recite, discuss and decide, admonish without error, make recollection, give instruction and admonition, and the rest — good words and good speech that draw forth the benefit of the meaning — they all hear. Hearing non-noble voices: toward beings' false, divisive, wrongly-ornamented, coarse and harsh voices, and the voices of those born below in the evil destinies, born above in the heavenly destinies, born crosswise in the human destiny, every kind of voice they all hear. Hearing great voices: the voices of great multitudes of beings, of great assemblies, the voices of the pressing pain of the instruments of suffering, the voices of great wailing and weeping, the voices of mutual calling and summoning, the voices of the great thunder's roar, the voices of conch, drum, and horn, and the like, they all hear. Hearing small voices: down to the subtle voice of whispering in the ear, they all hear. Hearing articulate voices: the voices whose meaning is easily understood, they all hear. Hearing inarticulate voices: the voices whose meaning is hard to understand — the various spells of the Drāviḍa land, the sound of wind-bells and the rustling of trees, the sounds put forth by parrots, mynas, thrushes, orioles, the jīvaṃjīvaka birds, and the like — they all hear. Hearing conjured voices: the voices conjured by the force of the supernormal power by those who have attained mastery of mind and possess supernormal power, they all hear. Hearing non-conjured voices: the various voices differing from those, they all hear. Hearing far voices: excepting the voices within the villages and cities where the buddhas and bodhisattvas dwell, the voices within the remaining worlds up to measureless and numberless, they all hear. Hearing near voices: they hear the voices that were excepted.
Four · The Seeing-Dying-and-Being-Born Power (the Divine Eye)
What is the seeing-dying-and-being-born power? The buddhas and bodhisattvas, with the pure divine eye surpassing the human, see the beings at the time of dying and the time of being born, of fair form and foul form, whether inferior or superior, and how, being born in the later limit, they grow, their faculties ripen, and the wholesome, unwholesome, and neutral deeds done by the body turn; and again they directly see the various luminous forms, subtle forms, transformed forms, and pure and marvelous forms, from below at the Unremitting [hell] up to the Highest-Pure Heaven, all of which, without directing attention, they are able to see and know; directing attention, they are able to see the forms of the measureless worlds above and below, and all the forms of the measureless worlds crosswise, up to being able to see the tathāgatas of the several buddha-lands seated at ease amid assemblies of diverse kinds, proclaiming the true Dharma, manifest and undisturbed. And again, with the pure divine eye they universally see the pure and impure deeds done by the bodies of the measureless beings of the ten directions, and having seen, according to what fits and is suitable, they do every kind of benefit, ease, and joy; with the pure divine ear they universally hear the pure and impure deeds done by the speech of the measureless beings of the ten directions, and having heard, according to what fits and is suitable, they do every kind of benefit, ease, and joy. This is the brief account of the works done by the divine eye and divine ear of the buddhas and bodhisattvas.
Five · The Knowledge-of-the-Distinctions-of-Mind Power (Knowledge of Others' Minds)
What is the knowledge-of-the-distinctions-of-mind power? The buddhas and bodhisattvas, by the knowledge of others' minds, thoroughly know the other beings throughout the measureless worlds of the ten directions: whether a mind with enwrapping afflictions or a mind free of enwrapping afflictions, whether a mind with bondage-attendant, latent-proclivity afflictions or a mind free of bondage-attendant, latent-proclivity afflictions; and again they thoroughly know a mind with defilement and a wrong vow (the minds of the outsiders, and minds with craving-defilement) and a mind without defilement and a right vow (minds contrary to the above); and again they thoroughly know an inferior mind (the minds of those born in the desire realm, down to birds and beasts, and the like), a middling mind (the minds of the beings born in the form realm), and a superior mind (the minds of the beings born in the formless realm); and again they thoroughly know a mind associated with pleasure, a mind associated with pain, and a mind associated with neither-pain-nor-pleasure. And again, with a single knowledge of others' minds, toward the present mind of a single being — with all that it has, its very nature, its class, its mode of apprehension, its extent — in a single thought-moment they know it altogether as it truly is; and they are able, toward the present minds of many beings, in a single thought-moment to know them altogether as they truly are. And again this power of others' minds knows the superiority and inferiority of the faculties of the various beings, their various resolute convictions, their various dispositions and conduct, and, according to what fits, is able rightly to establish them in the various right practices that head toward the palace of nirvāṇa. It should be known that this is its work.
With many beings, too, a single knowledge of others' minds knows in one thought-moment, altogether and as they truly are, all that each present mind has, its intrinsic nature, its class, its mode of apprehension, and its extent; it does not merely know in general that many beings have minds.
Six · The Exhaustion-of-the-Outflows Power
What is the exhaustion-of-the-outflows power? The buddhas and bodhisattvas truly know the attainment of the exhaustion of the afflictions, truly know the attained and the not-yet-attained of self and other with regard to the exhaustion of the outflows, and truly know the means by which self and other are able to attain the exhaustion of the outflows; as they truly know the means, so too do they truly know what is not the means; they truly know that another, with regard to the attainment of the exhaustion of the outflows, has overweening pride or is free of overweening pride. And again the bodhisattvas, though they can truly know the means of realizing all the merits of the exhaustion of the outflows, do not actualize it; therefore the bodhisattva does not swiftly forsake the matters of the outflows and the outflows themselves, and though he courses among all manner of matters of the outflows he is not defiled — such a power is, among all powers, the most excellent. And again the buddhas and bodhisattvas, by the knowledge of the exhaustion of the outflows, are of themselves undefiled, and also skillfully expound at length for others, breaking down their overweening pride. It should be known that this is its work.
The Power of the Dharma: The Four Aspects of Each of the Six Perfections
What is the power of the Dharma? It is the power of giving down through the power of wisdom. Of these powers of the dharmas of giving and the rest, it should be known that each singly has, in brief, four aspects: the first, the aspect of cutting off what it counteracts; the second, the aspect of ripening the store; the third, the aspect of benefiting self and other; the fourth, the aspect of granting the future fruit.
The four aspects of giving: The bodhisattva's cultivation of generosity is able to cut off stinginess (what giving counteracts) — this is the first; this generosity is able to serve as the store for his own awakening, and also, as the gathering-matter of giving, to ripen beings — this is the second; before giving the mind is glad, in giving the mind is pure, after giving there is no regret, and, glad in mind through all three times, he thereby benefits himself, and is also able to remove another's hunger, thirst, cold, heat, sickness, want, fear, and the many sufferings, thereby benefiting others — this is the third; in life after life, wherever he is born, he is ever wealthy and happy, gaining great rank and station, wealth and jewels, associates and retinue — this is the fourth. Beyond this there is nothing surpassing or additional. The four aspects of upholding the precepts: Upholding the pure disciplines of body and speech is able to cut off the breaking of precepts (what the precepts counteract) — the first; the pure precepts upheld are able to serve as the store for his own awakening, and, as the gathering-matter of shared work, to ripen beings — the second; upholding the pure precepts, he forsakes the fears, the many faults, the enemies, and the like born of breaking precepts, and rests and wakes in ease, thereby benefiting himself; and again, by the pure precepts, without regret and glad, up to a settled mind, he benefits himself; upholding the pure precepts he does not harm and afflict others, and universally bestows fearlessness upon beings, thereby benefiting others — the third; whereby, when the body perishes, he is born in the good destinies, in the heavenly worlds — the fourth. The four aspects of patience: Cultivating patience is able to cut off impatience (what patience counteracts) — the first; it is able to serve as the store for his own awakening, and, as the gathering-matter of shared work, to ripen beings — the second; by patience he rescues self and other from the great and fearful matters, thereby benefiting self and other — the third; whereby in the future he has few enemies and is free of the sorrow of separation, in the present at the time of death his mind is without sorrow or regret, and when the body perishes he is born in the good destinies, in the heavenly worlds — the fourth. The four aspects of vigor: Abiding in diligent vigor is able to cut off indolence (what vigor counteracts) — the first; it is able to serve as the store for his own awakening and its basis, and, as the gathering-matter of shared work, to ripen beings — the second; because of diligent vigor he gains a dwelling of ease, is not thrown into disorder by evil and unwholesome dharmas, and, with each later realization surpassing the former, redoubles his gladness, thereby benefiting himself; diligently cultivating the wholesome he does not by body or speech harm and afflict others, and causes others to give rise to the vigor of the wish to delight, thereby benefiting others — the third; whereby in the future he loves and delights in the surpassing works and merits of a great person — the fourth. The four aspects of meditative absorption: Entering meditative absorption is able to cut off the afflictions and the secondary afflictions — speech, applied-and-sustained thought, delight and joy, the perception of form, and the rest (what meditative absorption counteracts) — the first; it is able to serve as the store for his own awakening and its basis, and, as the gathering-matter of shared work, to ripen beings — the second; abiding in ease in the present he benefits himself, his mind being quieted, most utterly quieted, far removed from craving and love, and, toward beings, without harm and without affliction, he benefits others — the third; whereby, his knowledge gaining purity, he is able to arouse the supernormal powers, and in the future is born in a pure heavenly place, gaining the fruit of meditative absorption — the fourth. The four aspects of wisdom: Being fully endowed with marvelous wisdom is able to cut off ignorance (avidyā) (what wisdom counteracts) — the first; it is able to serve as the store for his own awakening, and, by giving, kind speech, beneficial action, and shared work — the means of gathering — to ripen beings — the second; toward the things to be known he awakens and understands according to the meaning, and is able to draw forth a vast and pure gladness, thereby benefiting himself, and universally, for beings, he expounds the Dharma in accord with principle, causing them to obtain benefit, ease, and joy in the present and the future, thereby benefiting others — the third; whereby he gathers the roots of the wholesome, is able to do rightly what is to be done, and in the future is able to realize the freedom-from-bondage of the two obstructions (the freedom-from-bondage of the afflictive obstruction and the freedom-from-bondage of the cognitive obstruction) — the fourth. Beyond this there is nothing surpassing or additional. This is named the power of the Dharma.
Gathered up perfection by perfection, none of the four aspects may be omitted. Giving cuts off stinginess: this is the first; it serves as the store for one's own awakening and, as the gathering-matter of giving, ripens beings: this is the second; before giving the mind is glad, while giving it is pure, and afterward it has no regret, thereby benefiting oneself, while removing another's hunger, thirst, cold, heat, and other suffering, thereby benefiting others: this is the third; in the future one is ever wealthy and happy, with rank, wealth, associates, and retinue: this is the fourth. These are called the four aspects of the power of giving; beyond them there is nothing surpassing or additional.
Upholding precepts cuts off the breaking of precepts: this is the first; it serves as the store for one's own awakening and, as the gathering-matter of shared work, ripens beings: this is the second; it removes the fears, faults, and enemies born of breaking precepts and benefits oneself through non-regret and gladness up to a settled mind, while it benefits others by harming none and universally bestowing fearlessness: this is the third; when the body perishes one is born in a good destiny, in a heavenly world: this is the fourth. These are called the four aspects of the power of upholding precepts; beyond them there is nothing surpassing or additional.
Patience cuts off impatience: this is the first; it serves as the store for one's own awakening and, as the gathering-matter of shared work, ripens beings: this is the second; it rescues self and other from great and fearful matters: this is the third; in the future one has few enemies and little separation or grief, at death in this life the mind is without sorrow or regret, and after the body perishes one is born in a good heavenly destiny: this is the fourth. These are called the four aspects of the power of patience; beyond them there is nothing surpassing or additional.
Vigor cuts off indolence: this is the first; it serves as the store and basis for one's own awakening and, as the gathering-matter of shared work, ripens beings: this is the second; one abides at ease, is not disordered by evil and unwholesome dharmas, and rejoices as each later realization surpasses the former, benefiting oneself, while neither harming others by body and speech nor failing to arouse their wish for vigor, benefiting others: this is the third; in the future one delights in the surpassing works of a great person: this is the fourth. These are called the four aspects of the power of vigor; beyond them there is nothing surpassing or additional.
Meditative absorption cuts off the afflictions and the secondary afflictions of speech, applied thought, sustained thought, delight, pleasure, the perception of form, and the rest: this is the first; it serves as the store and basis for one's own awakening and, as the gathering-matter of shared work, ripens beings: this is the second; one abides happily in the present, with a mind utterly quiet and far from craving, benefiting oneself, and is harmless and unafflicting toward beings, benefiting others: this is the third; one's knowledge is purified, one can arouse supernormal power, and in the future one is born in a pure heaven and gains the fruit of absorption: this is the fourth. These are called the four aspects of the power of meditative absorption; beyond them there is nothing surpassing or additional.
Wisdom cuts off ignorance: this is the first; it serves as the store for one's own awakening and ripens beings through giving, kind speech, beneficial action, and shared work: this is the second; one understands the known according to its meaning and arouses vast pure gladness, benefiting oneself, and expounds Dharma according to principle so that beings gain present and future benefit and ease, benefiting others: this is the third; one gathers wholesome roots, does rightly what should be done, and in the future realizes release from the afflictive and cognitive obstructions: this is the fourth. These are called the four aspects of the power of wisdom; beyond them there is nothing surpassing or additional. All six perfections are thus established through cutting off what is counteracted, ripening the store, benefiting self and other, and granting the future fruit.
The Innate Power (the Eight Aspects of Accomplishing the Way)
What is the innate power? It is that by his very nature he can recollect the various events of his past lives; that, for the benefit of beings, without deliberating he can bear, over an exceedingly long time, every kind of fierce, unbroken, great suffering, gladly receiving the suffering that can accomplish the matter of beings' benefit; that, for the benefit of beings, he ascends to be born in the fourth heaven, the Tuṣita Heaven, and abides there to the full of the Tuṣita life-span, with three surpassing things that outshine the god-sons born there — the heavenly life-span, the heavenly form and color, and the heavenly renown. When about to descend and enter the mother's womb, he emits great light universally illumining the world, and in the phases of descending into, dwelling in, and issuing from the womb he rightly knows them all; having issued from the womb, upon the ground, without awaiting support, he walks seven steps and proclaims his own titles of virtue; at his first birth there are the gods, nāgas, yakṣas, and the rest of great majesty and virtue who scatter the marvelous heavenly flowers and scents, who hold music, clothing, banners, pennants, jeweled canopies, and surpassing offering-implements to make offerings, and moreover his body is adorned with the unsurpassed thirty-two marks of a great man. Abiding in the last existence, in the last birth, all the enemies, the armies of Māra, and the calamitous mishaps are unable to harm him; seated on the seat of awakening, by the power of the concentration of loving-kindness he crushes and subdues the hosts of Māra, every joint and limb being endowed with the strength of Nārāyaṇa. In his childhood, without learning by practice, he is spontaneously skillful, and toward the crafts and works of every kind in the world he swiftly, swiftly enters in; without a teacher, spontaneously, dwelling alone, in the three-thousand-great-thousandfold world he realizes unsurpassed perfect awakening; the lord of the Sahā world, the Great Brahmā King, of himself comes down and earnestly entreats him, out of pity for the world to expound the true Dharma; his concentration being quiet, though a great cloud thunders he has no awareness of it, and, at ease, does not stir. While he is a bodhisattva, all the birds, beasts, and crawling and moving creatures, with utmost trust and faith, ever come and take refuge, and, as they wish, draw near and abide by him; and once he has become a buddha, even the animals too come to make offerings — as with that monkey which offered pure honey, the World-Honored One receiving it with pity and, rejoicing, dancing for joy. The dragon-clouds ever attend, raining down when he bathes, and yet when he goes forth to travel they halt and do not fall; if the bodhisattva sits beneath a tree, all the branches and boughs bend their shade to shelter his body, never withdrawing it. Having realized awakening, over six years Māra sought his opportunity but in the end could not gain it. The mindfulness that ever accompanies him is at every moment constantly present, and by this mindfulness the arising, abiding, and ceasing of feeling, perception, and applied thought are all, without exception, awakened to and understood.
At his birth the beings of great majesty and virtue who make offerings are, one by one, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas. They scatter marvelous heavenly flowers and scents and hold music, clothing, banners, pennants, jeweled canopies, and other surpassing offering-implements.
And again the Buddha accomplishes the innate power, whether "comprised under the benefit that follows upon being seen" or "comprised under the practice-and-abiding of the sages." Comprised under the benefit that follows upon being seen: if a person in the world sees the Tathāgata, the epileptic and the mad-minded regain their original minds, the breech-born are turned aright, the blind gain sight, the deaf are able to hear, and those bearing craving, hatred, and delusion depart from the enwrapment of craving, hatred, and delusion — this is named the innate power comprised under the benefit that follows upon being seen. Comprised under the practice-and-abiding of the sages: the buddhas and bodhisattvas ever lie on the right side like the lion-king; though he appears to rest upon a mat of grass and leaves, lying on one side, he never stirs or is disturbed; all the tathāgatas, though they appear to sleep, do not toss and turn, and a sudden great wind does not stir their body or robe; he walks like a lion, steps like a bull-king, first raising the right foot and then moving the left; wherever he treads, the high ground becomes low and the low ground becomes high, level as a palm, with no gravel, stones, bricks, or tiles; with a mind bent single-mindedly on seclusion he enters the villages, and the gate by which he enters, though narrow and small, of itself becomes lofty and wide; when he eats the food he eats, every grain is crushed, and there is no mouthful unfinished — this is named the innate power comprised under the practice-and-abiding of the sages. At the time of the parinirvāṇa, the great earth quakes, the multitude of stars flashes and gleams, coursing and falling, and all quarters at one time suddenly grow greatly hot, while throughout empty space heavenly great music is played — such measureless and exceedingly rare events are all the Tathāgata's innate power, not wrought by the supernormal power. This is named the innate power of the buddhas and bodhisattvas.
Common-and-Uncommon · The Three Supernormal Displays
What is the whether-common-or-uncommon of the power of the buddhas and bodhisattvas with the śrāvakas and pratyekabuddhas? In brief, by three aspects it should be known to be uncommon: the first, subtlety; the second, class; the third, realm. The buddhas and bodhisattvas, toward the measureless classes of beings and the measureless means of power, truly know, and are able to do, all the beneficial matters as they fit — this is named subtlety. All classes of supernormal power, power of the Dharma, and innate power they wholly accomplish — this is named class. Taking all worlds and all the realms of beings as the field of their power — this is named realm. The śrāvaka takes only the two-thousandfold world and the realm of beings for the field of his supernormal power; the pratyekabuddha takes only the three-thousandfold world for the field of his supernormal power — because the pratyekabuddha cultivates the right practice only to subdue his own single body, and not for the sake of beings, at the utmost he takes only a single realm for the field of his supernormal power. Apart from what is said above, the remaining powers of the buddhas and bodhisattvas should be known to be of the coarse aspect, common with the śrāvakas, pratyekabuddhas, and the like. Such a power the śrāvakas and pratyekabuddhas are yet unable to reach — how much less the remaining gods, humans, ordinary beings, and outsiders.
The buddhas and bodhisattvas have, in brief, three kinds of supernormal-display power: the first, comprised under the supernormal display of the divine object; the second, comprised under the supernormal display of instruction-by-declaration; the third, comprised under the supernormal display of admonition-and-teaching. It should be known that the supernormal display of the divine object is gathered into the power of the knowledge of the divine object; the supernormal display of instruction-by-declaration is gathered into the power of the knowledge of the distinctions of mind; and the supernormal display of admonition-and-teaching is gathered into the power of the knowledge of the exhaustion of the outflows.
為什麼真實義之後，緊接著說神通
真實義品講的是菩薩所「證」的境——三性離言、無二中道。可一證了這境，會怎麼樣？窺基一句點破次第：「前明真實，智證之境，既有所證，不可虛然……現斯威力，故名〈威力品〉，故〈真實義品〉後明」。證了真實，自然起用，這用就是「威力」。所以威力品不是插進來講神通故事，而是真實義的「果」——見了諸法離言、本無定自性，菩薩才有翻天覆地的自在。神通，是證悟的副產品，不是目的。
論先把威力分三：聖威力（得定自在、隨欲事成）、法威力（六波羅蜜多的廣大果）、俱生威力（福德資糧所感、與身俱生的希奇法）（本論）。再開五品類，而以「神通威力＝六神通」為主軸。六神通裡，最堪深究的是第一「神境智通」與最後「漏盡智通」——一個露出唯識的底，一個露出不住涅槃的骨。
神境轉變：神通的祕密，是「萬法唯識，本無定相」
神境智通分能變、能化。能變有十八種（振動、熾然、流布、示現、轉變、往來、卷舒……放大光明），其中第五「轉變」是全品的眼：「若於其地起水勝解，即令成水，如實非餘」（本論）——對著地，起一個「水」的勝解，地就真成了水，不是幻覺、不是相似，是「如實」的水。地水火風可以互變，草葉牛糞可變飲食車乘，沙石可變珍寶，須彌可卷如芥子、芥子可舒如須彌（卷舒）。
這怎麼可能？古德景師道破了祕密，把它接到唯識上（遁倫引景）：「據唯識理門，一切法但唯有識……非色似色但識量……如須彌芥子亦唯識量，無別實色定實大小。」他更引《攝大乘論》：「由觀行人識為增上緣，餘人識變地成水等。」——地之所以能變水、須彌之所以能納芥子，正因為萬法本是識所變現，本來就沒有「定是地、定是水、定大、定小」的實自性。凡夫被自己的識量綁死，看地永遠是地；菩薩證了唯識、體得萬法無定相，便能以妙觀智擊動圓鏡智，令眾生的識隨之改變——地滅水生，宛然如實。神通的不可思議，底子是「唯識無定相」這一句。真實義品說的「離言自性、無二中道」，到威力品就兌現成了「能變地成水」的現量自在。
古德於此還有一道謹慎的旁註。泰師與窺基提醒：轉變雖自在，卻「不可轉性」——只可「水質滅、火質別生」，以佛威力令火中亦有濕性而即以濕性為火體；若真把「無情轉成有情」，便會增減眾生界，那是不許的（泰·窺基略纂）。景以唯識量明「無定相故能變」，泰、基以因緣事相立「質滅質生、不轉性」之防限——二讀並存，一明其所以能、一明其所不為，這裡只並陳不評。但無論依哪一讀，神通都不是無中生有的魔術，而是「萬法本無定相」這一理的顯現。
（能化則是另一路：「無事而有」——以化心造未曾有事，化身、化境、化語。神境的能變能化，論說只辦兩件事：引眾生入聖教、惠施受苦眾生利樂。神通是度生的手，不是給菩薩自己看的。）
漏盡智通：能入涅槃而偏不入——最殊勝的力
六神通的前五，二乘外道也能多少修得；唯有第六「漏盡智通」，是聖者所專。可菩薩的漏盡，論寫得格外驚人：「又諸菩薩，雖能如實了知一切漏盡功德能證方便，而不作證。是故菩薩於有漏事及與諸漏不速捨離；雖行種種有漏事中，而不染污。如是威力，於諸威力最為殊勝」（本論）。
請看這幾個字的分量。菩薩明明能斷盡煩惱、能取證涅槃——方便都在手裡——卻「不作證」；明明可以一了百了地出離有漏，卻「不速捨離」，偏要留在有漏的生死裡度生，而又「不染污」。遁倫判得乾脆：「緣四諦而不作證故，行有漏而不染」。論把這一條判為「於諸威力最為殊勝」——在所有神通變化裡，最大的力，不是能變地成水、不是能納須彌於芥子，而是能涅槃而偏不取涅槃。這正是真實義品「空勝解→不怖不願涅槃、不住生死涅槃」在威力品的回響：二乘的力到「能出離」為止，菩薩的力更進一步，到「能出離而為眾生不出離」。留惑潤生而不被惑染——這是大乘最深的一種自在。
俱生威力：八相成道，不是神通變的
威力品還記下一類特別的力——「俱生威力」，是福德資糧所感、與生俱來，不靠當場入定變現。論列的，正是一尊佛的八相成道：上生兜率、降神入胎而正知、出胎行七步自稱德號、三十二相莊嚴、坐菩提座以慈定力摧魔、無師自悟證菩提、梵天勸請說法……乃至獼猴獻蜜世尊哀受歡喜舞躍、龍雲常候洗便降雨、右脇臥如師子王、行如師子步若牛王、所入門若狹小自然高廣、食所食時有粒皆碎（本論）。論特別交代：「般涅槃時大地振動……皆是如來俱生威力，非神通威力所作」（末）。這一筆要緊：佛的這些希有，不是表演出來的神通，是無量劫福德資糧自然結出的果——威力有『現修的神通』與『夙積的俱生』兩種，後者更是水到渠成、非由作意。
共不共：菩薩的威力，量遍一切界
最後論辨菩薩威力與二乘的共不共，分微細、品類、界三相。最直觀的是「界」：聲聞的神通境只到二千世界、獨覺只到三千世界——因為獨覺「唯為調伏一身而修，非為諸有情」，所以最極只以一界為境；而菩薩以「一切世界、一切有情界」為威力境。神通的大小，根上是悲願的大小：為一身者，力局於一界；為一切眾生者，力遍於一切界。
此品照出的一義
威力品看似一篇神通博物志（十八變、六通、八相成道），實則只立兩個深意：一是神通的底在「無定相」——能變地成水、納須彌於芥子，所以可能，正因諸法本無定自性（古德景師更以唯識量釋之，泰、基則以質滅質生立其防限，二讀並陳；真實義之證，到此起用）；二是最大的力是「不取證」——菩薩能漏盡涅槃而偏留有漏度生不染，這「不住涅槃」之力勝過一切變化。神通在這一品裡，從來不是炫奇，而是『見了真實之後的自在』與『為眾生甘留生死的悲願』之外現。一個菩薩的威力有多大，量的是他見真實有多透、為眾生肯留多深。
承衍
本品威力義，後論承衍而互參：威力承真實義品（七處之3）智證之境而起用、轉變唯識量承其三性離言、漏盡不作證承其空勝解不住涅槃；聖威力「依定自在」承三摩呬多地（地06）之定；神通示現引眾入教、惠施受苦眾生利樂，則為成熟品（七處之5/6）成熟有情之具。攝決擇分別立決擇威力品，以五因緣（超尋思·世喻不可得·繫善磨瑩心·與不定地心不同分·繫定地心）總攝菩薩威德之不可思議，與本品逐項廣明二軸互發。
Why, Right After the True Meaning, the Treatise Speaks of the Supernormal Powers
The Chapter on Reality expounds the state that the bodhisattva realizes — the threefold nature beyond words, the middle way free of duality. But once this state is realized, what follows? Kuiji, in a single stroke, lays bare the sequence: "The foregoing clarified reality, the object realized by knowledge. There being something realized, it cannot remain idle … [the bodhisattva] displays these powers, and so it is named the Chapter on Powers; hence it comes after the Chapter on Reality". Having realized reality, functioning arises of itself, and that functioning is the "powers." So the Chapter on Powers is not inserted to tell tales of the supernormal powers; it is the "fruit" of the true meaning — only when one has seen that all phenomena are beyond words and have of themselves no fixed intrinsic nature does the bodhisattva possess this heaven-and-earth-overturning mastery. The supernormal powers are a by-product of awakening, not its aim.
The treatise first divides the powers into three: the noble power (the mastery of concentration, wherein one's every wish is accomplished), the power of the Dharma (the vast fruit of the six perfections), and the innate power (the marvelous phenomena, born together with the body, that are drawn forth by the store of merit) 〔本論〕. It then opens out five classes, taking "the supernormal power = the six supernormal powers" as the main axis. Among the six, the two most worthy of deep study are the first, the divine-object power, and the last, the exhaustion of the outflows — the one lays bare the ground of consciousness-only, the other lays bare the bones of not abiding in nirvāṇa.
The Transformation of the Divine Object: The Secret of the Supernormal Powers Is That "the Myriad Phenomena Are Consciousness-Only and Have of Themselves No Fixed Marks"
The divine-object power divides into the power to transform and the power to conjure. The power to transform has eighteen kinds (quaking, blazing, streaming-forth, displaying, transforming, coming-and-going, rolling-up-and-spreading-out … emitting great light), and among them the fifth, "transforming," is the eye of the whole chapter: "if toward the earth one arouses the resolute conviction of water, one causes it to become water in truth and not otherwise" 〔本論〕 — facing the earth, arousing a single resolute conviction of "water," the earth truly becomes water; not an illusion, not a semblance, but water "in truth." Earth, water, fire, and wind can transform into one another; grass, leaves, and cow dung can transform into food and carriages; sand and stones can transform into precious jewels; Sumeru can be rolled up like a mustard seed, a mustard seed spread out like Sumeru 〔rolling-up-and-spreading-out〕.
How is this possible? The ancient master Jing laid bare the secret, joining it to consciousness-only 〔Dunlun quoting Jing〕: "according to the principle-gate of consciousness-only, all phenomena are but consciousness … not material yet resembling the material, being but the measure of consciousness … even Sumeru and the mustard seed are but the measure of consciousness, with no separate real matter of fixed real magnitude." He further quotes the Compendium of the Mahāyāna (the Mahāyānasaṃgraha): "because the practitioner's consciousness serves as dominant condition, the consciousness of others is transformed and the earth becomes water and so on." — The reason earth can transform into water, and Sumeru can be received into a mustard seed, is precisely that the myriad phenomena are from the first but the manifestation transformed by consciousness, and have from the first no real intrinsic nature of "definitely being earth, definitely being water, definitely large, definitely small." The ordinary being is bound fast by his own measure of consciousness, and sees earth as forever earth; the bodhisattva, having realized consciousness-only and grasped that the myriad phenomena are without fixed marks, is able, with the wisdom of marvelous observation, to strike and stir the wisdom of the perfect mirror, causing the consciousness of beings to change along with it — earth ceases, water is born, vivid and in truth. The inconceivability of the supernormal powers has for its ground this one saying: "consciousness-only, without fixed marks." What the Chapter on Reality called the "intrinsic nature beyond words, the middle way free of duality" is, in the Chapter on Powers, redeemed into the direct-perception mastery of "being able to transform earth into water."
Here the ancient masters have also a careful marginal note. Tai and Kuiji caution: transformation, though masterful, "cannot transform the nature" — one may only "make the water-substance cease and the fire-substance separately arise," so that by the Buddha's power there is a moist nature even within fire, and it is precisely this moist nature that is taken as the substance of fire; but were one truly to "transform the insentient into the sentient," this would increase or decrease the realm of beings, and that is not permitted 〔Tai · Kuiji, Concise Compendium〕. Jing, by the measure of consciousness-only, clarifies "being without fixed marks, therefore able to transform"; Tai and Kuiji, by the phenomena of cause-and-condition, set up the guarding limit of "one substance ceasing, another substance born · not transforming the nature" — the two readings stand side by side, the one clarifying how it is possible, the other what it does not do; here they are only set forth together, not appraised. But on whichever reading one relies, the supernormal power is no magic of making-something-from-nothing; it is the manifestation of the one principle that "the myriad phenomena are from the first without fixed marks."
(The power to conjure is another road: "what is without a basis yet comes to be" is named conjuring — with the conjuring mind one fashions phenomena never-before-existent, conjuring bodies, conjuring realms, conjuring speech. The transforming and conjuring of the divine object, the treatise says, accomplish only two things: drawing beings into the sacred teaching, and bestowing benefit and ease on beings who suffer. The supernormal powers are a hand for delivering beings, not something for the bodhisattva to look upon himself.)
The Exhaustion of the Outflows: Able to Enter Nirvāṇa Yet Deliberately Not Entering — the Most Excellent Power
The first five of the six supernormal powers the two vehicles and the outsiders can more or less cultivate; only the sixth, the "exhaustion of the outflows," belongs to the sages alone. Yet the bodhisattva's exhaustion of the outflows the treatise writes down in a way strikingly its own: "Moreover, though the bodhisattvas can truly know the means of realizing all the merits of the exhaustion of the outflows, they do not actualize it. Therefore the bodhisattva does not swiftly forsake the matters of the outflows and the outflows themselves; and though he courses among all manner of matters of the outflows, he is not defiled. Such a power is, among all powers, the most excellent" 〔本論〕.
Look at the weight of these few words. The bodhisattva plainly can cut off the afflictions to their exhaustion, plainly can realize and take up nirvāṇa — the means are all in hand — yet "does not actualize it"; plainly he could once and for all depart from the outflows, yet "does not swiftly forsake" them, deliberately remaining within the birth-and-death of the outflows to deliver beings, and yet "is not defiled." Dunlun judges it crisply: "attending to the four truths yet not actualizing it, so that he courses among the outflows yet is undefiled". The treatise judges this one item to be "among all powers the most excellent" — of all the supernormal transformations, the greatest power is not to transform earth into water, nor to receive Sumeru into a mustard seed, but to be able to enter nirvāṇa yet deliberately not to take up nirvāṇa. This is precisely the echo, in the Chapter on Powers, of the Chapter on Reality's "resolute conviction of emptiness → not dreading nor longing for nirvāṇa, not abiding in either birth-and-death or nirvāṇa": the power of the two vehicles reaches only as far as "being able to depart," while the bodhisattva's power goes one step further, to "being able to depart yet, for the sake of beings, not departing." To retain the afflictions and moisten rebirth, and yet not be defiled by the afflictions — this is the deepest mastery of the Great Vehicle.
The Innate Power: The Eight Aspects of Accomplishing the Way Are Not Wrought by the Supernormal Powers
The Chapter on Powers records still another particular kind of power — the "innate power," drawn forth by the store of merit and inborn, not conjured on the spot by entering concentration. What the treatise lists is precisely the eight aspects of a single buddha's accomplishing of the Way: ascending to Tuṣita; the descent of the spirit and entry into the womb with full awareness; issuing from the womb, walking seven steps, and proclaiming his own titles of virtue; adorned with the thirty-two marks; seated on the seat of awakening, subduing the hosts of Māra by the power of the concentration of loving-kindness; awakening to enlightenment without a teacher; the great Brahmā's entreaty to expound the Dharma … down to the monkey offering pure honey, which the World-Honored One received with pity and, rejoicing, danced for joy; the dragon-clouds ever attending, raining down at his ablutions and yet, when he went forth to travel, halting and not falling; lying on the right side like the king of lions; walking like a lion, stepping like a bull-king; the door he entered, though narrow and small, of itself becoming lofty and wide; when he ate the food he ate, every grain being crushed. The treatise takes special pains to state: "at the time of the parinirvāṇa the great earth quaked … all this is the Tathāgata's innate power, not wrought by the supernormal powers". This stroke is of importance: these marvels of the Buddha are not supernormal powers put on display; they are the fruit that ripens of itself from the store of merit of measureless kalpas — the powers have two kinds, the "presently-cultivated supernormal power" and the "long-accumulated innate power," and the latter is the more the coming-to-fruition of what has ripened in its time, not born of a deliberate act of attention.
The Common and the Uncommon: The Bodhisattva's Power, in Measure, Pervades Every Realm
Finally the treatise distinguishes whether the bodhisattva's power is common or uncommon with the two vehicles, dividing it into three aspects — subtlety, class, and realm. The most immediate is "realm": the śrāvaka's field of the supernormal power reaches only to the two-thousandfold realm, the pratyekabuddha's only to the three-thousandfold — because the pratyekabuddha "cultivates only to subdue his own single body, not for the sake of beings," and so at the utmost takes only a single realm for his field; whereas the bodhisattva takes "all worlds, all the realms of beings" for the field of his power. The magnitude of the supernormal power is, at root, the magnitude of the compassionate vow: for one who is for a single body, the power is confined to a single realm; for one who is for all beings, the power pervades every realm.
The One Meaning This Chapter Illumines
The Chapter on Powers looks like a natural history of the supernormal powers (the eighteen transformations, the six powers, the eight aspects of accomplishing the Way), but in truth it sets up only two deep meanings: first, that the ground of the supernormal powers lies in "the absence of fixed marks" — that one can transform earth into water, and receive Sumeru into a mustard seed, is possible precisely because all phenomena are from the first without fixed intrinsic nature (the ancient master Jing further explains it by the measure of consciousness-only, while Tai and Kuiji set up the guarding limit of one-substance-ceasing-another-born; the two readings set side by side; the realization of the true meaning, here, arises into functioning); second, that the greatest power is "not actualizing it" — the bodhisattva can exhaust the outflows and enter nirvāṇa, yet deliberately keeps to the outflows to deliver beings without being defiled, and this power of "not abiding in nirvāṇa" surpasses all transformations. In this chapter the supernormal powers are never a display of marvels; they are the outward showing of "the mastery that follows upon seeing reality" and of "the compassionate vow that willingly keeps to birth-and-death for the sake of beings." How great a bodhisattva's power is measures how thoroughly he has seen reality, and how deeply he is willing to remain for the sake of beings.
Carrying Forward
The meaning of the powers in this chapter the later treatises carry forward and cross-consult: the powers carry forward the Chapter on Reality (the third of the seven abodes), the object realized by knowledge, and arise into functioning; the transformation's measure of consciousness-only carries forward its threefold nature beyond words; the exhaustion of the outflows' "not actualizing it" carries forward its resolute conviction of emptiness, the non-abiding in nirvāṇa; the noble power's "mastery in dependence on concentration" carries forward the concentration of the Stage of Meditative Equipoise (Stage 06); the supernormal display drawing beings into the teaching, and the bestowal of benefit and ease on beings who suffer, are the instruments of ripening beings in the Chapter on Maturation (the fifth and sixth of the seven abodes) for the ripening of beings. The Section on Ascertainment separately sets up a Chapter Ascertaining the Powers, which by five reasons (surpassing all discursive thought · no worldly simile can be found · bound only to a well-burnished and polished mind · sharing no part with a mind of the non-fixed grounds · bound only to a mind of the fixed grounds) gathers up whole the inconceivability of the bodhisattva's majestic power, the two axes — this chapter's item-by-item exposition and that summary — mutually setting each other alight.
考據Apparatus
威力品＝七處學之第四處（威力處）、初持第五品；明諸佛菩薩三種威力（聖／法／俱生）、六神通、神境十八變與能化、法威力六度四相、俱生威力（八相成道）、共不共界量。聖教義之眼重在「轉變」——神境轉變「隨勝解如實非餘」，古德有唯識量與質滅質生二讀；又漏盡智通「菩薩不作證、行有漏而不染」，露不住涅槃之骨。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 玄奘 T1579 本地分 | 菩薩地·初持瑜伽處 威力品第五〔T30n1579 0491b13 品題·0491b14「云何諸佛菩薩威力」起–0496b24 成熟品前訖〕（七處學之第4處·卷37起） |
| 論文自身 | 三種威力（聖/法/俱生〔0491b14〕）→ 五種品類（神通/法/俱生/共/不共〔0491b23〕）→ 神通威力＝六神通〔0491b27〕→ 神境（能變十八變〔0491c05〕·能化三化〔0493c11〕）·宿住·天耳·見死生·知心差別·漏盡 → 法威力六度四相〔0495a06〕→ 俱生威力〔0495c10〕→ 共不共〔0496b04〕→ 三神變攝入三通〔0496b19〕 |
| 遁倫《瑜伽論記》T1828 | 威力品釋（卷9下·0515c12–0520b13）；「答中有三：初略辨二種；次廣明五種；後將示現攝入三種神通」〔T42n1828 0515c20〕 |
| 窺基《略纂》T1829 | 威力品釋（卷十一·0138b16–0140a05）；「次明〈威力品〉者，前明真實，智證之境，既有所證，不可虛然……現斯威力，故名〈威力品〉，故〈真實義品〉後明也」〔T43n1829 0138b16〕 |
| 最勝子《瑜伽師地論釋》T1580 | 菩薩地＝大行大果〔T30n1580 0887b29〕（品釋無） |
二、異譯·經內平行對勘
(一) 三家漢譯（玄奘 · 曇無讖 · 求那跋摩）
| 義點 | 玄奘 T1579 威力品第五 | 曇無讖 T1581 力品第五 | 求那跋摩 T1582 不可思議品第六 |
|---|---|---|---|
| 範圍／品名 | 威力品 0491b13–0496b24 | 力品 0896b27–0899c21 | 不可思議品（無「威力」詞）0971b13–0974a01 |
| 上層分類 | 三威力（聖/法/俱生）＋五種品類〔0491b14·b23〕 | 三力（聖/法/俱生）＋五種力〔0896b28〕 | 五種不可思議（六通/法/共生/不共生/共不共）〔0971b20〕 |
| 六神通 | 神境/宿住/天耳/見死生/知心差別/漏盡〔0491b27〕 | 神足/天耳/他心智/宿命智/生死智/漏盡〔0896c06〕 | 神足/天耳/天眼/他心智/宿命智/漏盡〔0971b23〕 |
| 神境能變 | 十八變〔0491c05〕 | 變神足 15 項〔0896c14〕 | 變神通 13 項〔0971b27〕 |
| 能化 | 化身/化境/化語（三化）〔0493c11〕 | 化身/化聲/化境界（三化） | 化身/化聲（二化） |
| 法威力六度四相 | 斷所對治/資糧成熟/饒益自他/與當來果（相）〔0495a06〕 | 對治/成菩提具/攝取自他/得未來果〔0898c16〕 | 修集道/莊嚴菩提/自他利益/得後世大善果〔0973a15〕 |
| 共不共三相 | 微細/品類/界〔0496b04〕 | 細/分別/界 | 細/行/界 |
| 界量 | 聲聞二千界·獨覺三千界·佛菩薩一切界〔0496b11〕 | 同 | 聲聞二千·緣覺三千·佛菩薩無量無邊 |
三家唯錄不判：玄奘 威力 ↔ 曇無讖 力 ↔ 求那跋摩 不可思議；能變項數 18／15／13（卷舒、顯隱、所作自在、同類往趣、流布 等開合不同）；能化 三化／三化／二化；俱生威力之般涅槃大地振動一節，玄奘、求那跋摩有·曇無讖缺。
(二) 經內平行＝攝決擇分決擇威力品
攝決擇分別立決擇威力品〔T30n1579 0706c14–0706c21〕，甚短，以五因緣判「菩薩威德不可思議」（用「威德」非「威力」）：
「由五因緣，當知菩薩所有威德不可思議。何等為五？一者、菩薩所有威德，超過一切尋思境故；二者、菩薩所有威德，世間譬喻不可得故；三者、菩薩所有威德，唯繫屬善磨瑩心故；四者、菩薩所有威德，與不定地心一向不同分故；五者、菩薩所有威德，一向繫屬定地心故。」〔0706c14〕
→ 本地分廣明威力品類，攝決擇分則以五因緣總攝其「不可思議」之相，二軸互發。
(三) 校勘（大正原書校記全枚舉）
威力品段（0491b13–0496b24）大正原書校記共 28 條（<app> 逐條校勘元素雖 0，原書校記以註記形式收錄——「校勘元素零」不等於「無校記」，全枚舉如下）。底本從 CBETA 承字讀（凡 CBETA 承麗藏等回改處，並錄大正原印）·並錄備考·不升定本案（無古德牒文＋義理雙證支持異讀者），異讀並錄：
| 註號 | 錨 | 底本【大】 | 異讀 | 語境 |
|---|---|---|---|---|
| 0491014 | 0491b29 | 死生 | 生死【宋】【元】【明】【宮】 | 見死生智（倒文·死生／生死） |
| 0491018 | 0491c06 | 振（下同） | 震【宋】【元】【明】【宮】（下同） | 十八變·振動（振／震，全段下同） |
| 0491020 | 0491c15 | 落 | 洛【宋】【元】【明】 | 那落迦世界（落／洛） |
| 0492001 | 0492a01 | 洞 | 烱【宋】【元】【明】【宮】 | 洞徹句（洞／烱） |
| 0492003 | 0492a08 | 荼 | 茶【明】 | 荼·句（荼／茶） |
| 0492004 | 0492a27 | 壁 | 璧【宋】【元】【明】【宮】 | 壁·句（壁／璧） |
| 0492006 | 0492b28 | 大 | 天【宋】【元】【明】【宮】 | 大·天世界段（大／天） |
| 0492010 | 0492b29 | 樂變化 | 樂化【宋】【元】【宮】·化樂【明】 | 樂變化天（三傳異名） |
| 0492014 | 0492c01 | 先 | 光【宋】【元】【明】 | 梵先益天（先／光） |
| 0492030 | 0492c26 | 變 | 反【宋】【元】【明】【宮】 | 變·句（變／反） |
| 0493001 | 0493a03 | 荼 | 茶【明】 | 荼·句（荼／茶） |
| 0493002 | 0493b10 | 壁 | 璧【宋】【元】【明】【宮】 | 壁·句（壁／璧） |
| 0493003 | 0493b15 | 自【CB·麗-CB·宮】／目【大】 | 繫屬於自句（底本承 CBETA 作「自」·大正原印「目」，見附註） | 化語繫屬 |
| 0493004 | 0493b16 | 詞（下同） | 辭【宋】【元】【明】【宮】（下同） | 化語妙音·詞（詞／辭，全段下同） |
| 0493005 | 0493b24 | 踰 | 瑜【宋】【元】【宮】 | 踰繕那（踰／瑜·音寫） |
| 0493006 | 0493b26 | 千 | 大千【宋】【元】【明】【宮】 | 千世界（千＋大） |
| 0493007 | 0493c14 | 辦 | 辨【宋】【元】【宮】 | 成辦句（辦／辨） |
| 0493008 | 0493c16 | 惠 | 慧【宋】【元】【明】【宮】 | 惠·慧句（惠／慧） |
| 0494001 | 0494a03 | 可 | 可算【宋】【元】【明】【宮】 | 不可算句（可＋算） |
| 0494002 | 0494b07 | 鸜 | 鴝【宋】【元】【明】【宮】 | 鸜鵒（鳥名·鸜／鴝） |
| 0494003 | 0494b07 | 黃 | 鷜【宋】【元】【明】【宮】 | 黃·鳥名句（黃／鷜） |
| 0494004 | 0494b14 | 除 | 餘【宋】【元】【明】 | 除·句（除／餘） |
| 0494005 | 0494b16 | 妙 | 好【宋】【元】【明】【宮】 | 妙·句（妙／好） |
| 0494006 | 0494b23 | 亂 | 乳【元】 | 亂·句（亂／乳） |
| 0495005 | 0495a10 | 惠＊ | 慧【宋】【元】【明】【宮】＊ | 惠·慧句（惠／慧） |
| 0495007 | 0495b04 | 㧋 | 拔【宋】【元】【明】【宮】 | 㧋·句（㧋／拔） |
| 0496001 | 0496a11 | 想 | 相【元】【明】 | 想·句（想／相） |
| 0496002 | 0496a28 | 振 | 震【宋】【元】【明】【宮】 | 振動句（振／震） |
附註：0493003 係 CBETA 改字點——底本承 CBETA 作「繫屬於自」（＝宮本讀），大正原印作「繫屬於目」；底本用字據實標為「自」，兩讀並錄，底本讀如上。0491014「死生／生死」係倒文異讀。0491018「振／震」·0493004「詞／辭」二條大正原欄記「下同」，全段一律，照錄。0492010「樂變化天」三傳異名（樂變化／樂化／化樂）並錄不判。0493005「踰繕那／瑜繕那」係音寫異寫。0495005 帶＊者係大正原欄星標，照錄。大正編者梵文擬註（聖威力 ārya-prabhāva·法威力 dharma-·俱生威力 sahaja-·神通威力 abhijñā-·共/不共聲聞獨覺威力·能變通 pariṇāmikī·能化通 nairmāṇikī·十世界名 那落迦 naraka-loka 至色究竟天 akaniṣṭhā 全套天名·頗胝迦 sphāṭika·斷所對治相·資糧成熟·四攝 布施 dāna 至同事 samānārthatā·離繫 visaṃyoga·那羅延 nārāyaṇa 等音義擬註共 55 條）一律不採並註明條數。全 28 條底本從 CBETA 承字讀，無升定本案。
三、聖教義之經據（眼·重在轉變）
威力品聖教義之眼，重在「神境轉變」之唯識義與「漏盡不作證」之不住涅槃：
(一) 神境轉變「隨勝解如實非餘」＝唯識量（境隨識變）——〔T30n1579 0492a15〕「轉變者……若於其地起水勝解，即令成水如實非餘」。古德景就此申唯識理門〔遁倫引景 T42n1828 0517a13〕：「故攝論云：由觀行人識為增上緣，餘人識變地成水等；亦可此據唯識理門，一切法但唯有識，雖後變改種種諸色，非色似色但識量……如須彌芥子亦唯識量，無別實色定實大小。」——神境轉變之所以「如實非餘」，正因萬法唯識所變、本無定大小定色質；菩薩體此唯識量，故能變地成水、納須彌於芥子。
(二) 漏盡智通「菩薩不作證、行有漏而不染」＝不住涅槃——〔T30n1579 0494c29〕「又諸菩薩，雖能如實了知一切漏盡功德能證方便，而不作證。是故菩薩於有漏事及與諸漏不速捨離；雖行種種有漏事中，而不染污。如是威力，於諸威力最為殊勝」。遁倫判〔T42n1828 0519b05〕：「明緣四諦而不作證故，行有漏而不染。」——菩薩能漏盡而不取證、留在有漏度生而不被染，這「不住涅槃」之力，論判為威力中最殊勝者。此與真實義品「空勝解→不住生死涅槃」〔0487a15〕同骨。
(三) 知心差別他心智＝唯識他心智——〔T30n1579 0494b 知心差別段〕菩薩他心智遍知他有情纏／離纏、染／淨、劣／中／勝心。古德申唯識他心智〔遁倫 T42n1828 0519a10〕：凡夫二乘他心智緣他心時但「相分影像似彼本質」，唯佛離分別、見他心如實知——他心智所緣亦不離自識所現影像。
四、諸家異釋（古德·標宗）
藏內古德涉本品：遁倫《瑜伽論記》（轉變唯識讀·俱生威力景基·六通四門·達羅弭荼四釋·共不共景泰）·窺基《略纂》（轉變質滅質生·五品類正舊論·制他神通·界量歸對法抄）·最勝子《釋》（無品釋）。諸說唯錄不判。
(一) 轉變「如實非餘」——二讀並陳（不判）
- 景：唯識量讀〔遁倫 T42n1828 0517a13〕：「據唯識理門，一切法但唯有識……非色似色但識量」（引攝論「識為增上緣」·妙觀智擊圓鏡智·須彌芥子唯識量）。
- 泰／窺基：質滅質生·不可轉性讀——泰〔遁倫 T42n1828 0517b10〕：「以佛威力故令火中亦有溫性，而以溫性即為火體；若改性者轉無情成有情，即眾生界有增失，故不可轉性也」；窺基《略纂》同〔T43n1829 0138c13〕：「只可水質滅，火質別生……若改性成性者，轉無情成有性，即眾生界有增失，故不可轉性也。」
二讀並陳不判：景就唯識量明「但識所變、無定色質」；泰／基就因緣事相立「質滅質生·佛威力·不轉性」之防限（防轉無情成有情而增眾生界）。
(二) 俱生威力——景／基（遁倫錄·二說並存）
遁倫〔T42n1828 0515c27〕錄景（順小乘解·別修福德資糧得自性念生智·與身俱生）／基〔0516a07〕（俱生威力＝方便善·先世曾習今與身俱生·非生得善）二說。窺基《略纂》同基說〔T43n1829 0138b25〕。
(三) 五品類——基正舊論（非「八種分別」）
遁倫〔T42n1828 0516a10〕／窺基〔T43n1829 0138c01〕：「舊論云：即前三威力，八種分別，有五種。此非也」——五＝三威力＋共/不共二，非八種分別。
(四) 達羅弭荼國——景／泰／基／測四釋（遁倫錄）
遁倫〔T42n1828 0518c06〕錄四釋：景（師子國名·此間無相當語故存梵語）／泰（呪名·此方無名可翻）／基（僧佉羅國即師子國·呪中大呪恒有神驗）／測（引舊論陀彌國語·三藏云師子國人語）。〔字異：論記基作「僧佉羅國」、略纂基自作「僧伽羅國」〔T43n1829 0139a25〕，佉／伽異寫並存不改，皆師子國。〕
五、術語
| 漢 | 古德傳梵（音寫·發音輔助） | 所徵 | 精確義 |
|---|---|---|---|
| 威力 | —（古德音寫從闕；曇無讖作「力」·求那跋摩作「不可思議」） | 〔本論 0491b14〕 | 諸佛菩薩聖／法／俱生三力 |
| 神通（六通） | —（從闕） | 〔本論 0491b27〕 | 神境/宿住/天耳/見死生/知心差別/漏盡 |
| 神境智通 | —（從闕） | 〔本論 0491c03〕 | 能變（十八變）·能化（化身/境/語） |
| 轉變 | —（從闕） | 〔本論 0492a15〕 | 隨勝解令地成水等如實非餘（唯識量／質滅質生二讀） |
| 達羅弭荼 | 達羅弭荼（師子國呪名·古德音寫） | 遁倫四釋〔T42n1828 0518c06〕 | 師子國（僧佉羅／僧伽羅）大呪·恒有神驗 |
| 俱生威力 | —（從闕） | 〔本論 0495c10〕 | 先集福德資糧·與身俱生甚希奇法（八相成道） |
威力品古德所傳梵音少；達羅弭荼為古德所錄師子國語，餘從闕，不據現代校本擬補。
六、譬喻·修辭
(一) 十八變——〔T30n1579 0491c05〕振動·熾然·流布·示現·轉變·往來·卷舒·眾像入身·同類往趣·隱顯·所作自在·制他神通·能施辯才·能施憶念·能施安樂·放大光明：神境能變之十八相，一一無量無數。 (二) 須彌芥子（卷舒）·唯識量——〔T30n1579 0492b 卷舒段〕「能卷一切雪山王等如一極微，舒一極微令如一切雪山王等」；測引維摩「芥子納須彌」，出西國二釋（唯識量／因緣道理離言非定大小·眾燈涉入喻）〔遁倫 T42n1828 0517b17〕。 (三) 獼猴獻蜜（本生）——〔T30n1579 0496a06〕「如彼獼猴獻清淨蜜，世尊哀受，歡喜舞躍」：俱生威力·禽獸仰信來歸之相。 (四) 賢聖行住（右脇師子臥·行如師子步若牛王·門狹自高廣·食粒皆碎）——〔T30n1579 0496a19 起〕俱生威力之賢聖行住所攝：常右脇臥如師子王、行如師子步若牛王、所入門若狹小自然高廣、食所食時有粒皆碎。
七、互讀
- 真實義品（七處之3·15-01-04）：真實義為智證之境，威力為證後之用（窺基「智證之境……現斯威力」〔T43n1829 0138b16〕）；轉變唯識量〔0517a13〕承真實義品三性離言、空勝解不住涅槃〔0487a15〕之義。
- 三摩呬多地（地06·本論）：聖威力「得定自在·依定自在」〔0491b14〕——威力以定自在為依，承三摩呬多地。
- 攝決擇分決擇威力品（T30n1579 0706c14）：五因緣威德不可思議·經內平行（存·甚短）。
- 異譯：曇無讖 力品第五〔T30n1581 0896b27〕·求那跋摩 不可思議品第六〔T30n1582 0971b13〕——三家對勘見目二。
- 成熟品（七處之5/6·15-01-06）：威力為成熟有情之具——神通示現引眾入聖教、惠施受苦眾生利樂〔0493c 神境二事〕。
互讀以穩定徵引（藏經號·頁錨）為主。
八、校本定位
- 玄奘 T1579（底本）：威力品〔0491b13 品題〕–〔0496b24 成熟品前訖〕。三威力 0491b14 · 五品類 0491b23 · 六神通 0491b27 · 十八變 0491c05 · 轉變 0492a15 · 三化 0493c11 · 漏盡不作證 0494c29 · 法威力六度四相 0495a06 · 俱生威力 0495c10 · 獼猴獻蜜 0496a06 · 共不共三相 0496b04 · 界量 0496b11 · 三神變 0496b19。
- 異譯：曇無讖 T1581 力品第五〔0896b27–0899c21〕。
- 遁倫 T1828：威力品〔0515c12–0520b13〕。
- 窺基 T1829：威力品〔0138b16–0140a05〕。
- 攝決擇分〔T30n1579〕：決擇威力品 0706c14–0706c21（五因緣威德）。
- 校勘：威力品段（0491b13–0496b24）大正原書校記 28 條全枚舉（目二(三)·正文錨全定位·底本從 CBETA 承字讀·無升定本案）；大正編者梵文擬註 55 條不採；CBETA 改字點一（0493003 自／目，底本承 CBETA 作「自」）並錄，兩讀並錄，底本讀如上；倒文異讀一（0491014 死生／生死）·三傳異名一（0492010 樂變化天）並錄不判。
The Chapter on Powers = the fourth of the seven abodes of learning (the abode of powers), the fifth chapter of the First Section; it clarifies the three kinds of power of the buddhas and bodhisattvas (noble / of the Dharma / innate), the six supernormal powers, the eighteen transformations of the divine object and the power to conjure, the four aspects of each of the six perfections in the power of the Dharma, the innate power (the eight aspects of accomplishing the Way), and the measure of realm, common and uncommon. The eye of the doctrinal meaning falls above all on "transforming" — the transformation of the divine object "following the resolute conviction, in truth and not otherwise," for which the ancient masters have two readings, the measure of consciousness-only and one-substance-ceasing-another-born; and again the exhaustion-of-the-outflows power, "the bodhisattva does not actualize it, courses among the outflows yet is not defiled," lays bare the bones of not abiding in nirvāṇa.
I. Doctrinal-Outline Placement
| Outline system | Placement of this chapter |
|---|---|
| Xuanzang T1579, the Basic Section | the Bodhisattva Stage · First Section of Practice · the Chapter on Powers, the fifth 〔T30n1579 0491b13 chapter title · from 0491b14 「云何諸佛菩薩威力」 tr. "What is the power of the buddhas and bodhisattvas" onward – to 0496b24, ending before the Chapter on Maturation〕 (the 4th of the seven abodes of learning · from fasc. 37) |
| The treatise itself | the three kinds of power (noble / of the Dharma / innate 〔0491b14〕) → the five classes (supernormal / of the Dharma / innate / common / uncommon 〔0491b23〕) → the supernormal power = the six supernormal powers 〔0491b27〕 → the divine object (the power to transform, the eighteen transformations 〔0491c05〕 · the power to conjure, the three conjurings 〔0493c11〕) · former abodes · the divine ear · seeing-dying-and-being-born · the knowledge of the distinctions of mind · the exhaustion of the outflows → the four aspects of each of the six perfections in the power of the Dharma 〔0495a06〕 → the innate power 〔0495c10〕 → common-and-uncommon 〔0496b04〕 → the three supernormal displays gathered into the three powers 〔0496b19〕 |
| Dunlun, Notes on the Yogācārabhūmi T1828 | the gloss on the Chapter on Powers (fasc. 9, latter · 0515c12–0520b13); 「答中有三：初略辨二種；次廣明五種；後將示現攝入三種神通」 tr. "in the answer there are three: first, briefly distinguishing the two kinds; next, expounding at length the five kinds; last, gathering the displays into the three kinds of supernormal power" 〔T42n1828 0515c20〕 |
| Kuiji, Concise Compendium T1829 | the gloss on the Chapter on Powers (fasc. 11 · 0138b16–0140a05); 「次明〈威力品〉者，前明真實，智證之境，既有所證，不可虛然……現斯威力，故名〈威力品〉，故〈真實義品〉後明也」 tr. "next, clarifying the Chapter on Powers: the foregoing clarified reality, the object realized by knowledge; there being something realized, it cannot remain idle … [the bodhisattva] displays these powers, and so it is named the Chapter on Powers; hence it is clarified after the Chapter on the True Meaning" 〔T43n1829 0138b16〕 |
| Jinaputra, Commentary on the Yogācārabhūmi T1580 | the Bodhisattva Stage = great practice and great fruit 〔T30n1580 0887b29〕 (no chapter-level gloss) |
II. Alternate Translations · Collation of In-Treatise Parallels
(1) The three Chinese translations (Xuanzang · Dharmakṣema · Guṇavarman)
| Doctrinal point | Xuanzang T1579, Chapter on Powers, the fifth | Dharmakṣema T1581, Chapter on Power, the fifth | Guṇavarman T1582, Chapter on the Inconceivable, the sixth |
|---|---|---|---|
| Span / chapter name | Chapter on Powers 0491b13–0496b24 | Chapter on Power 0896b27–0899c21 | Chapter on the Inconceivable (without the word "powers") 0971b13–0974a01 |
| Upper-level classification | the three powers (noble / of the Dharma / innate) + the five classes 〔0491b14·b23〕 | the three powers (noble / of the Dharma / innate) + the five powers 〔0896b28〕 | the five inconceivables (the six powers / of the Dharma / co-born / not-co-born / common-and-uncommon) 〔0971b20〕 |
| The six supernormal powers | divine object / former abodes / divine ear / seeing-dying-and-being-born / distinctions of mind / exhaustion of the outflows 〔0491b27〕 | divine feet / divine ear / knowledge of others' minds / knowledge of past lives / knowledge of dying-and-being-born / exhaustion of the outflows 〔0896c06〕 | divine feet / divine ear / divine eye / knowledge of others' minds / knowledge of past lives / exhaustion of the outflows 〔0971b23〕 |
| The transformation of the divine object | eighteen transformations 〔0491c05〕 | transformation-divine-feet 15 items 〔0896c14〕 | transformation-supernormal-power 13 items 〔0971b27〕 |
| The power to conjure | conjuring bodies / conjuring realms / conjuring speech (three conjurings) 〔0493c11〕 | conjuring bodies / conjuring sound / conjuring realms (three conjurings) | conjuring bodies / conjuring sound (two conjurings) |
| The four aspects of each of the six perfections in the power of the Dharma | cutting off what it counteracts / ripening the store / benefiting self and other / granting the future fruit (aspects) 〔0495a06〕 | counteracting / accomplishing the equipment of awakening / gathering self and other / attaining the future fruit 〔0898c16〕 | cultivating and gathering the Way / adorning awakening / benefit of self and other / attaining a great wholesome fruit in the latter world 〔0973a15〕 |
| The three aspects of common-and-uncommon | subtlety / class / realm 〔0496b04〕 | fine / distinction / realm | fine / practice / realm |
| The measure of realm | the śrāvaka, two-thousandfold realm · the pratyekabuddha, three-thousandfold realm · the buddhas and bodhisattvas, all realms 〔0496b11〕 | the same | the śrāvaka, two-thousandfold · the solitary awakener, three-thousandfold · the buddhas and bodhisattvas, measureless and boundless |
The three translations are recorded only, not judged: Xuanzang "powers" ↔ Dharmakṣema "power" ↔ Guṇavarman "inconceivable"; the count of transformation-items 18 / 15 / 13 (rolling-up-and-spreading-out, concealing-and-revealing, mastery over what is done, going to those of like kind, streaming-forth, and the like, opened and combined differently); the power to conjure, three conjurings / three conjurings / two conjurings; the passage on the great earth quaking at the parinirvāṇa within the innate power, present in Xuanzang and Guṇavarman · absent in Dharmakṣema.
(2) In-treatise parallel = the Chapter Ascertaining the Powers in the Section on Ascertainment
The Section on Ascertainment separately sets up a Chapter Ascertaining the Powers 〔T30n1579 0706c14–0706c21〕, exceedingly brief, judging by five reasons that "the bodhisattva's majestic power is inconceivable" (using "majestic power," not "powers"):
「由五因緣，當知菩薩所有威德不可思議。何等為五？一者、菩薩所有威德，超過一切尋思境故；二者、菩薩所有威德，世間譬喻不可得故；三者、菩薩所有威德，唯繫屬善磨瑩心故；四者、菩薩所有威德，與不定地心一向不同分故；五者、菩薩所有威德，一向繫屬定地心故。」〔0706c14〕
tr. "By five reasons, it should be known that the bodhisattva's majestic power is inconceivable. Which five? First, because the bodhisattva's majestic power surpasses all the fields of discursive thought; second, because the bodhisattva's majestic power admits of no worldly simile; third, because the bodhisattva's majestic power is bound only to a well-burnished and polished mind; fourth, because the bodhisattva's majestic power shares no part at all with a mind of the non-fixed grounds; fifth, because the bodhisattva's majestic power is bound wholly to a mind of the fixed grounds."
→ The Basic Section expounds at length the classes of the powers, while the Section on Ascertainment gathers up whole, by five reasons, the aspect of their "inconceivability" — the two axes mutually set each other alight.
(3) Collation (full enumeration of the Taishō base text's collation notes)
The Chapter-on-Powers span (0491b13–0496b24) carries in all 28 collation notes in the Taishō base text (although this CBETA edition has zero <app> collation elements, the base text's collation notes are recorded in note form — "zero collation elements" does not equal "no collation notes"; fully enumerated below). The base text follows the CBETA character-readings (wherever CBETA restores a reading following the Korean canon and the like, the Taishō's original print is also recorded); the base is set alongside the record; no critical-edition emendation is raised (none has an ancient-master lemma citation together with doctrinal support for the variant); variants are recorded alongside:
| Note # | Anchor | Base 【大 Taishō】 | Variant | Context |
|---|---|---|---|---|
| 0491014 | 0491b29 | 死生 | 生死【宋】【元】【明】【宮】 | Seeing-dying-and-being-born knowledge (inverted-order variant · 死生／生死) |
| 0491018 | 0491c06 | 振（下同） | 震【宋】【元】【明】【宮】（下同） | The eighteen transformations · quaking (振／震, throughout the passage) |
| 0491020 | 0491c15 | 落 | 洛【宋】【元】【明】 | The world of the hells (落／洛) |
| 0492001 | 0492a01 | 洞 | 烱【宋】【元】【明】【宮】 | The through-and-through phrase (洞／烱) |
| 0492003 | 0492a08 | 荼 | 茶【明】 | The 荼 phrase (荼／茶) |
| 0492004 | 0492a27 | 壁 | 璧【宋】【元】【明】【宮】 | The 壁 phrase (壁／璧) |
| 0492006 | 0492b28 | 大 | 天【宋】【元】【明】【宮】 | The 大 · heaven-worlds passage (大／天) |
| 0492010 | 0492b29 | 樂變化 | 樂化【宋】【元】【宮】·化樂【明】 | The Heaven of Delighting in Emanation (three transmissions, different names) |
| 0492014 | 0492c01 | 先 | 光【宋】【元】【明】 | The Heaven of Brahmā's Ministers (先／光) |
| 0492030 | 0492c26 | 變 | 反【宋】【元】【明】【宮】 | The 變 phrase (變／反) |
| 0493001 | 0493a03 | 荼 | 茶【明】 | The 荼 phrase (荼／茶) |
| 0493002 | 0493b10 | 壁 | 璧【宋】【元】【明】【宮】 | The 壁 phrase (壁／璧) |
| 0493003 | 0493b15 | 自【CB·麗-CB·宮】／目【大】 | the 繫屬於自 phrase (the base text follows CBETA reading 「自」· the Taishō original print 「目」, see the appended note) | Conjured-speech binding |
| 0493004 | 0493b16 | 詞（下同） | 辭【宋】【元】【明】【宮】（下同） | Conjured speech, the marvelous voice · 詞 (詞／辭, throughout the passage) |
| 0493005 | 0493b24 | 踰 | 瑜【宋】【元】【宮】 | Yojana (踰／瑜 · transliteration) |
| 0493006 | 0493b26 | 千 | 大千【宋】【元】【明】【宮】 | Thousandfold world (千 + 大) |
| 0493007 | 0493c14 | 辦 | 辨【宋】【元】【宮】 | The accomplishing phrase (辦／辨) |
| 0493008 | 0493c16 | 惠 | 慧【宋】【元】【明】【宮】 | The 惠 · 慧 phrase (惠／慧) |
| 0494001 | 0494a03 | 可 | 可算【宋】【元】【明】【宮】 | The not-reckonable phrase (可 + 算) |
| 0494002 | 0494b07 | 鸜 | 鴝【宋】【元】【明】【宮】 | 鸜鵒 (bird name · 鸜／鴝) |
| 0494003 | 0494b07 | 黃 | 鷜【宋】【元】【明】【宮】 | The 黃 · bird-name phrase (黃／鷜) |
| 0494004 | 0494b14 | 除 | 餘【宋】【元】【明】 | The 除 phrase (除／餘) |
| 0494005 | 0494b16 | 妙 | 好【宋】【元】【明】【宮】 | The 妙 phrase (妙／好) |
| 0494006 | 0494b23 | 亂 | 乳【元】 | The 亂 phrase (亂／乳) |
| 0495005 | 0495a10 | 惠＊ | 慧【宋】【元】【明】【宮】＊ | The 惠 · 慧 phrase (惠／慧) |
| 0495007 | 0495b04 | 㧋 | 拔【宋】【元】【明】【宮】 | The 㧋 phrase (㧋／拔) |
| 0496001 | 0496a11 | 想 | 相【元】【明】 | The 想 phrase (想／相) |
| 0496002 | 0496a28 | 振 | 震【宋】【元】【明】【宮】 | The quaking phrase (振／震) |
Appended note: 0493003 is a CBETA character-emendation point — the base text follows CBETA and reads 「繫屬於自」 (= the Palace-edition reading), the Taishō original print reads 「繫屬於目」; the source-text character recorded as it stands as 「自」, both readings recorded (adopted in the base text). 0491014 「死生／生死」 is an inverted-order variant. 0491018 「振／震」 and 0493004 「詞／辭」 are the two whose Taishō original column notes "throughout the passage"; the whole passage is uniform, transcribed accordingly. 0492010 「樂變化天」, three transmissions of the name (樂變化／樂化／化樂), recorded, not judged. 0493005 「踰繕那／瑜繕那」 is a transliteration-variant writing. Those marked ＊ at 0495005 carry the Taishō original column asterisk, transcribed accordingly. The Taishō editor's Sanskrit conjectural annotations (the noble power ārya-prabhāva · the power of the Dharma dharma- · the innate power sahaja- · the supernormal power abhijñā- · the powers common/uncommon with śrāvakas and pratyekabuddhas · the power to transform pariṇāmikī · the power to conjure nairmāṇikī · the ten world-names, naraka-loka through the Highest-Pure Heaven akaniṣṭhā, the full set of heaven-names · crystal sphāṭika · the aspect of cutting off what it counteracts · ripening the store · the four means of gathering, giving dāna through shared work samānārthatā · freedom-from-bondage visaṃyoga · Nārāyaṇa nārāyaṇa, and the rest — conjectural annotations of sound and sense, 55 in all) are one and all not adopted, and their count is noted. All 28 notes: the base follows the CBETA character-readings, no critical-edition emendation is raised.
III. Scriptural Grounds for the Doctrinal Meaning (the Point of the Eye · above all "Transforming")
The eye of the doctrinal meaning of the Chapter on Powers falls above all on the consciousness-only meaning of "the transformation of the divine object" and the not-abiding-in-nirvāṇa of "the exhaustion of the outflows, not actualizing it":
(1) The transformation of the divine object, "following the resolute conviction, in truth and not otherwise" = the measure of consciousness-only (the object transforms following consciousness) — 〔T30n1579 0492a15〕「轉變者……若於其地起水勝解，即令成水如實非餘」 tr. "As for transforming … if toward the earth one arouses the resolute conviction of water, one at once causes it to become water in truth and not otherwise." The ancient master Jing sets forth the principle of consciousness-only upon this 〔Dunlun quoting Jing, T42n1828 0517a13〕:「故攝論云：由觀行人識為增上緣，餘人識變地成水等；亦可此據唯識理門，一切法但唯有識，雖後變改種種諸色，非色似色但識量……如須彌芥子亦唯識量，無別實色定實大小。」 tr. "Thus the Compendium of the Mahāyāna says: because the practitioner's consciousness serves as dominant condition, the consciousness of others is transformed and the earth becomes water and so on; and this may also be taken according to the principle-gate of consciousness-only — all phenomena are but consciousness; though afterward the various forms are altered, they are not material yet resemble the material, being but the measure of consciousness … even Sumeru and the mustard seed are but the measure of consciousness, with no separate real matter of fixed real magnitude." — The reason the transformation of the divine object is "in truth and not otherwise" is precisely that the myriad phenomena are transformed by consciousness-only and have from the first no fixed magnitude or fixed material substance; the bodhisattva embodies this measure of consciousness-only, and so is able to transform earth into water and receive Sumeru into a mustard seed.
(2) The exhaustion-of-the-outflows power, "the bodhisattva does not actualize it, courses among the outflows yet is not defiled" = not abiding in nirvāṇa — 〔T30n1579 0494c29〕「又諸菩薩，雖能如實了知一切漏盡功德能證方便，而不作證。是故菩薩於有漏事及與諸漏不速捨離；雖行種種有漏事中，而不染污。如是威力，於諸威力最為殊勝」 tr. "Moreover, though the bodhisattvas can truly know the means of realizing all the merits of the exhaustion of the outflows, they do not actualize it. Therefore the bodhisattva does not swiftly forsake the matters of the outflows and the outflows themselves; and though he courses among all manner of matters of the outflows, he is not defiled. Such a power is, among all powers, the most excellent." Dunlun judges 〔T42n1828 0519b05〕:「明緣四諦而不作證故，行有漏而不染。」 tr. "It clarifies that, attending to the four truths yet not actualizing it, he courses among the outflows yet is not defiled." — The bodhisattva can exhaust the outflows yet does not take up the realization, remains within the outflows to deliver beings yet is not defiled by them; this power of "not abiding in nirvāṇa" the treatise judges to be, among all powers, the most excellent. This shares its very bones with the Chapter on Reality's "resolute conviction of emptiness → not abiding in either birth-and-death or nirvāṇa" 〔0487a15〕.
(3) The knowledge of others' minds, the knowledge of the distinctions of mind = the consciousness-only knowledge of others' minds — 〔T30n1579 0494b, the distinctions-of-mind passage〕 the bodhisattva's knowledge of others' minds thoroughly knows the enwrapped / unenwrapped, defiled / pure, inferior / middling / superior minds of other beings. The ancient masters set forth the consciousness-only knowledge of others' minds 〔Dunlun T42n1828 0519a10〕: when the knowledge of others' minds of ordinary beings and the two vehicles takes another's mind as object, it takes only "an image in the object-portion resembling the underlying substance"; only the Buddha, free of discrimination, sees another's mind and truly knows it — the object of the knowledge of others' minds too is not apart from the image manifested by one's own consciousness.
IV. The Explanations of the Various Masters (the Ancients · Setting the Theme)
Within the canon the ancient masters bearing on this chapter: Dunlun, Notes on the Yogācārabhūmi (the consciousness-only reading of transforming · the innate power in Jing and Kuiji · the four gates of the six powers · the four glosses on Drāviḍa · common-and-uncommon in Jing and Tai) · Kuiji, Concise Compendium (one-substance-ceasing-another-born for transforming · correcting the Old Translation on the five classes · restraining another's supernormal power · the measure of realm referred to the Abhidharma extract) · Jinaputra, Commentary (no chapter-level gloss). The several explanations are recorded only, not judged.
(1) Transforming, "in truth and not otherwise" — two readings set side by side (not judged)
- Jing: the reading by the measure of consciousness-only 〔Dunlun T42n1828 0517a13〕:「據唯識理門，一切法但唯有識……非色似色但識量」 tr. "according to the principle-gate of consciousness-only, all phenomena are but consciousness … not material yet resembling the material, being but the measure of consciousness" (quoting the Compendium of the Mahāyāna's "consciousness as dominant condition" · the wisdom of marvelous observation striking the wisdom of the mirror · Sumeru and the mustard seed as the measure of consciousness).
- Tai / Kuiji: the reading by one-substance-ceasing-another-born · the nature cannot be transformed — Tai 〔Dunlun T42n1828 0517b10〕:「以佛威力故令火中亦有溫性，而以溫性即為火體；若改性者轉無情成有情，即眾生界有增失，故不可轉性也」 tr. "by the Buddha's power there is also a warm nature within fire, and it is precisely the warm nature that is taken as the substance of fire; were one to alter the nature, transforming the insentient into the sentient, then the realm of beings would suffer increase, and so the nature cannot be transformed"; Kuiji, Concise Compendium, the same 〔T43n1829 0138c13〕:「只可水質滅，火質別生……若改性成性者，轉無情成有性，即眾生界有增失，故不可轉性也。」 tr. "one may only make the water-substance cease and the fire-substance separately arise … were one to alter the nature and make it become a [new] nature, transforming the insentient into the possessed-of-nature, then the realm of beings would suffer increase, and so the nature cannot be transformed."
The two readings set side by side, not judged: Jing, by the measure of consciousness-only, clarifies "being but transformed by consciousness, without fixed material substance"; Tai / Kuiji, by the phenomena of cause-and-condition, set up the guarding limit of "one substance ceasing, another substance born · the Buddha's power · not transforming the nature" (guarding against transforming the insentient into the sentient and thereby increasing the realm of beings).
(2) The innate power — Jing / Kuiji (Dunlun records · the two explanations stand together)
Dunlun 〔T42n1828 0515c27〕 records Jing (following the Lesser-Vehicle explanation · separately cultivating the store of merit and gaining the intrinsic-nature knowledge of recollection born · born together with the body) / Kuiji 〔0516a07〕 (the innate power = the wholesome of skillful means · practiced in former lives and now born together with the body · not the wholesome acquired at birth) — the two explanations. Kuiji, Concise Compendium, the same as the Kuiji explanation 〔T43n1829 0138b25〕.
(3) The five classes — Kuiji correcting the Old Translation (not "eight distinctions")
Dunlun 〔T42n1828 0516a10〕 / Kuiji 〔T43n1829 0138c01〕:「舊論云：即前三威力，八種分別，有五種。此非也」 tr. "the Old Treatise says: that is, the foregoing three powers, in eight distinctions, have five kinds. This is not so" — the five = the three powers + the common and the uncommon, the two, not eight distinctions.
(4) The Drāviḍa land — the four glosses of Jing / Tai / Kuiji / Woncheuk (Dunlun records)
Dunlun 〔T42n1828 0518c06〕 records the four glosses: Jing (the name of the land of Siṃhala · since there is no corresponding word here, the Sanskrit is retained) / Tai (the name of a spell · here there is no name that can be translated) / Kuiji (the land of Saṃkhara is the land of Siṃhala · among the spells the great spell ever has divine efficacy) / Woncheuk (quoting the Old Treatise's word for the land of Tāmra · the Tripiṭaka-master says it is the speech of the people of the land of Siṃhala). 〔character-difference: the Notes has Kuiji as 「僧佉羅國」, the Concise Compendium has Kuiji himself as 「僧伽羅國」 〔T43n1829 0139a25〕; the 佉／伽 variant writings stand together, unaltered, both being the land of Siṃhala.〕
V. Terminology
| 漢 | Ancient-transmitted Sanskrit (transliteration · pronunciation aid) | Attestation | Precise sense |
|---|---|---|---|
| 威力 | — (the ancient transliteration is wanting; Dharmakṣema has "power" · Guṇavarman has "inconceivable") | 〔本論 0491b14〕 | the three powers of the buddhas and bodhisattvas, noble / of the Dharma / innate |
| 神通（六通） | — (wanting) | 〔本論 0491b27〕 | divine object / former abodes / divine ear / seeing-dying-and-being-born / distinctions of mind / exhaustion of the outflows |
| 神境智通 | — (wanting) | 〔本論 0491c03〕 | the power to transform (the eighteen transformations) · the power to conjure (conjuring bodies / realms / speech) |
| 轉變 | — (wanting) | 〔本論 0492a15〕 | following the resolute conviction, causing the earth to become water and the like, in truth and not otherwise (the two readings: the measure of consciousness-only / one-substance-ceasing-another-born) |
| 達羅弭荼 | 達羅弭荼 (the name of a spell of the land of Siṃhala · ancient-master transliteration) | Dunlun's four glosses 〔T42n1828 0518c06〕 | the great spell of the land of Siṃhala (Saṃkhara / Saṃghara) · ever having divine efficacy |
| 俱生威力 | — (wanting) | 〔本論 0495c10〕 | having first amassed the store of merit · the exceedingly rare and wondrous dharma born together with the body (the eight aspects of accomplishing the Way) |
For the Chapter on Powers the ancient-transmitted Sanskrit sounds are few; "Drāviḍa" is the word of the land of Siṃhala recorded by the ancient masters, the rest are wanting and are not reconstructed from modern critical editions.
VI. Similes · Rhetoric
(1) The eighteen transformations — 〔T30n1579 0491c05〕 quaking · blazing · streaming-forth · displaying · transforming · coming-and-going · rolling-up-and-spreading-out · making the multitude of images enter the body · going to those of like kind · concealing-and-revealing · mastery over what is done · restraining another's supernormal power · being able to bestow eloquence · being able to bestow recollection · being able to bestow ease and joy · emitting great light: the eighteen aspects of the power to transform of the divine object, each singly measureless and numberless. (2) Sumeru and the mustard seed (rolling-up-and-spreading-out) · the measure of consciousness-only — 〔T30n1579 0492b, the rolling-up-and-spreading-out passage〕「能卷一切雪山王等如一極微，舒一極微令如一切雪山王等」 tr. "able to roll up all the snow-mountain kings and the like so as to be like a single subtle particle, and to spread out a single subtle particle so as to be like all the snow-mountain kings and the like"; Woncheuk quotes the Vimalakīrti's "the mustard seed receives Sumeru," giving the two glosses of the Western regions (the measure of consciousness-only / the principle of cause-and-condition being beyond words and not of fixed magnitude · the simile of many lamps interpenetrating) 〔Dunlun T42n1828 0517b17〕. (3) The monkey offering honey (a past life) — 〔T30n1579 0496a06〕「如彼獼猴獻清淨蜜，世尊哀受，歡喜舞躍」 tr. "as with that monkey which offered pure honey, the World-Honored One receiving it with pity and, rejoicing, dancing for joy": the innate power · the aspect of birds and beasts trusting, believing, and coming to take refuge. (4) The practice-and-abiding of the sages (lying on the right side like a lion · walking like a lion, stepping like a bull-king · the narrow gate of itself lofty and wide · when he eats, every grain crushed) — 〔T30n1579 0496a19 onward〕 the innate power comprised under the practice-and-abiding of the sages: ever lying on the right side like the lion-king · walking like a lion, stepping like a bull-king · the gate he enters, though narrow and small, of itself becoming lofty and wide · when he eats the food he eats, every grain being crushed.
VII. Cross-Reading
- the Chapter on the True Meaning (the third of the seven abodes · 15-01-04): the true meaning is the object realized by knowledge, the powers the functioning that follows realization (Kuiji, "the object realized by knowledge … [the bodhisattva] displays these powers" 〔T43n1829 0138b16〕); the transformation's measure of consciousness-only 〔0517a13〕 carries forward the Chapter on the True Meaning's threefold nature beyond words and the resolute conviction of emptiness, not abiding in nirvāṇa 〔0487a15〕.
- the Stage of Meditative Equipoise (Stage 06 · this treatise): the noble power "attains mastery of concentration · in dependence on the mastery of concentration" 〔0491b14〕 — the powers take mastery of concentration for their support, carrying forward the Stage of Meditative Equipoise.
- the Chapter Ascertaining the Powers in the Section on Ascertainment (T30n1579 0706c14): the five reasons for the inconceivability of the majestic power · the in-treatise parallel (extant · exceedingly brief).
- Alternate translations: Dharmakṣema, the Chapter on Power, the fifth 〔T30n1581 0896b27〕 · Guṇavarman, the Chapter on the Inconceivable, the sixth 〔T30n1582 0971b13〕 — the collation of the three translations, see Heading Two.
- the Chapter on Maturation (the fifth and sixth of the seven abodes · 15-01-06): the powers as the instrument for the ripening of beings — the supernormal display drawing beings into the sacred teaching, the bestowal of benefit and ease on beings who suffer 〔0493c, the two things of the divine object〕.
Cross-reading is by stable citation (canon number · page-anchor) for the most part.
VIII. Placement of the Critical Editions
- Xuanzang T1579 (base text): the Chapter on Powers 〔0491b13 chapter title〕–〔0496b24, before the Chapter on Maturation〕. The three powers 0491b14 · the five classes 0491b23 · the six supernormal powers 0491b27 · the eighteen transformations 0491c05 · transforming 0492a15 · the three conjurings 0493c11 · the exhaustion of the outflows, not actualizing it 0494c29 · the four aspects of each of the six perfections in the power of the Dharma 0495a06 · the innate power 0495c10 · the monkey offering honey 0496a06 · the three aspects of common-and-uncommon 0496b04 · the measure of realm 0496b11 · the three supernormal displays 0496b19.
- Alternate translations: Dharmakṣema T1581, the Chapter on Power, the fifth 〔0896b27–0899c21〕.
- Dunlun T1828: the Chapter on Powers 〔0515c12–0520b13〕.
- Kuiji T1829: the Chapter on Powers 〔0138b16–0140a05〕.
- the Section on Ascertainment 〔T30n1579〕: the Chapter Ascertaining the Powers 0706c14–0706c21 (the five reasons for the majestic power).
- Collation: the Chapter-on-Powers span (0491b13–0496b24), the Taishō base text's 28 collation notes fully enumerated (Heading II (3) · all positioned by anchor in the main text · the base follows the CBETA character-readings · no critical-edition emendation raised); the Taishō editor's 55 Sanskrit conjectural annotations not adopted; one CBETA character-emendation point (0493003 自／目, the base text following CBETA reads 「自」) recorded, both readings recorded (adopted in the base text); one inverted-order variant (0491014 死生／生死) · one three-transmission name (0492010 the Heaven of Delighting in Emanation) recorded, not judged.