大般若波羅蜜多經般若理趣分述讚 2.77

2.77

讚曰：此即第三降伏不共德。十力者，一處非處智力、二自業智力、三靜慮解脫等持等至智力、四根勝劣智力、五種種勝解智力、六種種界智力、七遍趣行智力、八宿住隨念智力、九死生智力、十漏盡智力。由與利生功德相應，畢竟勝伏一切魔怨，大威力故說名為力。總以信等五根為性。四無畏者，一正等覺無畏、二漏盡無畏、三障法無畏、四出苦道無畏。於大眾中正師子吼，沙門魔梵無能難者，故名無畏。四無礙解者，一法無礙解、二義無礙解、三訓詞無礙解、四辯才無礙解。通達無礙，名無礙解。大慈大悲大喜大捨者，遍緣三界、周及四生，行境寬廣，故名為大。慈悲等相如前已說。四無量境狹在欲色，通在三乘，假實觀攝。此唯佛具，境行寬遍通在三界，唯是實觀。十八佛不共法者，一身無誤失越杌等、二無卒暴揚聲等、三無忘失念久所作等、四無不定心恒在定故、五無種種相生死涅槃等、六無不擇捨利樂等，此上六種由所知障有此習故。七者欲無退、八精進無退、九念無退、十定無退、十一慧無退、十二解脫無退，此上六種依所知障修斷事中而無退減。十三身業智為前導、十四語業智為前導、十五意業智為前導、十六知過去、十七知未來、十八知現在無差無礙，此上六種亦由有彼所知障習。此十八法唯佛所有，非二乘等，故名不共。餘體義門廢立增減，如《瑜伽》等廣說其相。然此大經亦具宣說，應勘異同。

Commentary: This is the third [virtue], the unshared virtue of subduing. The ten powers are: (1) the power of knowledge of what is possible and impossible; (2) the power of knowledge of one's own karma; (3) the power of knowledge of meditations, liberations, samādhis, and meditative attainments; (4) the power of knowledge of superior and inferior faculties; (5) the power of knowledge of various inclinations; (6) the power of knowledge of various realms; (7) the power of knowledge of the paths leading everywhere; (8) the power of knowledge recollecting past abodes; (9) the power of knowledge of death and rebirth; and (10) the power of knowledge of the exhaustion of effluents. Because they are associated with the virtues of benefiting sentient beings, completely overcome all Māras and adversaries, and possess great mighty power, they are called 'powers'. In general, they take the five faculties of faith and so forth as their nature. The four fearlessnesses are: (1) fearlessness regarding complete awakening; (2) fearlessness regarding the exhaustion of effluents; (3) fearlessness regarding obstructive dharmas; and (4) fearlessness regarding the path leading out of suffering. Uttering the true lion's roar in the great assembly, none among śramaṇas, Māra, or Brahmā can challenge them; therefore they are called 'fearlessnesses'. The four unhindered understandings are: (1) unhindered understanding of dharmas; (2) unhindered understanding of meanings; (3) unhindered understanding of etymology; and (4) unhindered understanding of eloquence. Penetrating without obstruction is called 'unhindered understanding'. Great loving-kindness, great compassion, great joy, and great equanimity: they universally take the three realms as their objective referents and encompass the four modes of birth; because their domain of practice is vast and broad, they are called 'great'. The characteristics of loving-kindness, compassion, and so forth have been explained above. The domain of the four immeasurables is narrow, being within [the realms of] desire and form, common to the three vehicles, and subsumed under conceptual and real contemplation. These [four great virtues], however, are possessed solely by the Buddha; their domain of practice is vast and universal, pervading the three realms, and they are exclusively real contemplation. The eighteen unshared dharmas of the Buddha are: (1) no bodily fault such as stumbling over a tree stump; (2) no loud voice such as sudden outburst; (3) no loss of mindfulness regarding deeds done long ago; (4) no non-concentrated mind, being constantly in meditative absorption; (5) no diverse notions of saṃsāra and nirvāṇa; (6) no indiscriminate equanimity regarding benefiting and giving joy—these above six are due to [the presence in others of] latencies of the cognitive obscuration; (7) no decrease in aspiration; (8) no decrease in vigor; (9) no decrease in mindfulness; (10) no decrease in concentration; (11) no decrease in wisdom; (12) no decrease in liberation—these above six concern not decreasing in the matter of cultivation and abandonment with respect to the cognitive obscuration; (13) bodily actions preceded by wisdom; (14) verbal actions preceded by wisdom; (15) mental actions preceded by wisdom; (16) knowing the past; (17) knowing the future; and (18) knowing the present without error or obstruction—these above six are also [contrasted with] the presence of those latencies of the cognitive obscuration. These eighteen dharmas belong exclusively to the Buddha and not to the two vehicles and others; therefore they are called 'unshared'. The remaining aspects of their nature, meaning, establishment, rejection, addition, and subtraction are explained extensively in the Yogācārabhūmi and other texts. However, this Great Sūtra also expounds them fully; their similarities and differences should be examined.