大般若波羅蜜多經般若理趣分述讚 2.77

2.77

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.