仁王般若經疏 1.40

1.40

行獨大乘者，不雜二乘名行獨大乘。又菩薩有二種：一者三乘化、二者純大乘。演讚其純大乘，故云行獨大乘。四眼者，肉、天、慧、法。以菩薩在因，未得佛眼也。五通者，身通、天眼、天耳、他心、宿命。以菩薩漏未盡，故除漏盡通。三達者，一宿命達、二天眼達、三漏盡達。此三能知自他事虛及實名為達。道理三達是佛得，菩薩隨分，亦云仰習果德。十力者，菩薩十力：一發心堅固力、二大慈力、三大悲力、四精進力、五禪定力、六智慧力、七不厭生死力、八無生法忍力、九解脫力、十無礙力。四無量心者，慈、悲、喜、捨。慈能與樂、悲能拔苦、喜與眾生增上樂、捨捨於煩惱又捨上三心。四辯者，一法辯，識萬法名體，為諸法立名。二辭辯者，解一切眾生六道種種殊方異類言音。三樂說辯者，自有無窮辯，樂為彼說；又善見眾生樂聞之機，名樂說辯。四義辯者，經云「無量劫集毘伽羅論，故得法辨；集第一義，故得義辨。」四攝者，一布施，引不信眾生令入信；二愛語，引已入者令修行；第三利行，令修行者得解利益；四同事，菩薩同其事業引之入聖位也。金剛滅定者，三藏師云：通十地皆名金剛，又得十地上忍也。金剛者，亦名首楞嚴三昧。夫金剛者，咀壞萬物，不為萬物所壞。菩薩以此智慧斷煩惱，不為煩惱所壞。《釋論》三種金剛，如金剛輪，能滅煩惱是；金剛力，碎身舍利是；金剛三昧，金剛滅定是。一切功德皆成就者，第五總結也。

"Practicing the sole Great Vehicle" means not mixing with the two vehicles, which is called practicing the sole Great Vehicle. Furthermore, bodhisattvas are of two kinds: first, those transformed through the three vehicles; second, those of the pure Great Vehicle. To extol those of the pure Great Vehicle, it says "practicing the sole Great Vehicle". As for the "four eyes": the physical eye, divine eye, wisdom eye, and Dharma eye. Because the bodhisattva is in the causal stage, they have not yet attained the Buddha eye. As for the "five supernormal powers": psychokinesis, the divine eye, the divine ear, reading the minds of others, and recollection of past lives. Because the bodhisattva's outflows are not yet exhausted, the supernormal power of the exhaustion of outflows is excluded. As for the "three clarities": first, the clarity of past lives; second, the clarity of the divine eye; third, the clarity of the exhaustion of outflows. These three being able to know the falsity and truth of affairs of self and other is called "clarity". In principle, the three clarities are attained by a Buddha; bodhisattvas attain them according to their capacity, which is also called looking up to and training in the virtues of the fruition. As for the "ten powers", they are the bodhisattva's ten powers: 1. the power of firm initial resolution; 2. the power of great maitrī; 3. the power of great karuṇā; 4. the power of vīrya; 5. the power of dhyāna; 6. the power of prajñā; 7. the power of not wearying of saṃsāra; 8. the power of the patience of the non-arising of dharmas; 9. the power of vimukti; 10. the power of unhinderedness. As for the "four immeasurable minds": maitrī, karuṇā, muditā, and upekṣā. Maitrī can bestow joy, karuṇā can eliminate suffering, muditā bestows superior joy on sentient beings, and upekṣā relinquishes defilements and also relinquishes the prior three minds. As for the "four analytical knowledges": first, the analytical knowledge of dharmas, recognizing the names and essences of the myriad dharmas and establishing names for all dharmas. Second, the analytical knowledge of expression, understanding the various speech and sounds of all sentient beings of different regions and different kinds in the six destinies. Third, the analytical knowledge of eloquence, possessing inexhaustible eloquence oneself and taking joy in expounding for them; also, discerning well the readiness of sentient beings who delight in hearing, it is called analytical knowledge of eloquence. Fourth, the analytical knowledge of meaning; the sūtra says, "Having accumulated the Vyākaraṇa treatises for immeasurable kalpas, one attains the analytical knowledge of dharmas; having accumulated the ultimate truth, one attains the analytical knowledge of meaning." As for the "four means of attraction": 1. giving, which guides sentient beings lacking faith to enter faith; 2. pleasant speech, which guides those who have entered to engage in practice; 3. beneficial conduct, which causes practitioners to attain understanding and benefit; 4. identity of actions, where the bodhisattva shares their endeavors to guide them into the noble station. As for the "vajra-like meditative absorption of cessation", the Tripiṭaka master says: it pervades the ten grounds and is universally called vajra; furthermore, one attains the superior patience on the tenth ground. Vajra is also called the śūraṃgama-samādhi. Now, vajra crushes the myriad things and is not crushed by the myriad things. The bodhisattva uses this wisdom to sever defilements and is not severed by defilements. The Commentary explains three kinds of vajra: like a vajra wheel, which can destroy defilements; vajra strength, which shatters the corporeal relics; and the vajra samādhi, which is the vajra-like meditative absorption of cessation. "All merits are accomplished" is the fifth, the general conclusion.