仁王經疏 1.191

1.191

釋曰：第二、申眾疑相。文有三節：初讚佛德、次領前事、後正申疑。就讚德中，初明成人之德。且辨四種：一者四無所畏，謂一切知無畏；二漏盡無畏；三盡苦道無畏；四說障道無畏。此四無畏，〈受持品〉中依文當說。二者十八不共法，自有二種：一者聲聞藏中十八不共法，謂十力、四無畏、三念處（應貪不貪、嗔不嘆、常行捨心）及大悲，如《俱舍論》。今大乘十八不共法者，一身無失、二口無失、三意無失、四無異相、五無不定心、六無不知已捨、七欲無減、八精進無減、九念無減、十慧無減、十一解脫無減、十二解脫知見無減、十三一切身業隨智慧行、十四口業隨智慧行、十五意業隨智慧行、十六智慧知過去無礙、十七知未來無礙、十八知現在無礙。不與二乘共，名不共法（出體，如諸論說勘）。三者五眼德，四眼如前，更加佛眼。佛眼用四眼為體，在一佛身者總名佛眼。法身者，有其三種：一者通名法身，總攝佛德。二者五分法身，如上應知。三者真如法身，用如為體。言大覺世尊者，德所成人也。五蘊，假者也。言前已為我等者，領前事也。謂前已為我等大眾，初成道後二十九年說四般若：一《摩訶般若》、二《金剛》、三《天王問》、四者《光讚》。解云：《本記》云「今准此經，應成五部。」舊相傳云：二種八部。一此地流行八部者，一者《大品般若》。二者《小品般若》。三者《文殊般若》。四者《金剛般若》。五者《光讚般若》。六者《道行般若》。七者《勝天王般若》。八者《仁王般若》。二依菩提留支《金剛仙論》等所說八部，一十萬偈部、二二萬五千偈部，上之二部，此方未有。三一萬八千偈部，《大品》是。四八千偈部，即《小品般若》。五四千偈部，此方未有。六二千五百偈部，即《天王問般若》。七六百偈部，即《文殊問》。八三百偈部，即《金剛般若》。若依真諦《金剛般若記》中所說八部般若，亦同留支，而差別者，第六部無云，此方未有。今問：日照三藏、于闐三藏皆作此說，彼處未聞八部之名。今依《大般若》四處十六會，而不攝《仁王般若》。又慈恩三藏云：西方不限八部。

Commentary: Second, explaining the assembly's state of doubt. The text has three sections: first, praising the Buddha's virtues; second, reviewing previous events; third, directly expressing the doubt. Within praising the virtues, first the virtues of the perfected person are explained. Four kinds are distinguished here: first, the four fearlessnesses, namely, fearlessness regarding omniscience; second, fearlessness regarding the exhaustion of defilements; third, fearlessness regarding the path that brings an end to suffering; fourth, fearlessness regarding explaining the obstacles on the path. These four fearlessnesses will be explained according to the text in the 'Chapter on Upholding'. Second, the eighteen unshared qualities, which naturally have two kinds: first, the eighteen unshared qualities in the Śrāvakapiṭaka, namely, the ten powers, the four fearlessnesses, the three applications of mindfulness (not being attached when one should be attached, not being angry when one should be angry, and constantly practicing an equanimous mind), and great compassion, as in the Abhidharmakośa-bhāṣya. Now, the eighteen unshared qualities of the Mahāyāna are: 1. bodily actions without error; 2. vocal actions without error; 3. mental actions without error; 4. no disparate perceptions; 5. no uncollected mind; 6. no equanimity born of lack of awareness; 7. no decline in zeal; 8. no decline in vigor; 9. no decline in mindfulness; 10. no decline in wisdom; 11. no decline in liberation; 12. no decline in the knowledge and vision of liberation; 13. all bodily karma follows wisdom; 14. vocal karma follows wisdom; 15. mental karma follows wisdom; 16. wisdom knows the past without obstruction; 17. knowing the future without obstruction; 18. knowing the present without obstruction. Because they are not shared with the two vehicles, they are called 'unshared qualities' (to reveal their essence, check as explained in various treatises). Third, the virtue of the five eyes: the four eyes are as described before, with the Buddha eye additionally added. The Buddha eye takes the four eyes as its essence; when they are in the one body of a Buddha, they are collectively called the Buddha eye. As for the Dharma-body, there are three kinds: first, the generic Dharma-body, which comprehensively encompasses the Buddha's virtues. Second, the fivefold Dharma-body, which should be understood as above. Third, the tathatā Dharma-body, which takes suchness as its essence. The words 'Greatly Awakened World-Honoured One' refer to the person perfected by these virtues. The five aggregates are the nominal person. The words 'He previously already for our sake' review previous events. This means that he previously already, for the sake of our great assembly, during the twenty-nine years after he first realized the Way, taught four Prajñā[-sūtras]: first, the Mahāprajñā; second, the Vajra; third, the Question of the Heavenly King; fourth, the Guangzan. An explanation says: the Original Record states, 'Now, according to this sūtra, there should be five divisions.' Traditionally it has been handed down that there are two kinds of eight divisions. First, the eight divisions circulating in this land are: 1. the Large Perfection of Wisdom; 2. the Small Perfection of Wisdom; 3. the Mañjuśrī Perfection of Wisdom; 4. the Diamond Perfection of Wisdom; 5. the Guangzan Perfection of Wisdom; 6. the Daoxing Perfection of Wisdom; 7. the Devarājapravara Perfection of Wisdom; 8. the Benevolent Kings Perfection of Wisdom. Second, relying on the eight divisions spoken of by Bodhiruci in the Treatise by the Immortal of the Vajra and elsewhere: 1. the division of one hundred thousand verses; 2. the division of twenty-five thousand verses—the above two divisions do not exist in this land; 3. the division of eighteen thousand verses, which is the Large Perfection of Wisdom; 4. the division of eight thousand verses, which is the Small Perfection of Wisdom; 5. the division of four thousand verses, which does not exist in this land; 6. the division of two thousand five hundred verses, which is the Perfection of Wisdom of the Heavenly King's Question; 7. the division of six hundred verses, which is the Question of Mañjuśrī; 8. the division of three hundred verses, which is the Diamond Perfection of Wisdom. If one relies on the eight divisions of Prajñā spoken of in Paramārtha's Notes on the Diamond Prajñā, they are also the same as Bodhiruci's, with the difference that for the sixth division he does not state that it does not exist in this land. Now when asked, Tripiṭaka Master Divākara and the Tripiṭaka Master of Khotan both made this statement: in those lands, the name 'eight divisions' has not been heard. Now, relying on the sixteen assemblies in four locations of the Mahāprajñāpāramitā-sūtra, they do not include the Benevolent Kings Prajñā. Furthermore, Tripiṭaka Master Ci'en said: in the West, they are not limited to eight divisions.