仁王護國般若波羅蜜多經疏 1.112

1.112

解曰：讚滿足行。十力妙智雷震法音者，佛果十力處非處等，此地菩薩分得彼故。然《智度論》二十四云「佛有十力，菩薩有否？答曰：有。一者一切智心堅深窂固力。二者具足大慈力，不捨一切眾生故。三者具足大悲力，不須一切供養恭敬故。四者大精進力，勤求一切佛法心不厭故。五者禪定力，一心慧行威儀不壞故。六者具足智慧力，斷一切憶想分別戲論故。七者不厭生死力，成就一切眾生故。八者無生法忍力，觀一切法實相故。九者解脫力，入空無相無作解脫故。十者具足無礙智力，深法自在知諸眾生心行所起故。」然此十力，於十地中各一隨增。三德別者，五禪定力、六智慧力、八無生力、九解脫力，此之四力皆是自利，攝散斷妄為斷德因，正觀解脫為智德因。二大慈力、三大悲力、七不厭生死力、十無礙智力，此之四力恩德利他。慈悲二力能度之心，七、十二力所度之境。四精進力通其二利。故此十力定慧為性，相應眷屬俱為體矣。具十智力，妙應根宜演說正法，其由雷震。如《華嚴》三十九云「此地菩薩以自願力，起大悲雲震大法雷，通明無畏以為雷光，福德智慧而為密雲，現種種身普遍十方演說法故。」近無等等金剛三昧者，歎近果德。佛比菩薩名為無等，佛佛道齊故名為等，此第十地名為近也。金剛三昧者，最後勝定，勝用堅固名金剛定。故一近字通用及定。上來十段別讚十地。又者後地必具前德，此上通讚亦不相違。從此第三結讚成就。其義者何？

The commentary explains: This praises their fulfillment of practice. Regarding 'the wonderful wisdom of the ten powers thunders the sound of the Dharma', the ten powers of the fruit of buddhahood are [knowing] what is possible and what is impossible, and so forth, because the bodhisattvas of this bhūmi partially attain them. However, the Mahāprajñāpāramitopadeśa, fascicle twenty-four, states: 'The Buddha has ten powers; does a bodhisattva have them? Answer: Yes, they do. First is the power of a firm, deep, and solid mind of omniscience. Second is the power of being endowed with great love, because of not abandoning any sentient beings. Third is the power of being endowed with great compassion, because of not requiring any offerings or reverence. Fourth is the power of great vigor, because the mind never tires of diligently seeking all buddhas' teachings. Fifth is the power of dhyāna-concentration, because one's concentrated wisdom-practice and deportment are unbreakable. Sixth is the power of being endowed with wisdom, because of cutting off all recollections, conceptualizations, discriminations, and proliferations. Seventh is the power of not tiring of saṃsāra, because of bringing all sentient beings to maturity. Eighth is the power of the non-arising kṣānti of phenomena, because of contemplating the real mark of all phenomena. Ninth is the power of liberation, because of entering the liberations of emptiness, signlessness, and wishlessness. Tenth is the power of being endowed with unhindered cognition, because of mastery over profound phenomena and knowing the arisings of the mental activities of sentient beings.' Now, among these ten powers, each successively increases in each of the ten bhūmis. Distinguishing the three virtues: the fifth power of dhyāna-concentration, the sixth power of wisdom, the eighth power of non-arising, and the ninth power of liberation—these four powers are all self-benefit; gathering distractions and cutting off delusions is the cause of the virtue of eradication, while correct contemplation and liberation are the cause of the virtue of cognition. The second power of great love, the third power of great compassion, the seventh power of not tiring of saṃsāra, and the tenth power of unhindered cognition—these four powers are the virtue of benevolence benefiting others. The two powers of love and compassion are the mind that is able to save; the seventh and tenth powers are the objects to be saved. The fourth power of vigor pertains to both benefits. Therefore, these ten powers have concentration and wisdom as their nature, and their associated retinues together constitute their substance. Being endowed with the ten powers of cognition, they wonderfully adapt to what is suitable for the faculties and preach the correct Dharma just like thunder pealing. As the Avataṃsaka Sūtra, fascicle thirty-nine, states: 'Through the power of their own vows, the bodhisattvas of this bhūmi raise the cloud of great compassion and peal the great Dharma thunder, using penetrating clarities and fearlessness as the lightning, and merit and wisdom as the dense clouds, manifesting various bodies pervading the ten directions to preach the Dharma.' Regarding 'approaching the unequalled, equal vajrasamādhi', this praises approaching the virtues of the fruit. In comparison to a bodhisattva, a buddha is called 'unequalled'; because buddha and buddha are uniform in their path, they are called 'equal'; this tenth bhūmi is called 'approaching' [them]. 'Vajrasamādhi' is the final, supreme concentration; because its supreme function is firm and solid, it is named the vajra concentration. Hence the single word 'approaching' applies to both [the fruit's] function and the concentration. The ten sections above have individually praised the ten bhūmis. Furthermore, the later bhūmis necessarily possess the former virtues, so the general praise above is also not contradictory. Next is the third [section], a concluding praise of their accomplishment. What is its meaning?