妙法蓮華經玄贊 3.30

3.30

The ten powers are briefly distinguished by five gates: first, distinguishing their names; second, identifying their essential nature; third, their active aspects; fourth, their sequence; fifth, the various headings. Distinguishing their names has two parts: first, listing the names; second, explaining the names. Listing the names: 1. the power of knowing what is possible and impossible (sthānāsthāna-jñāna-bala); 2. the power of knowing [the fruition of] one's own karma (svakarma-jñāna-bala)—in the Mahāprajñāpāramitā-[sūtra], fascicle 53, this is named the power of knowing karma and its maturation (karma-vipāka-jñāna-bala); 3. the power of knowing dhyānas, liberations, samādhis, and samāpattis (dhyāna-vimokṣa-samādhi-samāpatti-jñāna-bala)—which that [text] names the power of knowing the defilement and purification of dhyānas, liberations, samādhis, and samāpattis; 4. the power of knowing the superior and inferior faculties (indriya-parāpara-jñāna-bala); 5. the power of knowing various inclinations (nānādhimukti-jñāna-bala); 6. the power of knowing various realms (nānādhātu-jñāna-bala); 7. the power of knowing paths leading everywhere (sarvatragāminī-pratipad-jñāna-bala)—which that [text] names the power of knowing all-reaching paths; 8. the power of recollecting past abodes (pūrvenivāsānusmṛti-jñāna-bala); 9. the power of knowing death and rebirth (cyuty-upapāda-jñāna-bala); 10. the power of knowing the extinction of the outflows (āsrava-kṣaya-jñāna-bala). Explaining their names proceeds first generally and then specifically. In general, they are called "powers" (bala) in the sense of being able to crush hostile adversaries, and in the sense of being unconquerable. Fascicles 49 and 50 of the "Bodhisattvabhūmi" in the Yogācāra[-bhūmi], fascicle 57 of the "Viniścaya[-saṃgrahaṇī]", fascicle 5 of the Bodhisattvapiṭaka-sūtra, fascicle 4 of the Prakaraṇāryavācā, fascicle 14 of the Abhidharma[-samuccaya-bhāṣya], and the Mahāprajñāpāramitā-sūtra all explain this characteristic: because they correspond with the capacity to benefit and bring joy to sentient beings in all aspects, completely overpower all host-like maras, and possess great mighty strength, they are called "powers"; thus, through awe-inspiring strength, being able to crush what is hard to subdue is called a "power." The Abhidharma[-samuccaya-bhāṣya] states: "Skillfully subduing the hosts of maras and skillfully answering inquiries and debates, they are therefore called the ten powers. 'Ten' is a number; because their capacities and functions differ, there are these ten kinds, hence called the ten powers." Among the six types of compound analysis, this is an appositional compound carrying a numeral (dvigu / tatpuruṣa with number). In explaining the specific names: when cause and effect correspond, this is called "the possible" (sthāna); if they do not correspond, it is called "the impossible" (asthāna). Hence the Yogācāra[-bhūmi] states: "Pure and impure fruitions are not unequal; their causes operating in accordance with reality are termed 'the possible.'" "Possible" has the meaning of establishing, of support, and of arising; since causes can establish fruitions, serve as their basis, and give rise to fruitional phenomena, the name "possible" is designated for causes. Unequal causes are contrary to the above, and this is called "the impossible." In regard to these two, omniscience, unhindered knowledge, pure knowledge, and knowledge free from overweening pride are called "knowledge" (jñāna); the meaning of "power" is as explained before. The three types of karma in the three times performed by each individual, whether to be experienced in the present life, in the next rebirth, in subsequent rebirths, or undetermined in experience, are called "one's own karma"; correct knowledge regarding this is called the power of knowing one's own karma. Producing cognitive understanding regarding the maturation fruitions of good and bad karma is also called the power of knowing karma and its maturation. "Dhyānas" are the four dhyānas; "liberations" are the eight liberations; "samādhis" (samāhita / samādhi) are all meditative states with mind; "samāpattis" are all meditative states with mind or without mind; correct knowledge regarding these is called the power of knowing dhyānas, liberations, samādhis, and samāpattis. These various meditative states encompass the mundane (with outflows) and the supramundane (without outflows), so the name "defilement and purification" is added. "Faculties" are the five faculties of faith and the rest; their soft, middling, and superior grades are called "superior and inferior"; correct knowledge regarding these is called the power of knowing the superior and inferior faculties. If someone takes faith received from another as primary, or takes contemplating the teachings as primary, they develop soft, middling, or superior [faculties]. Cherished aspirations are called "various inclinations"; correct knowledge regarding these is called the power of knowing various inclinations. If broadly establishing various lineages (gotra)—whether the Single Vehicle, the three vehicles, the four vehicles, or the five vehicles, or those inclined toward desire, anger, delusion, or balanced dispositions, up to the eighty thousand behavioral dispositions of sentient beings—these are called "various realms" (dhātu), for "realm" means lineage; correct knowledge regarding these is called the power of knowing various realms. If following the correct practices among such gates of the destinies—such as one disposed to desire cultivating the contemplation of impurity—this is called "practices leading everywhere"; or the practices that lead to all five destinies; or the diverse practices of distinct views held by various non-Buddhists, śramaṇas, and brāhmaṇas; or faultless practices leading to this life or other lives; these are called "practices leading everywhere"; correct knowledge regarding these is called the power of knowing paths leading everywhere; because it thoroughly knows the practices that traverse all destinies, it is also called "the power of knowing all-reaching paths." If, among the various groups of sentient beings, with hypothetical designations and established classifications across the four quarters, one accords with all bodily forms belonging to past lives, there are eight verbal expressions: 1. such a name, 2. class of birth, 3. caste/clan, 4. food and drink, 5. experiencing pain and pleasure, 6. long life, 7. staying for a long time, 8. limit of lifespan. In accordance with these eight, when recollecting the six summary courses of action, there are measureless kinds of recollections of past abodes. The six summary courses of action are: 1. conventional names of address, 2. distinctions of social class such as kṣatriya, 3. parents, 4. rules of food and drink, 5. prosperity and decline, 6. lifespan. These past abodes are past cognitive objects; because they abide in previous lifetimes, the recollection and the knowledge conjoined with recollection that arise regarding these past abodes are called the power of recollecting past abodes. Sentient beings on the verge of ending and dying are at "the time of death"; abiding in the intermediate state is "the time of rebirth"; correctly knowing both the times of death and the times of rebirth in good and bad destinies is called the power of knowing death and rebirth. The permanent and remainderless eradication of outflows and latencies regarding all phenomena is called "the extinction of outflows"; correct knowledge regarding this is called the power of knowing the extinction of outflows. Knowledge is the essence, while power is the function; however, knowledge itself is power and has no separate nature. Among these, "the power of knowledge conjoined with the recollection of past abodes" is an adjacent compound analysis (tatpuruṣa / upasaṃkhyāna). As for the rest, from "possible and impossible" up to "extinction of outflows," they are the contemplated objects, while "power of knowledge" is the contemplating knowledge. The powers of knowledge of the possible and impossible, up to that of the extinction of outflows, are all genitive dependent determinative compounds (ṣaṣṭhī-tatpuruṣa). "Past abodes" is the object, and "the power of knowledge conjoined with recollection" is the contemplating agent; this is also a dependent determinative compound (tatpuruṣa).