[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [說無垢稱經疏](https://indike.org/pramana/in.bauddha.taisho.1782) › 2.46 # 說無垢稱經疏 2.46 說無垢稱經疏 2.46 - **Language:** Classical Chinese ### [2.46](https://indike.org/pramana/in.bauddha.taisho.1782.2.46) 五、諸門辨者，一分別門、二不共門、三平等門、四差別門、五引發門。分別門者，由三分別：一、時分別，三世所知，隨悟入故。二、品分別，謂於一一自共相一切行相，隨悟入故。三、身分別，十方有情各各差別一切相續、一切事業，隨悟入故。不共門者，唯有如來有此十力，不共一切聲聞獨覺，菩薩分得而未圓滿，故今名近。平等門者，一切如來皆悉平等具足此力，無有差別。若就如來多所安住，是即諸佛展轉不同。有一如來多住此力，所餘如來復住餘力。差別門者，如〈菩薩地〉廣說其相，恐繁不述。引發門者，復有三種；一方便、二根本、三發起。方便者，謂於隨所建立教法，以眾多作意定心起數數思惟行相，後便成滿。根本者，雖通靜慮皆悉有之，如來多住殊勝邊際第四靜慮。發起者，有二種：一、現前起用，以出世間後得世俗為體而起作業。二、居位本性用，出世間正智為體，能發後得智。 > Fifth, explanation through various approaches: \[1\] the approach of discernment; \[2\] the approach of being unshared; \[3\] the approach of equality; \[4\] the approach of distinction; and \[5\] the approach of initiation. As for the approach of discernment, it is by three kinds of discernment: (1) discernment of time, because one enters into what is knowable across the three times as it is; (2) discernment of categories, namely because one enters into all aspects of each individual and common characteristic as they are; (3) discernment of personal continuities (kāya), because one enters into all individual continuities and all activities of sentient beings across the ten directions as they are. As for the approach of being unshared, only the Tathāgata possesses these ten powers; they are not shared with any śrāvakas or pratyekabuddhas. Bodhisattvas attain them partially but not completely, which is why \[bodhisattvas\] are now referred to as 'approaching' \[them\]. As for the approach of equality, all Tathāgatas equally and fully possess these powers without distinction. However, if considered in terms of what a Tathāgata abides in most, the Buddhas indeed differ from one another: one Tathāgata abides mostly in this power, while other Tathāgatas abide in other powers. As for the approach of distinction, its characteristics are explained in detail in the 'Bodhisattvabhūmi'; out of concern for verbosity, they are not presented here. As for the approach of initiation, it is again threefold: (1) preparatory; (2) fundamental; and (3) operational. 'Preparatory' means that, in accordance with the doctrine that is to be established, with many mental orientations in a concentrated mind, one repeatedly generates aspects of contemplation, and subsequently brings it to fulfillment. 'Fundamental' means that, although it generally extends across all dhyānas, the Tathāgata mostly abides in the fourth dhyāna, which is the supreme limit. 'Operational' has two kinds: \[a\] manifesting current functioning, which takes the supramundane subsequent conventional \[cognition\] as its essence to initiate activity; \[b\] the inherent functioning of abiding in the station, which takes the supramundane correct cognition as its essence and is able to initiate subsequent cognition. > — English (machine translation) (machine translation) - [Previous: 2.45](https://indike.org/pramana/in.bauddha.taisho.1782.2.45) - [Next: 2.47](https://indike.org/pramana/in.bauddha.taisho.1782.2.47) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1782.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1782~en-mt.2.46) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1782.2.46](https://indike.org/pramana/in.bauddha.taisho.1782.2.46) · Pramāṇa