說無垢稱經疏 2.42

2.42

The commentary says: The upper two phrases praise the merit of being about to succeed to the Buddha's position. The lower two phrases reveal the merit of already adjoining the Buddha's position. The Greatly Awakened Bhagavat is called 'the unequalled' (asamasama), because there is none equal to whom he can be equalled. A bodhisattva of the tenth ground sits upon a great jeweled lotus flower, and the buddhas of the ten directions, following the rule for a crown prince receiving his investiture, consecrate the heart and crown of his head with the water of buddha-wisdom, causing him to receive the buddha-dwelling. Now obtaining this position reveals their succession to the Honoured One. 'Powers' refers to the ten powers. 'Fearlessnesses' refers to the four fearlessnesses. 'Unshared buddha-dharmas' refers to the eighteen unshared dharmas of a buddha. The ten powers are briefly differentiated through five gateways: first, distinguishing their names; second, identifying their essential nature; third, their active aspects; fourth, their sequential order; fifth, various analytical gateways. Distinguishing their names has two parts: first, listing; second, explaining. Listing the names: 1. the power of the knowledge of the possible and impossible (sthānāsthāna-jñānabala); 2. the power of the knowledge of one's own karma (karmasvaka-jñānabala); 3. the power of the knowledge of dhyānas, vimokṣas, samādhis, and samāpattis; 4. the power of the knowledge of the superiority and inferiority of faculties (indriyaparāpara-jñānabala); 5. the power of the knowledge of diverse inclinations (nānādhimukti-jñānabala); 6. the power of the knowledge of diverse realms/elements (nānādhātu-jñānabala); 7. the power of the knowledge of the paths leading everywhere (sarvatragāminīpratipad-jñānabala); 8. the power of the recollection of past abodes (pūrvenivāsānusmṛti-jñānabala); 9. the power of the knowledge of death and rebirth (cyutyupapāda-jñānabala); 10. the power of the knowledge of the exhaustion of contaminants (āsravakṣaya-jñānabala). Explaining the names has first the general, then the particular. The general designation 'power' (bala) means the capacity to destroy enemies and rivals, and the meaning of being impossible to subdue. Fascicles 49 and 50 of the Bodhisattvabhūmi in the Yogācārabhūmi, fascicle 57 of the Viniścayasaṃgrahaṇī, fascicle 5 of the Bodhisattvapiṭaka-sūtra, fascicle 4 of the Prakaraṇāryavācā, fascicle 14 of the Abhidharmasamuccayavyākhyā, together with the Mahāprajñāpāramitā-sūtra, all explain this characteristic: it is associated with the capacity to benefit and bring happiness to sentient beings in all ways, and ultimately overcomes all the host of māras and rivals. Because of this great awesome power, it is called 'power'. Thus, being able to destroy [adversaries] and being hard to bend is called 'power'. The Abhidharmasamuccayavyākhyā states: 'Because they skillfully subdue all māras, and skillfully respond to questions and debates, the ten are called powers.' 'Ten' is a number; because the functions of the powers differ, there are these ten kinds; hence they are called the 'ten powers'. According to the six compound analyses, this is a compound with a numerical component (dvigu). Explaining the particular names: when cause and effect correspond, it is called a 'possible case' (sthāna); if they do not correspond, it is called an 'impossible case' (asthāna). Thus the Yogācārabhūmi says: 'Pure and impure results are not unequal. Corresponding to the transforming cause, this is called a possible case.' 'Place/case' (sthāna) has the meanings of establishing, basis, and arising; because it can establish the result, serves as its basis, and can give rise to resultant dharmas, the cause is designated as the 'case'. What is unequal and non-causal, contradicting the above, is called an 'impossible case' (asthāna). With respect to these two, there is all-encompassing knowledge, unhindered knowledge, and pure knowledge. Being free from conceited presumption is called 'knowledge' (jñāna); the meaning of 'power' is as before. The actions of the three times and three types of action performed by each individual, whether to be experienced in the present life, in the next birth, or at an indefinite subsequent time, are called 'one's own karma'. Right knowledge of this is called the power of the knowledge of one's own karma. 'Dhyānas' are the four dhyānas. 'Vimokṣas' are the eight vimokṣas. 'Samādhis' are all meditative absorptions with mind. 'Samāpattis' are all meditative attainments with mind or without mind. Right knowledge of these is called the power of the knowledge of dhyānas, vimokṣas, samādhis, and samāpattis. 'Faculties' are the five faculties such as faith. Among them, low, medium, and high are termed 'superior and inferior'. Right knowledge of these is called the power of the knowledge of the superiority and inferiority of faculties. If taking faith through others as primary, or taking contemplation of phenomena as primary, weak, medium, or high aspirations and inclinations are formed; these are called 'diverse inclinations'. Right knowledge of these is called the power of the knowledge of diverse inclinations. If extensively establishing diverse lineages—whether the one vehicle, three vehicles, four vehicles, or five vehicles, or those of equal temperament regarding greed, hatred, and delusion, up to the eighty thousand behaviors of sentient beings—these are called 'diverse realms' (nānādhātu), since 'realm' (dhātu) means nature/lineage. Right knowledge of these is called the power of the knowledge of diverse realms. If, within these various gates of rebirth or practice, one conforms to the correct practice—such as a person prone to greed cultivating the contemplation of impurity—this is called the 'path leading everywhere'. Alternatively, it refers to the practices leading to all five destinies, or the practices of the various distinct views and categories of non-Buddhist śramaṇas and brāhmaṇas, or the blameless practices of this and other worlds; these are called 'paths leading everywhere'. Right knowledge of these is called the power of the knowledge of the paths leading everywhere. If, amid diverse assemblies of sentient beings, nominal designations and categories are hypothetically established in the four directions according to the eight verbal expressions of their previous former states of existence—namely, (1) such a name, (2) class of birth, (3) caste/lineage, (4) food and drink, (5) experience of pleasure and pain, (6) longevity, (7) staying for long, and (8) limit of life span—within these eight, by recollecting the six kinds of condensed courses of action, there are measureless kinds of recollection of past abodes. The six condensed courses are: 1. conventional names invoked, 2. differences in appearance and class such as kṣatriya, 3. parents, 4. rules of food and drink, 5. flourishing and decline, 6. life span. These past abodes are past cognitive objects, because they resided in past lifetimes. The knowledge that arises with mindfulness recollecting these past abodes is called the power of the recollection of past abodes. When sentient beings are on the verge of dying, that is called the time of death. Dwelling in the intermediate state, etc., is called the time of rebirth. Being able to correctly know their time of death and time of birth in wholesome and unwholesome destinies is called the power of the knowledge of death and rebirth. When all contaminants and all dormant tendencies are severed forever without remainder, that is called the exhaustion of contaminants. Right knowledge of this is called the power of the knowledge of the exhaustion of contaminants. Knowledge is the essential nature, and power is its function. Yet the power is itself the knowledge, having no separate nature. Among these, 'the power of knowledge associated with the recollection of past abodes' is an appositional compound with proximate ellipsis (tatpuruṣa / upasaṃkhyāna). As for the rest, from the initial 'possible and impossible' up to 'exhaustion of contaminants', they are the observed objects; 'knowledge-power' is the observing knowledge; thus, the knowledge-power of the possible and impossible, up to that of the exhaustion of contaminants, are all dependent determinative compounds (tatpuruṣa).