說無垢稱經疏 2.46

2.46

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.