金光明最勝王經疏 3.89

3.89

Commentary: Fifth is the virtue of retention (dhāraṇī). 'All supernatural knowledges' refers to the virtues of the six supernatural knowledges. As stated in the seventh [fascicle] of the Satyakanirgrantha-sūtra: 'The supernatural knowledge of the divine eye is accomplished through merit and wisdom, seeing all forms in the ten directions without exception, up to seeing the actions practiced by bodhisattvas, śrāvakas, and sentient beings of the five destinies, all completely without remainder,' and so on, with the remaining five being fully explained therein.

'All masteries' refers to the ten masteries and so forth, as explained above. Furthermore, the seventh [fascicle] of the Satyakanirgrantha-sūtra states: 'Attaining four masteries accomplishes four sovereignties: first, mastery over life; second, mastery over the body; third, mastery over dharmas; fourth, mastery over spiritual powers.' 'Life' is as explained previously. 'Mastery over the body' means producing a body according to one's wish, producing physical forms according to one's wish, and also manifesting deportments for the sake of sentient beings. If one wishes to share the physical characteristics with all sentient beings, one is fully able to do so; this is called mastery over the body. 'Dharmas' means knowing mundane and supramundane dharmas, attaining unimpeded eloquence, preaching in accordance with the minds of sentient beings, and causing them to abide in correct faith; this is called mastery over dharmas. 'Mastery over spiritual powers' refers to extensively displaying supernatural powers and the like.

'The equal gathering-in of all dharmas': because one attains equality of dharmas and equality of sentient beings, one is able to gather in all sentient beings. The Yogācārabhūmi (fascicle forty-six) states that through five modes one's mind is universally equal toward sentient beings: first, when a bodhisattva initially generates the mind and vows for great bodhi, likewise for the sake of benefiting all sentient beings, he gives rise to an equal mind; second, abiding in an equal mind accompanied by sorrowful compassion toward all sentient beings; third, deeply generating an equal mind accompanied by love as for an only child toward all sentient beings; fourth, knowing that the dharma-nature of a single sentient being is just the dharma-nature of all sentient beings, with a mind proceeding together with equality of dharma-nature, he abides in an equal mind toward all sentient beings; fifth, just as he performs beneficial practices for one sentient being, he likewise performs beneficial practices for all sentient beings, with a mind accompanied by benefit abiding in an equal mind toward all sentient beings. The seventh [fascicle] of the Mahāyānasūtrālaṃkāra presents five equalities; the Saddharmapuṇḍarīkopadeśa and the Mahāyānasaṃgraha each present three equalities. Alternatively, 'equality of all dharmas' may simply mean that all the virtuous dharmas of the category of concentration are equally gathered in. Or, this 'gathering-in' belongs to the concluding sentence below, which says: 'Gathering in, such Buddha-dharmas all fully appear; because of this equality, one is able to gather them in equally.'