俱舍論記 27

English (machine translation) 27

Language: English

27.2

Investigation of the Knowledges, Chapter Seven, Part Two

On "Having thus analyzed [...] now we shall explain": Below this is the second major section of this chapter, explaining the virtues accomplished by knowledge. Within this: first, concluding the preceding to introduce what follows; second, explaining separately. This is the conclusion of the preceding to introduce what follows.

27.4

On "Within these, first analyzing [...] there are eighteen kinds": Below this is the second, explaining separately. Within this: first, explaining the unshared dharmas; second, explaining the shared virtues. In explaining the unshared dharmas: first, citing the number and designating the names; second, explaining them separately according to name. Below this is the first, citing the number and designating the names. Within this: first, an introduction; second, a question; third, an explanation. This is the introduction.

27.5

On "What are the eighteen?": This is the question.

27.6

On "The verse says: [...] therefore they are called unshared": This is the explanation.

27.7

On "Now, what are the distinct characteristics of the Buddha's ten powers?": Below this is the second, explaining separately according to name. Within this: first, explaining the Buddha's ten powers; second, explaining the four fearlessnesses (vaiśāradya); third, explaining the three applications of mindfulness (smṛtyupasthāna); fourth, explaining the Buddha's great compassion (mahākaruṇā); fifth, explaining the similarities and differences among Buddhas. In explaining the Buddha's ten powers: first, explaining the Buddha's mental powers; second, explaining the Buddha's physical powers. Below this is the first, explaining the Buddha's mental powers. This is the question.

27.8

On "The verse says: [...] because of unobstructedness regarding cognitive objects": In the answer through the verses: the first six lines state the essence; the next two lines deal with reliance on the stages; the next single line deals with reliance on the āyatanas and reliance on the body; the last single line explains the meaning of "power".

27.9

Regarding 'The Commentary says: up to: having the ten knowledges as its nature,' this explains the first line. 'Possibility' (sthāna) means this possibility. The sense of conforming to reason and admitting of compatibility is called 'possibility'; as when it is said that good causes produce agreeable fruits and so forth, this is definitely possible. The sense of not conforming to reason and not admitting of compatibility is called 'impossibility' (asthāna); as when it is said that good causes produce disagreeable fruits and so forth, this is definitely impossible. This possibility and impossibility extend to all dharmas, because all dharmas partake of the sense of being possible or impossible. Because knowledge can know this possibility and impossibility, it is called the power of knowledge of what is possible and impossible (sthānāsthāna-jñāna-bala). It completely takes the Tathāgata's ten knowledges as its nature, because all ten knowledges of a Buddha know what is possible and impossible as appropriate. Thus the thirty-sixth [fascicle of the] Xianzong says: 'Knowing that the intrinsic nature and functionality of all dharmas definitely exist in principle is called the knowledge of possibility. Knowing that the intrinsic nature and functionality of all dharmas definitely do not exist in principle is called the knowledge of impossibility. This knowledge universally takes sentient and insentient objects as its condition, and does not contradict all knowledges. Fearing that through a brief explanation with little effort people would find it difficult to understand, the remaining nine are further distinguished from it.'

27.10

Regarding 'Second, karma-vipāka... up to: that is, excluding [the knowledges of] cessation and path,' this explains the second line. Knowing that karma of such a class produces such a maturation is called the power of knowledge of karma-vipāka (karma-vipāka-jñāna-bala). The verse mentions only karma, which implicitly indicates maturation (vipāka). In this karma-vipāka, if viewed distantly, karma is said to be the cause, and vipāka is the fruit. If distinguished in detail, looking at them mutually within their own class prior and posterior in moment, they both have cause and fruit, and both extend to duḥkha and samudaya. Therefore, among the ten knowledges, it takes eight knowledges as its nature, excluding the knowledges of cessation and path, because they do not take karma-vipāka of duḥkha and samudaya as their object. Thus the Xianzong says: 'The unimpeded knowledge that skillfully discriminates that karma of such a class produces vipāka fruits of such a class is called the power of knowledge of karma-vipāka. Or it is called the power of knowledge of one's own karma, meaning the unimpeded knowledge that skillfully discriminates that fruits of such a class are incurred by the force of karma created by oneself, not something that wife, children, or others can give or take away, and that karma of such a class definitely incurs its own fruit and cannot be traded; this is called the power of knowledge of one's own karma.' The thirtieth [fascicle of the] Vibhāṣā calls it the power of knowledge of karma-dharma-samudaya. Karma is the cause, and dharma is the fruit. Samudaya extends to cause and fruit: karma is that which assembles, and dharma is that which is assembled. Its name differs from this Kośa, but its meaning is the same.

27.11

Regarding 'Third, meditative concentrations... up to: the power of knowledge of meditative attainments,' this explains the third line below. 'Meditative concentrations' refers to the four dhyānas; 'liberations' refers to the eight vimokṣas; 'concentrations' refers to the three samādhis; 'meditative attainments' refers to the eight samāpattis. These are all different names for absorption (samādhi). Knowledge being able to know meditative concentrations and so forth as they truly are is called the power of knowledge of meditative concentrations and so forth (dhyāna-vimokṣa-samādhi-samāpatti-jñāna-bala).

27.12

Regarding 'Fourth, the power of knowledge of the degrees of the faculties,' knowing the differences between the higher and lower degrees of the faculty of faith and so forth is called the power of knowledge of the degrees of the faculties (indriya-parāpara-jñāna-bala). Thus the Xianzong says: 'The unimpeded knowledge that knows as it truly is the distinctions among the grades of faculties of sentient beings capable of attaining superior virtues is called the power of knowledge of the degrees of the faculties. Although there are intermediate faculties, relative to the superior and inferior, they are subsumed under the inferior and superior, and are therefore not separately shown. What dharmas does the name "faculty" denote here? It denotes faith and so forth; even in the general continuum of one whose roots of goodness are cut, there are still past and future wholesome dharmas of faith and so forth. Or it denotes the mind faculty (manas) and so forth.'

27.13

Regarding 'Fifth, the power of knowledge of various inclinations,' knowing the differences in the various inclinations and dispositions of sentient beings is called the power of knowledge of various inclinations (nānādhimukti-jñāna-bala). Inclination (adhimukti) is precisely a mental factor (caitta). Thus the Xianzong says: 'The unimpeded knowledge that knows as it truly is the distinctions in the inclinations of sentient beings is called the power of knowledge of various inclinations, because inclination (āśaya) and resolve (adhimukti) are different names [for the same thing].'

27.14

Regarding 'Sixth, the power of knowledge of various dispositions,' knowing the diverse realms and natures of sentient beings is called the power of knowledge of various dispositions (nānādhātu-jñāna-bala). Thus the Xianzong says: 'The unimpeded knowledge that knows as it truly is the various distinctions of dispositions, anuśayas, and dharma-lineages of sentient beings formed by repeated habituation from beginningless time in the past is called the power of knowledge of various dispositions. One should know that here, realm (dhātu) and disposition, anuśaya, and dharma-lineage are different names [for the same thing].'

27.15

Regarding 'These four powers... up to: that is, excluding the knowledge of cessation,' as explained above, the objects of the four powers—absorptions, faculties, inclinations, and dispositions—are all subsumed under the truths of duḥkha, samudaya, and mārga. Therefore, these four powers all have nine knowledges as their nature. Since they do not take unconditioned dharmas (asaṃskṛta) as their object, the knowledge of cessation is excluded.

27.16

Regarding 'Seventh, the power of knowledge of paths leading to all destinations... up to: having the ten knowledges as its nature,' this explains the fourth line. All conditioned phenomena (saṃskāra) are capable of leading to results according to their appropriate nature; hence they are called 'paths leading to all destinations' (sarvatragāminī-pratipad). A Buddha's knowing as it truly is all paths leading to all destinations is called the power of knowledge of paths leading to all destinations (sarvatragāminī-pratipad-jñāna-bala). The previous explanation of nine knowledges excluding cessation accords with the object of this path being only cessation. The subsequent explanation of ten knowledges universally includes causes and effects. Thus the Xianzong says: 'The unimpeded knowledge that knows as it truly is the causes and fruits of saṃsāra and knows the path to exhaustion is called the power of knowledge of paths leading to all destinations.'

27.17

Regarding 'Eighth, former residences... up to: all having conventional knowledge as their nature,' this explains the fifth line. Knowing events experienced in past former existences is therefore called the power of knowledge of recollecting former residences (pūrvanivāsānusmṛti-jñāna-bala). Because mindfulness (smṛti) is strong, it is specifically indicated here. Recollecting in accordance with experienced events is called 'recollection' (anusmṛti). Dying here and being born there in future lives is called 'death and birth' (cyuty-upapāda). Knowledge knowing this as it truly is is called the knowledge of death and birth. Both of these two powers are observations of concrete phenomena (vastu), and both have conventional knowledge (saṃvṛti-jñāna) as their nature. Thus the Xianzong says: 'The unimpeded knowledge that knows as it truly is the differences in past former existences of oneself and others is called the eighth power. The unimpeded knowledge that knows as it truly is the continuation of lives of sentient beings in future existences is called the ninth power' (end of treatise text). As for this knowledge of death and birth, if based on its fundamental nature, it is the supernormal power of the divine eye (divyacakṣus), which only takes the present as its object. Speaking of it as taking the future as its object is stated based on the retinue induced by the supernormal power. As with the six supernormal powers below, it will be explained separately.

27.18

Regarding 'Tenth, the power of knowledge of the destruction of the outflows... up to: having the ten knowledges as its nature,' this explains the sixth line. Destruction of the outflows is cessation (nirodha); the rest of the text is easy to understand. Furthermore, the Xianzong says: 'These latter three powers are precisely the three supernormal knowledges (abhijñā). Because these three are supreme among the six supernormal knowledges, they are established as the three knowledges (vidyā) in the stage of non-learning (aśaikṣa), and are also named powers in the person of the Tathāgata. Even if supernormal psychic power and the divine ear were present in the Buddha's person, they would have no great utility, so they are not named powers. For example, the divine eye can see the differences in maturation of sentient beings in wholesome and unwholesome destinies; from this, it can induce the arising of supreme knowledge, and also correctly know the karma that can produce them, and from this the name "knowledge of death and birth" is established. Supernormal psychic power and the divine ear lack such great utility; therefore, they are not established as powers either. However, as for not separately stating a power of knowing the minds of others (paracitta), its meaning is already subsumed within the powers of the faculties and so forth, because the minds and mental factors of others are contained within their faculties and so forth.'

27.19

Regarding 'Having distinguished their intrinsic nature... up to: the person of a male Buddha,' this explains the seventh, eighth, and ninth lines. Because the eighth, the power of knowledge of recollecting former residences, and the ninth, the power of knowledge of death and birth, have the nature of the five supernormal knowledges, they rely on the four fundamental dhyānas. The remaining eight universally rely on the eleven stages, because conventional knowledge is broad. Their basis in the body is easy to understand. Furthermore, distinguishing them with respect to the applications of mindfulness (smṛtyupasthāna), as the thirty-fourth [fascicle of the] Vibhāṣā says: 'As for the applications of mindfulness: the power of knowledge of various inclinations and the power of knowledge of recollecting former residences are solely the application of mindfulness to dharmas. The power of knowledge of death and birth is solely the application of mindfulness to the body. The power of knowledge of the destruction of the outflows, if based on its object being the destruction of outflows, is the application of mindfulness to dharmas; if based on the body endowed with the destruction of outflows, it comprises the four applications of mindfulness. The remaining powers are all the four applications of mindfulness.' The explanation is: The power of knowledge of inclinations, because it specifically takes the mental factor of inclination as its object, is solely the application of mindfulness to dharmas. The power of knowledge of recollecting former residences, because it universally takes the past five aggregates as its object, is also solely the application of mindfulness to dharmas. The power of knowledge of death and birth, because it takes physical matter (rūpa) as its object, is solely the application of mindfulness to the body. As for the power of knowledge of the destruction of the outflows, the two explanations are as in the text. The remaining six kinds of powers are all the four applications of mindfulness. Among the six kinds, the powers of knowledge of possibility and impossibility, of karma-vipāka, and of paths leading to all destinations: that these three extend to the four is evident and understandable. That the power of meditative concentration extends to all four: the word "concentration" generally subsumes associated and co-existent [factors]; if knowing following matter, it is the application of mindfulness to the body; if knowing feeling or mind, it is the application of mindfulness to feeling or mind; if knowing the remaining dharmas, it is named the application of mindfulness to dharmas. That the power of faculties extends to all four: "faculties" refers to wholesome roots of faith and so forth, or the mind faculty and so forth; therefore it extends to the four applications of mindfulness. That the power of dispositions extends to all four: "dispositions" refers to inclinations, anuśayas, and dharma-lineages; therefore it also extends to the four.

27.20

Regarding 'Having distinguished the physical basis, why are they called powers?', this explains the final line. This is a question.

27.21

"Because in all objects of knowledge [their knowledge operates unimpededly]... to the number of rebirths and so forth," is the answer. Because knowledge operates without obstruction among all objects of knowledge, it is called a power. For this reason, these ten powers are based only upon the body of a Buddha. Why is that? Only the Buddha has eliminated the latent impressions (vāsanā) of all defilements and is able to know any object according to his wish. The other [practitioners of the] two vehicles and so forth are contrary to this; although they also possess knowledge, they face obstacles with regard to objects, and hence it is not called a power. For instance, Śāriputra rejected a person seeking deliverance. In the past, when the Buddha was in the world, there was a man at the gate of the Jetavana grove seeking deliverance to leave home. Śāriputra and the others observed and knew that for eighty thousand kalpas this person had not planted the wholesome roots conducive to liberation (mokṣabhāgīya). Because he lacked the causes and conditions for leaving home, they rejected him and would not ordain him. Lamenting and grieving, the man persistently sought deliverance and did not give up. Later, the Buddha came, saw him, delivered him to leave home, and preached the Dharma to him so that he attained fruition. Śāriputra and the others found it strange and asked [about it], and the Buddha told them: "In the distant past, in the country of Nagarahāra, I swept and washed the streets and arranged offerings together with the people of that country, intending to invite the Tathāgata Dīpaṅkara to receive offerings. At that time, this seeker of deliverance entered the city selling firewood. Having learned of this event, he immediately made a vow: 'I will gather more firewood to get money for an offering.' When he went into the mountains, he was eaten by worms. Near the end of his life, he wished to recite that Buddha's name, but forgot and could not recall it. He then said: 'Namo to the one they wish to welcome in the city!' This was precisely what is called planting the wholesome roots conducive to liberation. Although in the past he generated this wholesome [thought], because the time was so distant, Śāriputra and the others were unable to know it." Question: Śrāvakas at the fastest take three lifetimes and at the slowest sixty kalpas; how could he not have entered the noble state in eighty thousand [kalpas]? Solution: Three lifetimes and sixty [kalpas] are reckoned on continuous cultivation; if there are interruptions, there is no contradiction in taking many kalpas. Question: If in the past he had never generated the [wholesome roots] conducive to penetration (nirvedhabhāgīya), how could he enter the noble state in this life? Solution: In the past he had also generated wholesome roots conducive to penetration; therefore, in this life, he entered the noble state and attained fruition. Furthermore, for instance, Śāriputra could not observe and know the two extremes of past and future—the number of rebirths and so forth—of the pigeon pursued by a hawk. As the *Mahāprajñāpāramitopadeśa* says: "The Buddha was dwelling in the Jetavana, walking in meditation in the late afternoon. At that time a hawk was chasing a pigeon, and the pigeon flew to the Buddha's side and landed. As the Buddha walked past it, his shadow covered the pigeon; the pigeon's body became secure, its terror was immediately removed, and it no longer made any sound. Later, Śāriputra's shadow fell upon it, and the pigeon began to cry and tremble with fear just as before. Śāriputra addressed the Buddha, saying: 'Both the Buddha's body and mine are free from the three poisons. For what reason is it that when the Buddha's shadow covered the pigeon, the pigeon made no sound and was no longer afraid, whereas when my shadow covered it, the pigeon made sounds and trembled with fear as before?' The Buddha said: 'The latent impressions of your three poisons have not yet been exhausted; because of this, when your shadow covered it, its terror was not removed. Examine this pigeon's causes and conditions in past lives: how many lives has it been a pigeon?' Śāriputra immediately entered the samādhi of the knowledge of past lives and observed this pigeon having come from among pigeons; thus for one, two, three lifetimes, and up to eighty thousand great kalpas, it had constantly had the body of a pigeon. Beyond that, he could see no further. Śāriputra arose from samādhi and addressed the Buddha, saying: 'This pigeon has constantly been a pigeon for eighty thousand great kalpas; before that, I cannot know.' The Buddha said: 'If you cannot know the past completely, try observing the future: when will this pigeon be released?' Śāriputra immediately entered the samādhi of resolution-knowledge (praṇidhijñāna) and observed this pigeon for one, two, three lifetimes, and up to eighty thousand great kalpas, still not released from the pigeon's body; beyond that, he also could not know. Arising from samādhi, he addressed the Buddha, saying: 'I see this pigeon from one lifetime, two lifetimes, up to eighty thousand great kalpas, still not having escaped the pigeon's body; beyond that, I can know no further. I do not know the limits of its past and future; I do not perceive when this pigeon will be released.' The Buddha told Śāriputra: 'The limits of this pigeon are not what can be known by śrāvakas and pratyekabuddhas. After this, through great kalpas equal to the sands of the Ganges, it will constantly have a pigeon's body; when its retribution ends it will be released, will transmigrate through the five destinies, and afterwards will obtain human form. Only after five hundred lifetimes will it obtain sharp faculties. At that time, a Buddha will deliver immeasurable asaṃkhyeya sentient beings and then enter parinirvāṇa without remainder, with his bequeathed Dharma remaining in the world. This person will become an upāsaka observing the five precepts, will hear a monk praising the Buddha's virtues, and thereupon will first generate the aspiration, vowing to become a Buddha. Afterward, during three asaṃkhyeyas he will practice the six pāramitās, fulfill the ten grounds, be able to become a Buddha, and having delivered immeasurable sentient beings, will enter parinirvāṇa without remainder.' At that time, Śāriputra repented to the Buddha, saying: 'With regard to a single pigeon, I cannot even know its beginning and end, how much less so with all phenomena!' (This too was because the time was distant, and thus he did not know.)"

27.22

"These Buddhas... having this tangible-element as its nature" is the second section, explaining the bodily power of a Buddha.

27.23

"The treatise says... Nārāyaṇa" explains the first line. Nārāyaṇa is the name of a deity, translated here as 'human descendant'.

27.24

"Other masters say... boundless mental power" explains the second line, setting forth differing views.

27.25

"The Great Awakened One, the Solitary Awakened One... their power has degrees of superiority and inferiority" further compares the differences in the connection of joints and vows among the three types of persons. The Great Awakened One's joints are linked like coiling dragons; the Solitary Awakened One's joints are linked like interlocking chains; the wheel-turning king's joints are linked like interlocking hooks; hence, when compared with one another, their power has degrees of superiority and inferiority. According to the *Mahāvibhāṣā*, fascicle 30: "Joints linked like interlocking hooks applies to a copper-wheel-turning king. If one refers to a gold-wheel-turning king, the bone joints are like interlocking chains."

27.26

"What is the measure of the power of a Nārāyaṇa?" explains the third line. This is a question.

27.27

"Increasing tenfold each... to become a Nārāyaṇa" is the answer. Because it increases tenfold successively from ordinary elephants and so forth, it is said that each subsequent power is ten times greater than the preceding one. First is an ordinary elephant, meaning an ordinary working elephant in the Western regions. Second is a fragrant elephant (gandhahastin); in the Western regions there is a distinct class of fine elephants called fragrant elephants, designated for use in battle. Third is Mahānagna (this is the name of a deity, translated here as 'Great Naked One'). Fourth is Praskandhī (also the name of a deity; 'pra' translates here as 'superior', and 'skandhī' translates as 'aggregate'). Fifth is Vāraṅga (also the name of a deity, translated here as 'Sublime Limbs'). Sixth is Cāṇūra (also the name of a deity, translated here as 'Grasper'). Seventh is Nārāyaṇa (as explained previously). The variant explanation is understandable.

27.28

"Among the explanations given, only the plural is reasonable": above there were three explanations in total regarding the Tathāgata's bodily power. The author of the treatise critically accepts the explanation of Dharmatrāta, and therefore states that among the three explanations only the plural is reasonable. The *Nyāyānusāra* and *Samayapradīpikā* also agree with this explanation.

27.29

"Such bodily power... exists separately outside the seven" explains the fourth line. Here there are two explanations: One explanation says that power is a distinction among the great elements within the tangible; if the great elements are superior, it is called power, and being different from other great elements, it is called a distinction. Another says that power is a derived tangible, and that apart from the seven [primary tangibles] there is a distinct power-tangible. This is not the orthodox doctrine. Furthermore, the *Mahāvibhāṣā*, fascicle 30, distinguishes bodily power and bodily weakness in five explanations overall: One says that when the four great elements have no bias in excess, what is robust and superior is called bodily power, and what is feeble and weak is called bodily weakness. The second says that an excess of earth is called bodily power, and an excess of water is called bodily weakness; this speaks of an excess of the great elements. The third says that an excess of heaviness is called bodily power, and an excess of lightness is called bodily weakness. The fourth says that apart from the seven derived tangibles, there is a separate derived tangible called bodily power and bodily weakness. The fifth provides the critical evaluation: It should be stated thus—both the four great elements and the derived tangibles are themselves the essential nature of bodily power and bodily weakness. When harmonious, both are called bodily power; when discordant, both are called bodily weakness. The intent of the *Nyāyānusāra* agrees with the *Mahāvibhāṣā*. The first explanation of the *Kośa* corresponds to the first explanation of the *Mahāvibhāṣā*, and the second corresponds to the fourth of the *Mahāvibhāṣā*. Since the *Kośa* has no critical evaluation of its own, it takes the fifth, the critical evaluator of the *Mahāvibhāṣā*, as orthodox. Another solution: The *Kośa* does not take the critical evaluation of the *Mahāvibhāṣā* as standard. If one adopts this solution, the first master is taken as orthodox. Another solution: The *Kośa*'s statement that power is a distinction among the great elements within the tangible is the Sautrāntika position. In their school, among the tangibles, the great elements are real, and the rest are merely nominal, established based on the great elements. Now stating that power is a distinction among the great elements, the treatise master's intention leans toward the Sautrāntika, and therefore he records their school's view. This solution seems superior.

27.30

"The Buddha's four grounds of fearlessness... the first, the tenth, the second, and the seventh powers" is the second section, explaining the four grounds of fearlessness.

27.31

On the passage "The commentary says: ... as with the seventh power": The four grounds of fearlessness (vaiśāradya) of a Buddha are explained at length in the sutras: First, "I am completely and correctly enlightened regarding all phenomena." If an outsider makes the objection, "You are not completely and correctly enlightened," [the Buddha] responds in accordance with the principle without fear. It has the nature of the ten knowledges, as with the first power of the possible and the impossible previously explained. Second, "I have attained the eternal extinction of all defilements (āsrava)." If an outsider makes the objection, "Your defilements are not eternally extinct," he responds in accordance with the principle without fear. It has the nature of either six knowledges or ten knowledges, as explained previously for the tenth power of the extinction of defilements. Third, "I teach my disciples obstructive phenomena: indulgence in them will certainly act as an obstruction." If an outsider makes the objection, "Indulgence in them will not act as an obstruction," he responds in accordance with the principle without fear. It has the nature of eight knowledges, as with the second power of the karmic maturation previously explained. Fourth, "I teach my disciples the path that leads out [of suffering]: cultivating it will certainly lead out of suffering." If an outsider makes the objection, "The path does not lead out of suffering," he responds in accordance with the principle without fear. It has the nature of either nine knowledges or ten knowledges, as with the seventh power of the path leading everywhere previously explained. Therefore the Mahāvibhāṣā, fascicle 31, says: "First is the fearlessness regarding complete enlightenment. As the sutra says: 'I am one who is completely enlightened regarding all phenomena. If any recluse (śramaṇa), brahmin, deva, Māra, Brahmā, or anyone else in the world should reasonably raise an objection or cause [me] to remember that [I] am not completely enlightened regarding such a phenomenon, there is no such possibility. Even if there were one, seeing correctly that there is no basis for such a thing, I therefore attain tranquility, being free from fear and free from dread. I declare of myself: I abide in the noble position of the Great Seer, roar the true lion's roar amidst the great assembly, and turn the great Brahmā-wheel, which no recluse, brahmin, deva, Māra, Brahmā, or anyone else in the whole world can turn.' Second is the fearlessness regarding the eternal extinction of defilements. As the sutra says: 'I have already attained the eternal extinction of all defilements. If any recluse, brahmin, deva, Māra, Brahmā, or anyone else in the world should reasonably raise an objection or cause [me] to remember that there is such a defilement not yet eternally extinct, there is no such possibility. Even if there were one...' and so on at length. Third is the fearlessness regarding the teaching of obstructive phenomena. As the sutra says: 'I teach my disciples obstructive phenomena: indulgence in them will certainly act as an obstruction. If any recluse, brahmin, deva, Māra, Brahmā, or anyone else in the world should reasonably raise an objection or cause [me] to remember that there is this obstructive phenomenon whose indulgence does not act as an obstruction, there is no such possibility. Even if there were one...' and so on at length. Fourth is the fearlessness regarding the teaching of the path leading out of suffering. As the sutra says: 'I teach my disciples the path that leads out: cultivating it will certainly lead out of suffering. If any recluse, brahmin, deva, Māra, Brahmā, or anyone else in the world should reasonably raise an objection or cause [me] to remember that cultivating such a path cannot lead out of suffering, there is no such possibility. Even if there were one, seeing correctly that there is no basis for such a thing, I therefore attain tranquility, being free from fear and free from dread. I declare of myself: I abide in the noble position of the Great Seer, roar the true lion's roar amidst the great assembly, and turn the great Brahmā-wheel, which no recluse, brahmin, deva, Māra, Brahmā, or anyone else in the whole world can turn.'" Furthermore, the Mahāvibhāṣā, fascicle 31, says: "In the ten powers and four grounds of fearlessness thus explained, because each power subsumes the four grounds of fearlessness and each of the four grounds of fearlessness subsumes the ten powers, there are forty powers and forty grounds of fearlessness. However, that it was said earlier that the first ground of fearlessness is the first power, the second ground of fearlessness is the tenth power, the third ground of fearlessness is the second power, and the fourth ground of fearlessness is the seventh power is stated in terms of their salient characteristics. In actual principle, the World-Honoured One possesses forty powers and forty grounds of fearlessness, but according to the fundamental teaching, he is merely said to possess ten powers and four grounds of fearlessness."

27.32

On the passage "How can the designation 'fearlessness' be applied to knowledge?": This is a question.

27.33

On the passage "This designation 'fearlessness' ... refers to the essential natures of these knowledges": This is the answer; the text is clear.

27.34

On the passage "In actual principle, fearlessness ... its essential nature is just knowledge": This is the author's explanation. In actual principle, fearlessness is accomplished by knowledge; knowledge is the cause, and fearlessness is the result, so one should not say that its essential nature is just knowledge. Therefore the Nyāyānusāra, fascicle 75, says: "How can one say that fearlessness is just knowledge? One should say that fearlessness is accomplished by knowledge. In actual principle it should be so, but merely in order to show that fearlessness takes knowledge as its immediate proximate cause, the essential nature of fearlessness is identified in terms of knowledge. Fearlessness means absence of dread; because one has knowledge, one does not dread others, and therefore knowledge can serve as the causal nature of fearlessness." Another interpretation says: The author states the Sautrāntika explanation that apart from knowledge there is a separate entity for fearlessness. If the Nyāyānusāra says it exists separately from knowledge, what is its essential nature?

27.35

On the verse "The three applications of mindfulness of a Buddha ... taking agreeable, disagreeable, and both as their objects": This is the third section, explaining the three applications of mindfulness (smṛtyupasthāna). It contains a question and the verse answer.

27.36

On the passage "The commentary says: ... the third application of mindfulness": This explains the upper line on the three applications of mindfulness and the lower line. First, it refers to the sutra's explanation; second, it explains the three individually: 1. Taking an agreeable object, joy does not arise, and one abides in right mindfulness and clear comprehension; 2. Taking a disagreeable object, sadness does not arise, and one abides in right mindfulness and clear comprehension; 3. Taking agreeable and disagreeable objects together, neither joy nor sadness arises, and one abides in right mindfulness and clear comprehension. The Nyāyānusāra says: "Four were spoken of previously, and now three more are spoken of; in summary, one may say that there are seven applications of mindfulness. These three are subsumed under the previous four, meaning they are subsumed under the application of mindfulness that observes external phenomena." Furthermore, the Mahāvibhāṣā, fascicle 30, says: "These three kinds of unshared applications of mindfulness should be known to be also subsumed under the power of knowing the possible and the impossible." The extensive explanation of the meaning should be considered in accordance with principle.

27.37

On the passage "These three all have mindfulness and wisdom as their essential nature": This explains "mindfulness and wisdom" in the previous line. This identifies their essential nature.

27.38

On the passage "All the great disciples (śrāvaka) ... unshared Buddha-dharmas": This is a question: Since the disciples can also possess these three applications of mindfulness, why are they called unshared dharmas only for a Buddha?

27.39

On the passage "Only a Buddha, in regard to this ... obtains the designation 'unshared'": This is the answer. Only in a Buddha, regarding these disciples' [behaviours causing] joy or sadness, are not only afflictions abandoned but their latencies (vāsanā) are also severed; therefore they are called unshared. Disciples still possess the latencies for joy and sadness. Alternatively, all the ordained disciples are followers of the Buddha, and whether they are compliant, rebellious, or both, this should evoke great joy or sadness; that the Buddha is able not to give rise to them may be called extraordinary. If those who do not belong to the disciples do not cause them to give rise to joy or sadness, that is not extraordinary. Although the disciples have their own followers, they merely depend on one another and are not true followers. A true follower belongs only to the Buddha, the Great Teacher; therefore only in the Buddha do they obtain the designation 'unshared.'

27.40

On the verse "The great compassion of the Buddhas ... differing from [ordinary] compassion due to eight causes": This is the fourth section, explaining the great compassion (mahākaruṇā) of the Buddha.

27.41

On the passage "The commentary says: ... as does the shared compassion": This explains the first line. The Great Compassion of the Tathāgata has conventional knowledge (saṃvṛti-jñāna) as its essential nature. Were it other than this conventional knowledge, it could not take all sentient beings as its object, nor could it adopt the aspects of the three kinds of suffering. By contrast, the shared compassion has non-hatred (adveṣa) as its essential nature, takes only sentient beings of the desire realm as its object, and adopts only the aspect of the suffering of suffering (duḥkha-duḥkhatā).

27.42

On the passage "Based on what meaning is this name 'great compassion' established?": This explains the second and third lines. This is a question.

27.43

On the passage "It is based on five meanings ... because it is able to reach this extent": This is the answer; the text is clear.

27.44

On the passage "This differs from [ordinary] compassion ... due to the difference in sympathy": This explains the fourth line, clarifying how great compassion differs from ordinary compassion: Great compassion has non-delusion as its essential nature, while ordinary compassion has non-hatred as its essential nature. Great compassion has the aspects of the three kinds of suffering, while ordinary compassion has the aspect of the suffering of suffering. Great compassion takes sentient beings of the three realms as its object, while ordinary compassion takes sentient beings of the desire realm as its object. Great compassion relies on the fourth dhyāna, while ordinary compassion relies generally on the other dhyānas. Great compassion relies only on the body of a Buddha, while ordinary compassion relies generally on other bodies. Great compassion is realized through detachment from the peak of existence (bhavāgra), while ordinary compassion is realized through detachment from the desire realm. Great compassion is successful in its work, while ordinary compassion is merely an aspiration. Great compassion relieves suffering equally for all sentient beings, while ordinary compassion is not equal, relieving only the suffering of sentient beings in the desire realm. Question: Under which power is this great compassion subsumed? Answer: It is subsumed under the power of knowing the possible and the impossible, because the unshared qualities of the Buddha, the World-Honoured One, are mostly subsumed under the power of knowing the possible and the impossible.

27.45

On the verse "The virtues of the Buddhas have been differentiated ... Buddhas have distinctions": This is the fifth section, explaining the similarities and differences among Buddhas. It concludes the question and gives the verse answer.

27.46

On the passage "The commentary says: ... because they are equal in consummation": This explains the upper two lines. They are equal through three things: 1. Because the two provisions of merit and wisdom across three incalculable eons are equally fulfilled; 2. Because the five-part Dharma-body is equally accomplished; 3. Because the sentient beings to be transformed for the benefit of others are equally brought to consummation.

27.47

On the passage "Due to lifespan, lineage ... due to differences in capacity and suitability": This explains the lower two lines, showing the distinctions among Buddhas. Some Buddhas have a lifespan of one hundred years, while some Buddhas have a lifespan of twenty thousand years, and so forth. "Kind" (zhǒng) refers to general category, spoken broadly. "Lineage" (xìng) means the specific lineage within the category. One should know that within each category there are many lineages: Gautama is one lineage among the kṣatriyas, and one born among the Gau is called Gautama (formerly rendered Qutan, an error). It has been heard that in the past, when the kṣatriya lineage was usurped by a rebel, the father died and the son fled. A compassionate seer took in the son and raised him, wishing that his lineage should not lack descendants. Later, as he grew up, an astrologer informed the hostile king: "There is still a star-jewel of the kṣatriya lineage." The hostile king offered a reward to recruit men to capture him. After the seer went out, the boy was captured and sent to the hostile king. The hostile king ordered him impaled and executed. When the seer returned to his dwelling and did not see the child, he perceived through insight where he was and went there. Knowing he could not survive, he urged the boy from afar to give rise to worldly desires, hoping to preserve his lineage. Tormented by pain, the boy was firm in resolve and would not comply. The seer conjured dense clouds to screen him, fine rain sprinkled to temporarily relieve his suffering and hunger, and manifested a woman to stir his thoughts. Because of this, the boy discharged semen upon the ground. The seer gathered it in cow dung and carried it back, placing it in a sugarcane field. Touched by sunlight, the dung-ball split open and gave birth to a male child of exquisite appearance. Later he grew up to become a king, and from this lineage it was transmitted as the Cow Dung clan, also named Earth clan, or Sun clan. Kāśyapa—translated here as "Drinker of Light"—is a lineage among the brahmins. Some Buddhas have a body sixteen feet tall, while some Buddhas exceed this. After some Buddhas enter parinirvāṇa, the Dharma remains for a thousand years, while after other Buddhas enter parinirvāṇa, the Dharma remains for seven days, and so forth. The rest of the text is clear.

27.48

On the passage "Those who are wise ... give rise to deep love and reverence": From here on, taking advantage of the preceding discussion, the virtues of the Buddha are briefly clarified to encourage people to practice and learn. It announces the terms and gives the count.

27.49

On the passage "What are the three?": This is a question.

27.50

On the passage "First, the perfect virtue of causes ... third, the perfect virtue of grace": This is the answer. It lists the names of the three virtues.

27.51

On the passage "First, the perfect virtue of causes ... because cultivation is free from pride": From here on, they are explained individually. This explains that the perfect virtue of causes further comprises four kinds, as the text clearly shows.

27.52

On "Next, the excellence of fruition […] surpassing hundreds of thousands of suns": This explains the second, the excellence of fruition. This also has four kinds: first, wisdom; second, abandonment; third, majestic power; fourth, the physical form. Regarding the excellence of wisdom, there are again four kinds: 1. Teacherless wisdom, because it is awakened to by oneself. 2. All-knowledge (sarvajñatā), which knows the intrinsic substance of all dharmas. 3. All-modes-knowledge (sarvākārajñatā), which knows the distinct functions of all dharmas. Alternatively, all-knowledge knows the particular characteristics (svalakṣaṇa) of all dharmas, while all-modes-knowledge knows their common characteristics (sāmānyalakṣaṇa). Or, all-knowledge realizes the true reality, while all-modes-knowledge penetrates conventional affairs. 4. Effortless wisdom, because it arises spontaneously without making preparations. Second, the excellence of abandonment also has four kinds: 1. The abandonment of all affliction-hindrances (kleśāvaraṇa), attaining analytical cessation (pratisaṃkhyā-nirodha); 2. The abandonment of all non-defiled ignorance that hinders meditative absorption, attaining non-analytical cessation (apratisaṃkhyā-nirodha); 3. Non-retrogression once these two hindrances are abandoned, called ultimate abandonment, which distinguishes [the Buddha] from those of dull faculties; 4. Abandoning not only the afflictions but also their residual impressions (vāsanā), which distinguishes [the Buddha] from the two vehicles. The residual impressions of afflictions have no separate intrinsic substance; their abandonment is spoken of merely when their habituation no longer exists, and the abandonment has no separate intrinsic substance. Here, one should also separately mention the abandonment of hindrances of the faculties and so forth; mentioning the abandonment of the meditative absorption hindrances implicitly reveals this as known, because they are of the same class. Alternatively, it is omitted for brevity. Furthermore, according to what is explained here, the attainment of abandonment applies to both cessations. Alternatively, the principal excellence of abandonment is solely analytical cessation. If taken as an inclusive statement, it extends to non-analytical cessation. The excellence of abandonment in this text is based on both the principal and the inclusive, and hence applies to both cessations. When the excellence of abandonment was explained previously, it was discussed based on the principal, and therefore was solely analytical cessation. Third, the excellence of majestic power also has four kinds: 1. Regarding external objects, sometimes what was previously non-existent is now suddenly manifested into existence; or sometimes what was previously existent is transformed into something different from the original, manifesting, transforming, and sustaining, with unobstructed majestic power. 2. Regarding lifespan, either curtailing it to eighty years or extending it by a kalpa or three months, with unobstructed majestic power. 3. In empty space, through obstructions, or across extreme distances, being able to travel swiftly—either lying reclined in space, crossing extreme obstructions, or travelling swiftly across extreme distances, or a small mustard seed and the great Mount Meru mutually entering one another, with unobstructed majestic power. 4. Wherever the Buddha arrives, being able to cause worldly flowers, fruits, and other things, according to their various intrinsic natures, to naturally transform so as to be superior to before, with wondrous majestic power. Furthermore, the excellence of majestic power has four other kinds, as can be known from the text. Fourth, the excellence of the physical form also has four kinds: 1. Endowed with the thirty-two major marks; 2. Endowed with the eighty minor marks; 3. Endowed with great strength, the strength being as previously explained; 4. The fourth is understandable [from the text].

27.53

On "Finally, the excellence of benevolence […] the good destinies and the three vehicles": Among the previous three, the final excellence of benevolence also has four kinds: namely, causing beings to be forever liberated from the three bad destinies constitutes three, and causing beings to be forever liberated from the saṃsāra of the good destinies constitutes one, hence they are called four. Alternatively, being able to establish beings in the good destinies constitutes one, and further being able to establish them in the three vehicles constitutes three, hence they are called four.

27.54

On "Stated in summary, the Tathāgata […] like a great mountain of jewels": Stated in summary as above, the particulars are difficult to exhaust. This demonstrates that the Buddha is a mountain of jewels of the three excellences.

27.55

On "There are fools […] who cannot have faith and reverence": This laments the fools who lack faith.

27.56

On "All the wise […] will certainly attain cessation afterwards": This praises the wise who obtain merit. Because relying on the Buddha engenders five kinds of fruits: 1. Obtaining a fruitful (non-empty) result, because upon seeing the Buddha one will certainly obtain a fruit; 2. Obtaining a desirable result; 3. Obtaining a superior result; 4. Obtaining a swift result; 5. Obtaining the fruit of ultimate nirvāṇa. The verses cited can be understood [from the text]. The explanations of the Buddha's three excellences of cause, fruition, and benevolence in the *Nyāyānusāra* and the *Abhidharmasamayapradīpikā* are also identical to this treatise.

27.57

On "Having explained the Tathāgata's […] we should now analyze": From here below is the second major section, explaining the shared qualities. Within this: first, a general listing of names; second, separate explanations. This is the general listing. It concludes the preceding and introduces what follows.

27.58

On "The verse states […] and also shared with ordinary beings": This explains the Buddha's shared qualities, namely: non-contentiousness (araṇā), knowledge resulting from resolve (praṇidhijñāna), the four unobstructed knowledges (pratisaṃvid), the six supernormal powers (abhijñā), the four dhyānas, the four formless attainments, the eight meditative attainments (samāpatti), the three samādhis—translated here as attainments—the four immeasurables (apramāṇa), the eight liberations (vimokṣa), the eight spheres of mastery (abhibhvāyatana), the ten spheres of totality (kṛtsnāyatana), and so forth, as appropriate. The first three doors are shared only with the two vehicles, while the supernormal powers, dhyānas, and so on are also shared with ordinary beings. The *Nyāyānusāra* states: "Although the aspects of all the qualities in the Buddha's person are pure, supremely superior, and sovereign, distinct from the qualities of the disciples and so forth, nevertheless, based on their sharing the same class, they are said to be 'shared'."

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俱舍論記 — Classical Chinese