俱舍論頌疏論本 27
English (machine translation) 27
- Language
- English
27.1
From here, the second main section explains the qualities accomplished by knowledge, which contains two parts: first, explaining the unshared phenomena; second, explaining the shared qualities.
27.2
In explaining the unshared phenomena, there are two parts: first, citing the number and designating their names; second, explaining them individually according to their names.
27.3
Regarding first citing the number and designating their names, the treatise states: 'Having thus differentiated the various knowledges, the qualities accomplished by knowledge will now be demonstrated. Among these, the unshared qualities of a Buddha will first be differentiated. Initially, at the stage of the knowledge of exhaustion upon attaining buddhahood, there are eighteen unshared qualities of a Buddha cultivated. What are the eighteen?' The verse says:
27.4
"The eighteen unshared phenomena / Are the Buddha's ten powers and so forth."
27.5
The explanation says: The Buddha's ten powers, the four fearlessnesses, the three applications of mindfulness, and great compassion are together called the eighteen unshared phenomena. Because other noble ones do not possess them, they are called unshared phenomena.
27.6
From here, the second part explains them individually according to their names, which contains five parts: first, explaining the ten powers; second, explaining the four fearlessnesses; third, explaining the three applications of mindfulness; fourth, explaining great compassion; fifth, explaining the similarities and differences among Buddhas.
27.7
In explaining the ten powers, there are two parts: first, explaining the Buddha's mental powers; second, explaining the Buddha's physical powers.
27.8
Regarding the first, explaining the mental powers, the treatise states: 'How are the characteristics of the Buddha's ten powers differentiated?' The verse says:
27.9
"The power of the possible and impossible has ten [knowledges]; / Karma has eight, excluding cessation and the path; / Dhyāna, faculties, inclinations, and realms have nine; / Leading everywhere has nine or ten; / Former abodes and death and rebirth are conventional; / Exhaustion has six or ten knowledges. / The knowledges of former abodes and death and rebirth / Rely on dhyāna, while the rest are common [to all stages]; / In the Buddha's body as a man of Jambūdvīpa, / Because they are unobstructed regarding objects."
27.10
The explanation says: The first six lines reveal their nature; the next two lines address their bases; the next line addresses the physical support; and the last line explains the meaning of 'power'. 'The power of the possible and impossible has ten' is the general designation. First, the knowledge-power of the possible and impossible has the ten knowledges as its nature. 'Possible' means conforming with reason: as in saying that a wholesome cause can induce a desirable fruit, and that committing an unwholesome karma can bring about a bad fruit—this is possible. 'Impossible' means not conforming with reason: as in saying that a wholesome cause induces a bad fruit, and that committing an unwholesome cause induces a desirable fruit—this is certainly impossible. Because the Buddha's knowledge is able to know the possible and the impossible, it is called the knowledge-power of the possible and impossible.
27.11
'Karma has eight, excluding cessation and the path' refers to the second, the knowledge-power of karmic maturation, which has eight knowledges as its nature, excluding the two knowledges of cessation and the path. Knowing that such kinds of karma induce such maturations is called the knowledge-power of karmic maturation. That which excludes the knowledges of cessation and the path is because karmic maturation is not subsumed under cessation or the path; hence, the knowledge-power of karmic maturation excludes the knowledges of cessation and the path.
27.12
'Dhyāna, faculties, inclinations, and realms have nine' refers to these four powers: 'Dhyāna' refers to the third, the knowledge-power of dhyānas, liberations (the eight liberations), concentrations (the three samādhis), and attainments (the eight attainments). 'Faculties' refers to the fourth, the knowledge-power of the superior and inferior faculties, because it is able to know that the five faculties—faith and so forth—of sentient beings have superior and inferior [degrees]. 'Inclinations' refers to the fifth, the knowledge-power of various inclinations, because it is able to know the diverse pleasures and superior inclinations of sentient beings. 'Realms' refers to the sixth, the knowledge-power of various realms, because it is able to know the diverse natures of sentient beings. These four powers have nine knowledges as their nature, excluding only the knowledge of cessation, because dhyānas and so forth are not the truth of cessation.
27.13
'Leading everywhere has nine or ten': 'Leading everywhere' refers to the seventh, the knowledge-power of the paths leading everywhere. All formations are able to lead to fruits, which is called 'paths leading everywhere'; because the Buddha's knowledge is able to know this, it is called the knowledge-power of the paths leading everywhere. If one considers it to take only that which leads as its object, it has nine knowledges as its nature, excluding the knowledge of cessation; cessation is the fruit led to, not the path that leads, and therefore the knowledge of cessation is excluded. If one considers it to also take that which is led to as its object, it has the ten knowledges as its nature.
27.14
'Former abodes and death and rebirth are conventional': First, the eighth, the knowledge-power of recollecting former abodes, because it is able to know past events of former abodes. Second, the ninth, the knowledge-power of death and rebirth, because it is able to know sentient beings dying here and being born there. Because these two knowledge-powers take concrete phenomena as objects, they have conventional knowledge as their nature.
27.15
'Exhaustion has six or ten knowledges' refers to the tenth, the knowledge-power of the exhaustion of contaminants. Speaking of the 'exhaustion of contaminants' refers to the analytical cessation that is nirvāṇa. If one considers it to take only the exhaustion of contaminants as its object, it is called the knowledge-power of the exhaustion of contaminants and has six knowledges as its nature, excluding the four knowledges of suffering, origination, the path, and other minds, because these four knowledges do not take cessation as an object. If it is called the knowledge-power of the exhaustion of contaminants because it is knowledge attained in a body in which contaminants are exhausted, it has the ten knowledges as its nature.
27.16
'The knowledges of former abodes and death and rebirth rely on dhyāna, while the rest are common [to all stages]': The two powers of former abodes and death and rebirth arise relying on the four dhyānas. The remaining eight knowledges arise commonly relying on the eleven stages: namely, the desire realm, the four dhyānas, the preliminary, the intermediate, and the four formless [attainments].
27.17
'In the Buddha's body as a man of Jambūdvīpa': These ten powers rely on the Buddha's body as a man in Jambūdvīpa.
27.18
'Because they are unobstructed regarding objects' explains the meaning of 'power'. Because knowledge is unobstructed in knowing regarding objects, it is designated as a 'power'. Because of this, the ten powers rely solely on the Buddha's body: only a Buddha has forever severed all afflictions and latencies and is able to know everything at will with respect to all objects; other noble ones are not like this, and therefore [their knowledge] is not called a power.
27.19
From here, the second part explains the physical powers. The treatise states: 'The mental powers of these Buddhas extending over all cognisables are infinite; what are their physical powers?' The verse says:
27.20
"The body has the strength of Nārāyaṇa, / Or each and every joint is likewise; / An elephant and so forth increases tenfold seven times; / This has the tangible base as its nature."
27.21
The explanation says: 'The body has the strength of Nārāyaṇa' means that the strength of the Buddha's physical body equals that of Nārāyaṇa, translated here as the god of human lineage.
27.22
'Or each and every joint is likewise': 'Or' indicates the statement of other masters: 'Each and every joint of the Buddha's body possesses the strength of Nārāyaṇa.' The Venerable Dharmatrāta said: 'The physical strength of the Buddha, the Tathāgata, is infinite, just like his mental strength.' As for the interlocking joints of the Greatly Awakened One, the pratyekabuddha, and the wheel-turning king having differences: the Buddhas, the World-Honoured Ones, are like coiled dragons; pratyekabuddhas are like interlocking hook-chains; wheel-turning kings are like hooked together; hence, looking at the three, their strength has superiority and inferiority.
27.23
'An elephant and so forth increases tenfold seven times' clarifies the amount of Nārāyaṇa's strength. The seven strengths of an elephant and so forth increase tenfold each time: the strength of ten ordinary elephants equals the strength of one gandhahastin; the strength of ten gandhahastins equals the strength of one Mahānagna (translated here as the great naked deity); the strength of ten Mahānagnas equals the strength of one Praskandin (translated here as the deity of superior aggregates); the strength of ten Praskandins equals the strength of one Varaṅga (translated here as the deity of exquisite limbs); the strength of ten Varaṅgas equals the strength of one Cāṇūra (translated here as the grasping deity); the strength of ten Cāṇūras equals the strength of one Nārāyaṇa. Therefore, the seven [strengths of an] elephant and so forth increasing tenfold each time is called the strength of Nārāyaṇa.
27.24
'This has the tangible base as its nature': Such physical strength has the tangible base as its nature; that is, a distinction of the primary elements among tangibles.
27.25
From here, the second part explains the four fearlessnesses. The treatise states: 'How are the characteristics of the four fearlessnesses differentiated?' The verse says:
27.26
"The four fearlessnesses are, in order: / The first, tenth, second, and seventh powers."
27.27
The explanation says: As for the four fearlessnesses: First, the fearlessness of complete awakening has the ten knowledges as its nature, just like the first power (explaining the word 'first'). Second, the fearlessness of having forever exhausted contaminants has six knowledges or ten knowledges as its nature, like the tenth power (explaining the word 'tenth'). Third, the fearlessness of expounding obstructing phenomena has eight knowledges as its nature, like the second power (explaining the word 'second'). Fourth, the fearlessness of expounding the path to deliverance from suffering has nine knowledges or ten knowledges as its nature, like the seventh power (explaining the word 'seventh'). As for the fearlessness of complete awakening, it refers to the Buddha himself saying: 'I am one who is completely awakened to all phenomena. If there should be any śramaṇa, brāhmaṇa, celestial Māra, Brahmā, or anyone else in the world who, according to the Dharma, raises a challenge saying: "The Buddha, the Tathāgata, is not completely awakened to such a phenomenon"—there is no such possibility. Even if there were, I have right view and fearlessness in this matter, and thus attain security without fear or dread.' As for the fearlessness of having forever exhausted contaminants, it refers to the Buddha himself saying: 'I have already attained the permanent exhaustion of all contaminants. If a śramaṇa or the like, according to the Dharma, raises a challenge saying: "The Buddha has not yet attained the permanent exhaustion of contaminants", the Buddha will explain and resolve it for them without fear or dread.' As for the fearlessness of expounding obstructing phenomena, the Buddha states that defiled phenomena certainly act as obstructions; if tīrthikas challenge saying: 'Defilement is not capable of obstructing', the Buddha will explain and resolve it for them without fear or dread. As for the fearlessness of expounding the path to deliverance from suffering, the Buddha states that cultivating the path certainly delivers from suffering; if an external challenger says: 'The path does not deliver from suffering', the Buddha will explain and resolve it for them without fear or dread. Because there is no fear in answering challenges, they are called fearlessnesses.
27.28
From here, the third part explains the three applications of mindfulness. The treatise states: 'How are the characteristics of the Buddha's three applications of mindfulness differentiated?' The verse says:
27.29
"The three applications of mindfulness are mindfulness and wisdom, / Taking agreeable, disagreeable, and both objects as their domain."
27.30
The explanation says: The three applications of mindfulness have mindfulness and wisdom as their nature. First, the application of mindfulness that does not give rise to joy when taking agreeable objects as its domain: when there are disciples who revere the Buddha with a single mind, the Tathāgata, taking them as his domain, does not give rise to joy, but dwells in equanimity with correct mindfulness and correct knowledge; this is called the first application of mindfulness. Second, the application of mindfulness that does not give rise to sorrow when taking disagreeable objects as its domain: when there are disciples who do not respect the Buddha, the Tathāgata, taking them as his domain, does not give rise to sorrow, but dwells in equanimity with correct mindfulness and correct knowledge; this is called the second application of mindfulness. Third, the application of mindfulness that does not give rise to joy or sorrow when taking both agreeable and disagreeable objects as its domain: when there are disciples of whom one group reveres the Buddha and one group does not respect him, the Tathāgata, taking them as his domain, does not give rise to joy or sorrow, but dwells in equanimity with correct mindfulness and correct knowledge; this is called the third application of mindfulness. The word 'both' in the verse means both agreeable and disagreeable.
27.31
From here, the fourth part explains great compassion. The treatise states: 'How are the characteristics of the great compassion of the Buddhas differentiated?' The verse says:
27.32
"Great compassion is only conventional knowledge; / Due to provision, aspect, object, / Impartiality, and superior grade, / It differs from compassion on eight grounds."
27.33
Explanation: The Tathāgata's great compassion has conventional cognition as its nature, because it takes the factual objective sphere of all sentient beings as its object. Question: "Based on what meanings is this name 'great compassion' established?" Answer: "Due to five meanings: 1. Greatness of provisions: namely, because it is accomplished through the great provisions of merit and wisdom. 2. Greatness of aspect: namely, because this power can produce aspects regarding the objective sphere of the three sufferings. 3. Greatness of the observed object (explaining the word 'sphere' in the verse): namely, because it generally takes sentient beings of the three realms as its observed object. 4. Greatness of impartiality: namely, because it universally benefits and gladdens all sentient beings. 5. Greatness of the supreme grade: because no other compassion can equal it. It differs from [ordinary] compassion due to eight kinds of causes: 1. Difference in intrinsic nature: great compassion has non-delusion as its nature, while [ordinary] compassion has non-hatred as its nature. 2. Difference in aspect: great compassion produces the aspects of the three sufferings, while [ordinary] compassion only produces the aspect of the suffering of suffering. 3. Difference in observed object: great compassion takes the three realms as its object, while [ordinary] compassion only takes the desire realm as its object. 4. Difference in supporting stage: great compassion relies on the fourth dhyāna, while [ordinary] compassion relies on the four dhyānas. 5. Difference in supporting body: great compassion relies on the body of a Buddha, while [ordinary] compassion relies on the bodies of [disciples of] the two vehicles. 6. Difference in realization: great compassion is realized upon detachment from the Peak of Existence, while [ordinary] compassion is realized upon detachment from the desire realm. 7. Difference in deliverance: great compassion achieves the deed of deliverance, while [ordinary] compassion merely hopes for deliverance. 8. Difference in sympathy: great compassion is impartial in sympathy, while [ordinary] compassion is not impartial in sympathy."
27.34
Next, fifth, explaining the similarities and differences among Buddhas. The treatise says: "Having already explained that the Buddha's qualities differ from [those of] other sentient beings, in comparison with one another, are the qualities of all Buddhas equal or not?" The verse says:
27.35
"By virtue of provisions, the Dharma body, / and benefiting others, the Buddhas are similar;
In lifespan, caste, lineage, and size, / the Buddhas have differences."
27.36
Explanation: This means that the Buddhas are equal in three [respects]: 1. Equal in provisions, because they are fulfilled. 2. Equal in the Dharma body, because it is accomplished. 3. Equal in benefiting others, because it is consummate. Regarding differences in lifespan, caste, lineage, bodily size, and so forth, Buddhas have distinctions. 'Difference in lifespan' means that the lifespans of Buddhas are long or short. 'Difference in caste' means that some Buddhas are born into the kṣatriya caste, while some are born into the brāhmaṇa caste. 'Difference in lineage' means that some Buddhas belong to the Gautama lineage, while some belong to the Kāśyapa lineage, and so forth. 'Difference in size' means that the bodies of some Buddhas are sixteen feet in height, while others are a thousand feet, and so forth. The word 'and so forth' in the verse indicates the duration of the Buddha's Dharma abiding for a long or short time, and so forth. Such differences are due to differences in the capacities and needs of the sentient beings to be transformed. The Buddha has three kinds of inconceivable qualities: 1. the quality of complete cause; 2. the quality of complete fruit; 3. the quality of complete beneficence. As for the quality of complete cause, there are again four kinds: 1. cultivation without remainder of merit and wisdom, because they are cultivated without omitting anything; 2. cultivation for a long time through three asaṃkhyeya [kalpas], because they are cultivated without weariness; 3. uninterrupted cultivation, moment by moment, because time is never wasted; 4. respectful cultivation, revering what is practiced, because it is cultivated without arrogance. Next, the quality of complete fruit also has four kinds: 1. quality of complete knowledge; 2. quality of complete abandonment; 3. quality of complete power; 4. quality of the complete form body. Within the quality of complete knowledge there are again four kinds: 1. teacherless knowledge, because of self-awakening; 2. all-knowledge, because it illuminates the ultimate truth; 3. knowledge of all modes, because it illuminates conventional affairs; 4. unprompted knowledge, because it arises spontaneously. Within the quality of complete abandonment there are also four kinds: 1. abandonment of all afflictions; 2. abandonment of all hindrances to concentration; 3. ultimate abandonment; 4. abandonment together with residual impressions. The quality of complete power also has four kinds: 1. those difficult to transform are inevitably transformed; 2. questions about difficult points are inevitably resolved; 3. the established teaching inevitably leads to deliverance; 4. evil factions are inevitably subdued. The quality of the complete form body also has four kinds: 1. possessing the major marks; 2. possessing the minor marks; 3. possessing great strength; 4. internally the bones of the body are firmer than a diamond, and externally divine radiance shines exceeding hundreds of thousands of suns. Lastly, the quality of complete beneficence also has four kinds: 1. enabling eternal liberation from the three bad destinies, which makes three; 2. enabling departure from birth-and-death within the good destinies, which makes one more; therefore, they are called four. Another explanation: establishing [beings] in the good destinies is one, and establishing [beings] in the three vehicles is three, therefore making four. This is a general explanation of the Tathāgata's complete qualities. If analyzed in detail, they are limitless; only the Buddha, the World-Honoured One, can know and speak of them. When the wise hear this explained, their deep faith pierces to the marrow of their bones. Due to that single moment of extremely deep faith, they extinguish limitless indeterminate bad karma and attain the excellent nirvāṇa of humans and devas. Therefore, it is said that the Tathāgata's arising in the world is the unsurpassed field of merit for the wise. As the Bhagavān himself spoke in verse:
27.37
"If in the field of merit that is the Buddha
one can plant even a slight amount of goodness,
first one attains excellent good destinies,
and in the end one is certain to attain nirvāṇa."
27.38
From here, the second part explains the shared qualities. Within this there are two: 1. general statement of names; 2. detailed explanation.
27.39
Regarding the general statement, the treatise says: "Having already explained the unshared qualities of the Tathāgata, the shared qualities should now be explained." The verse says:
27.40
"There are further other Buddha-qualities
shared with other noble ones and ordinary beings,
namely, non-conflict, knowledge resulting from resolve,
qualities such as the unimpeded knowledges, and so forth."
27.41
Explanation: There are further Buddha-qualities shared with other noble ones and ordinary beings: namely, non-conflict, knowledge resulting from resolve, and the four unimpeded knowledges—these three are also possessed by [disciples of] the two vehicles. The five supernormal knowledges, the dhyānas, the four formless [attainments], the eight meditative attainments, the three concentrations, the four immeasurables, the eight liberations, the ten totalities, and so forth are also possessed by ordinary beings. Although the Buddha's qualities surpass all others, they are said to be shared because they are identical in category.
27.42
From here, the second part is the detailed explanation, within which there are two: 1. explaining qualities shared with noble ones; 2. explaining qualities shared with ordinary beings.
27.43
Within the qualities shared with noble ones, there are four: 1. explaining the practice of non-conflict; 2. explaining the knowledge resulting from resolve; 3. explaining the unimpeded knowledges; 4. explaining their attainment based on the power of the concentration of the summit.
27.44
First, regarding non-conflict, the treatise says: "First, to explain non-conflict." The verse says:
27.45
"Non-conflict is conventional cognition,
based on the last dhyāna, of the immovable [type],
in the three continents, taking as object unarisen
objective afflictions of the desire realm."
27.46
Explanation: 'Non-conflict is conventional cognition': afflictions are called 'conflict'. That is, an arhat contemplates that the suffering of sentient beings arises from afflictions, and fearing that another's afflictions might arise again in reference to himself, he therefore resolves to generate such a continuum [of mind]. When this cognition arises, it causes other sentient beings not to give rise to greed, hatred, and so forth in reference to his own person, thereby calming the conflict of afflictions; thus it obtains the name 'non-conflict'. This practice takes only conventional cognition as its nature.
27.47
'Based on the last dhyāna, of the immovable [type]': this practice of non-conflict is generated relying on the fourth dhyāna, because this is the most supreme among the practices of pleasant progress. As for 'immovable': among the six [classes of] those beyond training, only those of the immovable nature possess the cognition of non-conflict. The other five, such as those liable to fall away, cannot even protect themselves, how much less could they calm the conflict of others' afflictions? Therefore, it belongs only to the immovable.
27.48
'In the three continents, taking as object unarisen': only humans in the three continents possess the cognition of non-conflict. 'Taking as object unarisen': it takes future afflictions as its object so that they are prevented from arising.
27.49
'Objective afflictions of the desire realm': it refers to taking as object the unarisen afflictions that are confused about concrete things. Afflictions that are without concrete objects cannot be blocked and prevented, because they arise internally as appropriate, taking objects generally.
27.50
Next, second, explaining the knowledge resulting from resolve. The treatise says: "Having explained non-conflict, the knowledge resulting from resolve is explained next." The verse says:
27.51
"Knowledge resulting from resolve can observe universally;
the rest is as explained for non-conflict."
27.52
Explanation: Preceded by a resolve, it induces an exquisite cognition to arise; because it knows according to one's resolve, it is called 'knowledge resulting from resolve'. Regarding the definition of its nature, its supporting stage, spiritual lineage, and supporting body, it is the same as non-conflict; only its observed object differs, because knowledge resulting from resolve universally takes all phenomena as its object.
27.53
Next, third, explaining the unimpeded knowledges. The treatise says: "Having explained the knowledge resulting from resolve, as for the unimpeded knowledges:" The verse says:
27.54
"The unimpeded knowledges are four:
namely, regarding teachings, meanings, expressions, and eloquence.
Having names, meanings, speech, and the path
as objects, they have non-retrogressing cognition as their nature.
Teachings and expressions are only conventional cognition,
relying on five and two stages [respectively];
Meaning is sixteen, eloquence is nine;
both rely on all stages.
Upon attainment, one inevitably possesses all four;
the rest is as explained for non-conflict."
27.55
Explanation: 'The unimpeded knowledges are four, namely, regarding teachings, meanings, expressions, and eloquence': 1. unimpeded knowledge regarding teachings; 2. unimpeded knowledge regarding meanings; 3. unimpeded knowledge regarding expressions; 4. unimpeded knowledge regarding eloquence.
27.56
Regarding 'having names, meanings, speech, and the path as objects, they have non-retrogressing cognition as their nature', this defines their intrinsic natures. When a non-retrogressing cognition takes expressor names as its object, it is called 'unimpeded knowledge regarding teachings'. Names, phrases, and syllables are collectively called 'names'. These names, phrases, and syllables maintain the expressed meaning and give rise to understanding in beings; therefore, they are called 'teachings' (dharma). Furthermore, when a non-retrogressing cognition takes the expressed meaning as its object, it is called 'unimpeded knowledge regarding meanings'. Furthermore, when a non-retrogressing cognition takes regional expressions as its object, it is established as 'unimpeded knowledge regarding expressions'. Furthermore, when a non-retrogressing cognition takes unobstructed speech that accords with correct principles as its object, as well as the two paths of sovereign concentration and wisdom, it is called 'unimpeded knowledge regarding eloquence'. Unobstructed speech is called 'eloquence'; the two paths of concentration and wisdom are able to give rise to eloquent speech, and since the path is the cause of eloquence, it is also called 'eloquence'. Because it belongs to those of sharp faculties, it is called 'non-retrogressing cognition'. Because cognition observes names and so forth with decisive lack of impediment, it is called 'unimpeded knowledge'. Therefore, the four unimpeded knowledges have non-retrogressing cognition as their nature.
27.57
'Teachings and expressions are only conventional cognition': because these two unimpeded knowledges take collections of names, and so forth, and the objective sphere of conventional linguistic expressions as their objects, they are subsumed only under conventional cognition.
27.58
'Relying on five and two stages [respectively]': unimpeded knowledge regarding teachings relies generally on five stages, namely the desire realm and the four dhyānas, because in the formless realm there are no names and so forth. Unimpeded knowledge regarding expressions relies only on two stages, namely the desire realm and the first dhyāna, because above the second dhyāna there is no investigation or reflection.
27.59
'Meaning is sixteen, eloquence is nine': unimpeded knowledge regarding meanings has either ten cognitions or six cognitions as its nature. That is, if all phenomena are called 'meanings', it has the ten cognitions as its nature; if only nirvāṇa is called 'meaning', it has six cognitions as its nature, as explained under the supernormal knowledge of the destruction of outflows. Unimpeded knowledge regarding eloquence has nine cognitions as its nature, excluding only the cognition of cessation, because unimpeded eloquence takes speech and the path as its object.
27.60
'Both rely on all stages': these two unimpeded knowledges, of meaning and of eloquence, arise relying generally on all stages, namely the nine stages.
27.61
'Upon attainment, one inevitably possesses all four': whenever one of them is attained, one is inevitably endowed with all four.
27.62
'The rest is as explained for non-conflict': these four unimpeded knowledges rely on the immovable nature and rely on a body in the three continents, as explained for non-conflict.
27.63
Next, fourth, explaining attainment relying on the concentration of the summit. The treatise says: "Regarding the practice of non-conflict and so forth explained above:" The verse says:
27.64
"Six are attained relying on the summit;
the summits are six of the final concentration,
universally compliant, reaching consummation;
the Buddha [attains them effortlessly], others through application."
27.65
Explanation: 'Six are attained relying on the summit': non-conflict, knowledge resulting from resolve, and the four unimpeded knowledges—these six are all attained relying on the concentration of the summit.
27.66
'The summits are six': the natures of this concentration of the summit are of six kinds: namely, the four unimpeded knowledges, non-conflict, and knowledge resulting from resolve. When [unimpeded knowledge regarding] expressions is excluded from these six, and the summit of prolonging or shortening lifespan and so forth is added, the entities become six: namely, the summit of non-conflict up to the summit of prolonging and shortening, and so forth. Although unimpeded knowledge regarding expressions is generated relying on the fourth concentration of the summit, its nature is subsumed under the desire realm and the first dhyāna; therefore, unimpeded knowledge regarding expressions is not an entity of the summit. 'The final concentration': the fourth concentration; this explains that the summit relies solely on the fourth dhyāna.
27.67
Regarding "pervasively conforming, reaching the culmination": this explains the name "border-limit" (prāntakoṭika). Because it is pervasively conformed to from all grounds and increased to the culmination, it is called the "border-limit." That is, from the preparatory wholesome mind of the desire realm, one enters the first dhyāna, sequentially entering in direct order up to the peak of existence (bhavāgra); again, from the peak of existence one enters the sphere of nothingness, sequentially entering in reverse order down to the desire realm; again, from the desire realm one enters sequentially in direct order, step by step up to the fourth dhyāna—this is called "pervasively conformed to from all grounds." That is, one exclusively cultivates the fourth dhyāna, from low to medium and from medium to high, and these three grades are each further divided into three, until the highest of the highest is produced, which is called "reaching the culmination"; such a dhyāna obtains the name "border-limit." Here, the word "border" (prānta) indicates the sense of being unsurpassable: there is no excellence that surpasses this, hence it is called "border." The word "limit" (koṭi) indicates the sense of a category and the sense of the utmost: just as when it is said that a single verse has four lines, they are called "four limits," which indicates the sense of category; and as when it is said that nirvāṇa is called the "reality-limit" (bhūtakoṭi), this indicates the sense of the utmost.
27.68
Regarding "the Buddha [attains it by detachment], others obtain it by preparation": this border-limit concentration is obtained by the Buddha through detachment, whereas other noble ones obtain it solely through preparation.
27.69
Second, from here on, the qualities shared with ordinary beings are explained, within which there are six sections: 1. explaining the six supernormal knowledges; 2. distinguishing the three knowledges; 3. explaining the three demonstrations; 4. explaining the sphere of psychic power separately; 5. explaining the divine eye and divine ear separately; 6. explaining the varieties of supernormal knowledges.
27.70
First, explaining the six supernormal knowledges: the treatise says, "Having already distinguished the previous three qualities that are shared only with other noble ones, among these we should now distinguish the supernormal knowledges that are also shared with ordinary beings." The verse says:
27.71
"The supernormal knowledges are six, namely psychic power,
Divine eye and ear, knowing another's mind,
Knowledge of past lives, and of the destruction of the outflows;
They are subsumed under wisdom of the path of liberation.
Four are conventional; knowing another's mind has five [knowledges];
Knowledge of the destruction of outflows is like the power.
Five rely on the four dhyānas,
Having one's own and lower grounds as their object.
For disciples, rhinoceros-like ones, and Buddhas,
[The ranges are] two thousand, three thousand, and immeasurable [worlds].
Those never before [practiced] are obtained by preparation;
Those previously cultivated are obtained by detachment.
As for the applications of mindfulness: the first three are the body;
Knowing another's mind has three, and the remaining have four.
The divine eye and ear are indeterminate;
The other four knowledges are solely wholesome."
27.72
The commentary says: The first three lines identify and enumerate the six supernormal knowledges (abhijñā). 1. The supernormal knowledge of the realization of psychic power (ṛddhiviṣayajñāna-sākṣātkriyābhijñā): "psychic power" means samādhi; "sphere" means magical creation and transformation; when wisdom realizes the sphere of psychic power without obstruction, it is called supernormal knowledge. 2. The supernormal knowledge of the realization of the divine eye (divyacakṣurjñāna-sākṣātkriyābhijñā). 3. The supernormal knowledge of the realization of the divine ear (divyaśrotrajñāna-sākṣātkriyābhijñā): the divine eye and the divine ear are the supporting sense faculties; wisdom is the nature of the prajñā associated with the two consciousnesses; when wisdom realizes their objects without obstruction, it is called supernormal knowledge. 4. The supernormal knowledge of the realization of knowing another's mind (paracittajñāna-sākṣātkriyābhijñā): when wisdom realizes another's mind without obstruction, it is called supernormal knowledge. 5. The supernormal knowledge of the realization of recollecting past lives (pūrvenivāsānusmṛtijñāna-sākṣātkriyābhijñā): according to what is recollected regarding past lives, when wisdom realizes past lives without obstruction, it is called supernormal knowledge. 6. The supernormal knowledge of the realization of the destruction of the outflows (āsravakṣayajñāna-sākṣātkriyābhijñā): "destruction of the outflows" is analytical cessation (pratisaṃkhyānirodha); when wisdom realizes the destruction of the outflows without obstruction, it is called supernormal knowledge; or, all wisdom realized within a body where outflows are destroyed is called the supernormal knowledge of the realization of the destruction of the outflows.
27.73
Regarding "subsumed under wisdom of the path of liberation": this presents their essential nature. These six supernormal knowledges are subsumed under the path of liberation, and wisdom is their essential nature.
27.74
Regarding "four are conventional; knowing another's mind has five": psychic power, the divine eye, the divine ear, and knowledge of past lives—these four supernormal knowledges take conventional knowledge (saṃvṛtijñāna) as their essential nature. The supernormal knowledge of another's mind takes five knowledges as its essential nature, namely the knowledge of phenomena (dharmajñāna), subsequent knowledge (anvayajñāna), knowledge of the path (mārgajñāna), conventional knowledge, and knowledge of another's mind.
27.75
Regarding "knowledge of the destruction of outflows is like the power": the supernormal knowledge of the destruction of outflows is like the power of the destruction of outflows, taking either six knowledges or ten knowledges as its essential nature.
27.76
Regarding "five rely on the four dhyānas": the former five supernormal knowledges rely on the four dhyānas. Question: "For what reason do these five not rely on the formless realm?" Answer: "The first three kinds of supernormal knowledge take form (rūpa) as their object. When the supernormal knowledge of knowing another's mind is first cultivated, it uses form as an entryway; that is, when one wishes to cultivate it, one first closely observes the two characteristics of one's own body and mind as they change in tandem—namely, when the mind experiences joy or anger, this is expressed in the physical form. Afterward, one further observes the two characteristics of another's body and mind. By means of this preparation, one later attains [the knowledge of] another's mind, and is able to know another's mind and so forth as it truly is. As for the supernormal knowledge of past lives, one gradually recollects the distinctions of states: that is, recollecting the preceding moment, one gradually observes in reverse, sequentially recollecting the ten distinct states of the body in this life, up to being able to recollect the single moment of mind just prior to the intermediate state—this is called the accomplishment of the preparation for the supernormal knowledge of past lives. When the root [knowledge] is accomplished, because one is able to recollect various matters such as such-and-such a place and such-and-such a clan in past lives, one lacks such capacity when relying on the formless grounds. Furthermore, in the formless realm, contemplation (vipaśyanā) decreases and calming (śamatha) increases, whereas the five supernormal knowledges must rely on grounds where calming and contemplation are equal; in the not-yet-arrived stage and so forth, contemplation increases and calming decreases; because the grounds are uneven, there is also no supernormal knowledge there."
27.77
Regarding "having one's own and lower grounds as their object": the five supernormal knowledges take as their objects only their own and lower grounds. For instance, when the supernormal knowledge of psychic power is generated in the first dhyāna, one is able to exercise sovereignty in magical creations and transformations in the first dhyāna and the lower desire realm, but not in the higher [grounds], because one's power is inferior. The same is true for the other four supernormal knowledges.
27.78
Regarding "for disciples, rhinoceros-like ones, and Buddhas, [the ranges are] two thousand, three thousand, and immeasurable [worlds]": the great disciples are capable of exercising supernormal functions over two thousand worlds, the solitary realizers like a rhinoceros (khaḍgaviṣāṇakalpa) over three thousand worlds, and the Buddhas have sovereign supernormal power over immeasurable worlds.
27.79
Regarding "those never before [practiced] are obtained by preparation; those previously cultivated are obtained by detachment": this explains that from beginningless time, if these five supernormal knowledges have not been obtained before, they are obtained through preparation; if they have already been practiced before, they are obtained through detachment.
27.80
Regarding "as for the applications of mindfulness: the first three are the body; knowing another's mind has three, and the remaining have four": distinguishing them by application of mindfulness (smṛtyupasthāna): the first three supernormal knowledges are solely the application of mindfulness to the body, because they arise taking form as their object. The supernormal knowledge of knowing another's mind comprises only three applications of mindfulness; because it does not know form, it lacks the application of mindfulness to the body. The remaining knowledge of past lives and knowledge of the destruction of outflows are subsumed under the four applications of mindfulness, because they take all phenomena of the five aggregates as their objects.
27.81
Regarding "the divine eye and ear are indeterminate": the two supernormal knowledges of the divine eye and ear are subsumed under the indeterminate nature, because the essential nature of these two supernormal knowledges is the wisdom associated with the eye consciousness and ear consciousness. That is, the innately acquired wholesome consciousnesses of the eye and ear do not arise from a different ground. If they were innately acquired in the form realm, they could not produce concentration. Now, these two supernormal knowledges arise together with concentration; therefore, the essential nature of the two supernormal knowledges is solely indeterminate, being the indeterminate result of supernormal power (abhijñāphala) among the four kinds of indeterminate.
27.82
Regarding "the other four knowledges are solely wholesome": with the exception of the divine eye and ear, the remaining four supernormal knowledges are all wholesome in nature.
27.83
Second, from here on, the three knowledges are distinguished. The treatise says: "As the sūtras explain the three knowledges of the one beyond training, what is their nature among the six supernormal knowledges?" The verse says:
27.84
"The fifth, second, and sixth are the knowledges,
Because they counteract delusion regarding the three extremities.
The latter is real, while two are figurative designations;
Because those in training have darkness, they are not called knowledges."
27.85
The commentary says: Regarding "the fifth, second, and sixth are the knowledges": the fifth, the supernormal knowledge of past lives, is the first knowledge of the realization of past lives (pūrvenivāsānusmṛtijñānavidyā); the second, the supernormal knowledge of the divine eye, is the second knowledge of the realization of death and rebirth (cyutyupapādajñānavidyā); the sixth, the supernormal knowledge of the destruction of the outflows, is the third knowledge of the realization of the destruction of the outflows (āsravakṣayajñānavidyā).
27.86
Regarding "because they counteract delusion regarding the three extremities": among the six supernormal knowledges, only three are called "knowledges" (vidyā) because they can counteract delusion regarding the three extremities (pūrvānta, aparānta, madhyānta): the knowledge of past lives counteracts delusion regarding the prior extremity; the knowledge of death and rebirth counteracts delusion regarding the posterior extremity; and the knowledge of the destruction of outflows counteracts delusion regarding the middle extremity.
27.87
Regarding "the latter is real, while two are figurative designations": among these three knowledges, the latter knowledge of the destruction of the outflows may truly be [a knowledge], because it is uncontaminated. The first two are called "knowledges" merely as figurative designations, because they are contaminated.
27.88
Regarding "because those in training have darkness, they are not called knowledges": although those in training possess in their persons the knowledge of past lives and of death and rebirth, they are not called "knowledges" because there is dark confusion within their persons.
27.89
Third, from here on, the three demonstrations are explained. The treatise says: "The sūtras say that there are three kinds of demonstration. What is their essential nature among the six supernormal knowledges?" The verse says:
27.90
"The first, fourth, and sixth are the demonstrations;
The demonstration of admonition is the most eminent,
Because it is definitely accomplished by supernormal knowledge,
And brings about the fruit of benefit and happiness."
27.91
The commentary says: Regarding "the first, fourth, and sixth are the demonstrations": the first supernormal knowledge of psychic power is called the first demonstration of magical transformation (ṛddhiprātihārya); the fourth supernormal knowledge of another's mind is called the second demonstration of mind-reading (ādeśanāprātihārya); the sixth supernormal knowledge of the destruction of outflows is called the third demonstration of admonition (anuśāsanīprātihārya). Because they are able to demonstrate and guide, they obtain the name "demonstration."
27.92
Regarding "the demonstration of admonition is the most eminent": among the three demonstrations, the demonstration of admonition is the most eminent.
27.93
Regarding "because it is definitely accomplished by supernormal knowledge": the demonstration of admonition is definitely accomplished by the sixth supernormal knowledge of the destruction of outflows, and therefore it is the most eminent. The first two demonstrations can also be accomplished through spells and herbs, and are not definitely accomplished by supernormal knowledge; therefore, they are not superior. For example, there is a spell called Gāndhārī (which translates as "holding the earth"); by holding this, one can soar through space with sovereign ease. There is also a spell called Īkṣaṇī (which translates as "observation"); by holding this, one can know another's thoughts.
27.94
Regarding "and brings about the fruit of benefit and happiness": because the demonstration of admonition can expound the Dharma with skillful means as it truly is, it can cause others to bring about the future fruit of benefit (the fruits of humans and devas) and the fruit of peace and happiness (the fruit of nirvāṇa). The first two demonstrations do not have this superior capacity, and for this reason admonition is the most eminent.
27.95
Fourth, from here on, the sphere of psychic power is explained separately, within which there are two parts: 1. directly explaining the sphere of psychic power; 2. explaining the transformer and the transformed.
27.96
First, directly explaining the sphere of psychic power: the treatise says, "What meanings do the two words 'psychic power' and 'sphere' refer to?" The verse says:
27.97
"The essential nature of psychic power is samādhi;
The two spheres are locomotion and transformation.
Locomotion is threefold: mental speed is the Buddha's;
Transporting the body and imaginative resolve are shared.
Transformation is twofold: of desire and of form;
Having the nature of four or two external sense fields.
These each have two kinds,
Namely resembling one's own or another's body."
27.98
The commentary says: Regarding "the essential nature of psychic power is samādhi": that which the name "psychic power" designates is only superior samādhi, because by means of this one is able to perform deeds of psychic transformation.
27.99
Regarding "the two spheres are locomotion and transformation": psychic transformation is called the "sphere," and this sphere is of two kinds: 1. locomotion, and 2. transformation.
27.100
Regarding "locomotion is threefold: mental speed is the Buddha's; transporting the body and imaginative resolve are shared": this explains the sphere of locomotion. Locomotion is of three kinds: first, transporting the body, which means traveling through space like a flying bird; second, imaginative resolve, which means conceptualizing an extremely distant place as near, whereby one can arrive quickly; third, mental speed, which means arriving instantly upon raising the thought of an extremely distant place; because this speed is like the mind, it obtains the name "mental speed." Mental speed belongs only to the Buddha, while transporting the body and imaginative resolve are also shared with the two vehicles.
27.101
Regarding "transformation is twofold: of desire and of form; having the nature of four or two external sense fields": this explains the sphere of transformation. Transformation is of two kinds: 1. transformation of the desire realm, and 2. transformation of the form realm. Desire-realm transformation has four, meaning the four external sense fields of visible form, odor, taste, and tangible, which are called desire-realm transformations. Form-realm transformation has two, namely visible form and tangible, which are called form-realm transformations, because there is no odor or taste in the form realm.
27.102
Regarding "these each have two kinds, namely resembling one's own or another's body": transformations of these two realms each have two kinds: 1. transformations resembling one's own body, and 2. transformations resembling another's body. When one's body is in the desire realm, transformations are of four kinds: making the two transformations of self and other in the desire realm, and making the two transformations of self and other in the form realm. When one's body is in the form realm, transformations are also of four kinds, just as stated for the desire realm; thus altogether there are eight.
27.103
Second, from here on, the transformer and the transformed are explained. The treatise says, "Is the creating of transformed things identical with the supernormal knowledge itself (a question)? It is not (the answer). How so (an inquiry)? It is the fruit of supernormal knowledge (answer: this transforming mind arises from the supernormal knowledge of psychic power, and being able to create transformations is the fruit of the supernormal knowledge). How many kinds of these are there, and what are their distinctions?" The verse says:
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- 俱舍論頌疏論本 — Classical Chinese