Sarvastivada Abhidharmakosa-sastra, Fascicle 25

為非我行相，唯聞思所成。

as the aspect of non-self, it is only made of hearing and thinking.

論曰：以世俗智觀一切法為非我時猶除自品，自品謂自體相應俱有法，境、有境別故。同一所緣故，相隣近故，非此智所緣。此智唯是欲色界攝，聞思所成非修所成，修所成慧地別緣故，若異此者應頓離染。已辯所緣。復應思擇，誰成就幾智耶？頌曰：

The treatise says: When one contemplates all dharmas as non-self with worldly knowledge, one still excludes its own class; its own class means the dharmas associated and co-existent with the knowledge itself, because the object and the subject differ. Because they have the same object, and because they are close to each other, they are not objects of this knowledge. This knowledge is included only in the desire and form realms, and is made of hearing and thinking, not made of cultivation; since wisdom made of cultivation takes objects ground by ground, if it were otherwise one would leave defilement all at once. Having explained the objects, we should further consider who accomplishes how many knowledges. The verse says:

異生聖見道，初念定成一，

Ordinary beings, and at the path of seeing of the noble, the first moment surely accomplishes one;

二定成三智，後四一一增，

the second surely accomplishes three; later four, each increasing by one;

修道定成七，離欲增他心，

in the path of cultivation one surely accomplishes seven; one who has detached from desire adds knowledge of others' minds;

無學鈍利根，定成九成十。

the no-more-learner of dull or sharp faculties surely accomplishes nine or ten.

論曰：諸異生位及聖見道第一剎那定成一智，謂世俗智。第二剎那定成三智，謂加法、苦。第四六十，十四剎那如次後後增類集滅道智。諸未增位成數如前，故修位中亦定成七。如是諸位，若已離欲各各增一，謂他心智，唯除異生生無色者。時解脫者定成九智，謂加盡智。不時解脫定成就十，謂增無生。於何位中頓修幾智？且於見道十五心中，頌曰：

The treatise says: Ordinary beings, and the noble in the path of seeing in the first instant, surely accomplish one knowledge, namely worldly knowledge. In the second instant they surely accomplish three, adding Dharma-knowledge and the knowledge of suffering. In the fourth, sixth, tenth and fourteenth instants, they successively add the subsequent knowledge, and the knowledges of origin, cessation and the path. In the stages where nothing is yet added, the numbers accomplished are as above, and so in the path of cultivation they surely accomplish seven. Among these stages, if one has already detached from desire, one adds one each, namely the knowledge of others' minds, except for ordinary beings born in the formless realm. One liberated at a particular time surely accomplishes nine knowledges, adding the knowledge of exhaustion. One not liberated at a particular time surely accomplishes ten, adding the knowledge of non-arising. In which stage does one cultivate how many knowledges all at once? Let us take first the fifteen moments of the path of seeing. The verse says:

見道忍智起，即彼未來修，

In the path of seeing, patience and knowledge arise, and that very one is cultivated in the future;

三類智兼修，現觀邊俗智，

the three subsequent knowledges are cultivated together; the worldly knowledge in observing the truths (is cultivated);

不生自下地，苦集四滅後，

it does not arise in its own lower ground; after suffering, origin, and the four of cessation,

自諦行相境，唯加行所得。

the aspect and object of its own truth are obtained only through preparatory practice.

論曰：見道位中隨起忍智，皆即彼類於未來修，然具修自諦諸行相念住。何緣見道唯同類修？先未曾得此種性故，對治所緣俱決定故。唯苦集滅三類智時，能兼修未來現觀邊俗智，於一一諦現觀後邊方能兼修故立斯號，由此餘位未能兼修。道類智時何不修此？俗智曾於道，無事現觀故。又必無於道，遍事現觀故，謂於苦集滅可遍知斷證，必無於道可能遍修。雖集滅邊未遍斷證，而於當位斷證已周。道則不然，種性多故。有言：此是見道眷屬，彼修道攝，故不能修。理非極成，不應為證。此世俗智是不生法，於一切時無容起故。若爾，何故說名為修？先未曾得今方得故。既不能起，得義何依？但由得故說名為得。由得故得曾所未聞，故所辯修理不成立。如古師說：修義可成。彼說云何？由聖道力修世俗智，於出觀後有勝緣諦俗智現前，得此起依故名得此，如得金礦名為得金。毘婆沙師不樂此義，隨依何地見道現前能修未來自地下地，謂依未至見道現前能修未來一地見道二地俗智，至依第四見道現前能修未來六地見道七地俗智。苦集邊修四念住攝，滅邊修者唯法念住，隨於何諦現觀邊修，即以此行相緣此諦為境，見道力得故。唯加行所得，智增故立智名，若並眷屬以欲四蘊色界五蘊為其自性。次於修道離染位中，頌曰：

The treatise says: In the stage of the path of seeing, the acceptances and knowledges that arise in succession are all cultivated in the future as of their own class, and yet one fully cultivates the mindfulness of the aspects of the practices of one's own truth. Why on the path of seeing is only the same class cultivated? Because one has not previously attained this kind of nature, and because the remedy and its object are fixed together. Only at the time of the knowledges of the classes of suffering, origin and cessation can one also cultivate in the future the worldly knowledge that is at the edge of direct realization, because it is only after the direct realization of each truth that one can additionally cultivate it, so the name is established thus; for this reason, other stages cannot additionally cultivate. Why is it not cultivated at the time of the knowledge of the class of the path? Because worldly knowledge has no object with respect to the path, as there is no direct realization of it. Also because there is certainly no direct realization of the full range of affairs with respect to the path, that is, regarding suffering, origin and cessation one can fully know, cut off and realize them, but regarding the path one can certainly not fully cultivate it. Although at the edge of origin and cessation one has not fully cut off and realized, yet in that stage the cutting off and realizing is complete. The path is not so, because its kinds are many. Some say: This belongs to the retinue of the path of seeing, and that is included in the path of cultivation, so it cannot be cultivated. The reasoning is not fully established and should not be taken as proof. This worldly knowledge is a dharma that does not arise, because at no time can it arise. If so, why is it called cultivation? Because it is gained now, having not been gained before. Since it cannot arise, on what is the meaning of 'gaining' based? It is called gaining only because of the acquisition. Because one acquires what one has not heard before, the reasoning of cultivation as explained is not established. As the ancient masters said: the meaning of cultivation can be established. What do they say? By the power of the noble path one cultivates worldly knowledge, and after emerging from contemplation, worldly knowledge with a superior condition of the truths appears, and because it arises on this basis it is called gaining it, just as gaining a gold mine is called gaining gold. The Vaibhasika masters did not like this meaning. Whatever ground the path of seeing is present on, one can cultivate in the future that ground and the lower grounds: that is, relying on the not-yet-arrived stage, when the path of seeing is present one can cultivate in the future the path of seeing of one ground and the worldly knowledge of two grounds; relying on the fourth, when the path of seeing is present one can cultivate in the future the path of seeing of six grounds and the worldly knowledge of seven grounds. Cultivation at the edge of suffering and origin is included in the four foundations of mindfulness, and that at the edge of cessation is only the foundation of mindfulness of dharmas. At the edge of whichever truth one directly realizes and cultivates, one takes that truth as object with that aspect, because it is obtained by the power of the path of seeing. What is obtained only through preparation is named knowledge because knowledge increases, and when taken together with its retinue the nature consists of the four aggregates of the desire realm and the five aggregates of the form realm. Next, in the stage of freeing oneself from defilement on the path of cultivation, the verse says:

修道初剎那，修六或七智，

On the first moment of the path of cultivation, one cultivates six or seven knowledges;

斷八地無間，及有欲餘道，

Cutting off the eight grounds, the uninterrupted paths and the others with desire-realm paths,

有頂八解脫，各修於七智，

The eight liberations of the peak of existence each cultivate seven knowledges;

上無間餘道，如次修六八。

Higher uninterrupted paths and the other paths cultivate, in order, six and eight.

論曰：修道初念，謂第十六道類智時現修二智。未離欲者未來修六，謂法及類苦集滅道。離欲修七，謂加他心，不修世俗，有頂治故。斷欲修斷九無間道八解脫道，俗四法智隨應現修。斷上七地諸無間道四類世俗滅道法智隨應現修。斷欲加行有欲勝進，俗四法類隨應現修。此上未來皆修七智，謂俗、法類苦集滅道。斷有頂地前八解脫，四類二法隨應現修，此於未來亦唯修七，然除世俗，加他心智。斷有頂地九無間道，四類二法隨應現修，未來修法類苦集滅道六。斷欲修斷第九解脫，俗四法智隨應現修。斷上七地諸解脫道，四類世俗滅道法智隨應現修。斷欲修斷第九勝進斷上八地諸加行道，俗四法類隨應現修。斷上七地有頂八品諸勝進道，俗四法類及他心智隨應現修。此上未來皆修八智，謂俗法類四諦他心。次辯離染得無學位。頌曰：

The treatise says: On the first thought of the path of cultivation, namely at the time of the sixteenth knowledge of the class of the path, two knowledges are presently cultivated. For one not yet freed from desire, six are cultivated in the future, namely the knowledges of dharma and class, suffering, origin, cessation and path. For one freed from desire, seven are cultivated, namely adding the knowledge of others' minds, but not worldly knowledge, because it is the remedy of the peak of existence. In cutting off the desire realm, the nine uninterrupted paths and eight paths of liberation, worldly knowledge, the four, and the knowledge of dharma are presently cultivated as appropriate. In cutting off the upper seven grounds, in the uninterrupted paths, the four class knowledges, worldly knowledge, cessation, path and the knowledge of dharma are presently cultivated as appropriate. In the preparation for cutting off desire and the path of further progress in the desire realm, worldly knowledge, the four, the knowledge of dharma and of class are presently cultivated as appropriate. In all of these, seven knowledges are cultivated in the future, namely worldly knowledge, the knowledge of dharma and class, suffering, origin, cessation and path. In the first eight liberations that cut off the ground of the peak of existence, the four class knowledges and the two dharma knowledges are presently cultivated as appropriate, and in the future also only seven are cultivated, but excluding worldly knowledge and adding the knowledge of others' minds. In the nine uninterrupted paths cutting off the ground of the peak of existence, the four class knowledges and two dharma knowledges are presently cultivated as appropriate, and in the future six are cultivated, namely dharma, class, suffering, origin, cessation and path. In the ninth liberation that cuts off the desire realm, worldly knowledge, the four and the dharma knowledge are presently cultivated as appropriate. In the liberation paths cutting off the upper seven grounds, the four class knowledges, worldly knowledge, cessation, path and the knowledge of dharma are presently cultivated as appropriate. In the ninth path of further progress cutting off the desire realm, and in the preparatory paths cutting off the upper eight grounds, worldly knowledge, the four and the knowledges of dharma and class are presently cultivated as appropriate. In the paths of further progress cutting off the eight grades of the peak of existence in the upper seven grounds, worldly knowledge, the four, the knowledge of dharma and class and the knowledge of others' minds are presently cultivated as appropriate. In all of these, eight knowledges are cultivated in the future, namely worldly, dharma, class, the four truths and the knowledge of others' minds. Next, the attainment of the stage beyond training by freeing oneself from defilement. The verse says:

無學初剎那，修九或修十，

On the first moment beyond training, one cultivates nine or ten,

鈍利根別故，勝進道亦然。

Because of dull and sharp faculties; the path of further progress is likewise.

論曰：無學初念，謂斷有頂第九解脫，苦集類盡隨應現修，緣有頂故。勝進九十隨應現修，未來隨應修九修十，謂鈍根者唯除無生，利根亦修無生智故。次辯餘位修智多少。頌曰：

The treatise says: On the first thought beyond training, namely the ninth liberation cutting off the peak of existence, the knowledge of the class of suffering and origin and the knowledge of extinction are presently cultivated as appropriate, because they take the peak of existence as object. For further progress, nine or ten are presently cultivated as appropriate, and in the future nine or ten are cultivated as appropriate, that is, the dull-faculty person excludes only the knowledge of non-arising, while the sharp-faculty person also cultivates the knowledge of non-arising. Next, how many knowledges are cultivated in the other stages? The verse says:

練根無間道，學六無學七，

In the uninterrupted paths of refining the faculties, the learner cultivates six, the one beyond training seven,

餘學六七八，應八九一切，

In the other paths, the learner cultivates six, seven or eight; for one beyond training eight, nine, or all,

雜修通無間，學七應八九，

In mixed cultivation, through the uninterrupted paths, the learner cultivates seven, and the one beyond training eight or nine,

餘道學修八，應九或一切。

In the other paths the learner cultivates eight, and the one beyond training nine or all.

聖起餘功德，及異生諸位，

When the noble one arouses other merits, and in the various stages of ordinary beings,

所修智多少，皆如理應思。

The number of knowledges cultivated should be considered according to reason.

論曰：學位練根諸無間道，四法類智隨應現修，未來修六，四諦法類似見道故不修世俗，能斷障故不修他心。諸解脫道四法類智隨應現修，未離欲者未來修六，四諦法類。已離欲者未來修七，謂加他心。有餘師言：解脫道位亦修世俗，諸加行道，俗四法類隨應現修。未離欲者未來修七，已離欲八，謂加他心。諸勝進道，若未離欲，俗四法類隨應現修，未來亦七。若已離欲，俗四法類及他心智隨應現修，未來亦八。無學練根，諸無間道，四類二法隨應現修，未來修七。四諦法類盡，不修世俗，如治有頂故。五前八解脫，四類二法隨應現修，未來修八，四諦法類、他心及盡。四第九解脫，苦集類盡隨應現修，未來修九。最後解脫，苦集類盡隨應現修，未來修十。諸加行道現修如學，未來修九。諸勝進道，鈍者九智隨應現修，未來亦九。利者十智隨應現修，未來亦十。學位雜修諸無間道，四法類俗隨應現修，未來修七。諸解脫道唯四法類，加行增俗。諸勝進道，又加他心隨應現修，未來皆八。無學雜修諸無間道，現修如學，未來所修鈍八利九。諸解脫道唯四法類，加行增俗隨應現修，未來所修鈍九利十。諸勝進道與練根同。學位修通五無間道，現修俗智，未來修七，宿住神境、二解脫道。五加行道，現修俗智，他心、解脫、法類道、俗及他心智。一切勝進並苦集滅隨應現修，此上未來皆修八智。無學修通五無間道，現修如學，未來所修鈍八利九。解脫加行現修如學，未來所修鈍九利十。諸勝進道與練根同，天眼天耳、二解脫道，無記性故不名為修。聖起所餘四無量等修所成攝有漏德時，現在皆修一世俗智。有學未來，未離欲七、已離欲八。無學未來，鈍九利十，除微微心，此於未來唯修俗故。若起所餘無漏功德靜慮攝者，四法類智隨應現修。無色攝者，唯四類智隨應現修，未來所修同前有漏。

The treatise says: In the stage of the learner, in the uninterrupted paths of refining the faculties, the four, the knowledges of dharma and class are presently cultivated as appropriate, and six are cultivated in the future, namely the four truths and the knowledges of dharma and class; worldly knowledge is not cultivated because they resemble the path of seeing, and the knowledge of others' minds is not cultivated because they cut off obstructions. In the paths of liberation, the four, the knowledges of dharma and class are presently cultivated as appropriate; for one not yet free from desire, six are cultivated in the future, the four truths and the knowledges of dharma and class; for one already free from desire, seven are cultivated in the future, adding the knowledge of others' minds. Some other teachers say that in the stage of the path of liberation worldly knowledge is also cultivated. In the preparatory paths, worldly knowledge, the four, the knowledges of dharma and class are presently cultivated as appropriate. For one not yet free from desire, seven are cultivated in the future; for one already free from desire, eight, adding the knowledge of others' minds. In the paths of further progress, for one not yet free from desire, worldly knowledge, the four and the knowledges of dharma and class are presently cultivated as appropriate, and seven are cultivated in the future. For one already free from desire, worldly knowledge, the four, the knowledges of dharma and class and the knowledge of others' minds are presently cultivated as appropriate, and eight in the future. For one beyond training who is refining the faculties, in the uninterrupted paths the four class knowledges and two dharma knowledges are presently cultivated as appropriate, and seven are cultivated in the future: the four truths, the knowledges of dharma and class and extinction; worldly knowledge is not cultivated, since they are remedies for the peak of existence. In the first eight liberations of the five, the four class knowledges and two dharma knowledges are presently cultivated as appropriate, and eight are cultivated in the future: the four truths, the knowledges of dharma and class, the knowledge of others' minds and extinction. In the ninth liberation of the four, the knowledge of the class of suffering and origin and extinction are presently cultivated as appropriate, and nine in the future. In the last liberation, the class of suffering and origin and extinction are presently cultivated as appropriate, and ten in the future. In the preparatory paths, present cultivation is as for the learner, and nine are cultivated in the future. In the paths of further progress, for the dull, nine knowledges are presently cultivated as appropriate, and nine in the future; for the sharp, ten knowledges are presently cultivated as appropriate, and ten in the future. In the stage of the learner, in the uninterrupted paths of mixed cultivation, the four, the knowledges of dharma, class and worldly knowledge are presently cultivated as appropriate, and seven in the future. The paths of liberation are only the four and the knowledges of dharma and class, with worldly knowledge added in preparation. In the paths of further progress, adding the knowledge of others' minds, they are presently cultivated as appropriate, and in the future all eight. For one beyond training in mixed cultivation, in the uninterrupted paths present cultivation is as for the learner, and in the future the dull cultivate eight and the sharp nine. The paths of liberation are only the four and the knowledges of dharma and class, with worldly knowledge added in preparation and presently cultivated as appropriate, and in the future the dull cultivate nine and the sharp ten. The paths of further progress are the same as in refining the faculties. For the learner cultivating the five uninterrupted paths of the supernormal powers, worldly knowledge is presently cultivated and seven in the future; the recollection of past lives, the miraculous powers, and the two paths of liberation. In the five preparatory paths, worldly knowledge is presently cultivated, and the knowledge of others' minds, liberation, the path of dharma and class, and worldly and others' minds knowledges. All paths of further progress together with suffering, origin and cessation are presently cultivated as appropriate, and in the future eight knowledges are all cultivated. For one beyond training cultivating the five uninterrupted paths of the supernormal powers, present cultivation is as for the learner, and in the future the dull cultivate eight and the sharp nine. In the preparatory paths for liberation, present cultivation is as for the learner, and in the future the dull cultivate nine and the sharp ten. The paths of further progress are the same as in refining the faculties. The divine eye and divine ear and the two paths of liberation are not called cultivation because they are of indeterminate nature. When a noble one arouses the other worldly virtues included in cultivation, such as the four immeasurables, in the present all cultivate one worldly knowledge. For the learner, in the future seven if not yet free from desire and eight if free from desire. For one beyond training, in the future nine for the dull and ten for the sharp, excepting the minute minds, which cultivate in the future only the worldly. If one arouses other undefiled virtues included in the meditations, the four, the knowledges of dharma and class are presently cultivated as appropriate. For those included in the formless attainments, only the four class knowledges are presently cultivated as appropriate, and what is cultivated in the future is the same as the defiled one above.

異生離染，現修世俗斷欲三定。第九解脫及依根本四靜慮定起勝進道離染加行，未來修二，謂加他心，所餘未來唯修世俗。修五通時，諸加行道二解脫道現修俗智，一解脫道現俗他心。諸勝進道二隨應現，未來一切皆修二種。五無間道現未唯俗。依本靜慮修餘功德皆現修俗，未來修二。唯順決擇分必不修他心，以是見道近眷屬故。依餘地定修餘功德，皆唯世俗現未來修。諸未來修為修幾地？諸所起得皆是修耶？頌曰：

(The treatise continues:) For ordinary beings who free themselves from defilement, in the desire-realm in the three concentrations the worldly is presently cultivated. For the ninth liberation, and the preparation for freeing oneself from defilement that arises from the path of further progress relying on the four root meditations, two are cultivated in the future, adding the knowledge of others' minds; otherwise only worldly knowledge is cultivated in the future. When cultivating the five supernormal powers, in the preparatory paths and the two paths of liberation, worldly knowledge is presently cultivated, and in one path of liberation worldly knowledge and others' minds are present. In the paths of further progress the two are present as appropriate, and in the future all cultivate two kinds. In the five uninterrupted paths only the worldly is present and future. Relying on the root meditations to cultivate other merits, all presently cultivate the worldly and in the future two. Only in the part conducive to penetration is the knowledge of others' minds certainly not cultivated, because it is a near retinue of the path of seeing. Relying on other grounds in concentration to cultivate other merits, all cultivate only the worldly, present and future. When one cultivates in the future, how many grounds are cultivated? Is everything that arises an acquisition by cultivation? The verse says:

諸道依得此，修此地有漏，

The paths, relying on this attainment, cultivate the defiled of this ground,

為離得起此，修此下無漏。

To free oneself or on attaining this, one cultivates the undefiled of this and below.

唯初盡遍修，九地有漏德，

Only on the first knowledge of extinction does one fully cultivate the defiled virtues of the nine grounds;

生上不修下，曾所得非修。

Born above does not cultivate below; what was obtained before is not cultivation.

論曰：諸道依此地及得此地時，能修未來此地有漏。聖為離此地及得此地時，並此地中諸道現起，皆能修此及下無漏。為離此言通二四道，唯初盡智現在前時，力能遍修九地有漏，不淨觀等無量功德能縛眾惑斷無餘故，如能縛斷所縛氣通。又彼自心今登王位，一切善法起得來朝。譬如大王登祚灑頂，一切境土皆來朝貢。然此生上必不修下。初盡智言顯離有頂及五練根位第九解脫道。諸所言修唯先未得令起今得是能所修，謂若先時未得今得，用功得者方是所修。若法先時曾得棄捨，今雖還得而非所修，非設劬勞而證得故。若先未得用功現前能修未來，勢力勝故。曾得而起不修未來，非多功起勢力劣故。為唯約得說名為修？不爾。云何？修有四種：一得修、二習修、三對治修、四除遣修。如是四修依何法立？頌曰：

The treatise says: The paths, relying on this ground and at the time of attaining this ground, can cultivate in the future the defiled of this ground. The noble one, to free oneself from this ground and at the time of attaining this ground, together with the paths present in this ground, can cultivate the undefiled of this and the lower. The statement 'to free oneself from this' covers two or four paths. Only when the first knowledge of extinction is present can one, by its power, fully cultivate the defiled virtues of the nine grounds, because the immeasurable merits such as the meditation on impurity can bind the many defilements and cut them off without remainder, just as one who can bind and cut what is bound has an unobstructed breath. Also, that mind of its own has now ascended the royal seat, and all good dharmas arise and come to court. It is like a great king ascending the throne and being anointed, and all lands come with tribute. However, one born in an upper ground certainly does not cultivate the lower. The words 'first knowledge of extinction' show leaving the peak of existence and the ninth path of liberation in the five stages of refining the faculties. What is called cultivation is that which one had not obtained before but now obtains by arousing; the cultivation is of what is newly acquired. If a dharma was obtained before and then abandoned, even if it is obtained again it is not cultivation, because it is not realized through effort. If one had not obtained it before, effort that makes it present can cultivate it in the future, because its power is superior. If one had obtained it before, arousing it does not cultivate it in the future, because it does not arise with much effort and its power is inferior. Is cultivation spoken of only by reference to acquisition? Not so. How? There are four kinds of cultivation: first, cultivation as acquiring; second, cultivation as practicing; third, cultivation as counteracting; fourth, cultivation as eliminating. On what dharmas are these four kinds of cultivation established? The verse says:

立得修習修，依善有為法，

Cultivation as acquiring and as practicing are established on good conditioned dharmas,

依諸有漏法，立治修遣修。

Cultivation as counteracting and as eliminating are established on defiled dharmas.

論曰：得、習二修依有為善未來唯得，現具二修，治遣二修依有漏法，故有漏善具足四修。無漏有為餘有漏法，如次是具前後二修。外國諸師說修有六，於前四上加防、觀修，防護諸根、觀察身故。如契經說：云何修根？謂於六根善防善護，乃至廣說。又契經說：云何修身？謂於自身觀髮毛爪，乃至廣說。迦濕彌羅國諸論師言：防觀二修即治遣修攝。

The treatise says: The two cultivations of acquiring and practicing are on conditioned good dharmas; in the future only acquiring, in the present both. The two of counteracting and eliminating are on defiled dharmas, so defiled good has all four cultivations. For undefiled conditioned dharmas and other defiled dharmas, they have, in order, the former two and the latter two. Foreign masters say there are six cultivations, adding to the four above the cultivation of guarding and of contemplation, because they guard the faculties and contemplate the body. As the sutra says: How does one cultivate the faculties? One guards and protects the six faculties well, and so on at length. The sutra also says: How does one cultivate the body? One contemplates the hair, nails and so on of one's own body, at length. The masters of Kashmir say that the two cultivations of guarding and contemplation are included in counteracting and eliminating.

三藏法師玄奘奉詔譯

Translated by the Tripitaka Master Xuanzang by imperial command

分別智品第七之二

Chapter 7, Analysis of Knowledge, Part 2

如是已辯諸智差別，智所成德今當顯示，於中先辯佛不共德。且初成佛盡智位修不共佛法有十八種。何謂十八？頌曰：

Having thus explained the differences among knowledges, the virtues accomplished by knowledge should now be shown, and among them first the unshared qualities of the Buddha. At the stage of the knowledge of extinction on first becoming a Buddha, one cultivates the unshared qualities of the Buddha, of which there are eighteen. What are the eighteen? The verse says:

十八不共法，謂佛十力等。

The eighteen unshared qualities are the ten powers of the Buddha and so on.

論曰：佛十力、四無畏、三念住及大悲，如是合名為十八不共法。唯於諸佛盡智時修，餘聖所無，故名不共。且佛十力相別云何？頌曰：

The treatise says: The ten powers of the Buddha, the four fearlessnesses, the three foundations of mindfulness and great compassion together are called the eighteen unshared qualities. They are cultivated only by the Buddhas at the time of the knowledge of extinction, and other noble ones do not have them, so they are called unshared. First, what are the distinctions of the ten powers of the Buddha? The verse says:

力處非處十，業八除滅道，

The powers: the possible and impossible, ten; karma, eight, excluding cessation and path,

定根解界九，遍趣九或十，

Concentration, faculties, liberation, realms, nine; the all-going, nine or ten,

宿住死生俗，盡六或十智，

Past lives, death and rebirth, worldly; extinction, six or ten knowledges;

宿住死生智，依靜慮餘通，

Past lives, death and rebirth rely on the meditations, the others on all;

贍部男佛身，於境無礙故。

In Jambudvipa, in a male Buddha's body, because they are unobstructed regarding their objects.

論曰：佛十力者，一處非處智力，具以如來十智為性；二業異熟智力，八智為性，謂除滅道。三靜慮解脫等持等至智力，四根上下智力，五種種勝解智力，六種種界智力，如是四力皆九智性，謂除滅智。七遍趣行智力，或聲顯此義有二途，若謂但緣能趣為境九智除滅，若謂亦緣所趣為境十智為性。八宿住隨念智力，九死生智力，如是二力皆俗智性。十漏盡智力，或聲亦顯義有二途，若謂但緣漏盡為境六智，除道、苦、集、他心。若謂漏盡身中所得，十智為性。已辯自性。依地別者，第八第九依四靜慮，餘八通依十一地起，欲、四靜慮、未至、中間並四無色，名十一地。已辯依地。依身別者，皆依贍部男子佛身。已辯依身。何故名力？以於一切所知境中智無礙轉，故名為力。由此十力唯依佛身，唯佛已除諸惑習氣於一切境隨欲能知，餘此相違故不名力。如舍利子捨求度人、不能觀知鷹所逐鴿前後二際生多少等。如是諸佛遍於所知心力無邊。云何身力？頌曰：

The treatise says: The ten powers of the Buddha are as follows. First, the power of knowing the possible and the impossible, which in full has as its nature the ten knowledges of the Tathagata. Second, the power of knowing the ripening of karma, which has eight knowledges as its nature, excluding cessation and path. Third, the power of knowing the meditations, liberations, concentrations and attainments; fourth, the power of knowing the superior and inferior faculties; fifth, the power of knowing the various inclinations; sixth, the power of knowing the various realms; these four powers all have nine knowledges as their nature, excluding the knowledge of cessation. Seventh, the power of knowing the all-going paths; the words show that this has two ways: if it takes only the paths that lead as object, then nine knowledges excluding cessation; if it also takes what is led to as object, then ten knowledges are its nature. Eighth, the power of recollecting past lives; ninth, the power of knowing death and rebirth; these two powers are both of the nature of worldly knowledge. Tenth, the power of the knowledge of the exhaustion of the outflows; the words also show two ways: if it takes only the exhaustion of outflows as object, six knowledges, excluding path, suffering, origin and the knowledge of others' minds; if it is what is obtained in the body in which the outflows are exhausted, ten knowledges are its nature. The nature has been explained. As to differences of ground, the eighth and ninth rely on the four meditations, and the other eight arise relying on eleven grounds, namely the desire realm, the four meditations, the not-yet-arrived, the intermediate, and the four formless, called the eleven grounds. The grounds have been explained. As to differences of body, all rely on the body of a male Buddha in Jambudvipa. The body has been explained. Why are they called powers? Because the knowledge proceeds unobstructed toward all objects of knowledge, so it is called power. For this reason the ten powers rely only on the Buddha's body, because only the Buddha has removed all defilements and their habitual traces and can know all objects as he wishes, while others are the opposite and so are not called powers. For example, Sariputra gave up the search to deliver people and could not observe and know how many births there were before and after the dove chased by the hawk. Thus the Buddhas' mental power regarding all that can be known is boundless. What is the bodily power? The verse says:

身那羅延力，或節節皆然，

The body has the strength of Narayana, or every joint is thus,

象等七十增，此觸處為性。

Elephants and the rest increase by seventy; this has touch as its nature.

論曰：佛生身力等那羅延。有餘師言：佛身支節一一皆具那羅延力。大德法救說：諸如來身力無邊，猶如心力。若異此者，則諸佛身應不能持無邊心力。大覺獨覺及轉輪王支節相連，如其次第，似龍蟠結連鎖相鈎，故三相望力有勝劣。那羅延力其量云何？十十倍增象等七力，謂凡象、香象、摩訶諾健那、缽羅塞建提、伐浪伽、遮怒羅、那羅延，後後力增前前十倍。有說：前六十十倍增，敵那羅延半身之力，此力一倍成那羅延。於所說中唯多應理。如是身力觸處為性，謂所觸中大種差別。有說：是造觸離七外別有。佛四無畏相別云何？頌曰：

The treatise says: The strength of the Buddha's physical body is equal to that of Narayana (the name of a celestial strongman). Some other teachers say: Every joint of the Buddha's body has the strength of Narayana. The great virtuous Dharmatrata said: The strength of the Tathagatas' bodies is boundless, like the power of the mind. If it were otherwise, the Buddhas' bodies would not be able to support the boundless power of the mind. The joints of the Great Awakened One, of the solitary Buddha, and of the wheel-turning king are connected, in order, like dragons coiled together, or like chains linked by hooks, so the three differ in superiority and inferiority of strength. What is the measure of Narayana's strength? Ten times each, seven powers beginning with the elephant increase: the ordinary elephant, the fragrant elephant, Mahanagna, Prasaskandin, Varanga, Canura, and Narayana, each succeeding one ten times as strong as the one before. Some say: The first six increase ten times each, and one equals half the strength of Narayana's body, and one more times that becomes Narayana's. Among what has been said, only the more is reasonable. This bodily power has touch as its nature, namely a distinct kind of great element within what is touched. Some say it is separate from the seven objects of touch derived from the elements. What are the distinctions of the Buddha's four fearlessnesses? The verse says:

四無畏如次，初十二七力。

The four fearlessnesses are, in order, like the first, tenth, second and seventh powers.

論曰：佛四無畏，如經廣說：一正等覺無畏，十智為性，猶如初力。二漏永盡無畏，六十智性，如第十力。三說障法無畏，八智為性，如第二力。四說出道無畏，九十智性，如第七力。如何於智立無畏名？此無畏名目無怯懼，由有智故不怯懼他，故無畏名目諸智體。理實無畏是智所成，不應說言體即是智。佛三念住相別云何？頌曰：

The treatise says: The four fearlessnesses of the Buddha, as the sutra says at length, are: first, fearlessness of perfect awakening, which has ten knowledges as its nature, like the first power. Second, fearlessness of the permanent exhaustion of outflows, with six or ten knowledges, like the tenth power. Third, fearlessness in teaching what obstructs, with eight knowledges as its nature, like the second power. Fourth, fearlessness in teaching the path to liberation, with nine or ten knowledges, like the seventh power. Why is the name fearlessness given to knowledge? This name refers to being without timidity: because one has knowledge one is not timid before others, so the name fearlessness refers to the substance of the various knowledges. In truth fearlessness is accomplished by knowledge, and one should not say that its substance is knowledge. What are the distinctions of the Buddha's three foundations of mindfulness? The verse says:

三念住念慧，緣順違俱境。

The three foundations of mindfulness are mindfulness and wisdom, taking as object the agreeable, disagreeable and both.

論曰：佛三念住，如經廣說。諸弟子眾一向恭敬能正受行，如來緣之不生歡喜，捨而安住正念正知，是謂如來第一念住。諸弟子眾唯不恭敬不正受行，如來緣之不生憂慼，捨而安住正念正知，是謂如來第二念住。諸弟子眾一類恭敬能正受行，一類不敬不正受行，如來緣之不生歡慼，捨而安住正念正知，是謂如來第三念住。此三皆用念慧為體。諸大聲聞亦於弟子順違俱境離歡慼俱，此何名為不共佛法？唯佛於此並習斷故。或諸弟子隨屬如來有順違俱應甚歡慼，佛能不起可謂希奇。非屬諸聲聞不起非奇特，故唯在佛得不共名。諸佛大悲云何相別？頌曰：

The treatise says: The Buddha's three foundations of mindfulness, as the sutra says at length: when the disciples are all respectful and able to receive and practice correctly, the Tathagata, taking them as object, does not give rise to delight, but abandons it and abides in right mindfulness and right awareness; this is the Tathagata's first foundation of mindfulness. When the disciples are all disrespectful and do not receive and practice correctly, the Tathagata, taking them as object, does not give rise to distress, but abandons it and abides in right mindfulness and right awareness; this is the Tathagata's second foundation of mindfulness. When some disciples are respectful and able to receive and practice correctly and others are disrespectful and do not, the Tathagata, taking them as object, gives rise to neither delight nor distress, but abandons both and abides in right mindfulness and right awareness; this is the Tathagata's third foundation of mindfulness. All three have mindfulness and wisdom as their substance. The great disciples also are free of delight and distress toward the agreeable, disagreeable and mixed among their disciples, so why are these called unshared qualities of the Buddha? Because only the Buddha has also cut off the habits of these. Or, among his disciples, whether they are agreeable or disagreeable, it would be natural to feel great delight or distress, and that the Buddha does not give rise to it may be called rare. For the disciples of the hearers not to give rise to it is not remarkable, so only the Buddha obtains the name unshared. How do the Buddhas' great compassion differ? The verse says:

大悲唯俗智，資糧行相境，

Great compassion is only worldly knowledge, in its provisions, aspect and object,

平等上品故，異悲由八因。

In equality and in the highest grade; it differs from compassion by eight causes.

論曰：如來大悲俗智為性，若異此者則不能緣一切有情，亦不能作三苦行相，如共有悲。此大悲名依何義立？依五義故此立大名：一由資糧故大，謂大福德智慧資糧所成辦故。二由行相故大，謂此力能於三苦境作行相故。三由所緣故大，謂此總以三界有情為所緣故。四由平等故大，謂此等於一切有情作利樂故。五由上品故大，謂最上品更無餘悲能齊此故。此與悲異由八種因：一由自性，無痴無瞋自性異故。二由行相，三苦一苦行相異故。三由所緣，三界一界所緣異故。四由依地，第四靜慮通餘異故。五由依身，唯佛通餘身有異故。六由證得，離有頂欲證得異故。七由救濟，事成希望救濟異故。八由哀愍，平等不等哀愍異故。已辯佛德異餘有情。諸佛相望法皆等不？頌曰：

The treatise says: The Tathagata's great compassion has worldly knowledge as its nature; if it were otherwise it could not take all sentient beings as object and could not make the aspect of the three kinds of suffering, as in shared compassion. On what meaning is the name 'great compassion' established? On five meanings the name 'great' is established: first, great through provisions, because it is accomplished through the great provisions of merit and wisdom. Second, great through aspect, because its power can make the aspect of the objects of the three sufferings. Third, great through object, because it takes sentient beings of the three realms in general as its object. Fourth, great through equality, because it benefits and gives joy equally to all sentient beings. Fifth, great through the highest grade, because it is the highest grade and no other compassion can equal it. It differs from compassion by eight causes: first, by nature, because the natures of non-delusion and non-hatred differ. Second, by aspect, because the aspect of three sufferings and one suffering differs. Third, by object, because the objects of three realms and one realm differ. Fourth, by ground, because it is in the fourth meditation and common to others differs. Fifth, by body, because only the Buddha is shared with others and the bodies differ. Sixth, by attainment, because it differs in the attainment of freedom from desire at the peak of existence. Seventh, by deliverance, because it differs in the hope of delivering that is fulfilled. Eighth, by pity, because it differs in equal and unequal pity. The distinction of the Buddha's virtues from those of other sentient beings has been explained. Are the dharmas of all the Buddhas equal in relation to one another? The verse says:

由資糧法身，利他佛相似，

Through provisions, the Dharma body and benefit to others the Buddhas are alike,

壽種姓量等，諸佛有差別。

But in life span, lineage, size and the like the Buddhas differ.

論曰：由三事故諸佛皆等，一由資糧等圓滿故、二由法身等成辦故、三由利他等究竟故。由壽種姓身量等殊，諸佛相望容有差別。壽異謂佛壽有短長，種異謂佛生剎帝利、婆羅門種，姓異謂佛姓喬答摩、迦葉波等。量異謂佛身有小大。等言顯諸佛法住久近等。如是有異，由出世時所化有情機宜別故。諸有智者思惟如來三種圓德深生愛敬。其三者何？一因圓德、二果圓德、三恩圓德。初因圓德復有四種：一無餘修，福德智慧二種資糧修無遺故。二長時修，經三大劫阿僧企耶修無倦故。三無間修，精勤勇猛剎那剎那修無廢故。四尊重修，恭敬所學無所顧惜修無慢故。次果圓德亦有四種：一智圓德、二斷圓德、三威勢圓德、四色身圓德。智圓德有四種：一、無師智；二、一切智；三、一切種智；四、無功用智。斷圓德有四種：一、一切煩惱斷；二、一切定障斷；三、畢竟斷；四、並習斷。威勢圓德有四種：一於外境化變住持自在威勢、二於壽量若促若延自在威勢、三於空障極遠速行小大相入自在威勢、四令世間種種本性法爾轉勝希奇威勢。威勢圓德復有四種：一難化必能化、二答難必決疑、三立教必出離、四惡黨必能伏。色身圓德有四種：一具眾相；二具隨好；三具大力；四內身骨堅越金剛，外發神光踰百千日。後恩圓德亦有四種，謂令永解脫三惡趣生死，或能安置善趣三乘。總說如來圓德如是，若別分析則有無邊，唯佛世尊能知能說，要留命行經多大劫阿僧企耶說乃可盡。如是則顯佛世尊身具有無邊殊勝奇特因果恩德如大寶山。有諸愚夫自乏眾德，雖聞如是佛功德山及所說法不能信重。諸有智者聞說如斯生信重心徹於骨髓，彼由一念極信重心轉滅無邊不定惡業，攝受殊勝人天涅槃，故說如來出現於世，為諸智者無上福田，依之引生不空可愛殊勝速疾究竟果故。如薄伽梵自說頌言：

The treatise says: For three reasons the Buddhas are all equal: first, because the provisions and the like are perfect; second, because the Dharma body and the like are accomplished; third, because benefiting others and the like are complete. Because of differences in life span, lineage, bodily size and the like, the Buddhas may differ from one another. Difference in life span means the Buddha's life may be short or long; difference in lineage means a Buddha may be born into the Kshatriya or Brahmin caste; difference in clan means a Buddha's clan may be Gautama, Kasyapa and so on. Difference in size means the Buddha's body may be small or large. The word 'and the like' shows that the Dharma of Buddhas remains for longer or shorter periods and so on. These differences exist because of the differences in the capacities of the beings to be taught at the time of their appearance. The wise reflect on the three perfect virtues of the Tathagata and give rise to deep love and respect. What are the three? First, the perfect virtue of cause; second, the perfect virtue of result; third, the perfect virtue of kindness. First, the perfect virtue of cause again has four kinds: first, cultivation without remainder, because the two provisions of merit and wisdom are cultivated without omission. Second, long cultivation, because over three great asamkhyeya eons one cultivates without weariness. Third, uninterrupted cultivation, because with diligence and courage one cultivates moment after moment without lapse. Fourth, respectful cultivation, because one reveres what one studies and cultivates without arrogance or reserve. Next, the perfect virtue of result also has four kinds: first, perfect virtue of wisdom; second, perfect virtue of cutting off; third, perfect virtue of power; fourth, perfect virtue of the physical body. The perfect virtue of wisdom has four kinds: first, wisdom without a teacher; second, omniscience; third, knowledge of all aspects; fourth, effortless wisdom. The perfect virtue of cutting off has four kinds: first, cutting off all afflictions; second, cutting off all obstructions to concentration; third, ultimate cutting off; fourth, cutting off along with habitual traces. The perfect virtue of power has four kinds: first, the power of sovereignty in transforming and maintaining external objects; second, the power of sovereignty in shortening or prolonging the life span; third, the power of sovereignty in traveling swiftly through obstructed space, entering the small into the great and the great into the small; fourth, the power to make the various natures of the world naturally more excellent and wonderful. The perfect virtue of power again has four kinds: first, one hard to convert is certainly converted; second, in answering questions one certainly resolves doubts; third, in establishing the teaching one certainly leads to liberation; fourth, evil parties are certainly subdued. The perfect virtue of the physical body has four kinds: first, possessing the many marks; second, possessing the secondary marks; third, possessing great strength; fourth, the inner body's bones are firmer than diamond and the outer radiance surpasses a hundred thousand suns. The last, the perfect virtue of kindness, also has four kinds, namely causing beings to be freed forever from birth and death in the three evil destinies, or to be placed in good destinies and the three vehicles. In general the perfect virtues of the Tathagata are thus, but when analyzed separately they are boundless, and only the Buddha, the World-Honored One, can know and speak them; he would have to remain alive and speak for many great asamkhyeya eons before it could be exhausted. This shows that the Buddha, the World-Honored One, has in his body boundless, extraordinary and wonderful virtues of cause, result and kindness, like a great mountain of jewels. Some foolish people, lacking virtues themselves, even on hearing of such a mountain of the Buddha's merits and the Dharma he taught, cannot believe or revere it. The wise, hearing it spoken, give rise to a mind of faith and reverence that penetrates to the marrow; by a single thought of extreme faith and reverence they extinguish boundless unfixed evil karma and gather superior births among humans and gods, and nirvana. So it is said that the Tathagata's appearance in the world is the supreme field of merit for the wise, by relying on which they produce lovely, excellent, swift and final results that are not in vain. As the Bhagavan himself said in a verse: