English
'guñjante abyayante' (being whispered, being unchangeable). But we do not see a root word corresponding to that. We only see 'guṇa' in the sense of inviting. It should be considered and taken." "Amita guṇa" is "amitaguṇa" (immeasurable virtue). Their group, their collection, is "amitaguṇagaṇa" (group of immeasurable virtues). "Ādhāra" means "that in which it stands," so "amitaguṇagaṇādhāra" (support of the group of immeasurable virtues) refers to the Conqueror. The meaning is that he is the support, the foundation, of groups of immeasurable virtues such as morality, just as the ocean water is immeasurable with a leaf-cup. "Ten-powered" means endowed with the ten powers of a Tathāgata, which are not common to others. Here, "bala" means "power" because it is "balanti" (does not tremble, is firm) due to certain opposing causes. "Dasabala" means "he who has ten powers," that is, the Buddha. The ten powers of the Tathāgata are of two kinds: the ten physical powers and the ten powers of knowledge. Among these, physical power should be understood according to the lineage of elephants. This has been said by the ancients: "Kāḷāvaka and Gaṅgeyya, Paṇḍara and Tambapiṅgala, Gandha, Maṅgala, Hema, and Uposatha, Chaddanta, these ten.” These are the ten elephant families. Among them, Kāḷāvaka should be understood as the ordinary elephant family. The strength of ten men is that of one Kāḷāvaka elephant. The strength of ten Kāḷāvakas is that of one Gaṅgeyya. The strength of ten Gaṅgeyyas is that of one Paṇḍara. The strength of ten Paṇḍaras is that of one Tamba. The strength of ten Tambas is that of one Piṅgala. The strength of ten Piṅgalas is that of one Gandhahatthi. The strength of ten Gandhahatthīs is that of one Maṅgala. The strength of ten Maṅgalas is that of one Hemavata. The strength of ten Hemavatas is that of Uposatha. The strength of ten Uposathas is that of one Chaddanta. The strength of ten Chaddantas is that of one Tathāgata. This is also called the Nārāyaṇa-combination-strength. This strength, by the count of ordinary elephants, is the strength of a thousand crores of elephants. By the count of men, it is the strength of ten crores of men. This is the bodily strength of the Tathāgata. However, this is not found in those Pāḷi texts. It is found only in the commentaries. Therefore, it is said in the commentary to the Aṅguttara Nikāya, Dasaka Nipāta: “The ten powers of knowledge, however, are found in the Pāḷi. The intention is that it is not, like bodily strength, found only in the commentaries.” Here, regarding “Nārāyaṇa-combination-strength,” “Nārā” means rays, and since many diverse rays arise from it, it is “Nārāyaṇa,” a diamond. Therefore, “Nārāyaṇa-combination-strength” means the strength of a diamond-combination. The ten powers of knowledge, however, are extensively found in the Vibhaṅga Pāḷi, in the Mahāsīhanāda Sutta of the Mūlapaṇṇāsa, and in the Aṅguttara Pāḷi, Dasaka Nipāta. For ease of understanding, I will present them briefly. Namely: The knowledge of what is possible and what is not possible, the knowledge of the results of actions undertaken, the knowledge of the path leading everywhere, the knowledge of the world with its many and diverse elements, the knowledge of the diverse inclinations of beings, the knowledge of the faculties' maturity and immaturity of other beings, other persons, the knowledge of the defilement, purification, and emergence from jhānas, liberations, concentrations, and attainments, the knowledge of recollecting past lives, the knowledge of the passing away and reappearance of beings, and the knowledge of the destruction of the taints. This sequence, moreover, is the one found in the Abhidhamma Vibhaṅga Pāḷi. However, in place of the knowledge of passing away and reappearance, in the Mūlapaṇṇāsa Pāḷi, in the Mahāsīhanāda Sutta, and in the Dasakanipāta Aṅguttara Pāḷi, the divine eye knowledge is mentioned. But in meaning, since passing away and reappearance are seen by the divine eye knowledge, it is the same. Therein, "knowledge of what is possible and impossible" means the knowledge of knowing cause and non-cause as they really are. For a cause, because the result stands there, and because its existence depends on it, it arises and proceeds, therefore it is called a "possible state." "Knowledge of the results of actions undertaken" means the knowledge of knowing as they really are the results, which are rebirths in good or bad destinations, and the fruit of Nibbāna, of wholesome and unwholesome actions undertaken and performed, whether past, future, or present. "Knowledge of the path leading everywhere" means the knowledge of knowing as it really is the path, the way, leading to all destinations. And there, "path" means the way by which one proceeds, by which one reaches, the path. "Leading to destinations" means leading to the five destinations such as hell. "Leading to non-destinations" means leading to Nibbāna. For it has been said: "I, Sāriputta, know Nibbāna, and I know the path leading to Nibbāna." "Knowledge of the world of many elements, various elements": Here, "many elements" means many elements such as the eye element and so forth, or the kāma elements. "Various elements" means elements of various kinds due to the distinct characteristics and dissimilar natures of those very elements. "World" means the world of aggregates, sense bases, and elements. "Knowledge" means the knowledge of knowing as it really is. "Knowledge of the dispositions of beings" means the knowledge of knowing as they really are the various dispositions of beings, due to their inferior and superior dispositions. "Knowledge of the faculties' maturity and immaturity of other beings, other persons": Here, "of other beings" means of principal beings. "Of other persons" means from that p of low beings. Or, these two terms are said in two ways for the sake of those to be trained, as they mean the same thing. Knowledge of the higher and lower faculties means the knowledge that truly understands the higher state (growth) and the lower state (decline) of faculties such as faith. Here, "knowledge of the defilement, purification, and emergence from jhānas, vimokkhas, samādhis, and samāpattis" means: "Of jhānas, vimokkhas, samādhis, and samāpattis" refers to the four jhānas, beginning with the first; the eight vimokkhas, beginning with "one having form sees forms"; the three samādhis, beginning with "with initial thought and sustained thought"; and the nine successive attainments, beginning with the attainment of the first jhāna. "Defilement" means a condition leading to decline. "Purification" means a condition leading to distinction. "Emergence" means the reason by which one emerges from jhānas and so on. "Knowledge" means the knowledge that truly understands. Knowledge of past abodes means the knowledge that recalls past aggregates. Knowledge of the passing away and re-arising of beings means the divine eye knowledge that understands the passing away and re-arising of beings. Knowledge of the destruction of the taints means the knowledge that truly understands Nibbāna, the cessation of taints, which is the destruction of taints such as the taint of sensual desire. These knowledges should be understood as the ten powers of the Tathāgata, which are not common to others. And here it is said: Knowledge of what is possible and impossible, And knowledge of karma's ripening, Knowledge of the path, And of the world's many elements, And of beings' diverse inclinations. [This should be understood as the expansive white verse.] And of the higher and lower faculties, And of the defilement of jhānas and so on, Purification and emergence, Knowledge of past abodes, Of beings' passing and re-arising, And knowledge of the destruction of taints— These ten are the Buddha's Uncommon knowledges. [This should be understood as the common verse.] "Is there not a separate knowledge called the ten powers? Is it not just omniscience? Why then is that knowledge spoken of as ten kinds?" It is said: The knowledge of the ten powers is one thing, and omniscience is another. For the ten powers know only their respective functions. But the Omniscience knows that too and the rest beyond that. Indeed, among the Ten Powers of Knowledge, the first knows only the possible and the impossible. The second, only the results of actions. The third, only the course of actions. The fourth, only the cause of the diversity of elements. The fifth, only the dispositions and inclinations of beings. The sixth, only the sharpness and dullness of the faculties. The seventh, only their defilement, etc., together with the jhānas, etc. The eighth, only the continuum of aggregates dwelt in previously. The ninth, only the passing away and rebirth of beings. The tenth, only the discernment of the truths. But the Omniscience knows what is to be known by these, and also what is beyond them. However, it does not perform all the functions of these. For it cannot become jhāna and attain absorption. It cannot become psychic power and perform transformations. It cannot become the Path and eradicate defilements. Thus is the distinction between these two knowledges. But here, these two knowledges are intended. "Atula" (Peerless) means unequalled by any person in virtues like morality. This is the meaning of the word here. Measuring, weighing, is "tulā" (scale); "tula" means similarity. Indeed, in Saddanīti, it is said "tula in the sense of measuring." Or, that by which one measures or weighs is "tulā," a natural scale. Like a scale, it is "tulā," meaning knowledge. Measured by that, is "tulo." In the taddhita (derivative) of "sammita," the suffix "a" is used. A person measured by knowledge like a scale. Not "tulo" is "atulo" (peerless). This is a compound of Kammadhāraya and Tappurisa. The Blessed One is understood as unequalled by any person in virtues like morality. Or, there is no person equal to him, therefore "atulo" (peerless),