妙法蓮華經玄贊 3.30

3.30

十力略以五門分別：一辨名，二出體，三行相，四次第，五諸門。辨名有二：一列名，二釋名。列名者，一處非處智力；二自業智力，《大般若》五十三名業異熟智力；三靜慮解脫等持等至智力，彼名靜慮解脫等持等至雜染清淨智力；四根勝劣智力；五種種勝解智力；六種種界智力；七遍趣行智力，彼名遍行智力；八宿住隨念智力；九死生智力；十漏盡智力。釋名者，初總、後別。總名力者，能摧怨敵義，不可屈伏義。《瑜伽．菩薩地》第四十九、五十，及〈決擇〉五十七，《菩薩藏經》第五，《顯揚》第四，《對法》第十四，《大般若經》皆釋此相，與一切種利樂有情功能相應，畢竟勝伏一切魔怨，大威力故說名為力，故以威勢能摧難屈名力。《對法》云「善降眾魔善記問論，故名十力。十者是數，力用不同有此十種，故名十力。」依六釋中帶數釋也。釋別名者，因果相當名之為處，若不相當名為非處，故《瑜伽》云：「淨不淨果非不平等，如實轉因是名為處。」處者建立義，依義起義能建立果為依，能起於果法故，因立處名。不平等因與上相違，是名非處。於此二種，一切智、無滯智、清淨智、離增上慢名之為智，力義如前。各自所作三世三業，或順現受或順生受、順後受、不定受名為自業，於此正知名自業智力。此於善惡業異熟果中而生智解，亦名業異熟智力。靜慮者四靜慮，解脫者八解脫，等持者一切有心定，等至者一切有心無心定，於此正知名靜慮解脫等持等至智力。此等諸定通有漏無漏，加名雜染清淨。根者信等五根，此耎中上名為勝劣，於此正知名根勝劣智力。若從他信以為其先，或觀諸法以為其先，成耎中上。愛樂勝解名種種勝解，於此正知名種種勝解智力。若廣建立種種姓，或一乘或三乘或四乘或五乘，或貪瞋癡等分行等，乃至有情八十千行名種種界，界是姓故，於此正知名種種界智力。若即如是諸趣門中隨順正行，如貪行者修不淨觀等名遍趣行，或趣一切五趣之行，或諸外道沙門婆羅門，各各異見品類諸行，或此世他世無罪趣行名遍趣行，於此正知名遍趣行智力，能於遍行諸趣之行而了知故，亦名遍行行。若於種種有情眾中，四方名字假設安立品類差別，隨先過去所有自體八言說句：一如是名，二生類，三種姓，四飲食，五受苦樂，六長壽，七久住，八壽量邊際。於此八中隨念六種略所行行，有無量種宿住隨念。六略行者：一呼召假名，二剎帝利等色類差別，三父母，四飲食方軌，五興衰，六壽量。此等宿住是過去境，住宿世故，於此宿住而起隨念念俱行智，名宿住隨念智力。諸有情類臨欲終沒名為死時，住在中有名為生時，於善惡趣死時生時皆能正知名死生智力。一切諸法漏及隨眠無餘永斷，名為漏盡，於此正知名漏盡智力。智者是體，力是作用，然智即力更無別性。此中宿住隨念相應智力，是隣近釋。自餘最初處非處乃至漏盡是所觀境，智力是能觀智。處非處乃至漏盡之智力，皆依主釋。宿住是境，隨念相應智力是能觀，亦依主釋。

The ten powers are briefly distinguished by five gates: first, distinguishing their names; second, identifying their essential nature; third, their active aspects; fourth, their sequence; fifth, the various headings. Distinguishing their names has two parts: first, listing the names; second, explaining the names. Listing the names: 1. the power of knowing what is possible and impossible (sthānāsthāna-jñāna-bala); 2. the power of knowing [the fruition of] one's own karma (svakarma-jñāna-bala)—in the Mahāprajñāpāramitā-[sūtra], fascicle 53, this is named the power of knowing karma and its maturation (karma-vipāka-jñāna-bala); 3. the power of knowing dhyānas, liberations, samādhis, and samāpattis (dhyāna-vimokṣa-samādhi-samāpatti-jñāna-bala)—which that [text] names the power of knowing the defilement and purification of dhyānas, liberations, samādhis, and samāpattis; 4. the power of knowing the superior and inferior faculties (indriya-parāpara-jñāna-bala); 5. the power of knowing various inclinations (nānādhimukti-jñāna-bala); 6. the power of knowing various realms (nānādhātu-jñāna-bala); 7. the power of knowing paths leading everywhere (sarvatragāminī-pratipad-jñāna-bala)—which that [text] names the power of knowing all-reaching paths; 8. the power of recollecting past abodes (pūrvenivāsānusmṛti-jñāna-bala); 9. the power of knowing death and rebirth (cyuty-upapāda-jñāna-bala); 10. the power of knowing the extinction of the outflows (āsrava-kṣaya-jñāna-bala). Explaining their names proceeds first generally and then specifically. In general, they are called "powers" (bala) in the sense of being able to crush hostile adversaries, and in the sense of being unconquerable. Fascicles 49 and 50 of the "Bodhisattvabhūmi" in the Yogācāra[-bhūmi], fascicle 57 of the "Viniścaya[-saṃgrahaṇī]", fascicle 5 of the Bodhisattvapiṭaka-sūtra, fascicle 4 of the Prakaraṇāryavācā, fascicle 14 of the Abhidharma[-samuccaya-bhāṣya], and the Mahāprajñāpāramitā-sūtra all explain this characteristic: because they correspond with the capacity to benefit and bring joy to sentient beings in all aspects, completely overpower all host-like maras, and possess great mighty strength, they are called "powers"; thus, through awe-inspiring strength, being able to crush what is hard to subdue is called a "power." The Abhidharma[-samuccaya-bhāṣya] states: "Skillfully subduing the hosts of maras and skillfully answering inquiries and debates, they are therefore called the ten powers. 'Ten' is a number; because their capacities and functions differ, there are these ten kinds, hence called the ten powers." Among the six types of compound analysis, this is an appositional compound carrying a numeral (dvigu / tatpuruṣa with number). In explaining the specific names: when cause and effect correspond, this is called "the possible" (sthāna); if they do not correspond, it is called "the impossible" (asthāna). Hence the Yogācāra[-bhūmi] states: "Pure and impure fruitions are not unequal; their causes operating in accordance with reality are termed 'the possible.'" "Possible" has the meaning of establishing, of support, and of arising; since causes can establish fruitions, serve as their basis, and give rise to fruitional phenomena, the name "possible" is designated for causes. Unequal causes are contrary to the above, and this is called "the impossible." In regard to these two, omniscience, unhindered knowledge, pure knowledge, and knowledge free from overweening pride are called "knowledge" (jñāna); the meaning of "power" is as explained before. The three types of karma in the three times performed by each individual, whether to be experienced in the present life, in the next rebirth, in subsequent rebirths, or undetermined in experience, are called "one's own karma"; correct knowledge regarding this is called the power of knowing one's own karma. Producing cognitive understanding regarding the maturation fruitions of good and bad karma is also called the power of knowing karma and its maturation. "Dhyānas" are the four dhyānas; "liberations" are the eight liberations; "samādhis" (samāhita / samādhi) are all meditative states with mind; "samāpattis" are all meditative states with mind or without mind; correct knowledge regarding these is called the power of knowing dhyānas, liberations, samādhis, and samāpattis. These various meditative states encompass the mundane (with outflows) and the supramundane (without outflows), so the name "defilement and purification" is added. "Faculties" are the five faculties of faith and the rest; their soft, middling, and superior grades are called "superior and inferior"; correct knowledge regarding these is called the power of knowing the superior and inferior faculties. If someone takes faith received from another as primary, or takes contemplating the teachings as primary, they develop soft, middling, or superior [faculties]. Cherished aspirations are called "various inclinations"; correct knowledge regarding these is called the power of knowing various inclinations. If broadly establishing various lineages (gotra)—whether the Single Vehicle, the three vehicles, the four vehicles, or the five vehicles, or those inclined toward desire, anger, delusion, or balanced dispositions, up to the eighty thousand behavioral dispositions of sentient beings—these are called "various realms" (dhātu), for "realm" means lineage; correct knowledge regarding these is called the power of knowing various realms. If following the correct practices among such gates of the destinies—such as one disposed to desire cultivating the contemplation of impurity—this is called "practices leading everywhere"; or the practices that lead to all five destinies; or the diverse practices of distinct views held by various non-Buddhists, śramaṇas, and brāhmaṇas; or faultless practices leading to this life or other lives; these are called "practices leading everywhere"; correct knowledge regarding these is called the power of knowing paths leading everywhere; because it thoroughly knows the practices that traverse all destinies, it is also called "the power of knowing all-reaching paths." If, among the various groups of sentient beings, with hypothetical designations and established classifications across the four quarters, one accords with all bodily forms belonging to past lives, there are eight verbal expressions: 1. such a name, 2. class of birth, 3. caste/clan, 4. food and drink, 5. experiencing pain and pleasure, 6. long life, 7. staying for a long time, 8. limit of lifespan. In accordance with these eight, when recollecting the six summary courses of action, there are measureless kinds of recollections of past abodes. The six summary courses of action are: 1. conventional names of address, 2. distinctions of social class such as kṣatriya, 3. parents, 4. rules of food and drink, 5. prosperity and decline, 6. lifespan. These past abodes are past cognitive objects; because they abide in previous lifetimes, the recollection and the knowledge conjoined with recollection that arise regarding these past abodes are called the power of recollecting past abodes. Sentient beings on the verge of ending and dying are at "the time of death"; abiding in the intermediate state is "the time of rebirth"; correctly knowing both the times of death and the times of rebirth in good and bad destinies is called the power of knowing death and rebirth. The permanent and remainderless eradication of outflows and latencies regarding all phenomena is called "the extinction of outflows"; correct knowledge regarding this is called the power of knowing the extinction of outflows. Knowledge is the essence, while power is the function; however, knowledge itself is power and has no separate nature. Among these, "the power of knowledge conjoined with the recollection of past abodes" is an adjacent compound analysis (tatpuruṣa / upasaṃkhyāna). As for the rest, from "possible and impossible" up to "extinction of outflows," they are the contemplated objects, while "power of knowledge" is the contemplating knowledge. The powers of knowledge of the possible and impossible, up to that of the extinction of outflows, are all genitive dependent determinative compounds (ṣaṣṭhī-tatpuruṣa). "Past abodes" is the object, and "the power of knowledge conjoined with recollection" is the contemplating agent; this is also a dependent determinative compound (tatpuruṣa).