大方廣佛華嚴經疏 8.19

8.19

Tenth, the power of knowledge of the exhaustion of contaminants. Having no doubt and no confusion regarding one's own liberation, and likewise knowing the exhaustion of contaminants and nirvāṇa of sentient beings—correctly knowing this is called the power of knowledge. In the text, the first two lines concern what is severed: 'fetter' refers to active afflictions; 'latent propensity' refers to seeds; 'residual habit energy' refers to remaining traces. The two vehicles cannot exhaust residual habits, nor can they exhaust the contaminants of others, and therefore their knowledge is not called a 'power'. The latter half shows that the Buddha is able to eradicate them. Now, regarding the above ten powers, knowledge is the essence and power is the function; yet knowledge is identical to power, having no separate nature. Among these, the power of knowledge conjoined with mindful recollection of past abodes is an appositional compound (tatpuruṣa / karmadhāraya / adjacent gloss); the remaining ones, being derived from their objects, are all genitive dependent determinative compounds (ṣaṣṭhī-tatpuruṣa). Even if the divine eye is derived from its basis, it is still a determinative compound. If 'past abodes' refers to the object, then the power of knowledge conjoined with mindful recollection is also a determinative compound. However, when these ten powers are considered in relation to their respective spheres, each is great within its own sphere—just as water can cleanse and fire can burn, each having its own power. If considered in terms of comprehensive inclusion, the first power is greatest; if considered in terms of accomplishment, the exhaustion of contaminants in nirvāṇa is greatest; if taken with unobstructed liberation as the root, then they are equal and identical.