大方廣佛華嚴經隨疏演義鈔 62.90

62.90

疏「又能損減」下，二能伏於他，引於二論以果釋力。文中有二：先暗引《雜集論》云「所說果者，謂能損減不信等障故，勝過於前。雖與五根所緣境界自體相似，然不可屈伏等義有差別故，別立五力。」今疏即此論文兼含《瑜伽》，但明伏他。論云「由上諸力具大威勢，摧伏一切魔軍勢力，能證一切諸漏永盡，是故名力。」二「智論云」下，即明引《智論》以果釋力。然依《雜集》，即現觀親近道，義通大小。今約菩薩，故得無生法忍。若初地見道稱無生者，亦是現觀。

Regarding the commentary's "Furthermore, being able to diminish" onward: second, being able to subdue others, quoting two treatises to explain power through its fruit. The text has two parts. First, implicitly quoting the Abhidharmasamuccaya-vyākhyā: "The fruit spoken of refers to being able to diminish obstacles such as lack of faith; hence it surpasses the former. Although their focal objects and essential nature are similar to those of the five faculties, because the meaning of being unyielding and so forth is distinct, the five powers are established separately." The present commentary draws on this treatise text while also implicitly containing the Yogācārabhūmi, merely clarifying the subduing of others. The treatise says: "Because the aforementioned powers possess great authority and might, crushing the force of all māra armies, and are able to realize the permanent exhaustion of all taints (āsrava), they are therefore named powers." Second, from "The Mahāprajñāpāramitopadeśa says" onward, directly quoting the Mahāprajñāpāramitopadeśa to explain power through its fruit. However, relying on the Abhidharmasamuccaya-vyākhyā, it is the path in close proximity to direct realization, whose meaning applies to both the Hīnayāna and Mahāyāna. Here, in terms of the bodhisattva, one therefore attains anutpattikadharmakṣānti. If the path of seeing on the first ground is called non-arising, that is also direct realization.