無量壽經連義述文贊 3.76

3.76

經曰「因力緣力」至「諸通明力」者，述云：此第六、諸力備足。有三：此初、自力備。有七雙：一、因緣雙，即因力緣力。宿世善根名因力，親近善友而聞法名緣力故。二、意願雙，即意力願力。有說：求佛之心名意力，起行之願名願力。有說：發菩提心名意力，希求佛果名願力。二俱不然。求願起行言別義一故，發菩提心即希佛果故。如其次第，今即如理作意名意力，求菩提心名為願力。三、總別雙，即方便力者總也，常力善力者別也。無間脩故常力，惡法不間故善力。即此二力加行善巧，故云方便力。四、止觀雙，所止行成故名定力，觀行成故云慧力。五、聞行雙，即多聞力是脩行之解，施等六度是所修行故。六、念定雙，即遣相之念是正念力，除亂證實是正觀力故。或有本云「正定止觀故」，位法師解止是定、觀是慧。「正觀」應是。七、通明雙，即通力者六通，明力者三明故。

On the passage in the sūtra from "the power of causes, the power of conditions" to "the powers of the various supernormal faculties and clear knowledges": The commentary states: This is the sixth [section], on the full endowment with the various powers. It has three parts: first, this full endowment with one's own powers. There are seven pairs: First is the pair of causes and conditions, namely the power of causes and the power of conditions. Good roots from past lifetimes are called the power of causes, and drawing close to spiritual friends and hearing the Dharma is called the power of conditions. Second is the pair of intention and vow, namely the power of intention and the power of vows. Some say that the mind seeking the Buddha is called the power of intention, and the vow that initiates practice is called the power of vows. Some say that generating the bodhicitta is called the power of intention, and aspiring to the fruit of buddhahood is called the power of vows. Both are incorrect. Seeking through vows and initiating practice differ in expression but are identical in meaning; generating the bodhicitta is itself aspiring to the fruit of buddhahood. Here, respectively, proper mental attention is called the power of intention, and the mind seeking bodhi is called the power of vows. Third is the pair of general and particular: the power of expedients is the general, while the constant power and the good power are the particular. Cultivating without interruption is the constant power; being uninterrupted by unwholesome phenomena is the good power. Skillful application in these two powers is called the power of expedients. Fourth is the pair of calm abiding and insight: because the practice of calm abiding is perfected, it is called the power of concentration; because the practice of insight is perfected, it is called the power of wisdom. Fifth is the pair of hearing and practice: the power of extensive hearing is the understanding that guides practice, and the six perfections—giving and the rest—are the practices cultivated. Sixth is the pair of mindfulness and concentration: mindfulness that dispels signs is the power of right mindfulness, and dispelling distraction to realize reality is the power of right insight. Or some editions read "right concentration, calm abiding, and insight"; Master Fawei explains that calm abiding is concentration and insight is wisdom. "Right insight" should be the correct reading. Seventh is the pair of supernormal faculties and clear knowledges: the power of supernormal faculties refers to the six supernormal faculties, and the power of clear knowledges refers to the three clear knowledges.