說無垢稱經疏 2.42

2.42

贊曰：上二句，歎將紹佛位功德。下二句，顯已隣佛位功德。大覺世尊名無等等，無齊可齊故。第十地菩薩座大寶蓮花，十方諸佛如王子受職法，以佛智水灌灑心頂令受佛住。今獲此位，顯紹尊故。力者，十力。畏者，四無所畏。不共佛法者，十八佛不共法。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、二釋。列名者，一處非處智力、二自業智力、三靜慮解脫等持等至智力、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、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〉第五十七、《菩薩藏經》第五、《顯揚》第四、《對法》第十四，并《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。故以能摧難屈名力。《對法》云「善降眾魔，善記問論，故十名力。」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。如轉變因，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。不平不因，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，後受不定，名為自業。於此正知，名自業智力。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，名靜慮解脫等持持至智力。根者，信等五根。此眾中上，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。若廣建立種種種性，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，界是性故。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。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，謂如是名一、生類二、種性三、飲食四、受苦樂五、長壽六、久住七、壽量邊際八。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。住中有等，名為生時。於善惡趣死時生時能正了知，名死生智力。一切諸漏、所有隨眠無餘永斷，名為漏盡。於此正知，名漏盡智力。智者是體，力是作用。然力即智，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，皆依主釋也。

The commentary says: The upper two phrases praise the merit of being about to succeed to the Buddha's position. The lower two phrases reveal the merit of already adjoining the Buddha's position. The Greatly Awakened Bhagavat is called 'the unequalled' (asamasama), because there is none equal to whom he can be equalled. A bodhisattva of the tenth ground sits upon a great jeweled lotus flower, and the buddhas of the ten directions, following the rule for a crown prince receiving his investiture, consecrate the heart and crown of his head with the water of buddha-wisdom, causing him to receive the buddha-dwelling. Now obtaining this position reveals their succession to the Honoured One. 'Powers' refers to the ten powers. 'Fearlessnesses' refers to the four fearlessnesses. 'Unshared buddha-dharmas' refers to the eighteen unshared dharmas of a buddha. The ten powers are briefly differentiated through five gateways: first, distinguishing their names; second, identifying their essential nature; third, their active aspects; fourth, their sequential order; fifth, various analytical gateways. Distinguishing their names has two parts: first, listing; second, explaining. Listing the names: 1. the power of the knowledge of the possible and impossible (sthānāsthāna-jñānabala); 2. the power of the knowledge of one's own karma (karmasvaka-jñānabala); 3. the power of the knowledge of dhyānas, vimokṣas, samādhis, and samāpattis; 4. the power of the knowledge of the superiority and inferiority of faculties (indriyaparāpara-jñānabala); 5. the power of the knowledge of diverse inclinations (nānādhimukti-jñānabala); 6. the power of the knowledge of diverse realms/elements (nānādhātu-jñānabala); 7. the power of the knowledge of the paths leading everywhere (sarvatragāminīpratipad-jñānabala); 8. the power of the recollection of past abodes (pūrvenivāsānusmṛti-jñānabala); 9. the power of the knowledge of death and rebirth (cyutyupapāda-jñānabala); 10. the power of the knowledge of the exhaustion of contaminants (āsravakṣaya-jñānabala). Explaining the names has first the general, then the particular. The general designation 'power' (bala) means the capacity to destroy enemies and rivals, and the meaning of being impossible to subdue. Fascicles 49 and 50 of the Bodhisattvabhūmi in the Yogācārabhūmi, fascicle 57 of the Viniścayasaṃgrahaṇī, fascicle 5 of the Bodhisattvapiṭaka-sūtra, fascicle 4 of the Prakaraṇāryavācā, fascicle 14 of the Abhidharmasamuccayavyākhyā, together with the Mahāprajñāpāramitā-sūtra, all explain this characteristic: it is associated with the capacity to benefit and bring happiness to sentient beings in all ways, and ultimately overcomes all the host of māras and rivals. Because of this great awesome power, it is called 'power'. Thus, being able to destroy [adversaries] and being hard to bend is called 'power'. The Abhidharmasamuccayavyākhyā states: 'Because they skillfully subdue all māras, and skillfully respond to questions and debates, the ten are called powers.' 'Ten' is a number; because the functions of the powers differ, there are these ten kinds; hence they are called the 'ten powers'. According to the six compound analyses, this is a compound with a numerical component (dvigu). Explaining the particular names: when cause and effect correspond, it is called a 'possible case' (sthāna); if they do not correspond, it is called an 'impossible case' (asthāna). Thus the Yogācārabhūmi says: 'Pure and impure results are not unequal. Corresponding to the transforming cause, this is called a possible case.' 'Place/case' (sthāna) has the meanings of establishing, basis, and arising; because it can establish the result, serves as its basis, and can give rise to resultant dharmas, the cause is designated as the 'case'. What is unequal and non-causal, contradicting the above, is called an 'impossible case' (asthāna). With respect to these two, there is all-encompassing knowledge, unhindered knowledge, and pure knowledge. Being free from conceited presumption is called 'knowledge' (jñāna); the meaning of 'power' is as before. The actions of the three times and three types of action performed by each individual, whether to be experienced in the present life, in the next birth, or at an indefinite subsequent time, are called 'one's own karma'. Right knowledge of this is called the power of the knowledge of one's own karma. 'Dhyānas' are the four dhyānas. 'Vimokṣas' are the eight vimokṣas. 'Samādhis' are all meditative absorptions with mind. 'Samāpattis' are all meditative attainments with mind or without mind. Right knowledge of these is called the power of the knowledge of dhyānas, vimokṣas, samādhis, and samāpattis. 'Faculties' are the five faculties such as faith. Among them, low, medium, and high are termed 'superior and inferior'. Right knowledge of these is called the power of the knowledge of the superiority and inferiority of faculties. If taking faith through others as primary, or taking contemplation of phenomena as primary, weak, medium, or high aspirations and inclinations are formed; these are called 'diverse inclinations'. Right knowledge of these is called the power of the knowledge of diverse inclinations. If extensively establishing diverse lineages—whether the one vehicle, three vehicles, four vehicles, or five vehicles, or those of equal temperament regarding greed, hatred, and delusion, up to the eighty thousand behaviors of sentient beings—these are called 'diverse realms' (nānādhātu), since 'realm' (dhātu) means nature/lineage. Right knowledge of these is called the power of the knowledge of diverse realms. If, within these various gates of rebirth or practice, one conforms to the correct practice—such as a person prone to greed cultivating the contemplation of impurity—this is called the 'path leading everywhere'. Alternatively, it refers to the practices leading to all five destinies, or the practices of the various distinct views and categories of non-Buddhist śramaṇas and brāhmaṇas, or the blameless practices of this and other worlds; these are called 'paths leading everywhere'. Right knowledge of these is called the power of the knowledge of the paths leading everywhere. If, amid diverse assemblies of sentient beings, nominal designations and categories are hypothetically established in the four directions according to the eight verbal expressions of their previous former states of existence—namely, (1) such a name, (2) class of birth, (3) caste/lineage, (4) food and drink, (5) experience of pleasure and pain, (6) longevity, (7) staying for long, and (8) limit of life span—within these eight, by recollecting the six kinds of condensed courses of action, there are measureless kinds of recollection of past abodes. The six condensed courses are: 1. conventional names invoked, 2. differences in appearance and class such as kṣatriya, 3. parents, 4. rules of food and drink, 5. flourishing and decline, 6. life span. These past abodes are past cognitive objects, because they resided in past lifetimes. The knowledge that arises with mindfulness recollecting these past abodes is called the power of the recollection of past abodes. When sentient beings are on the verge of dying, that is called the time of death. Dwelling in the intermediate state, etc., is called the time of rebirth. Being able to correctly know their time of death and time of birth in wholesome and unwholesome destinies is called the power of the knowledge of death and rebirth. When all contaminants and all dormant tendencies are severed forever without remainder, that is called the exhaustion of contaminants. Right knowledge of this is called the power of the knowledge of the exhaustion of contaminants. Knowledge is the essential nature, and power is its function. Yet the power is itself the knowledge, having no separate nature. Among these, 'the power of knowledge associated with the recollection of past abodes' is an appositional compound with proximate ellipsis (tatpuruṣa / upasaṃkhyāna). As for the rest, from the initial 'possible and impossible' up to 'exhaustion of contaminants', they are the observed objects; 'knowledge-power' is the observing knowledge; thus, the knowledge-power of the possible and impossible, up to that of the exhaustion of contaminants, are all dependent determinative compounds (tatpuruṣa).