俱舍論疏 27.12

27.12

論「十漏盡至十智為性」，《正理論》云「理應如是，以辨相中云於盡及為盡無罣礙智，二種俱名漏盡智力。又佛自說此力相言：『苾芻諦聽！佛漏盡故，於諸無漏心惠解脫，自現通達具證領受。能正自知我生已盡』，乃至廣說。此後三力即是三通，以六通中此三殊勝。在無學位立為三明，在如來身亦名為力。神境、天耳，設在佛身亦無大用，故不名力。且如天眼能見有情善、惡趣中異熟差別，由此能引殊勝智生。亦正了知能感彼業，由此建立死生智名。神境、天耳無此大用，是故彼二不立為力。然不別說他心力者，義已攝在根等力中，以他根等中有心、心所故。又薄伽梵具一切智，於工論等亦得自在。而於佛事齊此已成，餘智於中無別勝用，是故雖有亦不別說。唯依遍覺十種所知，佛所應為皆圓滿故。何等名曰十種所知？謂諸法中因非因義，多分散地業果差別，定地功德品類不同，所化有情根、解、界異，所治、能治因果差別，前際、後際經歷不同，離染不續方便有異。但由覺此佛事已成，餘設有無不致益損，故唯十種得名為力。又佛觀察，乃至由第十智觀所化生所證解脫方便有異。」准此，漏盡智知所化有情兼漏盡方便名漏盡力。

[On the passage in] the treatise, "The tenth, exhaustion of the outflows... having the ten knowledges as its nature": The Nyāyānusāra says: "In principle it must be so, because in analyzing its characteristics it states that unobstructed knowledge with respect to exhaustion and with respect to bringing about exhaustion are both called the knowledge-power of the exhaustion of outflows. Furthermore, the Buddha himself spoke of the characteristics of this power, saying: 'Monks, listen attentively! Because of the exhaustion of the Buddha's outflows, he personally manifests, penetrates, fully realizes, and experiences the undefiled liberation of mind and liberation by wisdom. He correctly knows for himself: "My births are exhausted,"' and so forth at length. These last three powers are precisely the three supernormal knowledges, because among the six supernormal knowledges these three are supreme. In the stage of non-learning they are established as the three knowledges (trividyā); in the body of the Tathāgata they are also called powers. Supernatural power and the divine ear, even if present in the Buddha's body, have no great utility; therefore they are not called powers. For instance, the divine eye can see the differences in ripening of sentient beings in good and bad destinies, and through this it can induce the arising of superior knowledge. It also correctly knows the karma that induces them; therefore the name 'knowledge of death and birth' is established. Supernatural power and the divine ear lack such great utility, and for this reason the two are not established as powers. However, the reason the power of [knowing] another's mind is not separately spoken of is that its meaning is already subsumed within the powers of faculties and so forth, because the minds and mental factors of others are contained within their faculties and so forth. Furthermore, the Bhagavān is endowed with all-knowledge, and has attained mastery also in treatises on the crafts and the like. Yet as far as the Buddha's work is concerned, it is already accomplished with these, and other knowledges have no distinct supreme utility therein; therefore, though existing, they are not separately spoken of. It is solely based on fully awakening to the ten kinds of knowables that what the Buddha ought to do is completely fulfilled. What are called the ten kinds of knowables? They are: the meaning of cause and non-cause among phenomena; the differences of karma and fruit in many scattered planes; the different grades of virtues in planes of concentration; the differences in faculties, inclinations, and realms of the sentient beings to be converted; the differences of cause and fruit between what is to be countered and the counteragents; the differences in experiences across past and future; and the differences in the expedients for dispassion and non-continuation. Merely by awakening to these, the Buddha's work is accomplished; whether others exist or not causes neither benefit nor harm; therefore only these ten obtain the name of powers. Furthermore, the Buddha contemplates... up to: by means of the tenth knowledge he contemplates the differences in the expedients for the realization of liberation by the beings to be converted." Following this, the knowledge of the exhaustion of outflows, knowing the sentient beings to be converted along with the expedients for the exhaustion of outflows, is called the power of the exhaustion of outflows.