瑜伽論記 12.361

12.361

景云：初力者善惡業得愛非愛果此直知因果也，業力兼知造業受果假人，知假人故不同初力亦有差別，同知業果亦無差別，第二對第三，知彼假人能修靜慮意樂即彼能入是由業力，若知即依靜慮現三禪支教授有情由靜慮力，第三對第四，取彼信等俱生定，定是靜慮力，若正分別耎中上根名為根力，第四對第五者，若由諸根取彼意樂此由根力，若正分別意樂差別由勝解力，由此乘辨六種意樂，初二一對謂不出離及與出離，次二一對清淨遠近，後二一對謂現得涅槃當得涅槃，第五對第六，若知勝解熏成自類相似種由勝解力，若正照取種子差別此由界力，因明種子有四，第六對第七，若知種種界類所起行跡趣入此由界力，若正分別行跡趣入由遍行趣智力，第七對第八，知於前際五停五趣等一切趣因由遍行趣智力，若知前際八言說句六種略行由宿住力，第八對第九，知依於前際先造諸業故令有情後際死生由宿住力，若正觀見後際生由死生力，第九對第十，若知有情自斷漏事未得究竟故於後際受生相續，由死生智力，若知有情自斷漏事已得究竟心善解脫現得涅槃由漏盡力。

Jing says: Regarding the first power, that good and bad actions yield agreeable and disagreeable fruitions—this is directly knowing causes and effects. The power of [knowing] karma also knows the conventional person who creates karma and receives fruition. Because it knows the conventional person, unlike the first power, there is also a distinction; because they both know karmic fruitions, there is also no distinction. Contrasting the second with the third: knowing that conventional person's intention to cultivate dhyāna, namely what they can enter, is due to the power of karma; knowing the manifestation of the three factors of dhyāna to instruct sentient beings based on that very dhyāna is due to the power of dhyāna. Contrasting the third with the fourth: grasping their samādhi co-arisen with faith and so forth—the samādhi is the power of dhyāna; correctly discerning weak, medium, and superior faculties is called the power of faculties. Contrasting the fourth with the fifth: if one grasps their intention through the faculties, this is due to the power of faculties; if one correctly discerns the distinctions among intentions, it is due to the power of resoluteness. By this, six kinds of intentions are distinguished by vehicle: the first pair refers to non-renunciation and renunciation; the second pair refers to distance and proximity of purification; the last pair refers to attaining nirvāṇa in the present versus attaining nirvāṇa in the future. Contrasting the fifth with the sixth: knowing that resoluteness perfuses into similar seeds of its own class is due to the power of resoluteness; directly illuminating and grasping the distinctions of seeds is due to the power of realms (dhātu)—consequently explaining that seeds are of four kinds. Contrasting the sixth with the seventh: knowing the courses of action and paths of progress arisen from various classes of realms is due to the power of realms; correctly discerning the courses of action and paths of progress is due to the knowledge-power of paths leading everywhere. Contrasting the seventh with the eighth: knowing all causal destinations of the five paths, five stoppings, and so forth in the past is due to the knowledge-power of paths leading everywhere; knowing the past's eight modes of verbal expression and six summary practices is due to the power of [recollecting] past abodes. Contrasting the eighth with the ninth: knowing that, based on various actions previously performed in the past, sentient beings die and are born in the future is due to the power of past abodes; directly observing birth in the future is due to the power of [knowing] death and rebirth. Contrasting the ninth with the tenth: knowing that sentient beings, having not brought their severance of taints to consummation, consequently continue to take birth in the future is due to the knowledge-power of death and rebirth; knowing that sentient beings, having brought their severance of taints to consummation, with minds well liberated, attain nirvāṇa in the present is due to the power of the exhaustion of taints.