瑜伽師地論略纂 11.69

11.69

論第五、解教授言「當知教授略有八種」。八種者何？謂了心、了根、了意樂、了隨眠、了隨所應說五停心等、了常邊見、了斷邊見、了除增上慢，故為八種也。三處攝此八：初處攝前五，第二處攝六、七，第三處攝第八。故八力次第配之。　問曰：何故唯言八力，不言處非處、自業智力耶？義曰：前明作得、不作不得中，已解處非處力訖；由業所生，非自在等，非他所引，明自業智力訖。故今但明八種力，不明初二力也。又觀前人故，而為說法教授，云何觀彼處非處為說法耶？若爾，令彼疑惡因滅善果、大自在天生等執，何不觀除？以此義，准前明者勝。

Regarding the fifth section of the treatise explaining instruction, saying, "it should be known that instruction is briefly of eight kinds": what are the eight kinds? They are: knowing the mind, knowing the faculties, knowing the inclinations, knowing the latent defilements, knowing how to explain according to what is appropriate the five methods of stilling the mind and so forth, knowing the extreme view of permanence, knowing the extreme view of annihilation, and knowing how to eliminate exaggerated pride—hence they make eight kinds. Three locations subsume these eight: the first location subsumes the first five, the second location subsumes the sixth and seventh, and the third location subsumes the eighth. Thus they are matched in sequence with the eight powers. / Question: Why are only eight powers mentioned, and not the knowledge power of possibilities and impossibilities or of one's own karma? The commentary states: Above, in clarifying what is obtained by doing and not obtained without doing, the power of possibilities and impossibilities was already fully explained; by clarifying that birth is produced by karma, not by Īśvara and the like, nor drawn forth by others, the knowledge power of one's own karma was already fully explained. Therefore, here it only clarifies the eight kinds of powers, and does not clarify the first two powers. Furthermore, because one observes the person before one in order to explain the Dharma and give instruction, how could one observe their possibilities and impossibilities to explain the Dharma? If so, why not observe and eliminate their doubts about evil causes extinguishing wholesome fruits, or their clinging to birth from Mahāśvara? According to this reasoning, the former explanation is superior.