大乘義章 14.82

14.82

菩薩十力，出《大智論》。行心堅固，魔法不壞，名之為力。力義不同，一門說十。十名是何？一發心堅固力，求一切智不退轉故。二大慈力，常能不捨諸眾生故。三大悲力，不求利養化眾生故。四精進力，能信出生諸佛法故。五禪定力，雖起智慧威儀之行，不失壞故。具智慧力，遠離二邊，隨十二緣斷諸邪見，滅戲論故。七不厭力，常受生死，教化眾生，集諸善行無疲厭故。八無生忍力，觀法實相，知無我故。九解脫力，入三解脫門，及知二乘得解脫故。十無礙智力，於法自在，知眾生心所趣向故。又《華嚴》中更說十力，與前十種有同有異。十名是何？一直心力，一切世界無染著故。二深心力，不壞一切諸佛法故。三方便力，究竟一切菩薩行故。四智慧力，知眾生心故。五者願力，令一切眾生願滿足故。六者行力，盡未來際不斷絕故。七者乘力，出生普現一切乘故。八神通力，於一毛道示現一切清淨世界，一切如來出興世故。九菩提力，覺悟菩提與一切眾生心念等故。十轉法輪力，於一句法分別演說，隨順一切眾生悕望及諸根故。此十種中，初直心力是前十中具智慧力及無生忍力，第二深心是前十中精進之力，第三方便第六行力是前十中不疲厭力，第四慧力第十轉法輪力是前十中無礙智力，第五願力是前十中初發心力，第七乘力是前十中解脫之力，以知三乘解脫法故。後十種中神通力、菩提力，前十不論；前十種中慈、悲、定力，後十不說。又《首楞嚴》中更說十力：一菩提心力，堅守不失。二於不思議佛法得深信力，深信不疑。三於多聞得不妄力，堅持不失。四往來生死得無疲力，常能處之。五於眾生得大悲力，常能攝化。六於布施得堅捨力，恒施不休。七於持戒得不壞力，堅持不犯。八於忍辱得堅受力，常能忍受。九魔不能壞得智慧力，不為魔動。十於諸深法得信樂力，樂求無厭。此之十種，與《大智論》所說十力有同有異。初菩提心力，是彼第一發心之力。第二深信，是彼第四精進之力，能信出生諸佛之法。第四無疲，是彼第七無厭力也。第五於生得大慈者，是彼第二大慈之力，及第三門大悲之力。第九於魔得智慧力，是彼第六具智慧力，及第十門無礙智力。第十深法得信樂者，是彼第八無生忍力，及第九門解脫之力。此中多聞、布施、持戒、忍辱之力，彼中不論；彼中定力，此處不說。十力如是。

The bodhisattva's ten powers derive from the Dàzhìdù lùn. When the mind of practice is firm and indestructible by demonic phenomena, it is called a "power." The meanings of power are not uniform; one approach teaches ten. What are the ten names? First, the power of firm initial resolve, because one seeks omniscience without backsliding. Second, the power of great benevolence, because one is always able never to abandon sentient beings. Third, the power of great compassion, because one transforms sentient beings without seeking gain or sustenance. Fourth, the power of vigor, because one is able through faith to generate all Buddha-dharmas. Fifth, the power of dhyāna-concentration, because although one gives rise to the practice of wisdom and deportment, they are not lost or ruined. [Sixth,] the power of possessing wisdom, because one stays far away from the two extremes, follows the twelve links of dependent origination to cut off all wrong views, and extinguishes proliferation (prapañca). Seventh, the power of not tiring, because one constantly undergoes saṃsāra, teaches and transforms sentient beings, and accumulates all wholesome practices without fatigue or weariness. Eighth, the power of the forbearance of the non-arising of dharmas (anutpattika-dharma-kṣānti), because one observes the real mark of dharmas and knows there is no self. Ninth, the power of liberation, because one enters the three gates of liberation and knows that the two vehicles attain liberation. Tenth, the power of unimpeded cognitive power, because one is sovereign regarding dharmas and knows the directions toward which the minds of sentient beings incline. Furthermore, within the Avataṃsaka Sūtra another ten powers are taught, which have similarities and differences compared with the preceding ten. What are the ten names? First, the power of straightforward mind, because one has no defiled attachment to any world. Second, the power of deep mind, because one does not ruin any Buddha-dharma. Third, the power of skillful means, because one brings all bodhisattva practices to ultimate completion. Fourth, the power of wisdom, because one knows the minds of sentient beings. Fifth, the power of vows, because one brings the vows of all sentient beings to fulfillment. Sixth, the power of practice, because one does not break it off through the end of future time. Seventh, the power of the vehicles, because one brings forth and universally manifests all vehicles. Eighth, the power of supernormal faculties, because on a single hair's path one manifests all pure realms and the appearance in the world of all Tathāgatas. Ninth, the power of bodhi, because one awakens to bodhi as being equal to the mental thoughts of all sentient beings. Tenth, the power of turning the wheel of Dharma, because one analyzes and expounds upon a single phrase of Dharma according with the aspirations and various faculties of all sentient beings. Among these ten kinds: the first, the power of straightforward mind, is the power of possessing wisdom and the power of the forbearance of non-arising among the preceding ten; the second, deep mind, is the power of vigor among the preceding ten; the third, skillful means, and the sixth, the power of practice, are the power of not tiring among the preceding ten; the fourth, the power of wisdom, and the tenth, the power of turning the wheel of Dharma, are the power of unimpeded cognitive power among the preceding ten; the fifth, the power of vows, is the power of the initial resolve among the preceding ten; the seventh, the power of the vehicles, is the power of liberation among the preceding ten, because one knows the dharmas of liberation of the three vehicles. Among the latter ten kinds, the power of supernormal faculties and the power of bodhi are not discussed in the former ten; among the former ten kinds, the powers of benevolence, compassion, and concentration are not stated in the latter ten. Furthermore, within the Śūraṅgama Sūtra another ten powers are taught: First, the power of the mind of bodhi (bodhicitta), firmly guarding it without losing it. Second, the power of attaining deep faith in the inconceivable Buddha-dharma, deeply believing without doubt. Third, the power of attaining non-forgetfulness regarding extensive learning, firmly holding it without losing it. Fourth, the power of attaining indefatigability in coming and going in saṃsāra, constantly able to dwell within it. Fifth, the power of attaining great compassion toward sentient beings, constantly able to gather and transform them. Sixth, the power of attaining firm renunciation regarding giving, constantly giving without cessation. Seventh, the power of attaining indestructibility regarding maintaining precepts, firmly holding them without violation. Eighth, the power of attaining firm endurance regarding patience, constantly able to bear and endure. Ninth, the power of attaining wisdom that cannot be destroyed by Māra, not being moved by Māra. Tenth, the power of attaining faithful joy regarding the profound dharmas, joyfully seeking them without satiety. These ten kinds have similarities and differences compared with the ten powers taught in the Dàzhìdù lùn. The first, the power of the mind of bodhi, is its first power of initial resolve. The second, deep faith, is its fourth power of vigor, being able through faith to generate the dharmas of the Buddhas. The fourth, indefatigability, is its seventh power of not tiring. The fifth, attaining great benevolence [and compassion] toward sentient beings, is its second power of great benevolence and its third heading, the power of great compassion. The ninth, attaining the power of wisdom over Māra, is its sixth power of possessing wisdom and its tenth heading, the power of unimpeded cognitive power. The tenth, attaining faithful joy in the profound dharmas, is its eighth power of the forbearance of non-arising and its ninth heading, the power of liberation. Here, the powers of extensive learning, giving, maintaining precepts, and patience are not discussed therein; the power of concentration therein is not stated here. Such are the ten powers.