大乘義章 19.49

19.49

次第二門約對十力辨其同異。言十力者，一處非處力、二自業智力、三者定力、四者根力、五者欲力、六者性力、七至處力、八宿命力、九天眼力、十漏盡力，義如後釋。無畏聖力，有同有異。同相如何？如《毘曇》說「初則如初力，第二如第十，餘二如二七，是名無畏安。」論文雖然，更須分別。初無畏中有境有體。佛一切智是其境也。內照自己有一切智，是其體也。此境與體，莫不皆是初力體收，處非處力攝智廣故。第二無畏有境有體。佛漏盡德是其境也，照盡之智是其體也。境則第十力境所收，同以漏盡而為境故。體則第十力體所攝，同皆以其照盡之智而為體故。此境與體雖復相似，寬狹不等。無畏體性唯自知盡，其義則狹；彼第十力，汎爾觀境，其義則寬。彼云何寬？如《地持》說「第十力者，自知漏盡，知他漏盡，知漏盡方便已起未起，亦知漏盡增上慢心有起不起，故名為寬。」第三無畏有境有體。能說障道是其境也，照己有能是其體也。體則是其初力所收，以處非處攝智廣故。境界是其第二力攝，彼第二力知業煩惱。第二能說障道無畏。知業煩惱是障道法，其義大同，故彼力攝。《毘曇》就境，是故宣說第三無畏如第二力。第四無畏有境有體。能說盡道是其境也，照己有能是其體也。體亦是其初力所收，以初力中攝智廣故。境界是其第七力攝，彼第七力知其處道。第四能說盡道無畏，亦知於道，其義大同，故彼力攝。《毘曇》就境，故說第四如第七力。《毘曇》如是。若依《成實》，初無畏者即前九力，前九皆是一切智故。第二無畏即第十力，義如上釋。後二無畏，論全不說。若欲辨之，與《毘曇》同。同相如是。所言異者，如彼《毘曇》及《成實》說，智體是力，智光普照名為無畏。具緣已處智之與斷并及二能，故云普照。又論說言「安住是力，勇猛不怯是其無畏。」十力寔同，魔不能壞，故名安住。以安住故，名之為力。於外障難，勇猛不怯，說為無畏。向前宣說智光普照名為無畏，即是智慧為無畏體。今言不怯名為無畏，即是安穩不怯之心為無畏體。論復說言「因名為力，果名無畏，以從力心生無畏故。」約對十力，同異如是（此六門竟）。

Next is the second section, distinguishing similarities and differences by reference to the ten powers. As for the ten powers: first, the power of knowing what is possible and impossible; second, the power of the knowledge of one's own karma; third, the power of samādhi; fourth, the power of faculties; fifth, the power of inclinations; sixth, the power of dispositions; seventh, the power of knowing where paths lead; eighth, the power of past lives; ninth, the power of the divine eye; and tenth, the power of the exhaustion of outflows. Their meanings will be explained below. The fearlessnesses and the holy powers have similarities and differences. What are the similarities? As the Abhidharma says: "The first is like the first power, the second is like the tenth, and the remaining two are like the second and seventh; this is called the establishment of the fearlessnesses." Although the text of the treatise states this, a further distinction must be made. Within the first fearlessness, there are object and essence. The Buddha's omniscience is its object. Internally discerning that he himself possesses omniscience is its essence. Both this object and essence are subsumed under the essence of the first power, because the power of knowing what is possible and impossible encompasses wisdom broadly. Within the second fearlessness, there are object and essence. The Buddha's virtue of the exhaustion of outflows is its object; the wisdom discerning this exhaustion is its essence. In terms of the object, it is subsumed under the object of the tenth power, because both take the exhaustion of outflows as their object. In terms of essence, it is subsumed under the essence of the tenth power, because both take the wisdom discerning exhaustion as their essence. Although this object and essence are similar, their breadth and narrowness are not equal. The essence of this fearlessness is only to know one's own exhaustion, so its meaning is narrow; that tenth power contemplates the object generally, so its meaning is broad. How is it broad? As the Bodhisattvabhūmi says: "The tenth power knows one's own exhaustion of outflows, knows others' exhaustion of outflows, knows whether the means for exhausting outflows have arisen or not yet arisen, and also knows whether the mind of excessive pride regarding the exhaustion of outflows has arisen or not arisen; therefore it is called broad." Within the third fearlessness, there are object and essence. Being able to speak of the obstructive dharmas is its object; discerning that one possesses this ability is its essence. The essence is subsumed under the first power, because the power of knowing what is possible and impossible encompasses wisdom broadly. The object is subsumed under the second power, for that second power knows karma and afflictions. The second [ability, i.e., the third fearlessness,] is being able to speak of the obstructive dharmas; knowing that karma and afflictions are dharmas that obstruct the path is largely the same in meaning, and therefore it is subsumed under that power. The Abhidharma refers to the object, and therefore states that the third fearlessness is like the second power. Within the fourth fearlessness, there are object and essence. Being able to speak of the path of exhaustion is its object; discerning that one possesses this ability is its essence. The essence is also subsumed under the first power, because wisdom is broadly encompassed within the first power. The object is subsumed under the seventh power, for that seventh power knows the path to destinations. The fourth fearlessness of being able to speak of the path of exhaustion also knows the path; its meaning is largely the same, and therefore it is subsumed under that power. The Abhidharma refers to the object, and therefore says that the fourth is like the seventh power. The Abhidharma is like this. If we rely on the Tattvasiddhi, the first fearlessness is simply the first nine powers, because the first nine are all omniscience. The second fearlessness is simply the tenth power, whose meaning is as explained above. The treatise does not speak of the latter two fearlessnesses at all. If one wishes to distinguish them, they are the same as in the Abhidharma. The similarities are like this. As for the differences: as stated in that Abhidharma and Tattvasiddhi, the essence of wisdom is power, and the light of wisdom shining everywhere is called fearlessness. Being fully furnished with conditions, one resides in wisdom, abandonment, and the two abilities, hence it is called "shining everywhere." Furthermore, the treatises say: "Abiding securely is power; being valiant and unintimidated is fearlessness." The ten powers are truly solid and cannot be destroyed by Māra, hence called abiding securely. Because of abiding securely, they are called powers. Being valiant and unintimidated before external hindrances and challenges is called fearlessness. The earlier statement that the light of wisdom shining everywhere is called fearlessness takes prajñā to be the essence of fearlessness. The present statement that being unintimidated is called fearlessness takes the secure and unintimidated mind to be the essence of fearlessness. The treatises further say: "The cause is called power, and the fruit is called fearlessness, because fearlessness is produced from the mind of power." When correlated with the ten powers, the similarities and differences are like this (this completes these six sections).