大乘義章 20.37

20.37

第一釋名。言十力者，一是如來是處非處智力、二自業智力、三是定力、四是諸根利鈍智力、五是欲力、六是性力、七至處道力、八宿命智力、九天眼智力、十漏盡智力。佛乘邊隨化二乘，故說此十。故《鴦掘魔羅》云「說佛十種力，是則聲聞乘。斯非摩訶衍，大乘無量力，故佛不思議。」初言如來是處非處智力者，如《地持》釋「苦樂等報，依差別因名為是處，差別因相違故曰非處。照此之解，名之為智。」力有兩義，如《地持》說「一自行，於一切魔捨離得勝，故名為力。二就利他，堪能一切種利益眾生，故名為力。」理實此力知一切法是非之義，以諸外道多迷因果，佛為化之，是故多就因果以釋。自業智力者，造作名業，能作果故。為簡外道所說無因顛倒因等業故，說為自明。善是其樂家自業，不善是其苦家自業，照此之解名業智力。問曰：此力非直知業，亦知煩惱及四法受，以何義故偏名業力？釋言：經有不盡法門，即此是也。良以業是煩惱家果、苦樂家因，據中而舉，故偏言之。尋果知因，故舉其業，即知煩惱。尋因知果，故舉其業，亦知四受。何者四受？有法現苦而後受樂、有法現樂而後受苦、有法現苦後亦受苦、有法現樂後亦受樂，此等名為四法受也。言定力者，心住不亂，名之為定。於定自在，名為定力。又能知定，亦名定力。此之定力，非直知定，亦知不定，以定為主故名定力。如漏盡通，非直知盡亦不盡，以盡為主名漏盡通，此亦如是。言根力者，信進念等宿習今成，能生於後，故名為根。知根大小利鈍等別，名為根力。此力非直知於善根，亦知不善無記根等，知為授法，經多說善。言欲力者，經中或復名悕望力、或名解力。言解力者，就始為名，先生信解後起悕欲，是故就始名為解力。自前信解，後起悕欲，是故就後名為欲力、悕望力矣。此力非直知於善欲，亦知不善無記欲等，知為授法，經多說善。言性力者，《地持論》中名界智力，或復名為使智力也。言性言界，通知善惡。若言使力，偏知不善。習欲不改，名之為性。界是界別，三乘性別故復名界。照此之解，名為性力及界智力。智慧性成，隨人不捨，又能繫縛，其猶公使，故名為使。照此之解，名使智力。為欲依此而授對治，故說知使。至處道力者，苦樂等報為所至處，善惡等因名至處道，照此之解名至處道力。問曰：初力已知業果，何須此力？《成實》釋言「初力總知，此力別知，知如是因受如是果，知如是果酬如是因。又復初力知是知非，此力知因能生果義，亦復知果從因生義。」有是不同，故須別說。宿命力者，事謝於往名之為宿，往法相續目之為命，照此之解名宿命力。問曰：此力非直知命，亦知過去八種事六種因行，何故偏名宿命力乎？此如向前六通中釋，命是報主故偏說命。又復八中命分為多，故偏說命。又命最後，據後說命。天眼力者，經中亦名生死知力。未來起盡名為生死，照此之解名生死智力。一切禪定名為天住，依禪得眼名為天眼，依於天眼照見自在，名天眼力。漏盡力者，結患斯已稱曰漏盡，照此之解名漏盡力。此非直知於漏盡，亦知不盡及漏盡方便已起未起，并知漏盡增上慢心有起不起，以盡為主，故偏言之。名義如是。

First, explaining the names. As for the ten powers: 1. The Tathāgata's power of knowledge of what is possible and impossible; 2. The power of knowledge of [sentient beings'] own karma; 3. The power of samādhi; 4. The power of knowledge of the sharpness and dullness of the faculties; 5. The power of aspirations; 6. The power of dispositions; 7. The power of paths leading to all destinations; 8. The power of knowledge of past lives; 9. The power of knowledge of the divine eye; 10. The power of knowledge of the exhaustion of taints. Because the Buddha's vehicle adapts to guide the two vehicles on their terms, he expounded these ten. Thus the Aṅgulimāla[-sūtra] says: 'Expounding the ten powers of the Buddha is the śrāvaka vehicle; this is not the Mahāyāna. The Mahāyāna has immeasurable powers, so the Buddha is inconceivable.'
First, regarding the Tathāgata's power of knowledge of what is possible and impossible: as explained in the Bodhisattvabhūmi, 'The retribution of suffering, pleasure, and so forth, based upon differentiated causes, is called "possible"; where it contradicts differentiated causes, it is called "impossible." The understanding that illuminates this is called "knowledge."' 'Power' has two meanings, as the Bodhisattvabhūmi states: 'First, regarding one's own practice, casting off all Māras and gaining victory, hence it is called "power." Second, regarding benefiting others, being capable of benefiting sentient beings in every way, hence it is called "power."' In reality, this power knows the truth and falsity of all dharmas; but because non-Buddhists are mostly confused about cause and effect, the Buddha, to transform them, mostly explained it in terms of cause and effect.
Regarding the power of knowledge of [sentient beings'] own karma: initiating activity is called karma, because it produces fruit. To exclude the non-existent causes, distorted causes, and so forth taught by non-Buddhists, it is specified as their 'own' karma. Wholesomeness is the karma that belongs to pleasure; unwholesomeness is the karma that belongs to suffering. The understanding that illuminates this is called the power of karmic knowledge. Question: This power not only knows karma, but also knows afflictions and the four ways of receiving dharmas; why is it exclusively named the power of karma? Answer: The sūtras have non-exhaustive dharma approaches, and this is one such case. Truly, because karma is the fruit of afflictions and the cause of suffering and pleasure, taking the middle term, it is spoken of exclusively. Tracing the fruit to know the cause, mentioning karma therefore entails knowing afflictions; tracing the cause to know the fruit, mentioning karma therefore also entails knowing the four ways of receiving dharmas. What are the four ways of receiving dharmas? There is a dharma that is painful at present and experienced as pleasant later; there is a dharma that is pleasant at present and experienced as painful later; there is a dharma that is painful at present and also experienced as painful later; there is a dharma that is pleasant at present and also experienced as pleasant later. These are called the four ways of receiving dharmas.
Regarding the power of samādhi: the mind abiding undisturbed is called samādhi; mastery over samādhi is called the power of samādhi. Furthermore, being able to know samādhi is also called the power of samādhi. This power of samādhi does not merely know samādhi, but also knows non-samādhi; because samādhi is principal, it is called the power of samādhi. Just as the abhijñā of the exhaustion of taints not only knows the exhaustion of taints but also their non-exhaustion, yet is named the abhijñā of the exhaustion of taints because exhaustion is principal, here too it is like this.
Regarding the power of faculties: faith, vigor, mindfulness, and so forth, habituated in the past and accomplished in the present, are able to generate what follows, hence they are called faculties. Knowing the differences of faculties—great, small, sharp, dull, and so forth—is called the power of faculties. This power not only knows wholesome faculties, but also unwholesome and indeterminate faculties; yet because they are known for conferring teachings, the sūtras mostly speak of wholesome ones.
Regarding the power of aspirations: in the sūtras it is also called the power of hopes, or the power of inclinations. As for the 'power of inclinations', it is named after the beginning: one first gives rise to faithful inclination and later raises hope and aspiration; therefore it is named the power of inclinations from the beginning. Arising from prior faithful inclination, one later produces hope and aspiration; therefore from the end it is named the power of aspirations and the power of hopes. This power not only knows wholesome aspirations, but also unwholesome and indeterminate aspirations; yet because they are known for conferring teachings, the sūtras mostly speak of wholesome ones.
Regarding the power of dispositions: in the Bodhisattvabhūmi-śāstra it is called the power of knowledge of realms (dhātu), or the power of knowledge of latent dispositions (anuśaya). The words 'disposition' and 'realm' apply generally to both good and evil; if one speaks of the 'power of latent dispositions', it refers exclusively to unwholesomeness. Habituated desires that remain unchanged are called 'disposition'. 'Realm' means distinction: the distinctions among the natures of the three vehicles are also called 'realms'. The understanding that illuminates this is called the power of dispositions and the power of knowledge of realms. Being completed through the nature of habits, clinging to a person without departing, and able to bind them just like an official messenger, they are called latent dispositions (anuśaya). The understanding that illuminates this is called the power of knowledge of latent dispositions. Desiring to confer antidotes based on this, it is spoken of as knowing latent dispositions.
Regarding the power of paths leading to all destinations: retributions such as suffering and pleasure are the destinations reached; causes such as good and evil are the paths leading to those destinations. The understanding that illuminates this is called the power of paths leading to all destinations. Question: The first power already knows karma and fruit; why is this power needed? The Tattvasiddhi explains: 'The first power knows generally; this power knows specifically, knowing that such a cause receives such a fruit, and that such a fruit requites such a cause. Furthermore, the first power knows what is possible and impossible; this power knows the principle that a cause is able to generate a fruit, and also that a fruit is generated from a cause.' There are these differences, so it must be stated separately.
Regarding the power of past lives: things that have passed away are called 'past' (pūrva); the continuity of past dharmas is termed 'lives' (nivāsa). The understanding that illuminates this is called the power of past lives. Question: This power not only knows lives, but also knows eight kinds of past matters and six kinds of causal practices; why is it exclusively named the power of past lives? This is as explained above under the six abhijñās: life is the principal subject of retribution, so life is spoken of exclusively. Furthermore, among the eight, life accounts for the majority, so life is spoken of exclusively. Moreover, life comes last, so it is named after the conclusion.
Regarding the power of the divine eye: in the sūtras it is also called the power of knowledge of death and rebirth. The arising and cessation in the future are called death and rebirth; the understanding that illuminates this is called the power of knowledge of death and rebirth. All dhyāna-concentrations are called divine abidings; obtaining the eye based on dhyāna is called the divine eye; illuminating and perceiving with mastery based on the divine eye is called the power of the divine eye.
Regarding the power of the exhaustion of taints: the cessation of fetters and afflictions is called the exhaustion of taints; the understanding that illuminates this is called the power of the exhaustion of taints. This not only knows the exhaustion of taints, but also knows non-exhaustion, whether the expedients for the exhaustion of taints have arisen or not yet arisen, and whether thoughts of excessive pride regarding the exhaustion of taints have arisen or not arisen; because exhaustion is principal, it is spoken of exclusively. Such are the names and meanings.