大乘義章 20.44

20.44

次第二門寬狹分別。於中初約因果分別、次約有為無為分別、後約理事二門分別。初約因果而分別者，知因及果名之為寬，因果別知說以為狹。就十力中，處非處力至處道力，名體俱寬。名中通彰因之與果，故名是寬。理實此力因果俱知，故體是寬。業力、宿命、生死智力及漏盡力，此之四種，名狹體寬。業力之中唯舉業因，故名是狹；理實此力知業煩惱及四法受，故體是寬。其宿命力、生死智力及漏盡力，名唯彰果，故名是狹；理實此力通知因果，故體是寬。宿命力中，知過去世如是名等，是其果也；六同行中知善知惡，是其因也。天眼力中，見生造作身口等行，是知因也；身壞命終生地獄等，是知果也。漏盡力中，自知漏盡、知他漏盡，是知果也；知漏盡方便已起未起，是知因也，是故此曰名狹體寬。定、根、欲、性，名體俱狹。名唯舉因，故名是狹；力亦知因，故體是狹。理實此四亦通知果，經多說因，從多判耳（此一門竟）。

Next, the second section differentiates broad and narrow. Within this, first it differentiates in terms of cause and effect; next, in terms of conditioned and unconditioned; finally, in terms of the two aspects of principle and phenomena. First, regarding differentiation in terms of cause and effect: knowing both cause and effect is called broad, while knowing cause and effect separately is spoken of as narrow. Among the ten powers, the power of knowing what is possible and impossible and the power of knowing paths leading to all destinations are broad in both name and substance. In their names, both cause and effect are comprehensively manifested, hence their names are broad. In actual truth, these powers know both cause and effect, hence their substance is broad. The four kinds—the power of karma, [the power of] past lives, the cognitive power of death and rebirth, and the power of the exhaustion of taints—are narrow in name and broad in substance. Within the power of karma, only the karmic cause is mentioned, hence its name is narrow; in actual truth, this power knows karma, afflictions, and the four ways of receiving dharmas, hence its substance is broad. The power of past lives, the cognitive power of death and rebirth, and the power of the exhaustion of taints manifest only the result in name, hence their names are narrow; in actual truth, these powers comprehensively know cause and effect, hence their substances are broad. In the power of past lives, knowing such names and so on in past lives is their result; knowing good and evil among the six concordant practices is their cause. In the power of the divine eye, seeing beings creating physical, verbal, and other actions is knowing the cause; the dissolution of the body and ending of life to be born in hells and so on is knowing the result. In the power of the exhaustion of taints, self-knowledge of the exhaustion of taints and knowing others' exhaustion of taints is knowing the result; knowing the expedients for the exhaustion of taints, whether already arisen or not yet arisen, is knowing the cause; therefore, these are called narrow in name and broad in substance. [The powers of] samādhi, faculties, inclinations, and temperaments are narrow in both name and substance. Their names cite only causes, hence their names are narrow; the powers also know causes, hence their substances are narrow. In actual truth, these four also comprehensively know results, but the sūtras mostly speak of causes, judging them according to the majority (this completes the first section).