大乘義章 20.45

20.45

次第二門約就有為無為之法以辨寬狹。通知為寬，別知為狹。色、心及與非色非心，是有為也。虛空、數滅及非數滅，是無為也。就十力中，處非處力至處道力，名體俱寬。初力通約生死涅槃一切因果，以知是非。第七通約生死涅槃二種至處，以論其道。名中具此，故名是寬；力實知此，故體是寬。漏盡一力，名狹體寬。名中唯彰知於漏盡無為之法，故名是狹，理實此力非直知盡，亦知漏盡方便之道已起未起，及知漏盡增上慢心有起未起，通知有為及知無為，故體是寬。餘之七力，名體俱狹。名彰有為故名是狹，力知有為故體是狹（此二門竟）。

Next, the second section distinguishes broad and narrow in terms of conditioned and unconditioned dharmas. Knowing comprehensively is broad; knowing specifically is narrow. Form, mind, and that which is neither form nor mind are the conditioned. Space, cessation through deliberation, and cessation not through deliberation are the unconditioned. Among the ten powers, the power of knowing what is possible and impossible and the power of knowing the paths leading to all destinations are broad in both name and essence. The first power comprehensively encompasses all causes and effects of saṃsāra and nirvāṇa to know what is possible and what is impossible. The seventh comprehensively encompasses the two destinations of saṃsāra and nirvāṇa to discuss their paths. Because the names contain these, their names are broad; because the powers actually know these, their essences are broad. The single power of the destruction of the outflows is narrow in name but broad in essence. Because its name only reveals the knowledge of the unconditioned dharma of the destruction of the outflows, its name is narrow; yet in principle this power not only knows the destruction, but also knows whether the path of expedients for destroying the outflows has arisen or has not yet arisen, and knows whether the mind of excessive pride regarding the destruction of the outflows has arisen or has not yet arisen, comprehensively knowing both the conditioned and knowing the unconditioned; therefore its essence is broad. The remaining seven powers are narrow in both name and essence. Because their names reveal the conditioned, their names are narrow; because the powers know the conditioned, their essences are narrow (this concludes the second section).