大乘義章 20.48

20.48

次第四門彰其十力分齊差別。如《地持》說：知善得樂、知惡得苦，非顛倒受，名處非處力。知善惡業得果不失，不作不受，是其業力。乃至知彼禪解脫等，此業非彼，亦是業力。知禪、解脫、三昧、正受，三種示現，教授眾生，是其定力。身業現通，口言說法，意地與念，名三示現。乃至知彼諸根相應禪定之心，亦名定力。故《地持》云「乃至知彼淨等俱生相應之心，名禪解脫三昧智力。」淨是信也，等取精進念定慧根，故云淨等。與此相應俱生定心，名為淨等俱生心矣。知如是義，屬前定力。正知眾生軟中上根，是名根力。乃至知彼諸根方便生於悕望，尋前知後，亦名根力。正知眾生種種悕望，名為欲力。乃至知欲成種種性，知世種子各別不同，尋前知後，亦名欲力。正知眾生心性各異，知世種子各別不同，名為性力。乃至知性起道至果各別不同，尋前知後，亦名性力。故《地持》云「乃至知涅槃法及順界道迹，亦名種種界智力。」知涅槃法是依前性所至之處，順界道迹亦是依前性所起之道。界猶性也。隨順小性起於小道，隨順大性起於大道，名順界道迹。知如是義名為界力，亦名性力。知一切道種種煩惱種種清淨各有所至，名至處力。乃至知其過去宿命一切趣因，亦名至處道智力。正知過去八種事六種同行名宿命力。八種事者，前六通中已列其名，今更辨之。論說不同。依如《地持》，一如是名，知其過去名字不同。二如是性，知其過去氏族有異，謂張王等。三如是生，知其過去生處有別，謂貴賤等。四如是飲食，所食不等。五如是苦樂，受報有殊。六如是長壽，命極天算。七如是久住，命至長年。八如是壽限，中年夭喪。若依《地論》，加如是色，謂好醜等。命中為二：命極天算名為久住，餘之二種合為壽命，當分別知，說為此八。彼此共同名為同行。何者是乎？一如是名、二如是姓、三如是生、四如是飲食、五如是善惡、六如是壽命。正知此等，名宿命力。乃至知其過去生死，亦名生死智力。知未來生死是生死智力，乃至知其未來世中未得究竟漏盡自我所有生死，亦名生死智力。知其究竟漏盡自我得涅槃法，名漏盡力。分齊如是。

Next, the fourth section reveals the scope and differences of the ten powers. As the Bodhisattvabhūmi says: knowing that good yields pleasure and knowing that bad yields suffering, without inverted experience, is called the power of knowing what is possible and impossible. Knowing that good and bad karmas obtain retribution without fail, and that what is not done is not experienced, is the power of karma; up to knowing their dhyānas, liberations, and so forth, that this karma is not that [karma], is also the power of karma. Knowing dhyāna, liberation, samādhi, and meditative attainment, and using the three kinds of manifestations to instruct sentient beings, is the power of samādhi. Bodily karma manifesting supernormal powers, verbal speech expounding the Dharma, and the mental ground giving mindfulness are called the three manifestations; up to knowing the minds in dhyāna concentration associated with those faculties, is also called the power of samādhi. Therefore the Bodhisattvabhūmi says: 'Up to knowing their co-arising associated minds of purity and the like is called the power of knowledge of dhyāna, liberation, and samādhi.' 'Purity' is faith; 'and the like' includes the faculties of vigor, mindfulness, samādhi, and prajñā; hence it says 'purity and the like.' The minds of samādhi co-arising associated with these are called the co-arising minds of purity and the like. Knowing such meanings belongs to the aforementioned power of samādhi. Correctly knowing the soft, middling, and superior faculties of sentient beings is called the power of faculties; up to knowing the expedients of those faculties giving rise to aspirations, tracing from before to know what is after, is also called the power of faculties. Correctly knowing the various aspirations of sentient beings is called the power of inclinations; up to knowing that inclinations form various dispositions, and knowing that worldly seeds are each distinct and different, tracing from before to know what is after, is also called the power of inclinations. Correctly knowing that the mental dispositions of sentient beings are each different, and knowing that worldly seeds are each distinct and different, is called the power of dispositions; up to knowing that dispositions initiate paths leading to results that are each distinct and different, tracing from before to know what is after, is also called the power of dispositions. Therefore the Bodhisattvabhūmi says: 'Up to knowing the dharma of nirvāṇa and the path-tracks that accord with the realm is also called the power of knowledge of various realms.' Knowing the dharma of nirvāṇa is the destination reached based on the former disposition; the path-tracks that accord with the realm are also the paths initiated based on the former disposition. 'Realm' is equivalent to 'disposition'. According with a small disposition to initiate a small path, and according with a great disposition to initiate a great path, is called the path-tracks that accord with the realm. Knowing such meanings is called the power of realms, and also called the power of dispositions. Knowing that all paths, various defilements, and various purifications each have their destinations is called the power of destinations; up to knowing their past lives and all causes of rebirth realms is also called the power of knowledge of the paths leading to all destinations. Correctly knowing the eight matters and the six shared conduct of the past is called the power of past lives. As for the eight matters, their names were already listed previously under the six supernormal powers, and are now distinguished again. The treatises explain them differently. According to the Bodhisattvabhūmi: first, 'such name', knowing that their past names were different; second, 'such clan', knowing that their past clans were different, such as Zhang, Wang, and so on; third, 'such birth', knowing that their past birthplaces differed, such as noble or base; fourth, 'such food and drink', the food eaten being unequal; fifth, 'such suffering and pleasure', experiencing different retributions; sixth, 'such long life', life reaching the celestial span; seventh, 'such long abiding', life reaching advanced age; eighth, 'such life limit', dying prematurely in middle age. If according to the Daśabhūmika-śāstra, 'such appearance' is added, meaning fair, ugly, and so on; regarding lifespan it is divided into two: life reaching the celestial span is called 'long abiding', and the remaining two kinds are combined as 'lifespan'; one should distinguish and know these eight as spoken. What are shared between self and other are called 'shared conduct'. What are they? First, 'such name'; second, 'such clan'; third, 'such birth'; fourth, 'such food and drink'; fifth, 'such good and bad'; sixth, 'such lifespan'. Correctly knowing these is called the power of past lives. Up to knowing their past births and deaths is also called the power of knowledge of birth and death. Knowing future births and deaths is the power of knowledge of birth and death; up to knowing all the births and deaths of oneself who has not yet attained the ultimate destruction of the outflows in future lives is also called the power of knowledge of birth and death. Knowing that oneself has ultimately destroyed the outflows and attained the dharma of nirvāṇa is called the power of the destruction of the outflows. The scope is like this.