大乘義章 20.49

20.49

次第五門彰其十力作業不同。如《地持》說「處非處力，真實因果如實了知，伏因果諍論沙門婆羅門。」沙門婆羅門，是求理人，故偏舉之。彼人或說行善得苦、行惡得樂，翻違正說名為諍論。初力正知因果是非，故能伏之。自業智力自所作業，此業受報，如實了知，伏施福諍論沙門婆羅門。有人宣說布施有福，有言無福，名施福諍論。第二業力知施有福，故能伏之。理伏一切，布施行初，且約言耳。第三定力有二種業：一依禪定三種示現，教授眾生，正化之業。二能伏對治，相違諍論沙門婆羅門，伏邪之業。有人宣說聖道能治，有人宣說苦行能治，名為對治相違諍論。依於定力，如法正教，故能伏之。第四根力，知諸眾生上中下根，而為說法。第五欲力，知諸眾生軟中上根，教修淨解，離不淨解。第六性力，知諸眾生心性各異，為說對治，教授利益。第七至處道力，以五度門教授眾生，如聲聞地，又授菩薩空無我義，如《地持》說。宿命智力，觀察宿命，知現由彼，伏斷常論沙門婆羅門。生死智力，說諸眾生所往生處，伏斷滅論沙門婆羅門。漏盡智力善知漏盡，伏疑惑解脫沙門婆羅門。作業如是。

Next, the fifth section reveals the differences in the functions of the ten powers. As the Bodhisattvabhūmi says: 'The power of knowing what is possible and impossible knows real causes and effects as they truly are, subduing disputatious śramaṇas and brāhmaṇas concerning causes and effects.' Śramaṇas and brāhmaṇas are people who seek principle, so they are specifically singled out. Those people might say that practicing good yields suffering and practicing evil yields pleasure; contrary to and opposing the correct teaching, this is called disputation. Because the first power correctly knows the truth and falsity of cause and effect, it can subdue them. The power of knowledge of one's own karma knows the karma one has performed oneself and the retribution experienced from this karma as they truly are, subduing disputatious śramaṇas and brāhmaṇas concerning the merit of giving. Some people proclaim that giving has merit, while others say it has no merit; this is called disputation concerning the merit of giving. Because the second power, of karma, knows that giving has merit, it can subdue them. In principle it subdues all [such disputes]; giving is the first practice, so it is provisionally mentioned in terms of it. The third power, of samādhi, has two kinds of functions: first, relying on dhyāna with the three kinds of manifestations to instruct sentient beings, which is the function of correctly transforming them; second, being able to subdue disputatious śramaṇas and brāhmaṇas who contradict antidotes, which is the function of subduing heterodoxy. Some people proclaim that the noble path can serve as an antidote, while others proclaim that ascetic practices can serve as an antidote; this is called disputation contradicting antidotes. Relying on the power of samādhi, one correctly teaches according to the Dharma, and therefore can subdue them. The fourth power, of faculties, knows the superior, middling, and inferior faculties of sentient beings and expounds the Dharma for them. The fifth power, of inclinations, knows the soft, middling, and superior faculties of sentient beings and teaches them to cultivate pure understandings and abandon impure understandings. The sixth power, of dispositions, knows that the mental dispositions of sentient beings are each different, expounds antidotes for them, and instructs and benefits them. The seventh power, of the paths leading to all destinations, instructs sentient beings with the five gates of deliverance, as in the Śrāvakabhūmi, and also imparts to bodhisattvas the meaning of emptiness and non-self, as the Bodhisattvabhūmi says. The power of knowledge of past lives contemplates past lives and knows that the present derives from them, subduing disputatious śramaṇas and brāhmaṇas who assert annihilationism or eternalism. The power of knowledge of birth and death states the places of rebirth of sentient beings, subduing disputatious śramaṇas and brāhmaṇas who assert annihilationism. The power of knowledge of the destruction of the outflows well knows the destruction of the outflows, subduing śramaṇas and brāhmaṇas who have doubts about liberation. The functions are like this.