大乘義章 20.50

20.50

次第六門明其次第。如《地持》說「佛得阿耨三菩提時，頓得十力。後隨化用，次第現前。」於中有三：一依世諦智起化次第。先以是處非處智力，觀察世諦因果部分；次以業力，觀欲界業而為說法，令離惡業修行善業；次以定力，觀上二界禪定之業，教諸眾生，依世俗道斷離諸欲；後以根力至漏盡力，教諸眾生，依出世道永斷諸欲。於此分中，先以根力觀察眾生諸根利鈍；次以欲力觀其悕望；次以性力觀其使性；次以至處道力，隨患不同，以五度門而為教授，攝令住心；次用宿命生死智力教諸眾生，令離斷常安住中道；有諸眾生為止所縛，不斷煩惱，起增上慢，故後用其漏盡智力教授眾生，令斷煩惱究竟漏盡（此一門竟）。

Next, the sixth section clarifies their sequence. As the Bodhisattvabhūmi says: 'When the Buddha attained anuttarasamyaksaṃbodhi, he suddenly attained the ten powers. Later, in accordance with their transformative function, they manifested in sequence.' Within this there are three [aspects]: first, the sequence of initiating transformation based on conventional truth wisdom. First, with the power of knowledge of what is possible and impossible, he observes the divisions of cause and effect in conventional truth; next, with the power of karma, he observes the karma of the desire realm and expounds the Dharma for them, causing them to abandon bad karma and cultivate good karma; next, with the power of samādhi, he observes the karma of dhyāna concentration of the upper two realms and teaches sentient beings to cut off and abandon desires by relying on the mundane path; later, with the powers from faculties up to the destruction of the outflows, he teaches sentient beings to permanently cut off desires by relying on the supramundane path. Within this section, first, with the power of faculties, he observes whether the faculties of sentient beings are sharp or dull; next, with the power of inclinations, he observes their aspirations; next, with the power of dispositions, he observes their underlying tendencies; next, with the power of the paths leading to all destinations, according to different afflictions, he instructs them with the five gates of deliverance, gathering them to stabilize the mind; next, using the powers of knowledge of past lives and of birth and death, he teaches sentient beings to abandon annihilationism and eternalism and abide peacefully in the middle way; some sentient beings are bound by śamatha, do not cut off afflictions, and give rise to excessive pride, and therefore he subsequently uses his power of knowledge of the destruction of the outflows to instruct sentient beings, causing them to cut off afflictions and ultimately destroy the outflows (this concludes the first section).