翻譯名義集 4.92

4.92

【婆羅】此云力。《陰持入經》云：「彼力應以何為義？答：無能得壞為力義；有所益為力義；有膽為力義，能得依為力義。」《增一阿含》說六種力：小兒以啼為力，女人以瞋為力，沙門婆羅門以忍辱為力，阿羅漢以精進為力（云云）。又因人五力，佛果十力。因人五力者：一信力，二精進力，三念力，四定力，五慧力（五根，七覺支，八正道，見《法界次第》）。《大論》釋曰：信根得力，則能決定受持不疑。精進力故，雖未見法，一心求道，不惜身命，不休不息。念力故，常憶師教，善法來聽入，惡法來不聽入，如守門人。定力故，攝心一處不動，以助智慧。智慧力故，能如實觀諸法實相。佛果十力者，今述頌曰：「是處非處二業力，定根欲性至處道，宿命天眼十漏盡，具釋大論八十八。」論問：「佛十力者，若總相說，佛唯一力，所謂一切種智力；若別相說，則千萬億種力，隨法為名。今何以但說十力？」答：「佛實有無量智力，但以眾生不能得、不能行，故不說。是十力，可度眾生事辦，故說十力。」論問：「佛有十力，菩薩有不？」答：「有。何者？一、發一切智心堅固力；二、不捨眾生大慈力；三、具足大悲力；四、信一切佛法精進力；五、思行禪定力；六、除二邊智慧力；七、成就眾生力；八、觀法實相力；九、入三解脫門力；十、無礙智力。」

[Bala] translates as power. The Yinchiru jing says: "What should power be taken to mean? Answer: Being incapable of being destroyed is the meaning of power; bringing benefit is the meaning of power; possessing courage is the meaning of power; being able to provide reliance is the meaning of power." The Ekottarika Āgama explains six kinds of power: a small child takes crying as power, a woman takes anger as power, śramaṇas and brāhmaṇas take forbearance as power, and arhats take vigor as power (and so on). Furthermore, there are the five powers of beings on the causal stage and the ten powers of the Buddha's fruit. The five powers of beings on the causal stage are: 1. power of faith, 2. power of vigor, 3. power of mindfulness, 4. power of samādhi, 5. power of wisdom (the five faculties, seven factors of enlightenment, and eightfold noble path are found in the Fajie cidi). The Great Treatise explains: when the faculty of faith gains power, one can decisively accept and uphold without doubt. Due to the power of vigor, though one has not yet seen the Dharma, one seeks the path single-mindedly, not sparing body or life, without rest or pause. Due to the power of mindfulness, one constantly remembers the master's instruction, letting wholesome dharmas come in and not letting unwholesome dharmas come in, like a gatekeeper. Due to the power of samādhi, one collects the mind in one place without moving, in order to assist wisdom. Due to the power of wisdom, one can contemplate the true characteristic of all dharmas in accordance with reality. As for the ten powers of the Buddha's fruit, a verse is now composed: 'Powers of what is possible and impossible, two of karma / Samādhi, faculties, inclinations, natures, and path leading everywhere / Past lives, divine eye, and tenth, exhaustion of outflows / Fully explained in the Great Treatise, chapter eighty-eight.' The Treatise asks: 'Regarding the Buddha's ten powers, if spoken of in terms of general characteristics, the Buddha has only one power, namely the power of the knowledge of all aspects; if spoken of in terms of particular characteristics, there are thousands, ten thousands, and billions of kinds of powers, named according to the dharmas. Why now speak only of ten powers?' Answer: 'The Buddha truly possesses immeasurable powers of knowledge, but because sentient beings cannot attain them and cannot practice them, they are not spoken of. These ten powers suffice to accomplish the work of saving sentient beings, therefore ten powers are spoken of.' The Treatise asks: 'The Buddha has ten powers; do bodhisattvas have them or not?' Answer: 'They have them. Which ones? 1. The firm power of generating the mind of omniscience; 2. the power of great loving-kindness in not abandoning sentient beings; 3. the power of being endowed with great compassion; 4. the power of vigor in having faith in all Buddha-dharmas; 5. the power of meditative concentration in contemplative practice; 6. the power of wisdom in eliminating the two extremes; 7. the power of maturing sentient beings; 8. the power of contemplating the true characteristic of dharmas; 9. the power of entering the three gates of liberation; 10. the power of unobstructed knowledge.'