仁王經疏 1.78

1.78

言五通者，讚第四德。於六通中，唯除漏盡，菩薩未斷煩惱盡故。於所緣中無擁滯故，名之為通。《大婆沙》云「於自所緣，無倒了達，妙用無礙，故名為通。一神境智證通。謂等持，由此能為神變事故。諸神變事，說名為境。二天眼智證通。殊勝名天，此眼殊勝故名為天。色界大造淨色眼攝，遠見無礙，故名天眼。三天耳智證通。天義同前。色界大造淨色耳攝，遠聞無礙，故名天耳。四他心智證通。知他心故，名他心智。諸瑜伽師意樂加行，欲知他心、非他心所，是故但三。他心智名，以心為先，亦知心所。五宿住隨念智證通。諸過去生有漏五蘊，名為宿住。隨念勢力而能知彼，故名隨念。謂此聚中雖有多法，而念力增，故說隨念。六漏盡智證通。漏謂煩惱，盡即滅盡。煩惱滅盡，故名漏盡。或可漏盡身中起故，名漏盡通。或可緣漏盡故，名漏盡通。」若出體者，薩婆多宗，六通皆以智慧為體，如《婆沙》等。今依大乘，六通皆以定慧及相應法為體，如《顯揚》等。若廣分別，具如別章。

Regarding the words "the five supernormal powers": this praises the fourth virtue. Among the six supernormal powers, they exclude only the exhaustion of outflows, because the bodhisattvas have not yet completely severed the afflictions. Because there is no obstruction with respect to cognitive objects, they are called "supernormal powers." The Mahāvibhāṣā states: "Because they non-erroneously penetrate and comprehend their own cognitive objects, and their wondrous function is unobstructed, they are called supernormal powers. First, the supernormal power of the knowledge witnessing psychic powers: this refers to samādhi, because by means of this one can perform miraculous transformations; miraculous transformation events are called 'powers.' Second, the supernormal power of the knowledge witnessing the heavenly eye: what is supreme is called 'heavenly'; because this eye is supreme, it is called heavenly; subsumed under the pure form derived from the great elements of the realm of form, seeing afar without obstruction, it is therefore called the heavenly eye. Third, the supernormal power of the knowledge witnessing the heavenly ear: the meaning of 'heavenly' is the same as before; subsumed under the pure form derived from the great elements of the realm of form, hearing afar without obstruction, it is therefore called the heavenly ear. Fourth, the supernormal power of the knowledge witnessing other minds: because it knows other minds, it is called the knowledge of other minds; when yogins apply their aspiration in preparatory practice, they wish to know other minds and not other mental factors, and for this reason there are only three [classes of object]; although it is named the knowledge of other minds with 'mind' foremost, it also knows mental factors. Fifth, the supernormal power of the knowledge witnessing the recollection of past lives: the defiled five aggregates of all past births are called 'past lives'; because one is able to know them through the power of recollection, it is called 'recollection'; that is to say, although there are many phenomena within this aggregate, the power of mindfulness is predominant, and therefore it is called recollection. Sixth, the supernormal power of the knowledge witnessing the exhaustion of outflows: 'outflows' refers to afflictions, and 'exhaustion' means complete cessation; because the afflictions are completely ceased, it is called the exhaustion of outflows; alternatively, because it arises within a body in which outflows are exhausted, it is called the supernormal power of the exhaustion of outflows; alternatively, because it takes the exhaustion of outflows as its cognitive object, it is called the supernormal power of the exhaustion of outflows." If one identifies their essence: according to the Sarvāstivāda school, all six supernormal powers take wisdom as their essence, as in the Vibhāṣā and so forth. Now, relying on the Great Vehicle, all six supernormal powers take concentration, wisdom, and their associated factors as their essence, as in the Prakaraṇāryavācā and so forth. If differentiated at length, it is fully as explained in a separate chapter.