仁王護國般若波羅蜜多經疏 1.95

1.95

解曰：讚具德行。此地菩薩正斷無明，勝定相應具通明故。三明鑒達者，舊云：一宿命明、二天眼明、三漏盡明。依《婆沙論》一百一云「一宿住隨念智證明，通達解了前際法故。二死生智證明，通達解了後際法故。三漏盡智證明，通達解了涅槃性故。」鑒體是慧，目能照心。達為了達，即所觀境。治三際愚，故云鑒達。依《俱舍論》出三明體，前二有漏是俗智性；後通無漏，謂以六智或十智性。依《瑜伽論》三皆無漏，前二後得，後根本智。得五神通者，依《婆沙論》，於自所緣無倒了達，妙用不礙無所擁滯，故名神通。一神境智證通，神謂等持，境謂行化，智證神境無滯名通。二天眼智證通，殊勝名天，色界大造淨色眼根，智是眼識相應之慧，遠見無礙名天眼通。三天耳智證通，色界大造淨色耳根，智是耳識相應之慧，遠聞無礙名天耳通。四他心智證通，知他心故名他心智。若就根本，知心非所、知所非心；此就加行，名他心通。五宿住隨念智證通，於宿住事隨所憶念。謂憶前念漸次逆觀，乃至能憶中有初心名加行滿。根本成時，能憶過去某處某姓彼彼類身種種事業，名為宿住。謂彼聚心雖有多法而念力勝，智隨念力而能知彼，故名隨念。智證宿住無擁名通。明五體者，依《俱舍論》，此之五通，解脫道攝，慧為其體。神境、天眼、天耳、宿住四皆俗智，唯是有漏。他心智通，五智為體，謂法、類、道、世、俗，他心通漏無漏以為體故。所依地者，於無色界觀滅止增。五通必依止觀均地，准四根本，近分地無。依《顯揚論》，五通皆以定慧二法及彼相應而為其體，是後得智，唯無漏故。

The commentary states: This praises the practice endowed with virtues. Bodhisattvas on this bhūmi directly sever ignorance, conjoined with superior meditative concentration, fully endowed with supernormal faculties and knowledges. As for 'thoroughly penetrating with the three knowledges': of old it was said: 1. the knowledge of past lives (pūrvenivāsānusmṛti-vidyā), 2. the knowledge of the divine eye (divyacakṣus-vidyā), and 3. the knowledge of the exhaustion of outflows (āsravakṣaya-vidyā). According to the *Mahāvibhāṣā*, fascicle one hundred and one: '1. The clear knowledge realizing the recollection of past lives, because it penetrates and understands dharmas of the past limit. 2. The clear knowledge realizing the death and birth [of beings], because it penetrates and understands dharmas of the future limit. 3. The clear knowledge realizing the exhaustion of outflows, because it penetrates and understands the nature of nirvāṇa.' The essence of 'examining' is prajñā, designating the mind that is capable of illuminating. 'Penetrating' means complete understanding, which is the observed object. Because they remedy ignorance regarding the three time periods, they are called 'thoroughly penetrating'. According to the *Abhidharmakośa* explaining the essence of the three knowledges, the first two are with outflows and are of the nature of conventional cognition; the last extends to being without outflows, consisting of the nature of six cognitions or ten cognitions. According to the *Yogācārabhūmi*, all three are without outflows: the first two are subsequently attained, while the last is fundamental cognition. As for 'attaining the five supernormal faculties': according to the *Mahāvibhāṣā*, thoroughly understanding one's own cognitive object without error, their marvelous functioning being unobstructed and free of hindrance, they are called supernormal faculties. 1. The supernormal faculty realizing the cognition of psychic power (ṛddhi-vidhi-jñāna-sākṣātkriyā-abhijñā): 'psychic' means meditative absorption; 'power/sphere' means transformation; cognition realizing the psychic sphere without hindrance is called supernormal. 2. The supernormal faculty realizing the cognition of the divine eye: 'divine' means superior; it is the pure physical eye faculty made of the great elements of the form realm; cognition is the prajñā associated with eye-consciousness; seeing afar without obstruction is called the supernormal faculty of the divine eye. 3. The supernormal faculty realizing the cognition of the divine ear: it is the pure physical ear faculty made of the great elements of the form realm; cognition is the prajñā associated with ear-consciousness; hearing afar without obstruction is called the supernormal faculty of the divine ear. 4. The supernormal faculty realizing the cognition of others' minds: because it knows others' minds, it is called cognition of others' minds. If taken fundamentally, it knows mind and not mental factors, or knows mental factors and not mind; here taken in terms of preparatory application, it is called the supernormal faculty of knowing others' minds. 5. The supernormal faculty realizing the cognition of recollecting past lives: recollecting past existences as remembered. That is, recollecting the preceding thought-moment and gradually contemplating backwards, up to recollecting the initial mind of the intermediate existence (antarābhava), is called completion of preparatory application. When the fundamental is accomplished, one is able to recollect one's past dwelling in such-and-such a place, of such-and-such a clan, such-and-such physical forms of various kinds, and various endeavors; this is called past lives. That is, although in that collection of mind there are many dharmas, the power of mindfulness is superior, and cognition, following the power of mindfulness, is able to know them; hence it is called 'recollection'. Cognition realizing past lives without hindrance is called supernormal. Explaining the essence of the five: according to the *Abhidharmakośa*, these five supernormal faculties are subsumed under the path of liberation, with prajñā as their essence. Psychic power, divine eye, divine ear, and recollection of past lives are all four conventional cognition, solely with outflows. The supernormal faculty of the cognition of others' minds has five cognitions as its essence: namely, dharma, inductive, path, worldly, and conventional; because the supernormal faculty of knowing others' minds has both with-outflows and without-outflows as its essence. As for the bhūmis upon which they depend: in the formless realm, contemplation is extinguished and calm increases. The five supernormal faculties must depend on a bhūmi where calm and contemplation are balanced; based on the four fundamental [dhyānas], they do not exist in the threshold (sāmantaka) stages. According to the *Prakaraṇāryavācā*, the five supernormal faculties all have the two dharmas of absorption and prajñā, along with their associations, as their essence; being subsequently attained cognition, they are solely without outflows.