華嚴經探玄記 12.17

12.17

第二明五通果中，作四門：一釋名、二出體、三諸門、四釋文。初中，先釋通名。轉變無壅名曰神通，五者是數，通者是義。彰數義名，即帶數釋也。別名中，一名神足通。難測曰神，履涉稱足，從用就喻為名。又釋：神是通用，足是所依之定，定與通為足，故定用從喻為名。亦名如意通，出沒隨心故。亦名身通，通慧依身故。亦名神境通，是通慧所變境故。二天耳通、三天眼通，光明義是天義，聞聲是耳義，照導是眼義，並從根及趣以立其名。四他心通，能了他心，從境為名。五宿命通，亦名宿住通，往謝名宿，宿時色心相續名命，亦名為住。通慧照彼，亦從境為名。此五並是依主立名，謂宿住之通等準之。第二出體者，依薩婆多，凡夫五通若總出體，以通大地中慧數為體；若別，即以等智為性。若經部宗，凡夫五通總以想智想定為體；若別，即以十智中名字智為性。若聖人，得同以名，用無流智為性。若大乘宗，總以別境中慧數為性；若別，凡夫五通世俗智為性，聖人五通後得智為性。若《雜集論》，定慧為性。第三諸門分別者，略有五門：一辨所依定者，依小乘，唯依四根本定，以依勝地發勝通故。未來中間慧多定少，諸無色定定多慧少，復無有支相助不能發通。經部亦同。大乘《瑜伽》、《顯揚》亦同前。若《雜集論》，通依四定，多依第四，以功德勝故。二約三業者，依《地論》，初一身業清淨，天耳、他心二通口業清淨，宿命、生死智二通意業清淨。解云：初即轉變色形名身業淨；天耳他心能起言說名口業淨；後二以過未隔世難知，唯意能了名意業淨。五通是智，理實皆意，但隨用相故作此分矣。三約業用者，《地論》約菩薩業用，初身通能到眾生所；次二為其說法，謂天耳聞他言音不同隨方為說，他心知他心器所樂，要由此二方得說法，謂言聲及義也；後二盡知眾生過去未來所應受化故。解云：宿命知其過去所習因以授法，天眼見其未來根熟方能受化。四約智見者，《地論》中前四通明智、第五明見。解云：理實五通體皆是智，但為天眼照矚分明，廢體從根說名為見。若爾，天耳何不從根名聞？釋：理實應齊，但為智是見性、眼亦是見，見義順智，偏就眼說。五約所知分齊者，若凡夫五通，但知一四天下。若小乘人，依《智論》第六云「若小乘阿羅漢，小用心天眼見一千世界，大用心見二千世界。若大阿羅漢，小用心見二千世界，大用心見三千世界。」義準，菩薩隨位漸增；若佛，總無限量。餘通準之。第四釋文者，五通則為五段。初神足通中，論得三種勝自在：一初句動世界自在，約依報；二一句自身自在，一散、二合、三隱顯，謂現沒還出也；三約身作業自在有八種，略無注水，餘如論辨。若依《智論》第六，如意通有三種：一能到、二轉變、三聖如意。能到有四：一身能飛行；二移遠令近，不往而到；三此沒彼出；四一念能到。轉變者，大能作小、一作多等。外道力轉事，極久不過七日；佛及弟子久近如意。聖如意者，於六塵中不愛不淨，觀令愛淨等，准之是自在法，唯佛得之，乃至廣說。二天耳通中，以天耳過天人故，若苦若樂、若麁若細、若近若遠等聲，無不聞知，餘如論辨。三他心通中，先總、後別。別中十句，分三：初四知煩惱心、次二知報心、餘四知作業心。論分為八，如論應知。初中，前三知三毒有無，論名隨煩惱，此是隨緣現起故，非是小惑名隨。二垢等，知其細惑性成，名為使故。次知報心是無記心，人是小、欲天廣、色天大、無色二解脫名無量。此中名狹，以定力多故。餘知作業，前三淨、後一染。前中亂等約學定心未得故，或散或非散；二定等約得定，得定後，或入定、或出定、或在定；三縛解等約慧，於縛得脫故。後一知染心，此中略無求不求心。有上等約慢，謂有上處起得想是麁，於無上處起得想為細故，論云麁細習行故。四宿命中，先總、次別、後結。論中分三：初誰能念？謂智，此釋總句。別中，一念何等事？念一世界等。二「我生」下云何念，因名字等念。此中種族者，是家差別，謂生家等。姓者，貴賤等姓。三知本某名、四知所食、五知苦樂、六知壽命，如經如是久住故。七知死此生彼。餘如論辨。五天眼中，先總、後別。論中先釋能見為總。初見眾生死此生彼，故名死生智通。審見委細，故云清淨。遠見他方，故云過人。二「見何等事」下總釋所見。三「云何見」下明其見相，即別釋所見。即是諸眾生等，明善惡因果指同二地說，可知。

Second, in clarifying the fruit of the five superknowledges, four sections are made: first, explaining the names; second, identifying the essential nature; third, miscellaneous approaches; fourth, explaining the text. In the first, the general name "superknowledge" (abhijñā) is explained first: transformation without impediment is called "superknowledge"; "five" is the number, and "superknowledge" is the meaning. Expressing the name by number and meaning is an explicative compound with numeral (saṅkhyā-tatpuruṣa). Among the specific names, the first is the superknowledge of spiritual base (raddhividhi-jñāna). That which is unfathomable is called "spiritual," and treading/traversing is called "base/foot"; the name is taken from its function by way of metaphor. Another explanation: "spiritual" is the function of the superknowledge, and "base" is the concentration on which it relies; concentration serves as the foot for the superknowledge, so the concentration and its function take their name from metaphor. It is also called the superknowledge of psychic transformation (ṛddhi-viṣaya-jñāna), because appearance and disappearance accord with one's mind. It is also called bodily superknowledge, because the superknowledge-wisdom relies on the body. It is also called the superknowledge of the spiritual realm, because it is the realm transformed by the superknowledge-wisdom. Second is the superknowledge of the divine ear (divya-śrotra), and third is the superknowledge of the divine eye (divya-cakṣu): luminosity is the meaning of "divine"; hearing sounds is the meaning of "ear"; illuminating and guiding is the meaning of "eye"; both are named based on the faculty and the rebirth realm. Fourth is the superknowledge of others' minds (paracitta-jñāna): being able to understand others' minds, it is named from its object. Fifth is the superknowledge of past lives (pūrvenivāsānusmṛti-jñāna), also called the superknowledge of past abodes: what has passed away is called "past"; the continuum of physical and mental factors at the past time is called "life," and also called "abode." The superknowledge-wisdom illuminates that, so it is also named from its object. These five are all genitive tatpuruṣa compounds, as in "the superknowledge of past abodes" and so on. Second, identifying the essential nature: according to the Sarvāstivādins, if identifying the essential nature of an ordinary person's five superknowledges generally, they have the mental factor of wisdom among the universal mental factors (mahābhūmika) as their essence; if specifically, they have conventional wisdom (saṃvṛti-jñāna) as their nature. According to the Sautrāntika school, the five superknowledges of an ordinary person have conception-wisdom and conception-concentration generally as their essence; if specifically, they have nominal wisdom (saṃjñā-jñāna) among the ten wisdoms as their nature. For noble ones, they are likewise designated by name, but have uncontaminated wisdom as their nature. According to the Mahāyāna school, generally they have the mental factor of wisdom among the determinative mental factors (viniyata) as their nature; if specifically, an ordinary person's five superknowledges have worldly wisdom as their nature, while a noble one's five superknowledges have post-attainment wisdom (pṛṣṭhalabdha-jñāna) as their nature. According to the Abhidharmasamuccayavyākhyā, they have concentration and wisdom as their nature. Third, distinctions among various approaches: there are briefly five approaches. First, discerning the concentration on which they rely: according to the Hīnayāna, they rely exclusively on the four fundamental dhyānas, because superior superknowledges are produced relying on superior stages. The anāgamya and dhyānāntara have much wisdom and little concentration, while the formless absorptions have much concentration and little wisdom and furthermore lack factors aiding them, so they cannot produce superknowledges. The Sautrāntika is the same. The Mahāyāna Yogācārabhūmi and Prakaraṇārya-vācā are also the same as above. According to the Abhidharmasamuccayavyākhyā, they rely on all four dhyānas, but mostly on the fourth, because its merits are superior. Second, in terms of the three karmas: according to the Daśabhūmika-śāstra, the first is purity of bodily karma; the two superknowledges of the divine ear and others' minds are purity of verbal karma; the two superknowledges of past lives and the wisdom of death and birth are purity of mental karma. The explanation says: the first transforms physical form, hence called purity of bodily karma; the divine ear and others' minds can give rise to speech, hence called purity of verbal karma; the latter two concern the past and future separated across lifetimes and difficult to know, comprehended only by the mind, hence called purity of mental karma. The five superknowledges are wisdom, so in principle they are all mental; this division is made merely in accordance with the characteristics of their functions. Third, in terms of karmic functions: the Daśabhūmika-śāstra takes them in terms of the bodhisattva's karmic functions: the first, the bodily superknowledge, enables going to where sentient beings are; the next two are for preaching the Dharma to them—that is, the divine ear hears their differing speech and sounds and preaches to them in accordance with their region, while the superknowledge of others' minds knows the capacity and inclinations of others' minds, and only through these two can one preach the Dharma, meaning speech/sound and meaning; the latter two are because one completely knows those whom sentient beings ought to be transformed into across the past and future. The explanation says: past lives knows the causes they practiced in the past in order to transmit the Dharma, and the divine eye sees that their faculties have matured in the future so that they are able to receive transformation. Fourth, in terms of wisdom and seeing: in the Daśabhūmika-śāstra, the first four superknowledges are explained as wisdom, and the fifth is explained as seeing. The explanation says: in principle the essences of all five superknowledges are wisdom; yet because the divine eye illuminates and views distinctly, setting aside its essence and speaking from the faculty, it is called "seeing." If so, why is the divine ear not called "hearing" from the faculty? Explanation: in principle they should be equal, but because wisdom is of the nature of seeing and the eye is also seeing, the meaning of "seeing" accords with wisdom, so it is spoken of specifically with respect to the eye. Fifth, in terms of the extent of what is known: an ordinary person's five superknowledges know only one set of four continents. For a Hīnayāna person, according to the sixth fascicle of the Dà zhìdù lùn: "If a lesser Hīnayāna arhat applies a little mind, his divine eye sees a thousand worlds; if he applies great mind, he sees two thousand worlds. If a great arhat applies a little mind, he sees two thousand worlds; if he applies great mind, he sees three thousand worlds." By logical implication, a bodhisattva gradually increases according to the stage; for a Buddha, it is entirely limitless. The other superknowledges are to be understood accordingly. Fourth, explaining the text: the five superknowledges constitute five passages. First, in the superknowledge of spiritual base, the Śāstra derives three kinds of superior mastery: 1. the initial sentence, mastery in shaking the world, in terms of the dependent receptacle; 2. one sentence on mastery over one's own body: first, dispersing; second, uniting; third, hiding and revealing, meaning manifesting disappearance and reappearance; 3. mastery over performing bodily activities has eight kinds; the pouring of water is omitted here, and the rest is as analyzed in the Śāstra. According to the sixth fascicle of the Dà zhìdù lùn, the superknowledge of psychic transformation has three kinds: 1. ability to arrive; 2. transformation; 3. noble psychic power. Ability to arrive has four kinds: 1. the body can fly; 2. moving what is distant to make it near, arriving without traveling; 3. disappearing here and appearing there; 4. being able to arrive in a single thought-moment. Transformation: making the large small, the one into many, and so on. The power of non-Buddhists to transform affairs lasts at most no more than seven days; the Buddha and his disciples do so for long or short as they wish. Noble psychic power: regarding the unlovely and impure among the six sense data, contemplating them to make them lovely and pure, etc.; by analogy, this is a Dharma of mastery, attained only by the Buddha, and so on at length. Second, in the superknowledge of the divine ear: because the divine ear surpasses that of devas and humans, whether sounds of suffering or pleasure, coarse or subtle, near or far, there are none it does not hear and know; the rest is as analyzed in the Śāstra. Third, in the superknowledge of others' minds: first general, then specific. In the specific, ten phrases are divided into three: the first four know minds with defilements; the next two know minds of retribution; the remaining four know minds of performing karma. The Śāstra divides them into eight, as should be known from the Śāstra. In the first, the first three know the presence or absence of the three poisons; the Śāstra names them secondary afflictions, which arise in accordance with conditions and are not called "secondary" merely as minor afflictions. The second, defilements and so on, knows that their subtle afflictions have become their nature, hence called latencies (anuśaya). Next, knowing minds of retribution refers to indeterminate minds: humans are small, desire-realm devas are broad, form-realm devas are great, and the two formless liberations are called boundless. Here the name is narrow, because the power of concentration is abundant. The remainder knows the performance of karma: the first three are pure, and the last one is defiled. In the former, distracted and so on refers to the mind training in concentration when it has not yet attained it, being either scattered or not scattered; second, concentrated and so on refers to having attained concentration: after attaining concentration, either entering concentration, emerging from concentration, or abiding in concentration; third, bound and liberated and so on refers to wisdom: gaining release from bondage. The last one knows defiled minds: here, seeking and not-seeking minds are omitted. Surpassed and so on refers to pride: conceiving an idea of attainment regarding what is surpassed is coarse, while conceiving an idea of attainment regarding what is unsurpassed is subtle, hence the Śāstra says "practicing coarsely and subtly." Fourth, in the superknowledge of past lives: first general, then specific, then conclusion. In the Śāstra it is divided into three: first, who is able to remember? Namely, wisdom; this explains the general phrase. In the specific: 1. Remembering what matters? Remembering one world, and so on. 2. Under "where I was born," how does one remember? Remembering through names and so on. Here, clan is the distinction of family, meaning the family born into, and so on. Surname is noble or base surname, and so on. 3. Knowing original names. 4. Knowing food eaten. 5. Knowing suffering and pleasure. 6. Knowing lifespan, as the sūtra says "abiding thus for so long." 7. Knowing dying here and being born there. The rest is as analyzed in the Śāstra. Fifth, in the superknowledge of the divine eye: first general, then specific. In the Śāstra, first explaining the ability to see is the general. First, seeing sentient beings dying here and being born there is called the superknowledge of the wisdom of death and birth. Carefully seeing details is called "pure." Seeing distant other directions is called "surpassing humans." Second, under "seeing what matters" generally explains what is seen. Third, under "how does one see" clarifies the characteristics of the seeing, specifically explaining what is seen. This refers to sentient beings and so on; clarifying good and evil causes and effects is pointed out as being the same as the explanation on the second bhūmi, which can be understood.