大方廣佛華嚴經疏 46.4

46.4

二釋名者，通即神通，謂妙用難測曰神，自在無擁曰通。妙用無極，寄十顯圓。晉經、《本業》俱稱十明者，委照無遺故。然通與明經論皆異，故《智度論》第三云「直知過去宿命之事為通，若知過去因緣行業為明」等。今以此經通即委照，亦得稱明，如文廣說。故下經云「非諸菩薩通明境界」。晉經意存順義，今譯務不違文。

Second, explaining the name: *tong* (powers) means *shentong* (supernormal powers); subtle functions that are difficult to fathom are called *shen* (spiritual/divine), and mastery without obstruction is called *tong* (penetration/powers). Subtle functions are boundless, and drawing upon ten reveals completeness. The Jin translation of the sūtra and the *Benye* both call them the 'ten clarities' (vidyā) because they illuminate thoroughly without remainder. However, powers (*tong*) and clarities (*ming*) differ in sūtras and treatises; hence the third fascicle of the *Dazhidulun* states: 'Directly knowing the past events of previous lives is a power; knowing past causes, conditions, and actions is a clarity,' and so forth. Now, according to this sūtra, supernormal power is thorough illumination, so it can also be called clarity, as extensively explained in the text. Thus the sūtra below states, 'It is not the realm of the supernormal powers and clarities of bodhisattvas.' The Jin translation aimed to follow the meaning, while the present translation strives not to deviate from the text.