大方廣佛華嚴經隨疏演義鈔 61.80

61.80

第二「五神通明行功用果」等者，疏文有八：一上句辨定所屬。二「前內懷」下，次明來意。言「從多分說」者，會上論文。三「妙用」下，釋總名。四「文中」下，列別名。五「外色」下，釋別名。六「若語其體」下，出體性。言「順眼義」者，就眼辨智。廢體從眼，故云「約見」。天耳何不名廢智？就根名聞，聞不順智，不如眼故。七「餘處」下，辨次第，亦是三業分別。五通皆智，智皆意業，今從用相，故分三業。八「今初身」下，釋文。

Regarding the second [topic], 'the five superknowledges clarifying the result of exertion in practice,' and so forth, the commentary has eight [parts]: First, the opening clause determines what [this section] pertains to. Second, from 'Previously internally conceiving' onward, it next explains the intent of its coming. Stating that it is 'spoken of in terms of the majority' harmonizes with the treatise text above. Third, from 'Wondrous function' onward, it explains the general name. Fourth, from 'In the text' onward, it lists the specific names. Fifth, from 'External form' onward, it explains the specific names. Sixth, from 'If speaking of their essence' onward, it brings out the essential nature. Stating that it 'accords with the meaning of the eye' distinguishes knowledge in terms of the eye. Leaving aside the essence and following the eye, it is therefore said to be 'in terms of seeing.' Why is the divine ear not called leaving aside knowledge? It is named 'hearing' in terms of the sense faculty; hearing does not accord with knowledge in the same way, not being equal to the eye. Seventh, from 'Elsewhere' onward, it analyzes the sequence, which is also a differentiation of the three karmas. All five superknowledges are knowledge, and knowledge is entirely mental karma; here, following the characteristics of their functioning, they are divided into the three karmas. Eighth, from 'Now, the first, the physical' onward, it explains the text.