大方廣佛華嚴經願行觀門骨目 2.10

2.10

普賢言：「一他心通，知不可說佛剎塵界六道心、三乘心、八部心、難處心等九界。二天眼通者，以無礙清淨天眼智通，見不可說不可說佛剎塵界中眾生死此生彼、善惡趣、罪福相，乃至八部皆見無謬。三宿命通者，知過去不可說不可說佛剎塵劫，眾生生處、姓族、苦樂因緣、品類、國土、趣生形相、行業、結使、心念等差別。悉知諸佛名號、出興眾會、父母、侍者、弟子、城邑、出家、成道、說法、涅槃，調伏眾生法，住塔廟，己身發心亦復如是。四知盡未來際劫智通，知不可說不可說佛剎塵數界中眾生及界，因果、行業善惡悉知，乃至佛名字等（如前）。五無礙清淨天耳，圓滿廣大聰徹，不可說不可說世界中所有音聲所聞（如前）。六住無體性無動作往一切佛剎智通，凡有所聞，一切世界佛名、相貌、種種國土等，皆悉不動而往。七分別一切眾生言音智通，不可說不可說佛剎塵數界中，眾生種種言辭、聖非聖等，皆能了知。八無數色身智通，入於法界，能現其身作種種色，所謂無邊色、無量色、清淨色、莊嚴色、普遍色、具相色，文列百例。九一切法智通，知一切法無有名字、無有種姓、無來無去、非異非不異等不可言說，而以方便分別安立。十一切法滅盡三昧智通，於念念中入一切法滅盡三昧，亦不退菩薩道、不捨菩薩事。佛子！如此十通，餘一切菩薩不能思議。」

Samantabhadra said: "First is the supernatural knowledge of others' minds, knowing the minds of the six destinies, the minds of the three vehicles, the minds of the eight classes [of beings], the minds in difficult conditions, and so forth across the nine realms within inexpressible buddha-land dust-mote realms. Second is the supernatural knowledge of the divine eye: with the unhindered, pure knowledge of the divine eye, seeing sentient beings dying here and being born there, good and evil destinies, and signs of guilt and merit within inexpressibly inexpressible buddha-land dust-mote realms, and seeing even the eight classes [of beings] without error. Third is the supernatural knowledge of past lives: knowing sentient beings' places of birth, clans, causes and conditions of suffering and joy, categories, lands, bodily forms of rebirth into the destinies, karma, defilements, and mental thoughts over past inexpressibly inexpressible buddha-land dust-mote kalpas. One completely knows the names of the buddhas, their emergence, their assemblies, parents, attendants, disciples, cities, renunciations, attainments of the way, preachings of the Dharma, nirvāṇas, the teachings for taming sentient beings, and their abiding in stūpas and temples; one's own generation of the aspiration [for awakening] is also like this. Fourth is the supernatural knowledge of exhausted future kalpas: knowing the sentient beings and realms within inexpressibly inexpressible buddha-land dust-mote numbers of realms, completely knowing causes and effects, and good and evil karma, down to the names of the buddhas and so forth (as before). Fifth is the unhindered, pure divine ear: complete, vast, acute and penetrating, hearing all sounds in inexpressibly inexpressible worlds (as before). Sixth is the supernatural knowledge of abiding in essencelessness and actionlessness while going to all buddha-lands: wherever one hears anything—the names of buddhas, characteristics, and various lands in all worlds—one goes to them all without moving. Seventh is the supernatural knowledge of discerning the spoken sounds of all sentient beings: one can completely comprehend the various languages, noble and non-noble, of sentient beings in inexpressibly inexpressible buddha-land dust-mote numbers of realms. Eighth is the supernatural knowledge of countless physical bodies: entering into the dharmadhātu, one can manifest one's body in various forms—so-called boundless forms, immeasurable forms, pure forms, adorned forms, all-pervading forms, forms possessing all marks, with the text listing a hundred examples. Ninth is the supernatural knowledge of all phenomena: knowing that all phenomena have no name, no lineage, no coming, no going, are neither different nor non-different, and are inexpressible, yet by means of expedient methods one discerns and establishes them. Tenth is the supernatural knowledge of the samādhi of the cessation of all phenomena: entering the samādhi of the cessation of all phenomena in thought-moment after thought-moment, yet neither regressing from the bodhisattva path nor relinquishing bodhisattva activities. O sons of the Buddha! These ten supernatural knowledges cannot be conceived by any other bodhisattvas."