大方廣佛華嚴經願行觀門骨目 2.10

2.10

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."