大般涅槃經集解 49.16

49.16

案僧亮曰：諸漏既盡則具神通，皆聖行功德也。今見者，謂眼通，更就所得中分別也。今聞者，耳通也。今到者，如意通也。今知者，他心宿命也。寶亮曰：第二功德以五通為體，此五是一方之所須，菩薩化道之要用。第一修天眼通，須見眾生身業。二修天耳通，聞其口業。三修他心通，知其心業。雖知三業，若不達其過去有善惡之厚薄可化，亦於化道有闕，故次修宿命通。而下愚之流難以玄言，必須運身到彼然後受化，故第五次修身通。今就文所辨，先明身通。昔明身通，直據色身轉變而已；今談色心自在，修短所通，適物所宜。而經亦有言如意通，亦名身通。若立身通，則沒如意名言。若立如意，便廢身通。若如昔教明五通，是禪定家果，要因定後方能發通。就今《涅槃經》明五通，盡是智慧之異用，故菩薩摩訶薩依六行教學，不取有無相，但使物感稱根而應。如一家所解，此五通必是菩薩家化，方非外道凡夫聲聞之伎。何以知耶？若實是凡夫，云何得有此法？而在外道中唱言有者，皆是應迹。外道雖言得禪定，而無有道思慧，所以無此神德也。聲聞人觀解既不成，復不能即在定而變通，亦由已安法不得所，復未能忘懷，故發家唱云：菩薩所得通，不與外道聲聞二乘等共之。

Sengliang states: When all contaminations are exhausted, one possesses the supernormal powers; these are all merits of holy practice. "Now sees" refers to the supernormal power of the divine eye, distinguishing further among what is obtained. "Now hears" is the power of the divine ear. "Now arrives" is the power of the supernormal base. "Now knows" is [the powers of knowing] the minds of others and past lives. Baoliang states: The second merit takes the five supernormal powers as its essence. These five are needed in one quarter and are the essential functions of the bodhisattva's path of conversion. First, one cultivates the divine eye, needing to see sentient beings' bodily karma. Second, one cultivates the divine ear to hear their verbal karma. Third, one cultivates the knowledge of others' minds to know their mental karma. Although one knows the three karmas, if one does not comprehend whether in their past they have a greater or lesser degree of good or evil capable of being transformed, one will still fall short in the path of conversion; therefore, next one cultivates the knowledge of past lives. Furthermore, the lowest and dullest sort of beings are difficult to reach with abstruse words—one must transport one's body to where they are and only then can they accept conversion; therefore, fifth, one cultivates the bodily supernormal power. Now, distinguishing according to the text, it first clarifies the bodily supernormal power. Formerly, in explaining the bodily supernormal power, it was based simply on the transformation of the physical body. Now, it speaks of mastery over both matter and mind: penetrating long and short forms, adapting to what suits beings. The sūtra also calls it the supernormal power of the base, and also terms it the bodily supernormal power. If one establishes bodily supernormal power, the name of the base is submerged; if one establishes the base, bodily supernormal power is discarded. If one follows the former teaching in explaining the five supernormal powers, they are the fruit of dhyāna-concentration: one must necessarily rely on concentration before one can produce the supernormal powers. According to the present Mahāparinirvāṇa Sūtra's explanation of the five supernormal powers, they are entirely the diverse functions of wisdom; therefore, the bodhisattva-mahāsattva, relying on the six practices to instruct and learn, does not grasp at signs of existence or non-existence, but merely responds to beings' sensitivities in accordance with their faculties. As our tradition explains, these five supernormal powers must belong to the bodhisattva's conversions; only then are they not the arts of non-Buddhists, ordinary beings, or śrāvakas. How is this known? If they were truly ordinary beings, how could they have this Dharma? As for those among non-Buddhists who profess to have them, these are all trace manifestations. Although non-Buddhists say they have attained dhyāna-concentration, they lack the reflective wisdom of the Path; therefore, they do not have this divine virtue. Since the śrāvaka's contemplative understanding is not accomplished, and furthermore they cannot transform and permeate while directly within concentration, this also stems from their established dharmas not being properly positioned, and moreover being unable to forget mental attachments. Therefore, the master proclaimed: The supernormal powers attained by the bodhisattva are not shared with non-Buddhists, śrāvakas, or the two vehicles.