大般涅槃經集解 49.16

49.16

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.