大般涅槃經疏 21.21

21.21

就文為四：初標、次列章門、三解釋、四結。二列六名，既異小乘，當知六通不與彼共，文中解釋一一簡出。列名雖異，今指此文亦名六通。不得而得即漏盡通，不聞而聞即天耳通，不見而見即天眼通，不至而至即如意通，不知而知即他心宿命二通。三解釋，文即為五。然列章與解釋小不次第，緣宜不同是故耳。就初不得得章為三：一標、二簡顯、三結。標者，即標神通。神是大涅槃天然之理，此理融通自在無閡，故稱神通。其名雖同，其理永別，故簡除凡小，顯出中道圓具自在，故知漏盡方名神通。從「通有二種」去，是簡顯。即為二：標釋；釋中二：一簡非、二顯是。初簡非中，即簡出外道二乘，如文。顯是為兩：一明一心中神通圓滿具足，如文；二顯身心自在具足，就其體圓自在明其用妙。就自在天，又二：先簡出不自在、次明自在。第三結文，可解。「復次所現身相」下，二釋不至至章門，即是身通。文為三：一明遠到、二簡異二乘、三明自在，如文。「復次善男子」下，三釋不聞而聞，即是天耳通。文為二：初釋、次論義。釋文為四：一修、二得、三簡、四無著。前二如文。第三文中云復轉修習得異耳根者，明其修得皆異小外，轉修即是大涅槃心。無閡自在之修。又雖聞音聲，無音聲想，是名轉修。得異耳根者，不與小共。第四無著中云主相依相者，不同外道陀驃求那。不作果相等者，不以禪定為因、神通為果，簡異於小。餘文可見。「爾時光明」下，第二論義，有二番問答。初問為兩：一領旨仰非；「何以故」下，作兩難：一難善聲、二難惡聲，皆作定難。佛答為二：初歎問、次正答。答又二：初總答、次別答。就初總復二：初皆不定；次復明定，還是不定中之定。初有二重：皆先法、次舉譬、後結。次「如汝言」下，別答，為兩：初答善聲、次答惡聲。欲明原由惡心，不關惡聲。「世尊聲若無定」下，第二番問答，先問、次答，如文。「善男子」下，四釋不見而見，是天眼通。文為六：一修、二得、三簡、四不著、五明異知、六結。此有數番，明知非是後知，乃借知明見。後結文，乃借天眼文助結，以不共故。「善男子云何」下，五釋不知而知，即是他心宿命兩通。文為四：一知他心、二知宿命、三重明他心、四「以是義故」下結。初他心又二：先知他心、次知佛性（云云）。

The text has four parts: first, stating [the theme]; second, listing the section headings; third, explaining; fourth, concluding. Second, listing six names, since they differ from the Small Vehicle, one should know that the six superknowledges are not shared with them; the explanations in the text screen them out one by one. Although the listed names differ, pointing to this text now, they are also called the six superknowledges. “Obtaining without obtaining” is the superknowledge of the extinction of outflows; “hearing without hearing” is the divine ear superknowledge; “seeing without seeing” is the divine eye superknowledge; “reaching without reaching” is the psychic power superknowledge; “knowing without knowing” constitutes the two superknowledges of knowledge of others' minds and recollection of past lives. Third, in explaining, the text has five parts. However, the listing of headings and the explanation are slightly out of order; it is simply because the conditions and suitability differ. Regarding the first heading, “obtaining without obtaining,” there are three parts: first, stating; second, screening and revealing; third, concluding. Stating means stating the superknowledge. “Super” is the natural principle of the great nirvāṇa; this principle is harmoniously penetrating, sovereign, and unimpeded, hence termed superknowledge. Although their names are identical, their principles are eternally distinct; hence, screening out ordinary beings and the Small Vehicle, it reveals the perfect completeness and sovereignty of the middle way; therefore one knows that only the extinction of outflows is termed superknowledge. From “superknowledges are of two kinds” onward is screening and revealing. This has two parts: stating and explaining; within the explanation there are two: first, screening out what is incorrect; second, revealing what is correct. In the initial screening out of what is incorrect, it screens out the outer paths and the two vehicles, as in the text. Revealing what is correct has two parts: first, explaining that within the one mind superknowledges are fully and completely endowed, as in the text; second, revealing that body and mind are sovereignly endowed, explaining the wondrousness of function in terms of its essential roundness and sovereignty. Regarding the sovereign deva, there are again two parts: first, screening out non-sovereignty; second, explaining sovereignty. The third concluding text can be understood. From “Furthermore, the bodily marks manifested” onward, the second [part] explains the heading of “reaching without reaching,” which is the body superknowledge. The text has three parts: first, explaining reaching afar; second, distinguishing it from the two vehicles; third, explaining sovereignty, as in the text. From “Furthermore, good sons” onward, the third [part] explains “hearing without hearing,” which is the divine ear superknowledge. The text has two parts: first, explaining; second, debating the meaning. The explanatory text has four parts: first, cultivation; second, attainment; third, screening; fourth, non-attachment. The first two are as in the text. In the third text, saying that by further turning to cultivate and practice one obtains a distinct ear faculty explains that both cultivation and attainment differ from the Small [Vehicle] and outer paths; “turning to cultivate” is the mind of great nirvāṇa, cultivation that is unimpeded and sovereign. Moreover, although hearing sounds, having no conception of sounds is called “turning to cultivate.” “Obtaining a distinct ear faculty” is not shared with the Small [Vehicle]. In the fourth [part on] non-attachment, speaking of “the master sign and the dependent sign” differs from the outer paths' *dravya* and *guṇa*. “Not forming signs of fruit and the like” means not taking meditative absorption as the cause and superknowledge as the fruit, distinguishing it from the Small [Vehicle]. The rest of the text is apparent. From “At that time, Bright” onward, the second [part] debates the meaning, with two rounds of questions and answers. The first question has two parts: first, grasping the point and respectfully challenging; from “Why is that?” onward, making two objections: first, objecting to wholesome sounds; second, objecting to unwholesome sounds, both making definite objections. The Buddha's answer has two parts: first, praising the question; second, directly answering. The answer also has two: first, general answer; second, particular answer. Regarding the initial general [answer], there are again two: first, all are indeterminate; second, further clarifying determinacy, which is still the determinacy within indeterminacy. The first has two levels: each has first the dharma, next raising a simile, and finally the conclusion. Next, from “As you say” onward, the particular answer has two parts: first, answering regarding wholesome sounds; second, answering regarding unwholesome sounds. It aims to clarify that the origin stems from the evil mind, not concerning unwholesome sounds. From “World-Honoured One, if sound is without determination” onward, the second round of question and answer has first the question and then the answer, as in the text. From “Good sons” onward, the fourth [part] explains “seeing without seeing,” which is the divine eye superknowledge. The text has six parts: first, cultivation; second, attainment; third, screening; fourth, non-attachment; fifth, explaining distinct knowing; sixth, concluding. Here there are several rounds, clarifying that knowing is not subsequent knowing, but borrowing knowing to clarify seeing. In the final concluding text, it borrows the text of the divine eye to assist the conclusion, because it is unshared. From “Good sons, how” onward, the fifth [part] explains “knowing without knowing,” which is the two superknowledges of knowledge of others' minds and recollection of past lives. The text has four parts: first, knowing others' minds; second, knowing past lives; third, reiterating knowing others' minds; fourth, concluding from “For this reason” onward. The initial [part on] others' minds also has two: first, knowing others' minds; second, knowing the buddhadhātu (and so forth).