大乘義章 20.18

20.18

第一釋名。作用無壅，名之為通。通別不同，一門說六。名字是何？一名身通、二名天眼、三名天耳、四他心智、五宿命智、六漏盡通，是其名也。於中解釋曲有三門：一定其名、二釋其義、第三料簡眼等諸根有其立通不立通義。定之如何？六中天耳、他心、宿命，此之三通名義是定。天耳一通，就根彰名。他心、宿命，從境立稱，知於他心名他心通，知於宿命名宿命通。漏盡一通，其名是定，其義不定。經論之中唯名漏盡，故名是定。及論其義，別有二種：一無學聖智能盡諸漏，名漏盡通。此之一通，就能彰名，能盡漏故，亦得名為遣患立稱。二知漏盡，名漏盡通。此之一義，從境立目。身通天眼此之二種，名之與義並皆不定。身通之中，或名身通、或名神通、或曰神足，是名不定。尋名解義，其義各異，是義不定。異相如何？其身通者，或從所依以彰其名、或復從境。依於自己假名色身運變自在名為身通，此則從其所依彰名。於外色身轉變自在名為身通，此則從其境界立稱。其神通者，就能彰名，所為神異目之為神，作用無壅謂之為通，故曰就能。其神足者，從能就喻以立其名，神者從能，義如前解；足者就喻，遊涉往來事同脚足故名為足。天眼通中，或復說為生死智通，是名不定。尋名解義，其義各異，是義不定。異相如何？天眼通者就根彰名，生死智通從境立稱。以是義故，身通天眼名之與義並皆不定。定之麁爾。次須解釋。其身通者，色形聚積故名為身，於此身中作用無壅故名身通。其神通者，窮潛難測故名為神，又復神異亦名為神。通義如前。言神足者，神同前釋，所為自在遊涉如足故云神足。天眼通者，一切禪定名為天住，依禪得眼故名天眼，照矚無壅名天眼通。生死智通者，未來起盡說為生死，於此生死照見無壅名生死智通。然此天眼與生死智說有離合，如彼《增一阿含》之中別分為二，以別分故，彼經之中建立七通。此有何別？照現色像名為天眼，因現所見尋知未來死此生彼名生死智，以有此別故分為二。又如《華嚴》十明之中亦分為二：照現色像說之以為天眼智明；能知未來死此生彼說之以為盡知未來際劫智明。其餘經論多合為一。所以然者，由其天眼照現色像，尋知未來死此生彼，有此相由，故合為一。天耳通者，天同前釋，依禪得耳故名天耳，聽聞無壅名天耳通。他心通者，非己之慮名曰他心，於此他心照知無壅名他心通。問曰：此通非直知他心，亦知想等，何故偏名他心通乎？以心是主，故名他心。又復想等諸心數法通名為心，故名他心。宿命通者，事謝於往目之為宿，往法相續名之為命，於此宿命照知無壅名宿命通。問曰：此通非直知命，亦知過去八種事六種同行，以何義故偏名宿命，不言宿世名性等乎？以命報主，故偏言之。又命最後，據後以彰，故云宿命。漏盡通者，結患斯已稱曰漏盡，於此漏盡照知無壅名漏盡通。又無學智能盡諸漏，是故亦名漏盡智通。名義且然。次須料簡眼等六根有其立通不立通義。於六根中，三根立通，謂眼、耳、意。天眼通者，依眼根說；天耳通者，依耳根說；自餘四通依意根說。三根不立，謂鼻、舌、身。何故而然？若唯就佛，諸佛如來六根互用齊得立通；但六通義該及餘人，今宜通約餘人釋之。六根之中，眼耳二根離中生知，有能遠見遠聞之義，故得立通。意根一種離合俱知，最得自在，故立多通。鼻舌身根，合中生知，塵來至根方始覺知，無遠通義，故不說通。問曰：六中有其身通，云何說言身根之中不立通乎？釋言：身通於彼假名色身之中運變自在名為身通，非於身根覺知自在名為身通，是以說言身根不立。人問：若使鼻舌身根塵合方知不立通者，《華嚴經》說菩薩鼻根聞於無色宮殿之香，又如《十住斷結經》中說有鼻通過於眼耳，云何說言鼻不立通？釋言：六通，三乘共法。二乘之人，鼻舌身根無有通義，為是不立。若於大乘不共法中，諸佛菩薩六根互用，一一根中具一切用，說通無過。又佛菩薩法身自在用無障礙，一切諸根悉皆是通，不得取彼將難六通。名義如是。

First is explaining the names. Operating without obstruction is termed "supernatural power" (abhijñā). Though differing between general and specific, one rubric speaks of six. What are their names? The first is called supernatural power of the body (kāyābhijñā), the second is called the divine eye (divyacakṣus), the third is called the divine ear (divyaśrotra), the fourth is the knowledge of others' minds (paracittajñāna), the fifth is the knowledge of past lives (pūrvenivāsānusmṛtijñāna), and the sixth is the supernatural power of the exhaustion of outflows (āsravakṣayābhijñā)—these are their names. Within this, the detailed explanation has three sections: first, determining their names; second, explaining their meanings; third, evaluating the sense in which faculties such as the eye do or do not establish supernatural powers. How are they determined? Among the six, the divine ear, others' minds, and past lives have fixed names and meanings. The single supernatural power of the divine ear demonstrates its name from the faculty. Others' minds and past lives establish their designations from their objects: knowing others' minds is called the supernatural power of others' minds, and knowing past lives is called the supernatural power of past lives. The supernatural power of the exhaustion of outflows has a fixed name, but its meaning is not fixed. In the sūtras and treatises, it is only called "exhaustion of outflows," so its name is fixed. When discussing its meaning, there are separately two kinds: First, the holy knowledge of the non-trainee can exhaust all outflows, so it is called the supernatural power of the exhaustion of outflows. This single supernatural power demonstrates its name based on capacity, because it can exhaust outflows; it can also be said to establish its designation by expelling afflictions. Second, knowing the exhaustion of outflows is called the supernatural power of the exhaustion of outflows. This single meaning establishes its designation from the object. For the supernatural power of the body and the divine eye, both their names and meanings are not fixed. In the case of the supernatural power of the body, it is sometimes called "supernatural power of the body" (身通), sometimes called "supernatural power" (神通, ṛddhi/abhijñā), or called "basis of supernatural power" (神足, ṛddhipāda); thus its name is not fixed. Investigating the names to understand the meanings, their meanings are each different; thus its meaning is not fixed. What are their different aspects? As for the supernatural power of the body, it demonstrates its name either from its basis or from its object. Operating and transforming at will relying on one's own nominally designated physical body is called "supernatural power of the body"—this demonstrates its name from its basis. Transforming at will in external physical bodies is called "supernatural power of the body"—this establishes its designation from its object. As for "supernatural power" (神通), it demonstrates its name from capacity: what it performs is wondrous and miraculous, which is designated "spiritual" (神); operating without obstruction is termed "supernatural power" (通); hence it is said to be based on capacity. As for "basis of supernatural power" (神足), it establishes its name by drawing from both capacity and metaphor: "spiritual" (神) draws from capacity, its meaning being as explained above; "foot" (足) draws on metaphor, for roaming, stepping, coming, and going are in operation identical to feet and legs, hence it is called "foot." As for the supernatural power of the divine eye, it is also sometimes spoken of as the supernatural power of the knowledge of birth and death (cyuty-upapāda-jñāna); thus its name is not fixed. Investigating the names to understand the meanings, their meanings are each different; thus its meaning is not fixed. What are their different aspects? The supernatural power of the divine eye demonstrates its name from the faculty; the supernatural power of the knowledge of birth and death establishes its designation from the object. For these reasons, both the names and meanings of the supernatural power of the body and the divine eye are not fixed. Determining them is roughly like this. Next, they must be explained. As for the supernatural power of the body, because physical form is an accumulation, it is called "body"; operating without obstruction within this body is called the supernatural power of the body. As for the supernatural power (神通), being fathomless and difficult to measure, it is called "spiritual"; furthermore, being wondrously miraculous is also called "spiritual." The meaning of "supernatural power" is as before. As for the term "basis of supernatural power" (神足), "spiritual" is the same as the earlier explanation; performing at will and roaming like feet, it is therefore called the "basis of supernatural power." As for the supernatural power of the divine eye, all dhyāna-samādhis are called "divine abodes"; obtaining the eye relying on dhyāna, it is called the "divine eye"; illuminating without obstruction, it is called the supernatural power of the divine eye. As for the supernatural power of the knowledge of birth and death, arising and ending in the future is spoken of as "birth and death"; illuminating and seeing this birth and death without obstruction is called the supernatural power of the knowledge of birth and death. However, this divine eye and the knowledge of birth and death are spoken of either separately or together. As in the Ekottarika Āgama, they are divided separately into two; because they are divided separately, seven supernatural powers are established in that sūtra. What difference is there between them? Illuminating present physical images is called the divine eye; tracing from what is seen in the present to know dying here and being born there in the future is called the knowledge of birth and death; because there is this difference, they are divided into two. Furthermore, as in the ten clarities of the Avataṃsaka, they are also divided into two: illuminating present physical images is spoken of as the clarity of knowledge of the divine eye; being able to know dying here and being born there in the future is spoken of as the clarity of knowledge of fully knowing the kalpas of the future limit. The remaining sūtras and treatises mostly combine them into one. Why is this so? Because the divine eye illuminates present physical images, and one then immediately knows dying here and being born there in the future; having this mutual connection, they are therefore combined into one. As for the supernatural power of the divine ear, "divine" is the same as explained before; obtaining the ear relying on dhyāna, it is called the "divine ear"; hearing without obstruction, it is called the supernatural power of the divine ear. As for the supernatural power of others' minds, that which is not one's own thought is called "others' minds"; illuminating and knowing these others' minds without obstruction is called the supernatural power of others' minds. Question: This supernatural power does not only know others' minds, but also knows their saṃjñā and so forth; why is it exclusively called the supernatural power of others' minds? Because mind is the master, it is called others' minds. Furthermore, various mental factors (caitta) such as saṃjñā are collectively termed "mind," and thus it is called others' minds. As for the supernatural power of past lives, events having passed away in the past is designated "past" (宿); the continuity of past dharmas is called "life" (命); illuminating and knowing these past lives without obstruction is called the supernatural power of past lives. Question: This supernatural power does not only know lives, but also knows the eight kinds of past events and the six kinds of common conduct; for what reason is it exclusively called past lives, and does not mention past lifetimes, names, lineages, and so forth? Because life is the master of karmic retribution, it is spoken of exclusively. Furthermore, life is the final consequence, and it is demonstrated on the basis of what is final; therefore, it is called past lives. As for the supernatural power of the exhaustion of outflows, afflictions having already ended is termed "exhaustion of outflows"; illuminating and knowing this exhaustion of outflows without obstruction is called the supernatural power of the exhaustion of outflows. Furthermore, the knowledge of the non-trainee can exhaust all outflows, and therefore it is also called the supernatural power of knowledge of the exhaustion of outflows. The names and meanings are thus. Next, one must evaluate the sense in which the six faculties, such as the eye, do or do not establish supernatural powers. Among the six faculties, three faculties establish supernatural powers, namely eye, ear, and mind. The supernatural power of the divine eye is spoken of relying on the eye faculty; the supernatural power of the divine ear is spoken of relying on the ear faculty; the remaining four supernatural powers are spoken of relying on the mind faculty. Three faculties do not establish [supernatural powers], namely nose, tongue, and body. Why is this so? If referring exclusively to the Buddha, all Tathāgatas use the six faculties interchangeably and could equally establish supernatural powers [for all of them]; but the meaning of the six supernatural powers extends to other persons as well, so here it is appropriate to explain them broadly with reference to other persons. Among the six faculties, the two faculties of eye and ear give rise to cognition at a distance, having the capacity to see far and hear far; therefore, they can establish supernatural powers. The single mind faculty cognizes both at a distance and in contact, obtaining the greatest mastery; therefore, it establishes multiple supernatural powers. The faculties of nose, tongue, and body give rise to cognition in contact: only when sense data come to the faculty do they first perceive, lacking the capacity for distant penetration; therefore, supernatural powers are not stated [for them]. Question: Among the six, there is the supernatural power of the body; why do you say that within the body faculty, no supernatural power is established? Explanation: The supernatural power of the body is called "supernatural power of the body" because of operating and transforming at will within that nominal physical body, not because of perceiving at will within the body faculty; for this reason, it is said that the body faculty does not establish it. Someone asks: If the faculties of nose, tongue, and body do not establish supernatural powers because they cognize only upon contact with sense data, the Avataṃsaka Sūtra states that the bodhisattva's nose faculty smells the fragrance of formless palaces, and moreover, as the Shizhu duanjie jing says that there is a nose supernatural power surpassing the eye and ear, how can you say that the nose does not establish a supernatural power? Explanation: The six supernatural powers are dharmas shared with the three vehicles. For persons of the two vehicles, the nose, tongue, and body faculties lack the capacity of supernatural power, and for this reason they are not established. If in the unshared dharmas of the Mahāyāna, the Buddhas and bodhisattvas use the six faculties interchangeably, and every single faculty is endowed with all functions, speaking of supernatural powers is without fault. Furthermore, because the dharmakāya of the Buddhas and bodhisattvas is sovereign and its operation is unobstructed, all faculties are entirely supernatural powers; one must not take that to challenge the [standard] six supernatural powers. The names and meanings are like this.