大乘義章 20.20

20.20

次第二門約就六識分別六通。論者不同。若依《毘曇》，眼耳二通以其眼耳二識相應慧數為體，以此二通定外用故。餘之四通意識相應慧數為體，良定用故。彼宗之中諸心心法同時而有，故說相應慧數為體。若依《成實》，六通皆以第六意識彼行心中慧為體性，彼宗五識全無智慧，故不宣說五識中慧以之為體。又彼宗中諸心心法前後別起，故不宣說相應之慧而為通體。大乘法中，宣說凡夫二乘神通，多同《毘曇》，亦說心法同時有故。說佛菩薩所得神通，悉以意識相應之慧以之為體，以如實慧為通體故（此二門竟）。

Next, the second section analyzes the six supernatural powers in terms of the six consciousnesses. The treatise masters differ. If according to the Abhidharma, the two supernatural powers of eye and ear have the mental factor of wisdom associated with the two consciousnesses of eye and ear as their essence, because these two supernatural powers function outside of absorption (samādhi). The remaining four supernatural powers have the mental factor of wisdom associated with the mental consciousness (manovijñāna) as their essence, because they truly function within absorption. In that system, all minds and mental factors exist simultaneously; therefore, it is said that the associated mental factor of wisdom is their essence. If according to the Tattvasiddhi, all six supernatural powers have the wisdom in the volitional mind (saṃskāra-citta) of the sixth mental consciousness as their essential nature; in that system, the five consciousnesses completely lack wisdom, and therefore it does not state that wisdom within the five consciousnesses is their essence. Furthermore, in that system, minds and mental factors arise separately in succession; therefore, it does not state that associated wisdom is the essence of the supernatural powers. In the Mahāyāna, when explaining the supernatural powers of ordinary persons and the two vehicles, it mostly accords with the Abhidharma, because it also states that mental phenomena exist simultaneously. When explaining the supernatural powers obtained by Buddhas and bodhisattvas, all have the wisdom associated with the mental consciousness as their essence, because true wisdom (yathābhūta-jñāna) is the essence of the supernatural powers (this completes the second section).