大乘義章 20.26

20.26

次第五門三性分別。善、惡、無記，是三性也。六通之中，漏盡一通，體性唯善。其餘五通，汎論有四：一是報通，如上諸天報得五通，如是一切。二者藥通，如諸仙等以藥力故飛行自在。三者呪通，如波羅捺有婆羅門，以呪持身飛上帝宮，變身為釋，與舍支夫共行欲事，如是等比是其呪通。四者修通，依禪修得。四中前三是其無記，後一不定。依如《毘曇》，他心宿命一向是善，天眼天耳一向無記，身通一種體性是善，所起化心是其無記。他心宿命意識相應，慧數為體，與禪定俱，故性是善。天眼天耳，眼耳二識相應慧數以通為體，不與定俱，故性無記。身通之體亦是意識相應慧數，與定心俱，故性是善。所起化心，定前作意欲為諸事，然其所起或自地心、或他地心，不與定俱，故性無記。若依《成實》，五通皆用意識地中慧行為體，悉為利益眾生心起，故性皆善。乃至化心，亦為利益眾生心起，故性亦善。大乘宣說世俗五通，多同《毘曇》，故《地持》中宣說無記化化禪矣。諸佛菩薩所成五通實慧為體，乃至所起種種變化皆不離定，悉是三昧法門力起，體性皆善。三性如是。

Next, the fifth section differentiates them according to the three natures: wholesome, unwholesome, and indeterminate are the three natures. Among the six superknowledges, the single superknowledge of the destruction of outflows is purely wholesome in its essential nature. Regarding the remaining five superknowledges, generally speaking there are four kinds: First is karmic-retribution superknowledge, such as the five superknowledges that the devas above obtain as retribution, and all like cases. Second is medicinal superknowledge, such as the various ṛṣis flying freely by the power of herbs. Third is mantra superknowledge, as when a brahmin in Vārāṇasī, maintaining his body with mantras, flew up to Śakra's palace, transformed his body into Śakra, and engaged in sexual intercourse with Śacī; such cases constitute mantra superknowledge. Fourth is cultivation superknowledge, which is obtained by cultivating dhyāna. Among the four, the first three are indeterminate, while the last is not fixed. According to the Abhidharma, [the superknowledges of] others' minds and past lives are solely wholesome, the divine eye and divine ear are solely indeterminate, and the single bodily superknowledge is wholesome in essential nature while its generated mind of transformation is indeterminate. [The superknowledges of] others' minds and past lives are associated with mental consciousness and take the mental factor of wisdom as their substance; being concurrent with dhyāna-samādhi, their nature is wholesome. The divine eye and divine ear take as the substance of superknowledge the mental factor of wisdom associated with the eye-consciousness and ear-consciousness; not being concurrent with samādhi, their nature is indeterminate. The substance of the bodily superknowledge is likewise the mental factor of wisdom associated with mental consciousness; being concurrent with the mind of samādhi, its nature is wholesome. As for the generated mind of transformation, before entering samādhi one forms an intention wanting to perform various actions; yet what is generated is either a mind of its own stage or a mind of another stage, and not being concurrent with samādhi, its nature is indeterminate. If according to the Tattvasiddhi, the five superknowledges all take as their substance wholesome activity of wisdom in the ground of mental consciousness, and since all arise with the intention to benefit sentient beings, their natures are all wholesome; even the mind of transformation also arises with the intention to benefit sentient beings, so its nature is also wholesome. The Mahāyāna explains that conventional five superknowledges mostly agree with the Abhidharma; hence the Bodhisattvabhūmi speaks of 'the dhyāna of indeterminate creation and transformation.' The five superknowledges accomplished by the buddhas and bodhisattvas take real wisdom as their substance; even the various transformations they manifest are never separated from samādhi and all arise through the power of samādhi-dharmamukhas, so their essential natures are all wholesome. Such is the [differentiation of] the three natures.