大乘義章 20.30

20.30

次第九門依經辨相。如《地持》說，身通有二：一變、二化。改換舊質名之為變，無事不現說以為化。是變多種，要為十六：一者震動，謂能震動一世界。二者熾然，身上出火、身下出水，如是等也。三者充滿，身放光明充滿世界。四者示現，為一切沙門眾等。五轉作異分，變地為水、水為火等。六者來去，充行往來無礙自在。七者大小，變小為大、變大為小。八色像入身，令一切界一切眾生悉入己身。九所往相似，隨其所至現同彼眾生，音聲語言悉與彼同。十者隱顯，現出還沒，如是等也。十一自在，能令眾生若來若去若住若臥一切隨心。十二障他神通，除上及等悉能障弊。十三與辨，無辨眾生能與辨才。十四與念，失念眾生能與正念。十五與樂，無樂眾生能與其樂。十六放光，身能出光普照一切。變義如是。化亦無量，要攝有三：一者化身，化為一切眾生形類。二者化語，化為種種音聲語言。三化境界，化為一切飲食等事。就化身中，略有五種：一化似自身、二不相似、三似他身、四不相似、五自身他身相似不相似一切化現化。語有七：一妙音說法其聲微妙、二廣音說法所出音聲一切普聞、三從自身起化作語言似從身起、四從他身起化作語言似從他起、五無所從起、六說正法、七隨事教責化語。如是化境界中作事無量。身通如是。天眼有二：一者見於現在色像、二見未來死此生彼。天耳通中，一切六趣眾生音聲、聖非聖聲、麁聲細聲、辨不辨聲、化非化聲、遠聲近聲，一切悉聞。他心通中，一切眾生心心數法，悉如實知。問曰：此通為直知心？亦知所緣？依如《毘曇》，唯知他心，不知所緣。若知所緣，則前人作意攀緣我心，我緣彼心，便有自心變照之過，故唯知心不知所緣。若依《成實》，正知他心兼知所緣。大乘亦爾，設心自緣，竟有何咎？宿命通中差別有六：一自知宿命，知己過去八種事等。何者八事？一如是名、二如是性、三如是生、四如是飲食、五如是苦樂、六如是長壽、七如是久住、八如是壽限。知己過去如是八事，名為自知。二者知他，知他眾生六種同行。何者六行？一如是名、二如是性、三如是生、四如是飲食、五如是善惡、六如是壽命。知他此事，名為知他。三令他眾生知己宿命、四令他眾生自知宿命、五令他眾生知他宿命、六令餘眾生展轉相知。漏盡通中有其二種：一無學聖智能盡諸漏名漏盡通、二知漏盡名漏盡通。知漏盡中義別有四，如《地持》說：一自知漏盡；二知他漏盡；三漏盡方便已起未起悉如實知，聖道是其漏盡方便；四漏盡增上慢有起不起悉如實知。未得謂得，名增上慢。六通之義，辨之略爾。

Next, the ninth section distinguishes the characteristics according to the sūtras. As the Bodhisattvabhūmi (*Dichilun*) states, bodily supernormal power has two [aspects]: first, transformation (pariṇāma); second, conjuration (nirmāṇa). Changing an existing substance is termed 'transformation'; manifesting anything where there was nothing is termed 'conjuration'. Such transformations are of many kinds, summarized essentially into sixteen: First is shaking, namely being able to shake an entire world. Second is blazing: emitting fire from the upper body and emitting water from the lower body, and so forth. Third is filling: the body radiates light that fills the worlds. Fourth is manifestation: [appearing] as the assembly of all śramaṇas and the like. Fifth is changing into different elements: transforming earth into water, water into fire, and so forth. Sixth is coming and going: walking and moving about freely without obstruction. Seventh is size: transforming the small into the large, and transforming the large into the small. Eighth is forms entering the body: causing all worlds and all sentient beings to enter one's own body. Ninth is resembling destinations: according to wherever one goes, manifesting identically to those sentient beings, with sounds and speech completely identical to theirs. Tenth is concealment and manifestation: manifesting and then disappearing, and so forth. Eleventh is mastery: being able to cause sentient beings, whether coming or going, standing or lying down, to follow one's mind in everything. Twelfth is obstructing others' supernormal powers: except for those superior or equal, being able to block and hinder all of them. Thirteenth is bestowing eloquence: being able to bestow eloquence upon sentient beings who lack eloquence. Fourteenth is bestowing mindfulness: being able to bestow right mindfulness upon sentient beings who have lost mindfulness. Fifteenth is bestowing joy: being able to bestow joy upon sentient beings who lack joy. Sixteenth is emitting light: the body can radiate light that illuminates everything everywhere. Such is the meaning of transformation.

Conjurations are also immeasurable, summarized essentially into three: First is conjuring bodies: conjuring all types of forms of sentient beings. Second is conjuring speech: conjuring various sounds and words. Third is conjuring objective realms: conjuring all matters such as food and drink. Within conjuring bodies, there are briefly five kinds: 1. conjuring what resembles one's own body; 2. what does not resemble it; 3. what resembles another's body; 4. what does not resemble it; 5. manifesting all conjurations, whether resembling or not resembling one's own body or another's body. Conjured speech has seven kinds: 1. expounding the Dharma with wondrous sounds, the sound being exquisite; 2. expounding the Dharma with a vast voice, the sound produced being heard universally by all; 3. arising from one's own body, producing conjured words as if arising from the body; 4. arising from another's body, producing conjured words as if arising from the other; 5. having nowhere from which they arise; 6. speaking the true Dharma; 7. teaching and rebuking with conjured words according to the situation. Within conjuring objective realms, the activities produced are immeasurable. Such is bodily supernormal power.

The divine eye has two [aspects]: first, seeing present forms; second, seeing the dying here and being born there in the future.

In the divine ear supernormal power, all sounds of sentient beings in the six destinies, noble and non-noble sounds, coarse sounds and subtle sounds, clear sounds and indistinct sounds, conjured sounds and non-conjured sounds, distant sounds and near sounds—all are fully heard.

In the supernormal power of knowing others' minds, all mental states and mental concomitants (caittas) of all sentient beings are known as they truly are. Question: Does this supernormal power merely know the mind directly, or does it also know the object grasped (ālambana)? According to the Abhidharma, it only knows the other's mind, not the object grasped. If it knew the object grasped, then when the former person intentionally takes my mind as object, and I take their mind as object, there would be the fault of one's own mind reflexively cognizing itself; hence it only knows the mind and does not know the object grasped. If according to the Tattvasiddhi, it directly knows the other's mind and concurrently knows the object grasped. The Mahāyāna is also like this: even if the mind were to cognize itself, what fault would there ultimately be?

Within the supernormal power of recollection of past lives, there are six distinctions: First is knowing one's own past lives: knowing eight matters of one's own past and so forth. What are the eight matters? 1. having such a name; 2. having such a clan; 3. having such a birth; 4. having such food and drink; 5. having such pain and pleasure; 6. having such a long life; 7. having such long abiding; 8. having such a lifespan limit. Knowing these eight matters of one's own past is termed knowing for oneself. Second is knowing others: knowing the six common practices of other sentient beings. What are the six practices? 1. having such a name; 2. having such a clan; 3. having such a birth; 4. having such food and drink; 5. having such good and evil; 6. having such a lifespan. Knowing these matters of others is termed knowing others. Third is causing other sentient beings to know one's own past lives. Fourth is causing other sentient beings to know their own past lives. Fifth is causing other sentient beings to know others' past lives. Sixth is causing other sentient beings mutually to know [one another's past lives].

Within the supernormal power of the exhaustion of taints, there are two kinds: First, the noble wisdom of the non-learner can exhaust all taints, which is termed the supernormal power of the exhaustion of taints; second, knowing the exhaustion of taints is termed the supernormal power of the exhaustion of taints. Within knowing the exhaustion of taints, there are four distinct meanings, as stated in the Bodhisattvabhūmi: 1. knowing the exhaustion of taints in oneself; 2. knowing the exhaustion of taints in others; 3. knowing as they truly are whether the expedients for the exhaustion of taints have arisen or not arisen—the noble path being the expedient for the exhaustion of taints; 4. knowing as it truly is whether the presumption (abhimāna) regarding the exhaustion of taints has arisen or not arisen. Calling what has not been attained 'attained' is termed presumption.

The meaning of the six supernormal powers is thus briefly explained.