華嚴經內章門等雜孔目章 3.46

3.46

六神通者，一神足、二天眼、三天耳、四他心、五宿命、六漏盡。神足、天眼、天耳、宿命，此四等智性，亦云生得。他心智通，用法智、比智、道智、等智、他心智為性。漏盡通，若漏盡人所得，用十智為性。若知他漏盡，六智為性，謂法智、比智、盡智、無生智、滅智、等智。無擁故曰通。宿命、天眼，是明非示現；神足、他心，是示現非明；漏盡通，亦明亦示現；天耳通，非明非示現。問：何故地果中辨五通，不明六通？答：為禪定在世間成，通非無漏。若凡夫成五通，小乘聖人得六通。初教出體同聲聞，仍𠝶如實智，其體即空。終教即如，頓教亦同。如上來諸義，為一乘目，即是一乘。若據別教，即有十通，如〈離世間品〉說。餘義如別章。

The six supernormal powers are: first, psychokinesis; second, the divine eye; third, the divine ear; fourth, telepathy; fifth, recollection of past lives; sixth, extinction of outflows. Psychokinesis, the divine eye, the divine ear, and recollection of past lives—these four have conventional cognition as their nature, and are also said to be obtained by birth. The supernormal power of telepathic cognition takes dharma-cognition, inferential cognition, path-cognition, conventional cognition, and telepathic cognition as its nature. The supernormal power of the extinction of outflows, if attained by one whose outflows are exhausted, takes the ten cognitions as its nature. If one knows another's extinction of outflows, it takes six cognitions as its nature, namely dharma-cognition, inferential cognition, cognition of exhaustion, cognition of non-arising, cessation-cognition, and conventional cognition. Being unobstructed, it is called supernormal power. Past lives and the divine eye are clear visions and not manifestations; psychokinesis and telepathy are manifestations and not clear visions; the power of the extinction of outflows is both a clear vision and a manifestation; the power of the divine ear is neither a clear vision nor a manifestation. Question: Why are five supernormal powers treated among the fruits of the stages, and the six supernormal powers are not explained? Answer: Because meditative absorptions are accomplished in the mundane realm, supernormal powers are not uncontaminated. If an ordinary person accomplishes them, they are the five supernormal powers; the noble persons of the Hīnayāna attain the six supernormal powers. The initial teaching identifies their substance as identical to the śrāvakas', yet relying on cognition of reality as it is, their substance is precisely empty. In the final teaching, they are precisely suchness; the sudden teaching is also the same. As for all the above meanings, when designated by the Ekayāna, they are precisely the Ekayāna. If based on the distinct teaching, there are ten supernormal powers, as spoken in the 'Leaving the World' chapter. The remaining meanings are as in the separate chapter.