止觀輔行傳弘決 9.42

9.42

○次明神通中，諸不委論，但略知相狀以備發得。初舉數列名。「大經」二十二略明大小。經釋第二功德云「通有二種，一外、二內。外與外道共。內有二種：一者二乘、二者菩薩。菩薩修行大般涅槃，所得神通不共二乘。是故菩薩昔所不得而今得之（身如意），昔所不聞而今得聞（天耳），昔所不見而今得見（天眼），昔所不知而今得知（他心、宿命、漏盡）。」今明發通，不論無漏。經中廣明修通之相，「大論」亦略明修相，並非今正意。今略明之，以擬發者。天眼通者，如前釋五眼中辯。天耳者，得色界清淨四大造色，聞六道聲，所聞多少遠近等，例眼可知。修法者，憶念種種音聲。識宿命者，大羅漢知八萬劫，佛知無量劫。修法者，常憶日月年歲乃至胎中，及過去世中千萬億世。他心者，知他心所垢無垢生滅等。修法者，常憶諸人喜怒怖畏，見相知心。身如意者有三種：一轉變、二聖、三能到。能到又四：一身飛行、二移遠令近不往而到、三此沒彼生、四一念能至。所言聖者，外六塵中不可愛物、不清淨物，能令可愛清淨。唯佛獨有，故云聖也。轉變者，大小一多更互能作，乃至能作一切諸事。若外道變化極不過七日，若佛弟子不論久近。修法者，依四如意足，作身輕舉想。然諸神通未得聖果並不許修，是故不合廣明修相。況今文中為明發得，略辯大道令識其致。又諸曾得無漏通者，如大菩薩、大小羅漢、支佛諸佛，不復論發。今言發者，但是過去曾修事通，既非無漏則未出界，今因止觀發過去習。《大論》又廣明生得報得，如諸天鬼神等；發得如無生忍菩薩等；修得如諸聖等。並非今意。「唯得」下，明互發有無。「若通論」下，依神通別判發。初略辯神通不同。云「特勝通明多發身輕舉」等者，以此兩禪存身觀故。見身息心三事微細，息性輕舉，心如鏡像身如雲影，是故身通從此兩生，於理稍便。餘非不發，是故云多。「背捨、勝處多發身如意通，轉變自在」者，既於好醜得勝知見，心能勝色，故於轉變而得自在。多義如前。次辯通明中，云「但非無漏明」者，三明之中容發餘二，定非無漏。有無之意，如前分別。第七卷中已廣料簡。是故此中但得五通二明者，明是通中勝者，所發既細名之為明，實未得明。「況無量」下，合。「一一通中皆五支」者，此略語耳。應言一一通中種種五支，以通從於多種禪故。

Next, in clarifying spiritual powers, without discussing them in full detail, one merely knows their general characteristics in preparation for their manifestation and attainment. First it cites their number and lists their names. The twenty-second fascicle of the Great Sutra [Mahāparinirvāṇa-sūtra] briefly clarifies the great and the small. The sutra, explaining the second merit, says: "Spiritual powers are of two kinds: first, external; second, internal. The external are shared with non-Buddhists. The internal are of two kinds: first, the two vehicles; second, bodhisattvas. Bodhisattvas practicing the Great Parinirvāṇa attain spiritual powers not shared with the two vehicles. Therefore, what the bodhisattva previously did not attain, he now attains (bodily mastery); what he previously did not hear, he now hears (the divine ear); what he previously did not see, he now sees (the divine eye); what he previously did not know, he now knows (the minds of others, past lives, and extinction of outflows)." Here, in clarifying the manifestation of spiritual powers, the outflow-free is not discussed. The sutra extensively clarifies the characteristics of cultivating spiritual powers, and the Dazhidulun also briefly clarifies the characteristics of cultivation, neither of which is the primary intent here. Here it is briefly clarified in order to prepare for their manifestation. As for the spiritual power of the divine eye, it is distinguished as in the previous explanation of the five eyes. The divine ear attains the pure physical form produced by the four great elements of the form realm, and hears sounds of the six destinies; the quantity, distance, and so forth of what is heard can be known by analogy with the eye. The method of cultivation is recollecting various sounds. As for knowing past lives, great arhats know eighty thousand kalpas, while the Buddha knows immeasurable kalpas. The method of cultivation is constantly recollecting days, months, years, and even the womb, as well as thousands of myriads of koṭis of lifetimes in past ages. Knowledge of others' minds is knowing whether other minds are defiled or undefiled, their arising and cessation, and so forth. The method of cultivation is constantly recollecting people's joy, anger, and fear, seeing the signs and knowing their minds. As for bodily mastery, there are three kinds: first, transformation; second, noble; third, arriving [at will]. Arriving [at will] has four kinds: first, flying bodily; second, shifting the distant to make it near, arriving without traveling; third, disappearing here and appearing there; fourth, reaching in a single thought. What is called 'noble' means that among external six sense-objects, unlovely things and impure things can be made lovely and pure. Only the Buddha possesses this, hence it is called 'noble.' Transformation means that large and small, one and many, can be mutually produced, up to being able to perform all manners of things. If by non-Buddhists, transformations last at most no more than seven days; if by disciples of the Buddha, whether long or short is not limited. The method of cultivation is, relying on the four bases of spiritual power, forming the thought of the body becoming light and floating up. However, before attaining the noble fruit, one is not permitted to cultivate the various spiritual powers; therefore it is not fitting to extensively explain the characteristics of cultivation. Moreover, in the present text, in order to clarify manifestation and attainment, the great path is briefly distinguished to make its principles known. Furthermore, those who have previously attained outflow-free powers—such as great bodhisattvas, great and small arhats, pratyekabuddhas, and Buddhas—are no longer discussed in terms of manifestation. What is called 'manifestation' here refers only to having cultivated phenomenal spiritual powers in the past; since they were not outflow-free, one had not transcended the realm [of saṃsāra]. Now, because of calming and contemplation, past habits manifest. The Dazhidulun also extensively clarifies what is attained by birth or as karmic retribution, such as devas, ghosts, and spirits; what is attained through manifestation, such as bodhisattvas of non-arising endurance; and what is attained through cultivation, such as the various noble ones. None of these is the present intent. From "Only attaining" onward, it clarifies the presence or absence of mutual manifestation. From "If broadly discussed" onward, it judges manifestation according to the specific spiritual powers. First, it briefly distinguishes the differences in spiritual powers. Saying "Special excellence and penetrating brightness mostly manifest the body becoming light and floating up" and so forth is because these two dhyānas retain the contemplation of the body. Seeing that the three things—body, breath, and mind—are subtle, the nature of breath is light and floating, and the mind is like a mirror's reflection while the body is like a cloud's shadow; therefore bodily spiritual power arises from these two, which is quite fitting in principle. The others are not that they do not manifest, hence it says "mostly." In "Liberations and stages of mastery mostly manifest the spiritual power of bodily mastery, being sovereign in transformation," since one attains superior knowledge and vision regarding the attractive and ugly, the mind can master physical form, and therefore attains sovereignty in transformation. The meaning of "mostly" is as before. Next, in distinguishing penetrating brightness, saying "Only it is not outflow-free clarity" means that among the three clarities, it may allow the other two to manifest, but definitely not the outflow-free. The meaning of presence and absence is differentiated as before. It was already extensively evaluated in the seventh fascicle. Therefore, here one only attains five spiritual powers and two clarities; clarity is what is superior among the powers, and since what manifests is subtle, it is termed 'clarity,' though in truth one has not yet attained clarity. From "How much more the immeasurable" onward, it draws the correspondence. "In each spiritual power there are five limbs" is a brief statement. One should say that in each spiritual power there are various five limbs, because the spiritual powers follow from multiple kinds of dhyāna.