翻譯名義集 7.100

7.100

【明行足】具足三明及六神通。《智論》云：「一如意、二天眼、三天耳、四他心、五識宿命通、六無漏通。」言神通者，《易》曰：「陰陽不測之謂神，寂然不動，感而遂通。」《瓔珞》云：「神名天心，通名慧性。天然之慧，徹照無礙，故名神通。」一如意者，有三種：能到、轉變、聖如意。能到復四：一、身飛行如鳥無礙；二、移遠令近，不往而到；三、此沒彼出；四、一念能至。轉變者，大能作小，小能作大，一能作多，多能作一。種種諸物，皆能轉變。外道輩轉，極久不過七日。諸佛及弟子，轉變自在，無有久近。聖如意者，外六塵中，不可愛不淨物，能觀令淨；可愛淨物，能觀令不淨。是聖如意法，唯佛獨有。天眼通者，於眼得色界四大造清淨色，是名天眼。天眼所見，自地及下地、六道眾生、諸物，若近若遠、若麁若細，諸色，無不能照。是天眼有二種：一從報得，二從修得。是五道中天眼，從修得，非報得。何以故？常憶念種種光明得故（云云）。天耳通者，於耳得色界四大造清淨色，能聞一切聲，天聲、人聲、三惡道聲。云何得天耳通修得？常憶念種種聲，是名天耳通。識宿命通者，本事常憶念日月年歲至胎中，乃至過去世中，一世、十世、百世、千萬億世。乃至大阿羅漢、辟支佛，知八萬大劫；諸大菩薩及佛，知無量劫，是名識宿命通。知他心通者，知他心，若有垢、若無垢。自觀心生住滅時，常憶念故得。復次觀他人喜相、嗔相、怖相、畏相，見此相已，然後知心，是為他心智。無漏通者，《如來莊嚴入一切佛境界經》云：「言無漏者，謂離四漏，謂欲漏、有漏、無明漏、見漏。以不取彼四種漏故，乃名遠離諸漏。」《智論》「問：『神通與明，有何等異？』答：『直知過去宿命事，名通；知過去因緣行業，名明（宿命）。直知死此生彼，名通；知行因緣際會不失，名明（天眼）。直盡結使，不知更生不生，名通；若知漏盡，更不復生，名明（無漏）。』」

[Vidyācaraṇa-saṃpanna / Accomplished in Knowledge and Conduct]: Endowed with the three knowledges and the six supernormal powers. The Mahāprajñāpāramitopadeśa states: 'First, the power of psychic transformation; second, the divine eye; third, the divine ear; fourth, knowing the minds of others; fifth, knowledge of past lives; sixth, the extinction of outflows.' Regarding 'supernormal powers' (shentong), the Yijing states: 'That which cannot be fathomed by yin and yang is called spiritual (shen); silent and unmoving, it responds and penetrates (tong).' The Yingluo jing states: 'Shen is called the heavenly mind, tong is called the nature of wisdom. Wisdom of the natural state, penetrating and illuminating without obstruction, is therefore named supernormal power.' First, psychic transformation has three kinds: the power to arrive, alteration, and noble psychic transformation. The power to arrive further has four: 1. flying bodily like a bird without impediment; 2. shifting the far to make it near, arriving without traveling; 3. vanishing here and appearing there; 4. reaching [any destination] in a single thought. Alteration means making the great small, the small great, the one many, and the many one; various objects can all be transformed. Transformations by non-Buddhists last at most seven days. For the buddhas and their disciples, alteration is sovereign, without length or brevity of time. Noble psychic transformation means that regarding the external six sense objects, one can view undesirable and impure things and make them pure; and one can view desirable and pure things and make them impure. This noble psychic transformation is possessed by the Buddha alone. As for the divine eye, obtaining pure form produced from the four great elements of the form realm at the eyes is called the divine eye. What is seen by the divine eye—one's own level and lower levels, the sentient beings of the six paths, and all things, whether near or far, coarse or subtle, forms of every kind—there is nothing it cannot illuminate. This divine eye has two kinds: first, obtained through retributive karma; second, obtained through cultivation. The divine eye among the five paths is obtained through cultivation, not from retribution. Why? Because it is obtained by constantly mindfully recollecting various lights (and so forth). As for the divine ear, obtaining pure form produced from the four great elements of the form realm at the ears can hear all sounds: heavenly sounds, human sounds, and sounds of the three evil paths. How is the divine ear obtained through cultivation? By constantly recollecting various sounds, this is called the divine ear. As for knowledge of past lives, through past deeds one constantly recollects days, months, and years back to the womb, and further to past lives: one life, ten lives, a hundred lives, thousands of myriads of koṭis of lives. Even great arhats and pratyekabuddhas know up to eighty thousand great kalpas; great bodhisattvas and buddhas know immeasurable kalpas. This is called knowledge of past lives. As for knowing the minds of others, one knows the minds of others, whether defiled or undefiled. It is obtained because one constantly recollects when observing the arising, abiding, and cessation of one's own mind. Furthermore, observing the marks of joy, wrath, fright, and fear in others, upon seeing these marks, one thereafter knows their minds; this is the knowledge of others' minds. As for the power of the extinction of outflows, the Tathāgatālaṅkārabuddhaviṣayāvatāra Sūtra states: '"Extinction of outflows" refers to freedom from the four outflows, namely the outflow of desire, the outflow of existence, the outflow of ignorance, and the outflow of views. Because one does not grasp at those four kinds of outflows, it is called being far removed from all outflows.' The Mahāprajñāpāramitopadeśa asks: 'What is the difference between supernormal power and knowledge (vidyā)?' Answer: 'Simply knowing past affairs is called a power; knowing past causes, conditions, and karma is called knowledge (past lives). Simply knowing dying here and being born there is called a power; knowing that causes, conditions, and karmic retribution never fail to meet is called knowledge (divine eye). Simply exhausting defilements without knowing whether one will be reborn again or not is called a power; knowing that outflows are exhausted and that one will never be reborn again is called knowledge (extinction of outflows).'