略諸經論念佛法門往生淨土集卷上 1.5

1.5

地。變現自在。壽命長短。延促隨意。六者漏盡通。他方此界一切眾生。及自己身。斷諸惑漏。品數多少。證果地位。於一念頃。悉皆具知。無有錯謬。此六通即是定果。然今道俗言已證者。未委證何禪定。若證有漏定者除漏盡通。得餘五通。若證無漏定者。應得六通。故法華經第一偈云。又見菩薩。常處空閑。深修禪定。得五神通。聖教明文必不虛說。自禪門東流。未曾聞有證五通者。況六通耶。通義尚未能了。焉知。禪定證與非證。但行欺詐。謗無淨土。輕蔑聖教。埋沒世尊。顯揚己德。闡提無信。何異此也。夫求禪定。先持齋戒。齋戒為因。方能引定。故月燈三昧經第一偈云。

earth, manifesting transformations with ease, whose lifespan—long or short—may be extended or curtailed at will. Sixth is the supernatural power of the extinction of contaminations: for all sentient beings of this world and other realms, as well as for one's own body, one knows completely and without error, in a single instant of thought, the degrees and numbers of all afflictions and contaminations severed, and the stages of fruit attained. These six supernatural powers are the fruits of concentration. Yet regarding the monastics and laypersons of today who claim to have already attained realization: it is not yet clear what dhyāna they have realized. If they have realized sāsrava concentration, then, excluding the supernatural power of the extinction of contaminations, they would obtain the remaining five supernatural powers. If they have realized anāsrava concentration, they ought to obtain all six supernatural powers. Hence, a verse in the first chapter of the Saddharmapuṇḍarīka Sūtra says: 'Further, I see bodhisattvas / who constantly abide in quiet seclusion, / deeply practicing dhyāna, / and attaining the five supernatural powers.' The explicit statements of the sacred teachings certainly do not speak in vain. Since the Chan lineage flowed east, we have never heard of anyone who has realized the five supernatural powers, much less the six supernatural powers! When they do not yet comprehend the very meaning of 'supernatural powers', how can they know whether dhyāna is realized or not? They merely practice deceit, slandering [the teaching by saying] that there is no Pure Land, disparaging the sacred teachings, consigning the World-Honoured One to oblivion, and extolling their own virtues. How are they any different from faithless icchantikas? Now, to seek dhyāna, one must first uphold the precepts of fasting; with the precepts of fasting as the cause, concentration can then be drawn forth. Hence, a verse in the first fascicle of the Samādhirāja Sūtra says: