大乘莊嚴經論 神通品
神通不是炫奇的本錢，而是慈悲的腳力
說起「神通」，人總愛往奇技上想。可這一品從頭到尾只扣著一句問話：菩薩的這身本事，是為了什麼？
答案只有一個——為了把眾生渡過去。菩薩的六種神通，原是『把眾生看清』的六雙眼：知他生死、知他心念、知他宿習、知他堪不堪度，才好對症施救。而這身本事從哪裡來？是甚深的禪定作根、無分別智作眼，缺一不可——所以它天生帶著清淨的印，不會淪為自誇的玩物。它做的每一件事，也都落在救苦、攝化、淨土淨人上。
一句話：神通全部的光彩，都在『把眾生渡過去』這一件事上。
且看菩薩如何持這身本事，如獅子無畏，蹚進最深的苦海裡去。
Supernormal power is not a stock of wonders to show off — it is the walking-strength of compassion
Say the words "supernormal powers," and the mind runs at once to feats of the marvelous. Yet this whole chapter turns upon a single question: this power of the bodhisattva — what is it for?
There is only one answer — to carry sentient beings across. The bodhisattva's six supernormal powers are, at root, six pairs of eyes for "seeing beings clearly": knowing their birth and death, knowing the movements of their minds, knowing their former habits, knowing whether they are ripe for liberation or not — only so can the rescue be matched to the ailment. And where does this power come from? The deep meditative absorption is its root and non-conceptual knowledge is its eye — neither may be missing. So it is born bearing the seal of purity, and can never sink into a plaything of self-display. Every deed it does, likewise, falls upon relieving suffering, gathering and transforming beings, purifying lands and purifying beings.
In a word: the whole splendor of the supernormal powers rests upon this one thing — carrying sentient beings across.
Now watch how the bodhisattva takes up this power and, fearless as the lion, wades down into the deepest sea of suffering.
〔釋〕說真實義已，次顯菩薩神通相。
【偈】
起滅及言音， 心行亦先住，
向彼令出離， 六智自在通。
〔釋〕起滅者，謂生死智境，知諸眾生生死故。言音者，謂天耳智境，隨彼所起言語悉聞知故。心行者，謂他心智境，能知他人心行差別故。先住者，謂宿命智境，知彼先住善惡所集故。向彼者，謂如意智境，隨彼處處往教化故。出離者，謂漏盡智境，知彼眾生出離應不應故。如此六智，於諸世界六義差別遍知無礙勇猛自在，是名菩薩神通自性。已說自性，次說修習。
【偈】
第四極淨禪， 無分別智攝，
如所立方便， 依此淨諸通。
〔釋〕如所依禪、如所攝智、如所立方便，菩薩作意修習，則得最上神通。已說修通，次說得果。
【偈】
三住住無比， 所住善供養，
令彼得清淨， 是說神通果。
〔釋〕神通有三種果。一勝住果，此住有三種：一聖住、二梵住、三天住，所得無比無上故。二善供養果，隨所住處，世間眾生大供養故。三令他清淨果，能令供養者得清淨故。問：神通有六種業，一自業、二他業、三光業、四戲業、五化業、六淨業，此云何？
【偈】
世生成壞事， 見彼猶如幻，
種種他所欲， 自在隨意成。
〔釋〕此偈上半顯示自業，見諸世界及諸眾生若成若壞猶如幻故。下半顯示他業，謂動地放光等事，隨他所欲自在現故。十種自在，如《十地經》說。
【偈】
神光照惡趣， 令信生善道，
威力震天宮， 動殿令魔怖。
〔釋〕此偈顯示光業。光業二種：一救苦、二怖魔。上半偈明救苦，謂下照惡道眾生，令發信心得生善道故。下半偈明怖魔，謂上照天宮動魔宮殿，令魔驚怖故。
【偈】
遊戲諸三昧， 僧中最第一，
恒現三種化， 以是利眾生。
〔釋〕此偈上半顯示戲業，於佛眾中遊戲諸定最得自在。下半顯示化業，化有三種：一業化，工巧業處自在化故；二隨化，隨他所欲自在化故；三上化，住兜率天等勝上化故。以是三化，恒為利益。
【偈】
智力普自在， 剎土隨欲現，
無佛令聞佛， 懸擲有佛境。
〔釋〕此偈顯示淨業。淨業二種：一淨剎土、二淨眾生。上半偈明淨剎土，由智自在隨彼所欲能現水精琉璃等清淨世界故。下半偈明淨眾生，於無佛世界能令聞佛起淨信心生有佛處故。已說業用，次說相應。
【偈】
成熟眾生力， 諸佛所稱譽，
發語無不信， 如是說相應。
〔釋〕神通相應有三種。一成生相應，譬如鳥翅初得成就。二稱譽相應，常得諸佛之所讚歎。三信受相應，凡所言說人皆信受。已說相應，次說住神通具。
【偈】
六智及三明， 八解八勝處，
十遍諸三昧， 勇猛資神通。
〔釋〕菩薩住神通具，有六種差別：一、六智；二、三明；三、八解脫；四、八勝處；五、十遍入；六、諸三昧。如是六義，是分別神通具差別。已說住神通具，次說神通大。
【偈】
能安不自在， 常勤於利物，
行有無怖畏， 勇猛如師子。
〔釋〕菩薩神通有三種大。一自在大，眾生由煩惱故不得自在，菩薩智力能自在安置故。二歡樂大，由常勤利益眾生一向樂故。三無畏大，行三有中得極勇猛如師子故。神通品究竟。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
說完真實義（真實品），接著顯示菩薩「神通」（超凡的自在能力）的相狀。
起滅及言音，心行亦先住， 向彼令出離，六智自在通。
菩薩神通的自性，是六種智（即六神通），各緣一種境界、遍知無礙、勇猛自在：
- 起滅——生死智的境界（即天眼通），知一切眾生的生與死。
- 言音——天耳智的境界（天耳通），眾生所起的種種言語都聽得清。
- 心行——他心智的境界（他心通），能知他人心念的種種差別。
- 先住——宿命智的境界（宿命通），知眾生過去世所積的善惡。
- 向彼——如意智的境界（神足通），能隨處往詣、前去教化。
- 出離——漏盡智的境界（漏盡通），知眾生是否應當、堪能出離。
這六智在一切世界中、就這六種義差別地遍知無礙、勇猛自在，就叫菩薩的神通自性。
第四極淨禪，無分別智攝， 如所立方便，依此淨諸通。
接著說怎麼修：依著『第四禪』（極清淨的禪定）、由「無分別智」所攝持、依所立的種種方便——菩薩這樣作意修習，便得最上的神通。
三住住無比，所住善供養， 令彼得清淨，是說神通果。
神通有三種果：一、勝住果——所住有三（聖住、梵住、天住），所得無比無上；二、善供養果——隨所住之處，世間眾生大加供養；三、令他清淨果——能令供養的人也得清淨。 〔問〕神通有六種業用（自業、他業、光業、戲業、化業、淨業），這又是怎麼回事？
世生成壞事，見彼猶如幻， 種種他所欲，自在隨意成。
這一偈上半顯自業：見諸世界與眾生的或成或壞，都如幻化（不為所動）。下半顯他業：動地、放光等事，隨他人所欲而自在示現（十種自在，如《十地經》所說）。
神光照惡趣，令信生善道， 威力震天宮，動殿令魔怖。
這一偈顯光業，有二：上半「救苦」——以神光下照惡道眾生，令他發起信心、得生善道；下半「怖魔」——上照天宮、震動魔的宮殿，令魔驚怖。
遊戲諸三昧，僧中最第一， 恒現三種化，以是利眾生。
這一偈上半顯戲業：在佛眾之中遊戲種種禪定，最得自在。下半顯化業，化有三種：一、業化（於工巧業處自在變化）；二、隨化（隨他人所欲自在變化）；三、上化（住兜率天等殊勝處而上化）。以這三種變化，恆為利益眾生。
智力普自在，剎土隨欲現， 無佛令聞佛，懸擲有佛境。
這一偈顯淨業，有二：上半「淨剎土」——由智自在，隨眾生所欲，能現水精、琉璃等清淨世界；下半「淨眾生」——於沒有佛的世界，能令眾生聞佛、起淨信心，生到有佛之處。
成熟眾生力，諸佛所稱譽， 發語無不信，如是說相應。
神通的「相應」（與神通相隨而有的德）有三種：一、成生相應（成熟眾生之力，譬如鳥的翅膀剛長成、能飛了）；二、稱譽相應（常得諸佛讚歎）；三、信受相應（凡有所說，人都信受）。
六智及三明，八解八勝處， 十遍諸三昧，勇猛資神通。
菩薩所住的『神通之具』（成就神通的憑藉），有六種：一、六智；二、三明；三、八解脫；四、八勝處；五、十遍入；六、諸三昧。這六項，是分別神通之具的差別。
能安不自在，常勤於利物， 行有無怖畏，勇猛如師子。
菩薩的神通有三種「大」：一、自在大——眾生因煩惱而不得自在，菩薩以智力能自在地安置他們；二、歡樂大——因常勤利益眾生而一向安樂；三、無畏大——在三有（三界）中行，得極勇猛，如師子（獅子）無畏。
（神通品到此為止。）
Having stated the meaning of reality (the Chapter on Reality, 真實品), the text next displays the character of the bodhisattva's supernormal powers (神通, ṛddhi — the sovereign, more-than-worldly capacities).
Arising-and-ceasing, and speech-sounds; the movements of the mind, and former abodes too; going toward beings and causing them to go forth: six knowledges, the sovereign powers.
The own-nature of the bodhisattva's supernormal powers is the six knowledges (六智 — that is, the six supernormal powers): each takes one kind of object, knowing it everywhere without hindrance, valorous and sovereign.
- Arising-and-ceasing — the object of the knowledge of birth-and-death (生死智 — that is, the divine eye, 天眼通), knowing the birth and death of all sentient beings.
- Speech-sounds — the object of the knowledge of the divine ear (天耳智; the divine ear, 天耳通), clearly hearing all the various utterances that beings give rise to.
- The movements of the mind — the object of the knowledge of others' minds (他心智; the power of knowing others' minds, 他心通), able to know the various distinctions in the movements of another's mind.
- Former abodes — the object of the knowledge of former lives (宿命智; the recollection of former lives, 宿命通), knowing the good and evil that beings have gathered in past lives.
- Going toward beings — the object of the knowledge of [going] at will (如意智; the power of spiritual reach, 神足通), able to go anywhere and there to teach and transform beings.
- Causing them to go forth — the object of the knowledge of the exhaustion of the outflows (漏盡智; the power of the exhaustion of the outflows, 漏盡通), knowing whether or not beings ought to, and are able to, go forth [to liberation].
These six knowledges, throughout all the worlds, know everywhere and without hindrance the distinctions of these six meanings, valorous and sovereign: this is called the own-nature of the bodhisattva's supernormal powers. Having stated their own-nature, the text next states their cultivation.
The fourth, the utterly pure meditation; sustained by non-conceptual knowledge; and skillful means as established: relying on these, one purifies all the powers.
Next, how one cultivates them: relying upon the fourth meditation (第四禪 — the utterly pure meditative absorption), sustained by non-conceptual knowledge (無分別智, nirvikalpa-jñāna), and relying on the various skillful means as established — when the bodhisattva contemplates and cultivates in this way, he gains the supreme supernormal powers. Having stated the cultivation of the powers, the text next states the fruit gained.
The three abidings — an abiding beyond compare; where one abides, one is well honored; and one causes those beings to gain purity: these are called the fruit of the supernormal powers.
The supernormal powers have three kinds of fruit: first, the fruit of the excellent abiding — the abidings are three (the noble abiding, the divine-abiding, and the celestial abiding), and what is gained is beyond compare and unsurpassed; second, the fruit of being well honored — wherever one abides, the beings of the world greatly honor one; third, the fruit of causing others to gain purity — one can cause even those who make offerings to gain purity.
〔Question〕 The supernormal powers have six kinds of activity (the activity for oneself, the activity for others, the activity of radiance, the activity of play, the activity of transformation, and the activity of purifying) — how are these to be understood?
The becoming and breaking-up of worlds and beings — one sees it all as though an illusion; the many things that others desire — sovereignly, at will, one brings them to pass.
The first half of this verse displays the activity for oneself: one sees the worlds and beings, whether coming to be or breaking up, all as though an illusion (and so is unmoved by them). The second half displays the activity for others: such deeds as making the earth quake and sending forth radiance are manifested sovereignly according to what others desire (the ten sovereign masteries, as stated in the Sūtra of the Ten Grounds, 《十地經》).
Divine light shines upon the evil destinies, causing faith to arise and birth in a good destiny; its majestic force shakes the celestial palaces, quaking the halls and terrifying the demon.
This verse displays the activity of radiance, which is of two kinds: the first half, "relieving suffering" — with divine light shining down upon the beings of the evil destinies, causing them to give rise to faith and to gain birth in a good destiny; the second half, "terrifying the demon" — shining up upon the celestial palaces and shaking the demon's palace-halls, causing the demon to be startled and afraid.
Playing amid the many meditative concentrations, foremost within the assembly of monks; ever manifesting the three kinds of transformation, and thereby benefiting sentient beings.
The first half of this verse displays the activity of play: within the Buddha's assembly one plays amid the many meditative concentrations, most fully sovereign. The second half displays the activity of transformation, which is of three kinds: first, transformation-as-craft (manifesting sovereign transformations amid the works of craft and skill); second, transformation-in-accord (manifesting sovereign transformations according to what others desire); third, higher transformation (abiding in an eminent place such as the Tuṣita heaven, 兜率天, and transforming from on high). By these three kinds of transformation, one ever acts for the benefit of sentient beings.
By the sovereignty of the power of knowledge, lands appear according to one's wish; where there is no Buddha, one causes beings to hear of a Buddha, and casts them across into a land where a Buddha is.
This verse displays the activity of purifying, which is of two kinds: the first half, "purifying the land" — by the sovereignty of knowledge, according to what beings desire, one can manifest pure worlds of crystal, lapis lazuli, and the like; the second half, "purifying beings" — in a world without a Buddha, one can cause beings to hear of a Buddha and give rise to a mind of pure faith, so that they are born where a Buddha is. Having stated the [six] activities, the text next states the accompaniments.
The power to ripen sentient beings, the praise of all the Buddhas, and words that none fail to believe: such is the statement of the accompaniments.
The supernormal powers have three accompaniments (the qualities that attend upon the powers): first, the accompaniment of ripening beings (the power to ripen sentient beings — like a bird whose wings have just grown full and can now fly); second, the accompaniment of praise (one ever gains the praise of all the Buddhas); third, the accompaniment of being believed (whatever one says, people all believe and accept). Having stated the accompaniments, the text next states the equipment for abiding in the supernormal powers.
The six knowledges and the three clear knowledges, the eight liberations and the eight bases of mastery, the ten universals and the many meditative concentrations: valiantly they furnish the supernormal powers.
The equipment by which the bodhisattva abides in the supernormal powers has six kinds: first, the six knowledges; second, the three clear knowledges (三明); third, the eight liberations (八解脫); fourth, the eight bases of mastery (八勝處); fifth, the ten universals (十遍入; the ten totalities, 十一切處); sixth, the many meditative concentrations (三昧, samādhi). These six are the distinctions of the equipment for the supernormal powers. Having stated the equipment for abiding in the supernormal powers, the text next states the greatness of the supernormal powers.
Able to settle those who are not sovereign, ever diligent in benefiting beings, faring within existence without fear, valiant as the lion (師子).
The bodhisattva's supernormal powers have three kinds of greatness: first, the greatness of sovereignty — sentient beings, on account of the afflictions, do not gain sovereignty, but the bodhisattva, by the power of knowledge, can sovereignly settle them [in the good]; second, the greatness of gladness — because he is ever diligent in benefiting sentient beings, he is wholly at ease; third, the greatness of fearlessness — faring within the three realms of existence (三有), he attains the utmost valor, fearless as the lion.
(Here the Chapter on Supernormal Powers ends.)
真實品見了真實，真實要『起用』——其中一端，就是「神通」（超凡的自在能力）。一講神通，人容易往『奇技』上想；可本品從頭到尾扣著一個關鍵：菩薩的神通，是為了什麼？ 答案只有一個——利益眾生，而且全程由「無分別智」攝持。離了這個，神通就成了炫奇；扣著這個，神通才是悲智的手腳。
一、六通：六種「遍知無礙」
起滅及言音，心行亦先住， 向彼令出離，六智自在通。
菩薩神通的本體，是六種智（即六神通），各照一種境界，遍知無礙、勇猛自在：知眾生生死的（天眼）、聞眾生言語的（天耳）、知他人心念的（他心）、知眾生宿世善惡的（宿命）、能隨處往化的（神足）、知眾生堪不堪出離的（漏盡）。 這六樣，不是六種把戲，而是『把眾生看得清清楚楚』的六種眼——知他生死、知他心、知他宿習、知他堪度與否，才好對症施救。神通的根，原來是『為了看清眾生』。 這第六通（漏盡／出離智）還有一面，不可漏看：它既知他堪不堪出離，也是自證漏盡——自知己之諸漏（一切煩惱漏失）已盡。三明之中列『漏盡明』，正取此自證一面：先自漏盡，方能照見眾生堪不堪出離。故漏盡通兼具兩面——對外，知他出離之機；對內，自證己漏已盡；二者本是一事的內外。
二、神通從哪裡來：定與慧
第四極淨禪，無分別智攝， 如所立方便，依此淨諸通。
神通不是憑空變出來的。本論指出它的來路：依著第四禪（極清淨的禪定）、由無分別智攝持、再加上種種方便，菩薩這樣作意修習，才得最上的神通。換句話說：神通是「定」與「慧」開出的花——沒有甚深的定作根、沒有無分別智作眼，所謂神通便不是菩薩的神通。這一句也劃了界：菩薩的神通，天生帶著「無分別智」的印，不會淪為我慢的玩物。
三、神通的果：安住、受供、令他清淨
三住住無比，所住善供養， 令彼得清淨，是說神通果。
神通結三種果：勝住果（所住的聖住、梵住、天住，無比無上）、善供養果（隨所住處，世間眾生大加供養）、令他清淨果（能令來供養的人也因此得清淨）。要留意第三果——神通的好處不止於己之「住」、不止於受人供養，更要緊的是讓親近的人也因此淨化。果報的歸宿，仍落在『利他』上。
四、神通做什麼：六種業，件件為利生
世生成壞事，見彼猶如幻， 種種他所欲，自在隨意成。
接下來幾頌，是神通的「業用」——它具體做哪些事。先是自業與他業：對自己，見世界、眾生的成住壞空都「如幻」，不被牽動（這是定力）；對他人，動地、放光等隨他所需而自在示現（十種自在，如《十地經》所說）。
神光照惡趣，令信生善道， 威力震天宮，動殿令魔怖。
光業有二：放神光「下照」惡道，令受苦眾生發信心、得生善道（救苦）；又「上照」天宮、震動魔的宮殿，令魔驚怖（怖魔，使惡勢力不敢為害）。一道光，下救苦、上震惡。
遊戲諸三昧，僧中最第一， 恒現三種化，以是利眾生。
戲業：在佛眾中遊戲種種禪定，最得自在（「遊戲」是說出入自如、毫不費力）。化業有三：業化（於工巧技藝中自在變化）、隨化（隨人所欲而化）、上化（住兜率等勝處而化）——以這三化，恆為利生。
智力普自在，剎土隨欲現， 無佛令聞佛，懸擲有佛境。
淨業有二：「淨剎土」，以智自在，隨眾生所欲現出水精、琉璃等清淨世界；「淨眾生」，在沒有佛的世界，能令眾生聞佛、起淨信，乃至移生到有佛之處。 這『隨欲普現』最易令初學起疑：一位菩薩，怎能同時現身無量剎土、又隨各人所欲而各各不同？本論自引的《十地經》有一現成的比方——〔疏借喻〕「譬如日月住虛空，一切水中皆現影；住於法界無所動，隨其心樂各不同。」 月在虛空，本未曾動、也未曾分，可是有水之處皆現月影，一一江河各自一輪：菩薩亦如是，自身「住於法界無所動」，而眾生心樂各別，所現之身、之土便隨之各異。所以『普現』不是分身奔忙、四處趕場，而是『不動而遍應』——這正是無分別智攝持下的自在。
把六業合看，會發現一條鐵律：自業是定力（不被境轉），其餘五業全是利生——救苦、怖魔、遊戲說法、變化攝機、淨土淨人。神通在菩薩手裡，是一艘渡船：本分是載人過河，不是拿來競渡爭勝、博人喝采。一旦忘了『載人』，再大的神通也只是空轉。
五、神通成熟，如鳥翅初成
成熟眾生力，諸佛所稱譽， 發語無不信，如是說相應。
隨神通而來的三種德（相應）：成生相應（成熟眾生之力）、稱譽相應（常得諸佛讚歎）、信受相應（凡有所說，人都信受）。其中「成生相應」，本論用一個極好的比方——像鳥的翅膀剛長成：羽翼一豐，便能飛了；菩薩成熟眾生之力一具足，便能任運往來、接引有情。神通之「成」，不為自飛得高，是為了飛到眾生那裡去。
六智及三明，八解八勝處， 十遍諸三昧，勇猛資神通。
那麼，這神通靠什麼『供給』？本論列出六項『神通之具』：六智、三明、八解脫、八勝處、十遍入、諸三昧。這些都是甚深的定慧功夫。一句話：神通是有本錢的，本錢就是平日積下的定與慧——不是空口的奇談，是實證的家當。
六、神通之大：如師子無畏
能安不自在，常勤於利物， 行有無怖畏，勇猛如師子。
最後，本論以三種「大」收束神通：自在大——眾生被煩惱縛得不自在，菩薩卻能以神通之力，把他們自在地安置、救拔；歡樂大——因常勤利生，而一向安樂；無畏大——在三有（三界生死）中往來行化，得極勇猛，如師子（獅子）之無畏。 這「如師子」一喻收得有力：師子行於山林，無所畏懼；菩薩持神通入生死、入苦處去度生，也是這般無畏——不是因為苦不存在，而是因為悲智在胸、神通在手，再深的苦海也敢蹚進去。
結：神通是慈悲的腳力
通看全品，神通品說的是：菩薩的神通，是悲智的手腳，為利生而有，由無分別智攝持。 六通是『把眾生看清』的六種眼；定慧是它的根；六種業用件件落在救苦、攝化、淨土淨人上；它的成熟如鳥翅之豐、它的廣大如師子之無畏。
一句話收束：神通從來不是炫奇的本錢，而是慈悲的腳力——它全部的光彩，都在『把眾生渡過去』這一件事上。 離了利生與無分別智，縱有神變，也不是這一品所說的「菩薩神通」。
The Chapter on Reality had one see reality; reality must then "put itself to work" — and one of the ways it works is through supernormal powers (神通, superhuman masteries). At the word "supernormal power" the mind is quick to run toward "wondrous feats"; yet this chapter, from first to last, holds fast to one question: the bodhisattva's supernormal powers — what are they for? There is only one answer — to benefit sentient beings — and throughout, they are held under the governance of non-conceptual knowledge (無分別智, the root knowledge that leaves off subject-object discrimination). Cut away from this, a power becomes a display of the marvellous; held fast to it, a power is the hands and feet of compassion-and-wisdom.
I. The six knowledges: six modes of "penetrant, unobstructed knowing"
Arising-and-ceasing, and speech-and-sound, the workings of mind, and prior dwellings, going toward them to bring about release: the six knowledges, the masterful powers.
The substance of the bodhisattva's supernormal powers is six kinds of knowledge (the six supernormal powers), each illuminating one domain, knowing it through and through without obstruction, and doing so with valor and mastery: knowing sentient beings' birth-and-death (the divine eye, 天眼); hearing sentient beings' speech (the divine ear, 天耳); knowing others' thoughts of mind (knowing-others'-minds, 他心); knowing sentient beings' former lives, the good and evil they gathered (recollection-of-past-lives, 宿命); being able to go anywhere to transform them (magical travel, 神足); and knowing whether sentient beings are ripe or unripe for release (the ending-of-outflows, 漏盡).
These six are not six conjuring-tricks; they are six eyes for "seeing sentient beings clearly, through and through" — to know a being's birth-and-death, to know his mind, to know his former habits, to know whether he is ready to be liberated, is what makes it possible to treat the very ailment and bring rescue. The root of supernormal power turns out to be "in order to see sentient beings clearly."
This sixth knowledge (the knowledge of the ending-of-outflows, of release) has, moreover, one face that must not be overlooked: it knows not only whether others are ripe for release, it is also the self-realization of the ending-of-outflows — knowing for oneself that one's own outflows (all the leakings-away of the afflictions) are exhausted. Among the three clear knowledges, the "clear knowledge of the ending-of-outflows" is listed precisely to take up this self-realizing face: only when one's own outflows are first exhausted can one illumine whether sentient beings are ripe for release. So the knowledge of the ending-of-outflows carries both faces at once — outward, it knows others' occasion for release; inward, it is the self-realization that one's own outflows are exhausted; the two are just the inner and outer of one single matter.
II. Whence the supernormal powers come: concentration and wisdom
The fourth, the supremely purified meditation; governed by non-conceptual knowledge; with the means as they are set up: relying on these, one purifies all the powers.
Supernormal powers are not conjured out of empty air. The treatise points out their provenance: relying on the fourth meditation (第四禪, the supremely pure concentration), governed by non-conceptual knowledge, and joined further with all manner of skillful means — the bodhisattva, applying his mind and cultivating thus, attains the highest supernormal powers. Put otherwise: supernormal powers are the flowers that "concentration" and "wisdom" open — without deep concentration for a root, without non-conceptual knowledge for an eye, what is called a supernormal power is not the bodhisattva's supernormal power. This line also draws a boundary: the bodhisattva's supernormal power bears, from its birth, the seal of "non-conceptual knowledge," and will not degenerate into a plaything of self-conceit.
III. The fruits of the supernormal powers: sublime dwelling, receiving offerings, causing others' purity
The three dwellings, dwelt in beyond compare; where dwelt, well honored with offerings; causing others to attain purity: these are called the fruits of supernormal power.
Supernormal power bears three fruits: the fruit of sublime dwelling (the noble dwelling, the divine-abiding dwelling, the heavenly dwelling one dwells in, beyond compare and unsurpassed); the fruit of good offerings (wherever one dwells, the beings of the world make great offerings); and the fruit of causing others' purity (one can cause even those who come to make offerings to attain purity thereby). Mark that third fruit: the good of supernormal power stops neither at one's own "dwelling" nor at the receiving of others' offerings; more to the point, it is to let those who draw near be purified thereby too. The resting-place of the fruit still lands on "benefiting others."
IV. What the supernormal powers do: six operations, every one for the good of beings
The world's arising, abiding, and dissolution — seen as though an illusion; the manifold things others desire, brought to pass at will, with mastery.
The next several verses are the "operations" of supernormal power — what, concretely, it does. First come the self-operation and the operation toward others: as to oneself, one sees the world's and sentient beings' arising, abiding, dissolution, and emptiness all "as though an illusion," unmoved by them (this is the strength of concentration); as to others, one manifests with mastery — quaking the earth, sending forth light, and the like — according to what they need (the ten masteries, as stated in the Ten Grounds Sūtra).
The divine light shines down on the evil destinies, causing faith, birth in the good destinies; its might shakes the heavenly palaces, quaking the halls, striking Māra with dread.
The operation of light has two aspects: sending forth the divine light "downward" to shine on the evil destinies, causing beings who undergo suffering to give rise to faith and to attain birth in the good destinies (the rescue of suffering); and "upward" to shine on the heavenly palaces, quaking Māra's palace-halls and striking Māra with dread (the daunting of Māra, so that the forces of evil dare not work harm). One single beam of light: below it rescues suffering, above it daunts evil.
Sporting in all the samādhis, foremost among the assembly of monks; ever displaying the three transformations, and thereby benefiting sentient beings.
The operation of sport: within the Buddha's assembly one sports in all manner of concentrations, attaining the utmost mastery ("sporting" says the entering and leaving at will, without the least labor). The operation of transformation has three: the transformation-in-work (mastery of transformation amid the arts and crafts), the transformation-to-suit (transforming to suit what others desire), and the higher transformation (transforming while dwelling in Tuṣita and other sublime abodes) — and by these three transformations one ever benefits beings.
The power of knowledge, universal and masterful, manifests lands at will; where there is no Buddha, causing beings to hear the Buddha, hurling them into a Buddha-domain.
The operation of purification has two aspects: "purifying the land" — by the mastery of knowledge, manifesting at will pure worlds of crystal, beryl, and the like, according to what beings desire; and "purifying beings" — in a world without a Buddha, being able to cause beings to hear the Buddha and to give rise to pure faith, and even to be transferred to a place where there is a Buddha.
This "manifesting universally at will" is the very point most apt to raise doubt in the beginner: how can one single bodhisattva manifest a body simultaneously in measureless lands, and each one different according to each being's desire? For just this the Ten Grounds Sūtra invoked by the treatise itself supplies a ready comparison — 〔exposition-borrowed simile〕 "It is as when the sun and moon abide in empty space, and their reflections appear in all the waters; abiding in the dharma-realm, unmoving, they accord with each mind's delight, each one differing." The moon abides in empty space, never having moved, never having divided; yet wherever there is water its reflection appears, and each river and stream holds its own single orb. So too the bodhisattva: his own person "abides in the dharma-realm, unmoving," while the delights of beings' minds each differ, and so the body he manifests, the land he manifests, follow suit and each differs. Thus "manifesting universally" is not a dividing of the body to dash about, rushing from place to place; it is "unmoving, yet responding everywhere" — and this is exactly the mastery held under the governance of non-conceptual knowledge.
Take the six operations together and one iron rule shows itself: the self-operation is the strength of concentration (unmoved by objects); the remaining five operations are, every one, for the good of beings — rescuing suffering, daunting Māra, sporting-and-preaching, transforming to draw beings in, purifying lands and purifying beings. In the bodhisattva's hands a supernormal power is a ferry-boat: its proper work is to carry people across the river, not to be taken out for a race, to contend for victory and court applause. Once "carrying people" is forgotten, the greatest supernormal power is only an empty spinning.
V. The supernormal powers come to fruition, as a bird's wings just formed
The strength that ripens sentient beings, praised by all the Buddhas, whose every utterance is believed: such are the accords, so stated.
The three virtues (accords) that come along with supernormal power: the accord of ripening beings (the strength that ripens sentient beings), the accord of praise (ever winning the praise of all the Buddhas), and the accord of being believed (whatever one speaks, people believe and accept it). Of these, the "accord of ripening beings" the treatise puts through an excellent comparison — like a bird's wings just come to their growth: the plumage once full, it can fly; the bodhisattva's strength to ripen beings once complete, he can come and go effortlessly, gathering and guiding sentient beings. The "coming to fruition" of supernormal power is not that one may fly high oneself; it is in order to fly over to where the beings are.
The six knowledges and the three clear knowledges, the eight liberations and eight bases of mastery, the ten totalities and all the samādhis: valorously, they equip supernormal power.
By what, then, is this supernormal power "supplied"? The treatise lists six "equipments of supernormal power": the six knowledges, the three clear knowledges, the eight liberations, the eight bases of mastery, the ten totalities (十遍入, the ten universal bases), and all the samādhis. These are all deep achievements of concentration and wisdom. In a word: supernormal power has its capital, and the capital is the concentration and wisdom laid up day by day — not idle talk of marvels, but the household stock of one's actual realization.
VI. The greatness of the supernormal powers: unafraid as a lion
Able to settle the unfree; ever diligent in benefiting things; faring in existence without fear, valorous as a lion.
Last, the treatise gathers up the supernormal powers with three "greatnesses": the greatness of mastery — sentient beings are bound fast by the afflictions and are not free, yet the bodhisattva, by the strength of supernormal power, can settle and rescue them with mastery; the greatness of joy — because he is ever diligent in benefiting beings, he is throughout at ease and joyful; and the greatness of fearlessness — coming and going, faring and transforming within the three existences (三有, birth-and-death in the three realms), he attains the utmost valor, unafraid as a lion (師子, the lion).
This "as a lion" gathers it up with force: the lion faring through the mountain forests fears nothing; the bodhisattva bearing supernormal power into birth-and-death, into the places of suffering to liberate beings, is unafraid in just this way — not because suffering does not exist, but because compassion-and-wisdom are in his breast and supernormal power is in his hands, and so he dares to wade into the deepest sea of suffering.
Conclusion: supernormal power is the walking-strength of compassion
Seen through as a whole, the Chapter on Supernormal Powers says this: the bodhisattva's supernormal powers are the hands and feet of compassion-and-wisdom, held for the good of beings, and governed by non-conceptual knowledge. The six knowledges are the six eyes for "seeing beings clearly"; concentration and wisdom are their root; their six operations land, every one, on rescuing suffering, gathering and transforming, purifying lands and purifying beings; their coming to fruition is like the fullness of a bird's wings, their vastness like the fearlessness of a lion.
To gather it in one line: supernormal power was never the capital for a display of the marvellous, but the walking-strength of compassion — its whole splendor lies in this one matter, "carrying beings across." Cut away from benefiting beings and from non-conceptual knowledge, then however great the transformations, they are not the "bodhisattva's supernormal power" of which this chapter speaks.
考據Apparatus
一 科判定位
神通品居脊樑第八，承真實品（「說真實義已，次顯菩薩神通相」）。品內：自性（六智即六通）→ 修習（第四禪·無分別智攝·方便）→ 得果三（勝住·善供養·令他清淨）→ 業用六（自·他·光·戲·化·淨）→ 相應三（成生·稱譽·信受）→ 神通具六 → 神通大三（自在·歡樂·無畏）。
二 譯名對校（本論無別譯·與玄奘系同義對列）
| 本品（波羅頗譯） | 玄奘系同義 | 說 |
|---|---|---|
| 起滅／生死智 | 死生智·天眼通 | 知眾生生死 |
| 言音／天耳智 | 天耳通 | 聞種種言語 |
| 心行／他心智 | 他心通 | 知他心行 |
| 先住／宿命智 | 宿住隨念·宿命通 | 知先世善惡 |
| 向彼／如意智 | 神足通·神境通 | 隨處往化 |
| 出離／漏盡智 | 漏盡通 | 知出離應不應 |
| 十遍入 | 十遍處·十一切處 | 神通具之一 |
三 義之所立（眼）
本品立菩薩神通：以六智（六通）為自性，依第四禪·無分別智·方便而修，得三果；其六業用（見世界如幻之自業·動地放光之他業·救苦怖魔之光業·遊戲諸定之戲業·業隨上三化·淨剎土淨眾生之淨業）一切為成熟眾生；終歸神通大三（安置不自在眾生之自在大·常利眾生之歡樂大·行三有勇猛之無畏大）。要旨：神通非為己·非炫奇，唯為利生，且以無分別智攝持。系內承用：瑜伽·菩薩地（威力·神通）· 十地經。
四 徵引（釋自引經為證）
- 十自在：釋於「他業」云「十種自在，如《十地經》說」——動地放光等十自在本據《十地經》。
五 名相（首見·義）
- 神通：超凡無礙之自在力；本品以六通為其自性。
- 六智／六通：天眼（生死智）·天耳·他心·宿命·神足（如意智）·漏盡六種。
- 三明：宿命明·天眼明·漏盡明。八解脫·八勝處·十遍入：定境次第之目，神通之具。
- 第四禪：色界第四靜慮，極清淨，神通所依。
- 化（三種）：業化（工巧業處）·隨化（隨他欲）·上化（住兜率等勝處）。
- 兜率天：欲界第四天，補處菩薩所居。
六 譬喻
- 見世界如幻（自業）：見諸世界、眾生成壞如幻，不為所動。
- 鳥翅初成（成生相應）：成熟眾生之力，如鳥翼新成而能飛。
- 勇猛如師子（無畏大）：行三有而無所怖畏，如師子之無畏。 全屬潔淨之喻。
義疏借喻坐實（非本論自有）
義疏為助開解所引之他經譬喻／經證，本論無此文；坐實出處如下，與本論自有諸喻區別，並錄以對等底料。
- 日月住虛空·千江月喻：《十地經》T10n0287 0562c17–18 —「譬如日月住虛空，一切水中皆現影；住於法界無所動，隨其心樂各不同。」（此係 T287 十地經 redaction；T279 80華嚴異文作「隨心現影亦復然」，非此。與本品『十自在，如《十地經》說』同經同脈。）義疏用於〔§神足/淨剎土段·喻法身不動而隨機普現〕。
七 互讀
- 真實品：本品所承（說真實義已，次顯神通）。
- 瑜伽·菩薩地（威力品·神通）· 十地經（十自在）。
八 校本定位
本品 T31n1604 0599b14–0600a26（神通品究竟）。釋自引：《十地經》（十自在）。
I. Doctrinal-structural placement (科判定位)
The Chapter on Supernormal Powers stands eighth along the spine; it follows upon the Chapter on Reality ("having spoken of the meaning of reality, next it shows the marks of the bodhisattva's supernormal powers"). Within the chapter: self-nature (the six kinds of knowledge, that is, the six supernormal powers) → cultivation (the fourth dhyāna · embraced by non-conceptual knowledge · skillful means) → the three fruits (surpassing abode · being well offered to · causing others to be purified) → the six functions (the self-function · the other-function · the light-function · the play-function · the transformation-function · the purifying-function) → the three correspondences (accomplishing the maturing of beings · being praised · being believed and received) → the six equipments of supernormal power → the three greatnesses of supernormal power (mastery · joy · fearlessness).
II. Cross-translation collation (譯名對校 · this treatise has no separate rendering; set out alongside the synonymous Xuanzang-lineage terms)
| This chapter (Prabhākaramitra's rendering) | Xuanzang-lineage synonym | Meaning |
|---|---|---|
| 起滅／生死智 [the knowledge of arising-and-ceasing / of death-and-birth] | 死生智·天眼通 [the knowledge of death-and-birth · the divine eye] | knowing the death-and-birth of sentient beings |
| 言音／天耳智 [the knowledge of speech-sounds / the divine ear] | 天耳通 [the divine ear] | hearing every kind of speech |
| 心行／他心智 [the knowledge of the movements of mind / of others' minds] | 他心通 [knowing others' minds] | knowing the movements of another's mind |
| 先住／宿命智 [the knowledge of former abodes / of past lives] | 宿住隨念·宿命通 [recollection of past abodes · the knowledge of past lives] | knowing the good and evil amassed in former lives |
| 向彼／如意智 [the knowledge of going-toward-them / of wish-fulfillment] | 神足通·神境通 [the base of spiritual power · the power over spiritual realms] | going anywhere to teach and transform |
| 出離／漏盡智 [the knowledge of deliverance / of the extinction of the outflows] | 漏盡通 [the extinction of the outflows] | knowing whether beings are fit or unfit for deliverance |
| 十遍入 [the ten total-fields] | 十遍處·十一切處 [the ten totality-bases · the ten all-embracing fields] | one of the equipments of supernormal power |
III. What the chapter establishes (義之所立 · the eye)
This chapter establishes the bodhisattva's supernormal powers: it takes the six kinds of knowledge (the six supernormal powers) as their self-nature, cultivated in dependence upon the fourth dhyāna · non-conceptual knowledge · skillful means, whereby the three fruits are gained. Its six functions — the self-function of seeing the worlds as an illusion · the other-function of quaking the earth and emitting light · the light-function of relieving suffering and terrifying Māra · the play-function of sporting amid the concentrations · the transformation-function that follows upon the three foregoing · the purifying-function that purifies buddha-fields and purifies beings — are one and all for the sake of maturing sentient beings; and it comes to rest in the three greatnesses of supernormal power (the greatness of mastery, whereby beings who are without mastery are set at ease · the greatness of joy, in ever benefiting beings · the greatness of fearlessness, in coursing valiantly through the three existences). The gist: supernormal power is not for oneself and not for display of the marvellous, but solely for the benefit of beings, and it is held under the sway of non-conceptual knowledge. Intra-canonical inheritance: the Yogācārabhūmi, Bodhisattva-stage (Might · Supernormal Powers) · the Daśabhūmika-sūtra.
IV. Citations (徵引 · the treatise's own citation of scripture as warrant)
- The treatise's own scriptural warrant — the ten masteries: in commenting on "the other-function," the treatise says 「十種自在，如《十地經》說」["the ten kinds of mastery, as the Daśabhūmika-sūtra teaches"] — the ten masteries, such as quaking the earth and emitting light, are based on the Daśabhūmika-sūtra.
V. Terms (名相 · first-occurrence · meaning)
- 神通 [supernormal power]: the unimpeded, masterful power that surpasses the ordinary; this chapter takes the six supernormal powers as its self-nature.
- 六智／六通 [the six kinds of knowledge / the six supernormal powers]: the divine eye (the knowledge of death-and-birth) · the divine ear · knowing others' minds · the knowledge of past lives · the base of spiritual power (the knowledge of wish-fulfillment) · the extinction of the outflows — six in all.
- 三明 [the three clear knowledges]: the clear knowledge of past lives · the clear knowledge of the divine eye · the clear knowledge of the extinction of the outflows. 八解脫·八勝處·十遍入 [the eight liberations · the eight bases of mastery · the ten total-fields]: headings for the graded stations of concentration, the equipments of supernormal power.
- 第四禪 [the fourth dhyāna]: the fourth meditative absorption of the form-realm, utterly pure, the basis of supernormal power.
- 化（三種） [transformation (of three kinds)]: the transformation of craft (transformation masterful in the crafts and occupations) · the transformation-in-accord (transforming in accord with what others desire) · the higher transformation (dwelling in Tuṣita and other surpassing abodes).
- 兜率天 [the Tuṣita heaven]: the fourth heaven of the desire-realm, where the bodhisattva-in-succession dwells.
VI. Similes (譬喻)
- Seeing the worlds as an illusion (the self-function): seeing the worlds and beings, whether forming or breaking up, as an illusion, and not being moved by them.
- A bird's wings newly grown (the correspondence of accomplishing the maturing of beings): the power to mature sentient beings, like a bird's wings newly grown so that it can fly.
- Valiant as a lion (the greatness of fearlessness): coursing through the three existences without any fear, fearless as a lion. All are wholesome similes.
Exposition-borrowed simile, set on its footing (not native to this treatise)
A simile or scriptural proof from another scripture drawn in by the exposition to aid understanding; this text of the treatise does not contain it. Its source is set on its footing below, distinguished from the treatise's own similes and set down together as material of equal footing.
- The sun-and-moon dwelling in empty space · the moon in a thousand rivers: Daśabhūmika-sūtra T10n0287 0562c17–18 —「譬如日月住虛空，一切水中皆現影；住於法界無所動，隨其心樂各不同。」["Just as the sun and moon dwell in empty space, and cast their reflection in all waters; (the bodhisattva) dwells in the dharma-realm unmoving, yet appears differently according to the joy of each mind."] (This is the T287 Daśabhūmika redaction; the variant in T279, the eighty-scroll Avataṃsaka, reads 「隨心現影亦復然」, which is not this. It is of the same scripture and the same current as this chapter's 「the ten masteries, as the Daśabhūmika-sūtra teaches」.) Used by the exposition at 〔the passage on the base of spiritual power / purifying buddha-fields · likening how the dharma-body, unmoving, yet appears everywhere in accord with the occasion〕. (Should the yishu carry a further borrowed simile, it is to be supplemented in the same format.)
VII. Cross-readings (互讀)
- The Chapter on Reality: that upon which this chapter follows ("having spoken of the meaning of reality, next it shows the supernormal powers").
- The Yogācārabhūmi, Bodhisattva-stage (the Chapter on Might · supernormal powers) · the Daśabhūmika-sūtra (the ten masteries).
VIII. Witness collation (校本定位)
This chapter is T31n1604 0599b14–0600a26 (the Chapter on Supernormal Powers complete). The treatise's own scriptural warrant: the Daśabhūmika-sūtra (the ten masteries).