六通

 1.No. 221 放光般若經，西晉于闐國三藏無羅叉奉詔譯

2.No. 222 光讚經，西晉三藏竺法護譯

3.No. 223摩訶般若波羅蜜經，後秦龜茲國三藏鳩摩羅什譯

4.No. 220大般若經第二會，三藏法師玄奘奉詔譯

5.Pañcaviṃśatisāhasrikā Prajñāpāramitā, 1-8 http://gretil.sub.uni-goettingen.de/gretil/corpustei/transformations/html/sa_paJcaviMzatisAhasrikA-prajJApAramitA1-8.htm

6. "THE LARGE SUTRA ON PERFECT WISDOM” by E. Conze

7.大品般若經漢英對比 https://mahaprajnaxfre.blogspot.com/

1.

atra śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carann abhijñāpāramitāṃ bhāvayati, so 'nekavidham ṛddhividhiṃ pratyanubhavati, pṛthivīm api kampayati, eko 'pi bhūtvā bahudhā bhavati, bahudhāpi bhūtvā eko bhavati, āvirbhāvaṃ tirobhāvam api pratyanubhavati, tiraḥkuḍyaṃ tiraḥprākāraṃ tiraḥparvatam apy asakto gacchati tadyathāpi nāmākāśe 'pi krāmati tadyathāpi nāma pakṣī śakuniḥ, pṛthivyām apy unmajjanimajjaṃ karoti tadyathāpi nāmodake, udake 'bhidyamāno gacchati tadyathāpi nāma pṛthivyām, dhūmāyaty api prajjalaty api tadyathāpi nāma mahān agniskandhaḥ, udakam api kāyāt pramuñcati tadyathāpi nāma mahāmeghaḥ, imāv api sūryācandramasāv evaṃ maharddhikau mahānubhāvau pāṇinā parāmṛśati parimārṣṭi yāvad brahmalokād api kāyaṃ vaśena vartayati, tayā ca ṛddhyā na manyate, tathā hi satām ṛddhiṃ nopalabhate yayā manyate tad api na manyate yenāpi manyate svabhāvaśūnyatām upādāya, svabhāvaviviktatām upādāya, svabhāvānupalabdhitām upādāya, sa na ṛddhicetanām apy utpādayati na ṛddhyabhinirhāracetanāṃ vā anyatra sarvajñatā manasikārāt. evaṃ hi śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran ṛddhividhyabhijñāsākṣātkriyājñānam (psp1-1: 99) abhinirharati.
221：五神通品第五 1)復次，舍利弗！菩薩行般若波羅蜜，當念具足度五神通，逮諸菩薩無量神足，能動天地、變身無數更合為一，徹視無礙石壁皆過。譬如鳥飛無所觸礙，能履水蹈虛、身出水火、手捫摸日月、身至梵天。2)有是神通不自貢高，不見貢高，用本空故。誰有能起是神足者？唯有得薩云若者乃能起是耳。	222：1)佛告舍利弗：或有開士大士修於神通至度無極，無央數神通因緣之事，住於斯地，以一身之化若干形，還復為一身；於是墻壁隔礙山陵嵩高，越之無礙，如虛空中水品流行處為雲氣，譬如飛鳥遊行空中。出入于地，出無間、入無孔，譬如入水。履行水上其由如地，身出焰光猶如大火，此諸日月光明威神巍巍難及，則以手掌捫其日月而捉光明，猶得自在。身至梵天，2)不以神足而自貢高，意不慢恣亦無所念，其神足亦無所得，亦無憍逸。起亦無所想亦無念者，興自然空，自然空者則為寂寞，其自然者亦無所起。又如斯者，不發神足及神足行，唯以專思諸通慧事，是開士智度無極神足證慧神足所由。	223：1)舍利弗！有菩薩摩訶薩行般若波羅蜜時修神通波羅蜜，以是神通波羅蜜受種種如意事，能動大地，變一身為無數身、無數身還為一身，隱顯自在，山壁樹木皆過無閡如行空中，履水如地、陵虛如鳥，出沒地中如出入水，身出烟焰如大火聚，身中出水如雪山水流，日月大德威力難當而能摩捫，乃至梵天身得自在，2)亦不著是如意神通。神通事及己身皆不可得，自性空故、自性離故、自性無生故。不作是念：我得如意神通。除為薩婆若心。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時得如意神通智證。
220：舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，能引發六神通波羅蜜多，所謂神境智證通、天耳智證通、他心智證通、宿住隨念智證通、天眼智證通、漏盡智證通波羅蜜多。時，舍利子白佛言：世尊！云何菩薩摩訶薩修行般若波羅蜜多時所引發神境智證通？1)佛言：舍利子！有菩薩摩訶薩神境智證通，能起種種大神變事，所謂震動十方各如殑伽沙界大地等物，變一為多，變多為一，或隱或顯迅速無礙，山崖牆壁直過如空，陵虛往來猶如飛鳥，地中出沒如出沒水，水上經行如經行地，身出煙焰如燎高原，體注眾流如銷雪嶺，日月神德威勢難當，以手抆摩光明隱蔽，乃至淨居轉身自在，如斯神變其數無邊。2)舍利子！此菩薩摩訶薩雖有如是神境智用，而於其中不自高舉，不著神境智證通性，不著神境智證通事，不著能得如是神境智證通者，於著不著俱無所著。何以故？自性空故，自性離故，自性本來不可得故。舍利子！是菩薩摩訶薩不作是念：我今引發神境智通為自娛樂，唯除為得一切智智。舍利子！是名菩薩摩訶薩修行般若波羅蜜多時所引發神境智證通。

(5. The six super-knowledges.)

I 2,8. INSTRUCTIONS ABOUT THE SIX SUPER-KNOWLEDGES.

The Bodhisattva, the great being who courses in this perfection of wisdom, develops the perfection of super-knowledge. (1) He experiences psychic power in its various aspects. He shakes this very earth. Having been one, he becomes manifold; having been manifold, he becomes one. He can make himself visible or invisible. Right through a wall, a- rampart, or a hill, he glides unhindered, as though through empty space. Cross-legged he floats along, like a bird on the wing. He plunges into the earth and shoots up again, as if in water. He walks on water275 without sinking into it, as if on solid ground. With his body he emits smoke and flames of fire, like a great mass of fire, and at the same time releases streams of cold water, like a great rain-cloud. (P84) Even the sun and the moon, powerful and mighty though they be, he touches and strokes with his hands. Even as far as the Brahma world he has power over his body. –

But he does not fancy himself for that psychic power. For he does not get at that psychic power, which would allow him to mind (it) – on account of the emptiness, the isolated ness, the in-apprehensibility of its own-being. He does not, apart from his attention to the state of all-knowledge, produce a will for psychic power, nor a will for calling forth psychic power. It is thus that a Bodhisattva who courses in perfect wisdom calls forth the cognition of the realisation of the super-knowledge of psychic power.

2.

sa divyena śrotradhātunā viśuddhenātikrāntamānuṣyakeṇa śabdān śṛṇoti divyān mānuṣyakāṃś ca, na ca tena divyena śrotreṇa manyate, ahaṃ śabdān śṛṇomi, tathā hi sa tarn api śabdaṃ nopalabhate svabhāvaśūnyatām upādāya svabhāvaviviktatām upādāya svabhāvānupalabdhitām upādāya, sa na divyaśrotracetanām apy utpādayati, na divyaśrotrābhinirhāracetanāṃ vānyatra sarvākārajñatāmanaskārāt. evaṃ hi śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran divyaśrotrābhijñāsākṣātkriyājñānam abhinirharati.
221：舍利弗！菩薩學般若波羅蜜者，為已得神足之證，耳所徹聽為過諸天人耳。雖得徹聽亦不貢高，於有無之中了無所得，於有空、無空無所生。	222：佛告舍利弗：其開士大士淨於天耳越天人耳，得聞一一音、諸天人聲，亦不想念天耳之種，不作是念：我聞其聲。亦無所得。自然之空自然寂寞，其自然者，則無所起亦無所得亦無所念，亦不自念：我得天耳。唯以志於諸通事。開士大士是為行智慧度無極天耳證慧神通之行。	223：是菩薩以天耳淨過於人耳，聞二種聲：天聲、人聲，亦不著是天耳神通。天耳與聲及己身皆不可得，自性空故、自性離故、自性無生故。不作是念：我有是天耳。除為薩婆若心。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時得天耳神通智證。
220：時，舍利子復白佛言：世尊！云何菩薩摩訶薩修行般若波羅蜜多時所引發天耳智證通？佛言：舍利子！有菩薩摩訶薩天耳智證通，最勝清淨過人天耳，能如實聞十方各如殑伽沙界情、非情類種種音聲。所謂遍聞一切地獄聲、傍生聲、鬼界聲、人聲、天聲、聲聞聲、獨覺聲、菩薩聲、諸佛聲、訶毀生死聲、讚歎涅槃聲、棄背有為聲、趣向菩提聲、厭惡有漏聲、欣樂無漏聲、稱揚三寶聲、制伏邪道聲、論議決擇聲、諷誦經典聲、勸斷惡法聲、令修善法聲、拔濟苦難聲、慶慰歡樂聲，如是等聲若大若小悉能遍聞無障無礙。舍利子！是菩薩摩訶薩雖有如是天耳作用，而於其中不自高舉，不著天耳智證通性，不著天耳智證通事，不著能得如是天耳智證通者，於著不著俱無所著。何以故？自性空故，自性離故，自性本來不可得故。舍利子！是菩薩摩訶薩不作是念：我今引發天耳智通為自娛樂，唯除為得一切智智。舍利子！是名菩薩摩訶薩修行般若波羅蜜多時所引發天耳智證通。

(2) With the heavenly ear-element, perfectly pure and surpassing that of man, he hears sounds, celestial as well as human. –

But he does not, by means of that heavenly ear, fancy that he hears sounds. For he does not get at that sound, because its own-being is empty, isolated, cannot be apprehended. Outside his attention to the knowledge of all modes he does not produce a will for the heavenly ear. It is thus that a Bodhisattva who courses in perfect wisdom calls forth the cognition of the realisation of the super-knowledge of the heavenly ear. (P85)

3.

sa parasattvānāṃ parapudgalānāṃ cetasaiva yathābhūtaṃ prajānāti, sarāgacittaṃ sarāgacittam iti yathābhūtaṃ prajānāti, vigatarāgaṃ cittaṃ vigatarāgaṃ cittam iti yathābhūtaṃ prajānāti, sadoṣaṃ cittaṃ sadoṣaṃ cittam iti yathābhūtaṃ prajānāti, vītadoṣaṃ cittaṃ vītadoṣaṃ cittam iti yathābhūtaṃ prajānāti, samohaṃ cittaṃ samohaṃ cittam iti yathābhūtaṃ prajānāti, vītamohaṃ cittaṃ vītamohaṃ cittam iti yathābhūtaṃ prajānāti, satṛṣṇaṃ cittaṃ satṛṣṇaṃ cittam iti yathābhūtaṃ prajānāti, vīatatṛṣṇaṃ cittaṃ vītatṛṣṇaṃ cittam iti yathābhūtaṃ prajānāti, sopādānaṃ cittaṃ sopādānaṃ cittam iti yathābhūtaṃ prajānāti, nirūpādānaṃ cittaṃ nirūpādānaṃ cittam iti yathābhūtaṃ prajānāti, saṃkṣiptaṃ cittaṃ saṃkṣiptaṃ cittam iti yathābhūtaṃ prajānāti, vikṣiptaṃ cittaṃ vikṣiptaṃ cittam iti yathābhūtaṃ prajānāti, parīttaṃ cittaṃ parīttaṃ cittam iti yathābhūtaṃ prajānāti, vipulaṃ cittaṃ vipulaṃ cittam iti yathābhūtaṃ prajānāti, mahadgataṃ cittaṃ mahadgataṃ cittam iti yathābhūtaṃ prajānāti, samāhitaṃ cittaṃ samāhitaṃ cittam iti yathābhūtaṃ prajānāti, asamāhitaṃ cittam asamāhitaṃ cittam iti yathābhūtaṃ prajānāti, viviktaṃ cittaṃ viviktaṃ cittam iti yathābhūtaṃ prajānāti, aviviktaṃ cittam aviviktaṃ cittam iti yathābhūtaṃ prajānāti, sāsravaṃ cittaṃ sāsravaṃ cittam iti yathābhūtaṃ prajānāti, anāsravaṃ cittam anāsravaṃ cittam iti yathābhūtaṃ prajānāti, sāṅgaṇaṃ cittaṃ sāṅgaṇaṃ cittam iti yathābhūtaṃ prajānāti, anaṅgaṇaṃ cittam anaṅgaṇaṃ cittam iti yathābhūtaṃ prajānāti, sottaraṃ (psp1-1: 100) cittaṃ sottaraṃ cittam iti yathābhūtaṃ prajānāti, anuttaraṃ cittam anuttaraṃ cittam iti yathābhūtaṃ prajānāti, tena ca na manyate, tathā hi tac cittam acittam acintyatām upādāya, so 'haṃ prajānāmīti na manyate, tad eva cittaṃ nopalabhate svabhāvaśūnyatām upādāya, svabhāvaviviktatām upādāya svabhāvānupalabdhitām upādāya, na sa paracittacetanām apy utpādayati, na paracittābhinirhāracetanāṃ vānyatrasarvākārajñatāmanasikārāt. evaṃ hi śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran sarvasattvacittacaritābhijñāsākṣātkriyājñānam abhinirharati.
221：菩薩行般若波羅蜜，得天耳慧神通之證，能知他人心中所念。知有婬怒癡者、無婬怒癡者，知有愛欲意、無愛欲意者，知有有者、知無無者，知有亂意、無亂意者，有多者、有少者，有定意者、無定意者，有脫者，無脫者，有高者、有下者，雖知是，不自貢高。何以故？是意非意故、意不可思議故。	222：佛告舍利弗：其開士大士則知他人眾生心念虛實所趣，有欲心無欲心、有欲想無欲想、瞋恚心瞋恚想、離瞋恚心離瞋恚想、愚癡心愚癡想、離愚癡心離愚癡想、有思愛心離思愛心、有所受無所受、若舉若下、卒暴心安祥心、若大心若小心、若定心若不定心、若脫心若不脫心、其彼心污染甫當污染、其心染想甫當染想。如審曉了分別虛實，有無上心念於無上，亦無所念亦無所想。所以者何？諸心無心，所由起諸心無想念，則憂憶念往古遊居慧所證明，所以神通遊於居慧所證明，所以神通以此御之。	223：是菩薩如實知他眾生心，若欲心如實知欲心，離欲心如實知離欲心，瞋心如實知瞋心，離瞋心如實知離瞋心，癡心如實知癡心，離癡心如實知離癡心，渴愛心如實知渴愛心，無渴愛心如實知無渴愛心，有受心如實知有受心，無受心如實知無受心，攝心如實知攝心，散心如實知散心，小心如實知小心，大心如實知大心，定心如實知定心，亂心如實知亂心，解脫心如實知解脫心，不解脫心如實知不解脫心，有上心如實知有上心，無上心如實知無上心；亦不著是心。何以故。是心非心相，不可思議故、自性空故、自性離故、自性無生故。不作是念：我得他心智證。除為薩婆若心。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時得他心神通智證。
220：時，舍利子復白佛言：世尊！云何菩薩摩訶薩修行般若波羅蜜多時所引發他心智證通？佛言：舍利子！有菩薩摩訶薩他心智證通，能如實知十方各如殑伽沙界他有情類心、心所法，所謂遍知他有情類若有貪心如實知有貪心，若離貪心如實知離貪心，若有瞋心如實知有瞋心，若離瞋心如實知離瞋心，若有癡心如實知有癡心，若離癡心如實知離癡心，若有愛心如實知有愛心，若離愛心如實知離愛心，若有取心如實知有取心，若離取心如實知離取心，若聚心如實知聚心，若散心如實知散心，若小心如實知小心，若大心如實知大心，若舉心如實知舉心，若下心如實知下心，若寂靜心如實知寂靜心，若不寂靜心如實知不寂靜心，若掉心如實知掉心，若不掉心如實知不掉心，若定心如實知定心，若不定心如實知不定心，若解脫心如實知解脫心，若不解脫心如實知不解脫心，若有漏心如實知有漏心，若無漏心如實知無漏心，若有舋心如實知有舋心，若無舋心如實知無舋心，若有上心如實知有上心，若無上心如實知無上心。舍利子！是菩薩摩訶薩雖有如是他心智用，而於其中不自高舉，不著他心智證通性，不著他心智證通事，不著能得如是他心智證通者，於著不著俱無所著。何以故？自性空故，自性離故，自性本來不可得故。舍利子！是菩薩摩訶薩不作是念：我今引發他心智通為自娛樂，唯除為得一切智智。舍利子！是名菩薩摩訶薩修行般若波羅蜜多時所引發他心智證通。

(3) With his heart he wisely knows, as it really is, the thought of other beings and persons. He wisely knows, as it really is, a greedy thought as a “greedy thought”, a greedless thought as a “greedless thought”; a thought with hate as a “thought with hate”, a thought without hate as a “thought without hate”; deluded thought as “deluded thought”, un-deluded thought as “un-deluded thought”; thought with craving as “thought with craving”, thought without craving as “thought without craving”; thought with grasping as “thought with grasping”, thought without grasping as “thought without grasping”; composed thought as “composed thought”, disturbed thought as “disturbed thought”; limited thought as “limited thought”, extensive thought as “extensive thought”, lofty thought as “lofty thought”; concentrated thought as “concentrated thought”, un-concentrated thought as “un-concentrated thought”; detached thought as “detached thought”, un-detached thought as “un-detached thought”; thought with outflows as “thought with outflows”, thought without outflows as “thought without outflows”; thought with blemish as “thought with blemish”, thought without blemish as “thought without blemish”; thought with something above it as “thought with something above it”, thought with nothing above it as “thought with nothing above it”. –

But he does not, because of that, fancy himself. Because that thought is no-thought, on account of its un-thinkability. He does not imagine that he knows wisely. And that very thought he does not get at, on account of the emptiness, isolated-ness, and in-apprehensibility of its own-being. He does not, apart from his attention to the knowledge of all modes, produce a will for the cognition of others’ thoughts. It is thus that the Bodhisattva who courses in perfect wisdom calls forth the cognition of the realisation of the super-knowledge of the thoughts and actions of all beings. (P86)

4.

pūrvanivāsānusmṛtijñānena sa ekām api jātim anusmarati, dve tisro yāvaj jātiśatasahasrāṇy apy anusmarati, sa ekam api cittam anusmarati yāvac cittaśatam api, ekam api divasaṃ divasaśatam api, ekam api māsaṃ māsaśatam api, ekam api varṣaṃ varṣaśatam api, ekam api kalpaṃ kalpaśatam api, anekāni api kalpaśatāny anekāny api kalpasahasrāṇy anekāny api kalpaśatasahasrāṇy anekāny api kalpakoṭiniyutaśatasahasrāṇi anusmarati yāvat pūrvāntakoṭīm apy anusmarati, amutrāham āsam evaṃnāmā evaṃgotra evaṃjātir evamāhāra evaṃcirasthitikaḥ, evamāyuṣparyantaḥ, sa tataś cyuto 'mutropapannaḥ, tataś cyuta ihāsmy upapanna iti, sa evaṃ sākāraṃ sādṛśaṃ sanirdeśam anekavidhaṃ pūrvanivāsam anusmarati, tena ca pūrvanivāsānusmṛtyabhijñānena na manyate, tathā hi tajjñānam ajñānam acintyatām upādāya, so 'haṃ prajānāmīti na manyate, sa tad eva jñānaṃ nopalabhate svabhāvaśūnyatām upādāya svabhāvaviviktatām upādāya svabhāvānupalabdhitām upādāya, na sa pūrvanivāsānusmṛticetanām apy utpādayati, na pūrvanivāsānusmṛtyabhinirhāracetanāṃ vā anyatra sarvākārajñatāmanasikārāt. evaṃ hi śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran pūrvanivāsānusmṛtisākṣātkriyājñānam abhinirharati.
221：以神通滅宿命之證，識一意至百意，從一日至百日、一月至百月、一歲至百歲、一劫至百劫，無數百劫、無數千劫、無數億百千那術，盡自識知名姓、種族、所作所習、壽命長短。所受苦樂、死此生彼從彼生此，所作事物、威儀禮節都識所更，不以神通而自貢高。菩薩學如是，為學般若波羅蜜。	222：一心念識百日事百月事百歲事，一劫百劫無央數劫、無數百劫無數千劫、無央數億百千姟，悉識念之。本所在處，其字為某，種姓為某，所生如斯，食飲亦然，久住如此，壽命長短、苦樂善惡，從彼終沒、生於某處，此眾此生，彼所說如是。能識念無央數過去遊居，亦不想念所獲神通。佛語舍利弗：開士大士智慧度無極能如是者，則為識念往古遊居神通明證之慧，是為神通慧行。	223：是菩薩以宿命智證通，念一心乃至百心，念一日乃至百日，念一月乃至百月，念一歲乃至百歲，念一劫乃至百劫、無數百劫、無數千劫、無數百千劫乃至無數百千萬億劫世。我是處，如是姓、如是名字、如是生、如是食、如是久住、如是壽限、如是長壽、如是受苦樂。我是中死生彼處，彼處死生是處，有相有因緣，亦不著是宿命神通。宿命神通事及己身皆不可得，自性空故、自性離故、自性無生故。不作是念：我有是宿命神通。除為薩婆若心。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時得宿命神智證。
220：時，舍利子復白佛言：世尊！云何菩薩摩訶薩修行般若波羅蜜多時所引發宿住隨念智證通？ 佛言：舍利子！有菩薩摩訶薩宿住隨念智證通，能如實念十方各如殑伽沙界一切有情諸宿住事。所謂隨念若自若他一心、十心、百心、千心、多百千心頃諸宿住事，或復隨念一日、十日、百日、千日、多百千日諸宿住事，或復隨念一月、十月、百月、千月、多百千月諸宿住事，或復隨念一年、十年、百年、千年、多百千年諸宿住事，或復隨念一劫、十劫、百劫、千劫、多百千劫乃至無量無數百千俱胝那庾多劫諸宿住事，或復隨念前際所有諸宿住事，謂如是時，如是處，如是名，如是姓，如是類，如是食，如是久住，如是壽限，如是長壽，如是受樂，如是受苦，從彼處沒來生此間，從此間沒往生彼處，如是狀貌，如是言說。若略若廣、若自若他，諸宿住事皆能隨念。舍利子！是菩薩摩訶薩雖有如是宿住智用，而於其中不自高舉，不著宿住隨念智證通性，不著宿住隨念智證通事，不著能得宿住隨念智證通者，於著不著俱無所著。何以故？自性空故，自性離故，自性本來不可得故。舍利子！是菩薩摩訶薩不作是念：我今引發宿住智通為自娛樂，唯除為得一切智智。舍利子！是名菩薩摩訶薩修行般若波羅蜜多時所引發宿住隨念智證通。

(4) With the cognition of the recollection of his past lives he remembers one birth, two births, three births, up to one hundred thousand births. He also remembers one thought, etc. up to one hundred thoughts; one day up to one hundred days; one month up to one hundred months; one year up to one hundred years; one aeon up to one hundred aeons, many hundreds of aeons, many hundreds of thousands of aeons, many hundreds of thousands of niyutas of kotis of aeons; up to the limit of the beginning he remembers. “There I was, that was my name, that was my family, that was my caste, such was my food, such was the length of my life, such was the extent of my lifespan. Deceased from there I was reborn here; deceased from here I was reborn there.” It is thus that he recollects his various previous lives with all their modes, details and occasions. -

But he does not fancy himself for that super-knowledge of the recollection of his former lives. Because that cognition is a non-cognition, on account of its un-thinkability. He does not imagine that he knows wisely. And that very thought he does not get at, on account of the emptiness, isolated-ness and in-apprehensibility of its own-being. (P87) He does not, outside his attention to the knowledge of all modes, produce a will for the knowledge of his past lives. It is thus that the Bodhisattva who courses in perfect wisdom calls forth the cognition of the realization of the super-knowledge of the recollection of his former lives.

5.

sa divyena cakṣuṣā viśuddhenātikrāntamānuṣyakeṇa sattvān paśyati cyavamānān utpadyamānān suvarṇān durvarṇān hīnān praṇītān sugatau durgatau yathākarmopagān sattvān prajānāti, amī bhavantaḥ sattvāḥ (psp1-1: 101) kāyasucaritena samanvāgatāḥ vāksucaritena samanvāgatāḥ manaḥsucaritena samanvāgatāḥ, āryāṇām anapavādakāḥ samyagdṛṣṭayaḥ tena kāyavāṅmanaḥsucaritena hetunā sugatau svargaloka upapadyante. ime punar bhavantaḥ sattvāḥ kāyaduścaritena samanvāgatāḥ, vāgduścaritena samanvāgatāḥ, manoduścaritena samanvāgatāḥ, āryāṇām apavādakāḥ mithyādṛṣṭayas te mithyādṛṣṭikarmasamādānahetoḥ kāyasya bhedāt paraṃ maraṇād apāyadurgativinipātaṃ narakeṣūpapadyante. iti hi divyena cakṣuṣā viśuddhenātikrāntamānuṣyakeṇa daśadiśi loke sarvalokadhātuṣu dharmadhātuparame ākāśadhātuparyavasāne ṣaḍgatikānāṃ sattvānāṃ cyutopapādaṃ yathābhūtaṃ prajānāti. tena ca na manyate tathā hi tac cakṣur acakṣur acintyatām upādāya, so 'haṃ paśyāmīti na manyate, tad eva cakṣur nopalabhate svabhāvaśūnyatām upādāya, svabhāvaviviktatām upādāya, svabhāvānupalabdhitām upādāya, na sa divyacakṣuścetanām apy utpādayati, na divyacakṣurabhinirhāracetanāṃ vā anyatra sarvākārajñatāmanasikārāt.
221：以神通明識宿命，以天眼見眾生生死所趣善惡之道，所得高下各隨本行，身行惡、口言惡、意念惡，謗毀聖賢、信邪倒見。以邪見因緣，自壞其身，死墮地獄中。為人身善、言念亦善，不謗聖賢，正見信行，得生天上。能見十方眾生乃至五道，所見如是。	222：佛告舍利弗：其開士大士則以天眼覩於眾生生死終始、善根惡根、禍福善惡、趣安趣苦、微妙瑕穢，由其所作悉了知之。某可愍之，了身行惡、口言惡、心念惡，具足惡行，誹謗賢聖奉於邪見，以此緣故碎身壽命，趣于勤苦、墮于地獄。此仁賢等眾生之類，其身行善、口言善、心念善，眾行具足，不謗賢聖、奉遵正見，緣此行故，碎身壽終，趣于安隱升生天上。覩見八方上下可愍之，了身行惡、口言惡、心念惡，具足惡行，誹謗賢聖、奉於邪見。以此緣故，碎身壽命，趣於勤苦、墮地獄。此仁聖等眾生之類，其身行善、口言善、心念善，眾善具足，不謗聖賢、奉遵正見。緣此行故，碎身壽終，趣于安隱、升生天上。覩見八方上下，神通已達皆然，覩見十方無有蔽礙。	223：是菩薩以天眼見眾生死時生時、端正醜陋、惡處好處、若大若小。知眾生隨業因緣，是諸眾生身惡業成就、口惡業成就、意惡業成就故，謗毀賢聖人，受邪見因緣故，身壞墮惡道生地獄中。是諸眾生身善業成就、口善業成就、意善業成就，不謗毀賢聖人，受正見因緣故，命終入善道生天上。亦不著是天眼通，天眼通事及己身皆不可得，自性空故、自性離故、自性無生故。不作是念：我有是天眼神通。除為薩婆若心。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時得天眼神通智證。亦見十方如恒河沙等世界中眾生生死，乃至生天上。四神通亦如是。
220：時，舍利子復白佛言：世尊！云何菩薩摩訶薩修行般若波羅蜜多時所引發天眼智證通？佛言：舍利子！有菩薩摩訶薩天眼智證通最勝清淨過人天眼，能如實見十方各如殑伽沙界情、非情類種種色像，所謂普見諸有情類死時生時，妙色麁色、善趣惡趣、若勝若劣，諸如是等種種色像。因此復知諸有情類隨業力用受生差別，如是有情成就身惡行、成就語惡行、成就意惡行，誹毀賢聖邪見因緣，身壞命終當墮惡趣，或生地獄，或生傍生，或生鬼界，或生邊地下賤悖惡有情類中受諸苦惱；如是有情成就身妙行、成就語妙行、成就意妙行，讚美賢聖正見因緣，身壞命終當昇善趣，或生天上，或生人中受諸快樂。如是有情種種業類受果差別皆如實知。舍利子！是菩薩摩訶薩雖有如是天眼作用，而於其中不自高舉，不著天眼智證通性，不著天眼智證通事，不著能得如是天眼智證通者，於著不著俱無所著。何以故？自性空故，自性離故，自性本來不可得故。舍利子！是菩薩摩訶薩不作是念：我今引發天眼智通為自娛樂，唯除為得一切智智。舍利子！是名菩薩摩訶薩修行般若波羅蜜多時所引發天眼智證通。

(5) With the heavenly eye, pure and surpassing that of men, he sees beings, as they die and arise (again). He wisely knows that “those beings, whether beautiful or ugly, low or exalted, undergo a happy or wretched destiny according to karma. Here are the beings who are endowed with good conduct of body, speech and mind, who have not reviled the holy men, who have right views, and who, with this good conduct of body, speech and mind for cause, are reborn in a happy place, in Heaven (among the gods). There, on the other hand, are the beings who are endowed with bad conduct of body, speech and mind, who have reviled the holy men, who have wrong views, and who, because they have acquired the karma of evil views, are reborn, upon the breaking up of the body, after death, in the states of woe, in a wretched destiny, in great distress, in the hells.” It is thus that he wisely knows with the heavenly eye, pure and surpassing that of men, as it really is, the decease and rebirth of beings in the six places of rebirth – in the universe in all the ten directions, in all the world-systems, with the Dharma-element as the highest (development), and the space element as the terminus.

But he does not fancy himself for that. For this eye is no eye, on account of its un-thinkability. (P88) He does not fancy himself for the fact that he sees. That very eye he does not get at, on account of the emptiness, isolated-ness and in-apprehensibility of its own-being. He does not, apart from his attention to the knowledge of all modes, produce a will for the heavenly eye. It is thus that the Bodhisattva who courses in perfect wisdom calls forth the super-knowledge of the heavenly eye.

6.

evaṃ hi śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran divyacakṣurabhijñāsākṣātkriyājñānam abhinirharati, so 'nutpādasākṣātkriyābhijñājñānam abhinirharati, na ca śrāvakabhūmau vā pratyekabuddhabhūmau vā patati, nāpy anyaṃ kañcid dharmam āśaṃsati anyatrānuttarāṃ samyaksaṃbodhim abhisaṃbhotsyamīti, sa tayā āsravakṣaya sākṣātkriyābhijñājñānābhinirhārakuśalatayā na manyate tathā hi taj jñānam ajñānam acintyatām upādāya, so 'haṃ prajānāmīti na manyate, tad eva ca jñānaṃ nopalabhate svabhāvaśūnyatām upādāya svabhāvaviviktatām upādāya svabhāvānupalabdhitām upādāya, na sa āsravakṣayacetanām apy utpādayati nāsravakṣayābhijñābhinirhāracetanāṃ vānyatra sarvākārajñatāmanasikārāt. evaṃ hi śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carann āsravakṣayābhijñāsākṣātkriyājñānam abhinirharati. evaṃ punaḥ śāriputra bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carataḥ ṣaḍabhijñāḥ paripūryante pariśudhyante ca, abhijñāḥ (psp1-1: 102) śāriputra pariśuddhāḥ sarvākārajñatām arpayanti,
221：其一神通之德盡見十方，持神通滅漏盡之證，不取聲聞、辟支佛道，不持餘法，當成阿惟三佛，不以神通漏盡證故而自貢高。菩薩行般若波羅蜜具足神通，其功德轉增上乃至阿惟三佛。有菩薩行般若波羅蜜，住檀波羅蜜，淨除薩云若迹，計空無狐疑。菩薩住尸波羅蜜，淨除薩云若迹，不疑罪福，以空無所起故。	222：佛告舍利弗：其開士大士逮得知人心念，一日百日一歲百歲、一劫百劫千劫萬劫、億劫無央數劫無央數億億百千劫，至於無限。十方世界諸佛國土，所念無量，不可稱限、心無蔽礙，是謂開士大士知他人心所念往古遊居神通明證之慧神通慧行。佛告舍利弗：開士大士自知身所從來，一生百生千生萬、億生無央數億生、一劫百劫千劫萬劫億劫無數億劫，善惡禍福、善惡所趣、父母兄弟宗室妻子、勢貴富樂、貧賤困苦、愚智窮達、名字種姓，是為開士大士知身所從來往古遊居神明證之慧。神通慧行，五道自然覩見，十方無有蔽礙。佛告舍利弗：開士大士有漏盡慧證神通為達，不墮聲聞、緣覺地，亦不想念他異之法，亦不想念：我逮得無上正真之道，成最正覺。亦不以漏盡之慧、神通之慧為慢逸念。設如來十力、四無所畏、四分別辯、十八不共諸佛之法，解十二因緣無根本、三十七品無端緒，教化一切。如是，舍利弗！開士大士智慧度無極為具足神通，已能具足則有長益，逮得無上正真之道，為最正覺。	223：是菩薩摩訶薩漏盡神通，雖得漏盡神通，不墮聲聞、辟支佛地，乃至阿耨多羅三藐三菩提亦不依異法。亦不著是漏盡神通，漏盡神通事及己身皆不可得，自性空故、自性離故、自性無生故。不作是念：我得漏盡神通。除為薩婆若心。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時得漏盡神通智證。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時具足神通波羅蜜，具足神通波羅蜜已，增益阿耨多羅三藐三菩提。
220：時，舍利子復白佛言：世尊！云何菩薩摩訶薩修行般若波羅蜜多時所引發漏盡智證通？佛言：舍利子！有菩薩摩訶薩漏盡智證通，能如實知十方各如殑伽沙界一切有情，若自若他漏盡不盡。此通依止金剛喻定，斷諸障習方得圓滿。得不退轉菩薩地時，於一切漏亦名為盡，畢竟不起現在前故。菩薩雖得此漏盡通，不墮聲聞、獨覺之地，唯趣無上正等菩提，不復希求餘義利故。舍利子！是菩薩摩訶薩雖有如是漏盡智用，而於其中不自高舉，不著漏盡智證通性，不著漏盡智證通事，不著能得如是漏盡智證通者，於著不著俱無所著。何以故？自性空故，自性離故，自性本來不可得故。舍利子！是菩薩摩訶薩不作是念：我今引發漏盡智通為自娛樂，唯除為得一切智智。舍利子！是名菩薩摩訶薩修行般若波羅蜜多時所引發漏盡智證通。舍利子！菩薩摩訶薩修行般若波羅蜜多時，能圓滿清淨六神通波羅蜜多，由此六神通波羅蜜多圓滿清淨故，便證無上正等菩提。

(6) He calls forth the super-cognition of the realisation of non-production, but he does not fall on the level of Disciple or Pratyekabuddha. Nor does he see any dharma which knows full enlightenment.

He does not put his mind to the wholesomeness of the achievement of the cognition of the super-knowledge of the realisation of the extinction of the outflows. For that cognition is a non-cognition, on account of its un-thinkability. He does not put his mind to the fact that he knows wisely. It is thus that the Bodhisattva, who course in perfect wisdom, calls forth the cognition of the realisation of the super-knowledge of the extinction of the outflows. (P89)

It is thus again that the six super-knowledges of the Bodhisattva, who courses in perfect wisdom, are fulfilled and purified. These super-knowledges, when perfectly pure, procure the knowledge of all modes.