Sarvastivada Abhidharmakosa-sastra, Fascicle 25

若於佛福田，能殖少分善，

If, in the field of merit of the Buddha, one can plant even a small part of good,

初獲勝善趣，後必得涅槃。

One first obtains a superior good destiny and later will surely attain nirvana.

已說如來不共功德，共功德今當辯。頌曰：

The unshared merits of the Tathagata have been explained; the shared merits should now be discussed. The verse says:

復有餘佛法，共餘聖異生，

There are also other qualities of the Buddha, shared with other noble ones and ordinary beings,

謂無諍願智，無礙解等德。

Namely non-contention, knowledge by vow, the unobstructed analytical knowledges, and the like.

論曰：世尊復有無量功德，與餘聖者及異生共，謂無諍、願智、無礙解、通、靜慮、無色等至等持、無量、解脫、勝處、遍處等，隨其所應。謂前三門唯共餘聖，通靜慮等亦共異生。前三門中且辯無諍。頌曰：

The treatise says: The World-Honored One also has immeasurable other merits shared with other noble ones and with ordinary beings, namely non-contention, knowledge by vow, the unobstructed analytical knowledges, the supernormal powers, the meditations, the formless attainments, concentrations, the immeasurables, the liberations, the spheres of mastery, the spheres of totality and so on, as appropriate. That is, the first three gates are shared only with other noble ones, while the supernormal powers, meditations and the rest are shared also with ordinary beings. Among the first three gates, first non-contention is explained. The verse says:

無諍世俗智，後靜慮不動，

Non-contention is worldly knowledge, relying on the last meditation, immovable,

三洲緣未生，欲界有事惑。

In three continents, taking as object the unborn, the desire-realm afflictions that have an object.

論曰：言無諍者，謂阿羅漢觀有情苦由煩惱生，自知己身福田中勝，恐他煩惱復緣己生，故思引發如是相智，由此方便令他有情不緣己身生貪瞋等。此行能息諸有情類煩惱諍故得無諍名。此行但以俗智為性，第四靜慮為其所依，樂通行中最為勝故。不動應果能起非餘，餘尚不能自防起惑，況能止息他身煩惱。此唯依止三洲人身，緣欲未來有事煩惱，勿他煩惱緣己生故。諸無事惑不可遮防，內起隨應總緣境故。辯無諍已，次辯願智。頌曰：

The treatise says: As for what is called non-contention, an arhat observes that the suffering of beings arises from afflictions, and knowing that he himself is supreme among fields of merit, fears that others' afflictions may again arise taking himself as object. So he thinks and brings forth a knowledge of this aspect, and by this means causes other beings not to give rise to greed, hatred and the like with himself as object. This practice can stop the quarrels of afflictions among beings, so it obtains the name non-contention. This practice has worldly knowledge as its nature and the fourth meditation as its support, because among the paths of ease it is the most excellent. An immovable arhat can give rise to it and no others can, since others cannot even guard themselves from giving rise to delusion, how much less stop the afflictions of others' bodies. It relies only on the human body of the three continents, and takes as object the future afflictions of the desire realm that have an object, lest others' afflictions arise taking oneself as object. Afflictions that have no object cannot be blocked, and arise within as appropriate, taking everything as object. Having explained non-contention, next knowledge by vow is explained. The verse says:

願智能遍緣，餘如無諍說。

Knowledge by vow can take all as object; the rest is as said for non-contention.

論曰：以願為先引妙智起如願而了，故名願智。此智自性地種性身與無諍同，但所緣別，以一切法為所緣故。毘婆沙者作如是言：願智不能證知無色，觀彼因行及彼等流差別故，知如田夫類。諸有欲起此願智時，先發誠願求知彼境，便入邊際第四靜慮以為加行，從此無間隨所入定勢力勝劣，如先願力引正智起，於所求境皆如實知。已辯願智。無礙解者，頌曰：

The treatise says: Because a wonderful knowledge arises led by a vow and knows as vowed, it is called knowledge by vow. The nature, ground, lineage and body of this knowledge are the same as for non-contention, but the object differs, because it takes all dharmas as object. The Vaibhasikas say: Knowledge by vow cannot realize and know the formless realm, because it observes its causes and practices and differences in outflows, and knows as a farmer would. When one wishes to arouse this knowledge by vow, one first makes a sincere vow to know that object and then enters the fourth meditation at its limit as preparation; immediately thereafter, according to the superiority or inferiority of the power of the concentration entered, as led by the earlier power of the vow a correct knowledge arises and one knows truly all that one sought. Knowledge by vow has been explained. The unobstructed analytical knowledges are explained as follows. The verse says:

無礙解有四，謂法義詞辯，

There are four unobstructed analytical knowledges: of dharma, meaning, language and eloquence,

名義言說道，無退智為性，

Taking names, meanings, speech and the path as object, with non-regressing knowledge as nature;

法詞唯俗智，五二地為依，

Of dharma and language, only worldly knowledge, relying on five and two grounds respectively,

義十六辯九，皆依一切地，

Meaning has sixteen, eloquence nine, all relying on every ground,

但得必具四，餘如無諍說。

On attaining one, one necessarily has all four; the rest is as said for non-contention.

論曰：諸無礙解總說有四：一法無礙解、二義無礙解、三詞無礙解、四辯無礙解。此四總說如其次第，以緣名義言及說道不可退轉智為自性，謂無退智緣能詮法名句文身立為第一，緣所詮義立為第二，緣方言詞立為第三，緣應正理無滯礙說及緣自在定慧二道立為第四。此則總說無礙解體兼顯所緣。於中法詞二無礙解唯俗智攝，緣名身等及世言詞事境界故。法無礙解通依五地，謂欲界、四靜慮，以於上地無名等故。詞無礙解唯依二地，謂欲界、初靜慮，以於上地無尋伺故。義無礙解十六智攝，謂若諸法皆名為義，義無礙解則十智攝；若唯涅槃名為義者，義無礙解則六智攝，謂俗、法、類、滅、盡、無生。辯無礙解九智所攝，謂唯除滅，緣說道故。此二通依一切地起，謂依欲界乃至有頂。辯無礙解於說道中，許隨緣一皆得起故。《施設足論》釋此四言：緣名句文，此所詮義。即此一二多男女等言別，此無滯說及所依道無退轉智，如次建立法義詞辯無礙解名，由此顯成四種次第。有餘師說：詞謂一切訓釋言詞，如前說言有變礙故名為色等。辯謂展轉言無滯礙。傳說此四無礙解生，如次串習算計佛語聲明因明為前加行，若於四處未得善巧必不能生無礙解故。理實一切無礙解生，唯學佛語能為加行。如是四種無礙解中，隨得一時必具得四，非不具四可名為得。此四所緣自性依地與前無諍差別如是，種性依身如無諍說。如是所說無諍行等，頌曰：

The treatise says: There are in general four unobstructed analytical knowledges: first, the unobstructed knowledge of dharma; second, the unobstructed knowledge of meaning; third, the unobstructed knowledge of language; fourth, the unobstructed knowledge of eloquence. In general, in order, these four have as their nature the non-regressing knowledge that takes as object names, meanings, speech and the path of exposition. That is, non-regressing knowledge that takes as object the names, phrases and syllables that express dharmas is established as the first; that which takes as object the meaning expressed is the second; that which takes as object regional languages is the third; that which takes as object speech that is unobstructed and in accord with correct reasoning, as well as the two paths of concentration and wisdom that are sovereign, is the fourth. This is a general statement of the substance of the unobstructed analytical knowledges, and also shows their objects. Among these, the knowledges of dharma and language are included only in worldly knowledge, because they take as their object names and so on and matters of worldly language. The unobstructed knowledge of dharma relies on five grounds, namely the desire realm and the four meditations, because in the higher grounds there are no names and the like. The unobstructed knowledge of language relies only on two grounds, namely the desire realm and the first meditation, because in the higher grounds there is no initial and sustained thought. The unobstructed knowledge of meaning is included in sixteen knowledges: if all dharmas are called meaning, the unobstructed knowledge of meaning is included in ten knowledges; if only nirvana is called meaning, it is included in six knowledges, namely worldly, dharma, class, cessation, extinction and non-arising. The unobstructed knowledge of eloquence is included in nine knowledges, excluding only cessation, because it takes the exposition of the path as object. These two arise relying on all grounds, from the desire realm up to the peak of existence. The unobstructed knowledge of eloquence is accepted, in the exposition of the path, as capable of arising by taking any one as object. The Prajnapti-pada explains these four terms: names, phrases and syllables; the meaning they express; with 'one, two, many, male, female' and similar distinctions of speech; this unobstructed speech and the non-regressing knowledge of the path it relies on are established, in order, as the unobstructed knowledges of dharma, meaning, language and eloquence, and by this the order of the four is shown. Some other teachers say: Language means all explanatory words, as in the earlier statement that what has change and obstruction is called form and so on. Eloquence means speech that flows without obstruction. It is said that for these four unobstructed knowledges to arise, practice of calculation, Buddha's words, grammar and logic, in order, serves as the earlier preparation, because without skill in the four fields they certainly cannot arise. In truth, for all unobstructed knowledges to arise, only studying the Buddha's words can serve as preparation. Among these four kinds of unobstructed knowledge, when one is obtained all four are necessarily obtained, and it cannot be called obtaining unless all four are present. The object, nature and ground of these four differ from non-contention as above, while lineage and body are as said for non-contention. As to the non-contention practices and the others so described, the verse says:

六依邊際得，邊際六後定，

The six are obtained relying on the limit; the limit is determined by six later ones,

遍順至究竟，佛餘加行得。

Pervasive, in accord, to the end; the Buddha obtains the rest by preparation.

論曰：無諍、願智、四無礙解六種，皆依邊際定得。邊際靜慮體有六種，前六除詞加餘邊際，詞無礙解雖依彼得而體非彼靜慮所收，邊際名但依第四靜慮故。此一切地遍所隨順故、增至究竟故，得邊際名。云何此名遍所隨順？謂正修學此靜慮時，從欲界心入初靜慮，次第順入乃至有頂，復從有頂入、無所有次第逆入乃至欲界，復從欲界次第順入，展轉乃至第四靜慮，名一切地遍所隨順。云何此名增至究竟？謂專修習第四靜慮，從下至中從中至上，如是三品復各分三，上上品生名至究竟，如是靜慮得邊際名。此中邊名顯無越義，勝無越此故名為邊。際言為顯類義極義，如說四際及實際言。除佛，所餘一切聖者，所說六種唯加行得，非離染得，非皆得故。唯佛於此亦離染得，諸佛功德初盡智時由離染故一切頓得，後時隨欲能引現前不由加行，以佛世尊於一切法自在轉故。已辯前三唯共餘聖德，於亦共凡德且應辯通。頌曰：

The treatise says: Non-contention, knowledge by vow and the four unobstructed knowledges, these six, are all obtained through the concentration of the limit. The meditation of the limit has six kinds in substance: the first six exclude language and add other limits, and although the unobstructed knowledge of language is obtained relying on it, its substance is not included in that meditation, because the name 'limit' applies only to the fourth meditation. It is called the limit because it is followed through all grounds and because it increases to the end. How is it that this is called followed through everywhere? When one is truly practicing this meditation, one enters the first meditation from a desire-realm mind, enters successively in order up to the peak of existence, then from the peak of existence enters in reverse order through nothingness back to the desire realm, then again enters in order from the desire realm, and so on up to the fourth meditation; this is called being followed through all grounds. How is it called increasing to the end? One practices exclusively the fourth meditation, from low to middle and from middle to high; these three grades are each divided again into three, and the highest of the highest arising is called reaching the end. Thus this meditation obtains the name of the limit. Here 'limit' shows the meaning of not being surpassed, being supreme and not to be exceeded, hence called the limit. The word 'edge' shows the meaning of class and extreme, as in the four edges and the real edge. Except for the Buddha, all other noble ones obtain the six kinds described only by preparation, not by freedom from defilement, and do not all obtain them. Only the Buddha also obtains them in this matter by freedom from defilement; the Buddhas' merits are obtained all at once at the time of the first knowledge of extinction through freedom from defilement, and later they can bring them forth at will without preparation, because the Buddha, the World-Honored One, is sovereign over all dharmas. Having explained the first three as merits shared only with other noble ones, the supernormal powers, which are also shared with ordinary beings, should now be discussed. The verse says:

通六謂神境，天眼耳他心，

The six powers are miraculous power, divine eye, divine ear, knowledge of others' minds,

宿住漏盡通，解脫道慧攝。

Past lives, and extinction of outflows, included in the wisdom of the path of liberation.

四俗他心五，漏盡通如力，

Four are worldly, knowledge of others' minds has five, the power of extinction is as in the powers,

五依四靜慮，自下地為境。

Five rely on the four meditations and take their own and lower grounds as object.

聲聞麟喻佛，二三千無數，

Hearers, the solitary buddha who is like a rhinoceros horn, and the Buddha: two, three thousand, innumerable,

未曾由加行，曾修離染得。

Those not previously obtained are by preparation; those cultivated before are obtained by freedom from defilement.

念住初三身，他心三餘四，

The first three are mindfulness of the body, the knowledge of others' minds has three, the other four,

天眼耳無記，餘四通唯善。

Divine eye and ear are indeterminate; the other four powers are only good.

論曰：通有六種，一神境智證通、二天眼智證通、三天耳智證通、四他心智證通、五宿住隨念智證通、六漏盡智證通。雖六通中第六唯聖，然其前五異生亦得，依總相說亦共異生。如是六通解脫道攝，慧為自性，如沙門果。解脫道言顯出障義。神境等四唯俗智攝。他心通五智攝，謂法、類、道、世俗、他心。漏盡通如力說，謂或六或十智。由此已顯漏盡智通依一切地、緣一切境。前之五通依四靜慮。何緣此五不依無色？初三別緣色為境故，修他心通色為門故，修宿住通漸次憶念分位差別方得成故，成時能緣處性等故，依無色地無如是能。諸有欲修他心通者，先審觀己身心二相前後變異展轉相隨，後復審觀他身心相，由此加行漸次得成。成已不觀自心諸色，於他心等能如實知。諸有欲修宿住通者，先自審察次前滅心，漸復逆觀此生分位前前差別至結生心，乃至能憶知中有前一念，名自宿住加行已成。為憶念他加行亦爾。此通初起唯次第知，串習成時亦能超憶。諸所憶事要曾領受，憶淨居者昔曾聞故。從無色歿來生此者，依他相續初起此通，所餘亦依自相續起。修神境等前三通時，思輕光聲以為加行，成已自在隨所應為。故此五通不依無色。又諸無色觀減止增，五通必依止觀均地，未至等地由此已遮，如是五通境唯自下。且如神境隨依何地，於自下地行化自在，於上不然，勢力劣故。餘四亦爾，隨其所應。是故無能取無色界他心、宿住為二通境。即此五通於世界境作用廣陜諸聖不同，謂大聲聞、麟喻、大覺不極作意，如次能於一二三千諸世界境，起行化等自在作用。若極作意，如次能於二千、三千、無數世界。如是五通若有殊勝勢用猛利，從無始來曾未得者由加行得，若曾串習無勝勢用及彼種類由離染得，若起現前皆由加行。佛於一切皆離染得，隨欲現前不由加行。

The treatise says: There are six supernormal powers: first, the realization of miraculous power; second, the realization of the divine eye; third, the realization of the divine ear; fourth, the realization of knowing others' minds; fifth, the realization of recollecting past lives; sixth, the realization of the extinction of outflows. Among the six, the sixth is only for noble ones, but the first five can be obtained also by ordinary beings, so speaking in general they are also shared with ordinary beings. These six powers are included in the path of liberation and have wisdom as their nature, like the fruits of the ascetic life. The four, miraculous power and so on, are included only in worldly knowledge. The power of knowing others' minds is included in five knowledges, namely dharma, class, path, worldly and the knowledge of others' minds. The power of extinction of outflows is as described for the powers, namely six or ten knowledges. This has already shown that the power of extinction of outflows relies on all grounds and takes all objects. The five powers before it rely on the four meditations. Why do these five not rely on the formless realms? Because the first three take form as separate objects; because practicing the power of knowing others' minds takes form as a gateway; because practicing the power of past lives is accomplished only by recollecting differences of stages gradually, and when accomplished it can take as object places, natures and the like, and relying on the formless grounds one does not have this ability. Those wishing to cultivate the power of knowing others' minds first carefully observe the two aspects of their own body and mind and how they change before and after and follow one another, and then carefully observe the aspects of another's body and mind, and by this preparation it is gradually accomplished. After it is accomplished, without observing the forms of one's own mind, one can truly know others' minds and so on. Those wishing to cultivate the power of past lives first examine themselves, the mind that ceased just before, then gradually look back in reverse on the differences of stages in this life, back to the mind of conception, and even recall the single thought before in the intermediate existence, and this is called the preparation of one's own past lives being accomplished. The preparation for recollecting others' is likewise. When this power first arises, it only knows in sequence; when through practice it is accomplished, it can also recall by skipping. All things recalled must have been experienced before; as for recalling the pure abodes, it is because one has heard of them before. For one who died in the formless realm and was born here, this power first arises relying on another's continuum, and the rest arise relying on one's own continuum. When cultivating the first three powers, miraculous power and the rest, one thinks of lightness, light and sound as preparation, and when accomplished one acts freely as appropriate. So these five powers do not rely on the formless realms. Also, in the formless states contemplation diminishes and calm increases, but the five powers must rely on grounds in which calm and insight are balanced, and this excludes the not-yet-arrived and the others; thus these five powers take only their own and lower grounds as object. Take miraculous power for example: whatever ground it relies on, one acts and transforms freely in one's own and the lower grounds, but not in the upper, because the power is inferior. The other four are likewise, as appropriate. For this reason there is no ability to take as an object of the two powers the other minds or past lives of the formless realm. As for the range of function of these five powers over the world, noble ones differ: the great hearers, solitary buddhas and the Great Awakened One, without extreme attention, can in order act and transform freely over one, two and three thousand worlds; with extreme attention, in order, over two, three thousand and innumerable worlds. Of these five powers, if one has superior and sharp power, one that has never been attained since beginningless time is attained by preparation; if one has practiced it before and it lacks superior power, or it is of that kind, it is attained by freedom from defilement; when they arise in the present, all arise by preparation. The Buddha obtains everything by freedom from defilement, and they appear at will without preparation.

六中前三唯身念住，但緣色故，謂神境通緣四外處色香味觸，天眼緣色，天耳緣聲。若爾，何緣說死生智知有情類由現身中成身語意諸惡行等？非天眼通能知此事，有別勝智是通眷屬，依聖身起能如是知。是天眼通力所引故，與通合立死生智名。他心智通三念住攝，謂受、心、法，緣心等故。宿住漏盡四念住攝。通緣五蘊一切境故。此六通中天眼、天耳無記性攝，許此二體是眼耳識相應慧故。若爾，寧說依四靜慮，隨根說故亦無有失。謂所依止眼耳二根，由四靜慮力所引起，即彼地攝，故依四地，通依根故說依四言。或此依通無間道說，通無間道依四地故。餘之四通性皆是善。若爾，何故《品類足》言：通云何？謂善慧。彼據多分，或就勝說。如契經說：無學三明。彼於六通以何為性？頌曰：

(The treatise continues:) Among the six, the first three are only mindfulness of the body, since they take only form as object: miraculous power takes as object the four external objects of form, smell, taste and touch, the divine eye takes form, and the divine ear takes sound. If so, why is it said that the knowledge of death and rebirth knows beings by the evil conduct of body, speech and mind they have done in this life? The power of the divine eye cannot know this; there is a separate superior knowledge that is a retinue of the power, arising relying on the body of a noble one, which can know in this way. Because it is led by the power of the divine eye, it is joined with it and named the knowledge of death and rebirth. The power of knowing others' minds is included in three foundations of mindfulness, namely feeling, mind and dharmas, because it takes mind and the like as object. Past lives and extinction of outflows are included in four foundations of mindfulness, because they take all objects of the five aggregates. Among these six powers, the divine eye and divine ear are included in indeterminate nature, because these two are accepted as wisdom accompanied by eye and ear consciousness. If so, how can they be said to rely on the four meditations? It is said according to the faculties, so there is also no fault: the eye and ear faculties relied on are produced by the power of the four meditations and are included in that ground, so they rely on four grounds, and the word 'four' is used because the faculties are relied on in general. Or this is said of the uninterrupted paths of the powers, because the uninterrupted paths of the powers rely on four grounds. The nature of the other four powers is always good. If so, why does the Prakaranapada say: What are the powers? They are good wisdom? It speaks of the majority, or in terms of the superior. As the sutra says: The three knowledges of those beyond training. What are they in the nature of the six powers? The verse says:

第五二六明，治三際愚故，

The fifth, second and sixth are the knowledges, because they remedy delusion about the three times,

後真二假說，學有闇非明。

The last is true, the other two nominal; the learner has darkness and so not knowledge.

論曰：言三明者，一宿住智證明、二死生智證明、三漏盡智證明。如其次第，以無學位攝第五二六通為其自性。六中三種獨名明者，如次對治三際愚故。謂宿住智通治前際愚，死生智通治後際愚，漏盡智通治中際愚。此三皆名無學明者，俱在無學身中起故。於中最後容有是真，通無漏故。餘二假說，體唯非學非無學故。有學身中有愚闇故，雖有前二不立為明。雖有暫時伏滅愚闇，後還被蔽故不名明。契經說有三種示導，彼於六通以何為體？頌曰：

The treatise says: The three knowledges are: first, the knowledge of realizing past lives; second, the knowledge of death and rebirth; third, the knowledge of the extinction of outflows. In order, they have as their own nature the fifth, second and sixth powers included in the stage beyond training. Why among the six are these three alone called knowledges? Because, in order, they counteract delusion about the three times. That is, the power of the knowledge of past lives counteracts delusion about the earlier limit; the power of the knowledge of death and rebirth counteracts delusion about the later limit; the power of the knowledge of extinction of outflows counteracts delusion about the middle limit. These three are all called knowledges of those beyond training because they all arise in the body of one beyond training. Among them the last may be true, because the power is undefiled; the other two are nominal, because their substance is neither learner nor beyond training. Since in the body of a learner there is delusion and darkness, even if the first two exist they are not established as knowledges. Though delusion and darkness may be temporarily subdued, they are again covered later, so they are not called knowledges. The sutra speaks of three kinds of instruction; what is their nature among the six powers? The verse says:

第一四六導，教誡導為尊，

The first, fourth and sixth are the instructions; instruction by admonition is supreme,

定由通所成，引利樂果故。

Because it is certainly accomplished by the powers and leads to beneficial results.

論曰：三示導者，一神變示導、二記心示導、三教誡示導。如其次第，以六通中第一四六為其自性，唯此三種引所化生令初發心最為勝故，或此能引憎背正法及處中者令發心故。能示能導得示導名。又唯此三令於佛法如次歸伏、信受、修行，得示導名，餘三不爾。於二示導，教誡最尊，唯此定由通所成故，定能引他利樂果故。謂前二導呪術亦能，不但由通故非決定。如有呪術名健馱梨，持此便能騰空自在。復有呪術名伊剎尼，持此便能知他心念。教誡示導除漏盡通，餘不能為，故是決定。又前二導有但令他暫時迴心，非引勝果。教誡示導亦定令他引當利益及安樂果，以能如實方便說故。由是教誡最勝非餘。神境二言為目何義？頌曰：

The treatise says: The three instructions are: first, the instruction by miraculous transformation; second, the instruction by reading minds; third, the instruction by admonition. In order, they have as their nature the first, fourth and sixth of the six powers. These three are the most excellent in leading the beings to be converted to first give rise to the aspiration, or they can lead those who hate and turn their backs on the true Dharma and those who are neutral to give rise to the aspiration. Because they can show and lead, they are named instruction. Also, only these three cause beings, in order, to be subdued, to believe and receive, and to practice the Buddha's Dharma, and so obtain the name instruction; the other three are not so. Among the three instructions, instruction by admonition is the most honored, because it alone is certainly accomplished by the power and is certain to lead others to beneficial and joyful results. The first two instructions can also be done through spells, not only through the powers, so they are not certain. For example there is a spell called Gandhari (name of a spell), by holding which one can fly freely through the air. There is also a spell called Iksani (name of a spell), by holding which one can know others' thoughts. Instruction by admonition cannot be done except by the power of the extinction of outflows, so it is certain. Also, the first two instructions sometimes only make others turn their minds temporarily and do not lead to superior fruits. Instruction by admonition certainly leads others to future benefit and the fruit of happiness, because one can truly speak with skillful means. For this reason admonition is the most excellent and the others are not. What do the two words 'miraculous power' mean? The verse says:

神體謂等持，境二謂行化，

The substance of 'spirit' is concentration; the two of 'object' are going and transforming,

行三意勢佛，運身勝解通。

Going has three: by the power of intention, by the Buddha, moving the body, and resolve;

化二謂欲色，四二外處性，

Transformation has two, desire and form, four and two external objects in nature,

此各有二種，謂似自他身。

Each has two kinds, resembling one's own body or another's.

論曰：依毘婆沙所說理趣，神名所目唯勝等持，由此能為神變事故。諸神變事說名為境，此有二種，謂行及化。行復三種：一者運身，謂乘空行猶如飛鳥。二者勝解，謂極遠方作近思惟便能速至。三者意勢，謂極遠方舉心緣時身即能至。此勢如意得意勢名。於此三中意勢唯佛，運身、勝解亦通餘乘。謂我世尊神通迅速隨方遠近舉心即至。由此世尊作如是說：諸佛境界不可思議。故意勢行唯世尊有，勝解兼餘聖，運身並異生。化復二種，謂欲、色界。若欲界化外四處，除聲。若色界化唯二，謂色、觸，以色界中無香、味故。此二界化各有二種，謂屬自身、他身別故。身在欲界化有四種，在色亦然，故總成八。若生在色作欲界化，如何不有成香味失，如衣嚴具作而不成？有說：在色唯化二處，化作、化事。為即是通不？不爾。云何？是通之果。此有幾種？差別云何？頌曰：

The treatise says: According to the reasoning in the Vibhasa, what the word 'spirit' refers to is only superior concentration, because it can accomplish miraculous transformations. The miraculous transformations are called 'objects', and there are two kinds, namely going and transforming. Going has three kinds: first, moving the body, namely traveling through the air like a flying bird. Second, resolve: toward an extremely distant place one thinks of it as near and can quickly arrive. Third, intention-speed: toward an extremely distant place, when the mind is raised and takes it as object, the body can arrive at once. This speed is like the intention, so it obtains the name of the speed of intention. Among the three, the speed of intention belongs only to the Buddha, and moving the body and resolve are also shared by others. That is, our World-Honored One's supernormal powers are swift, and wherever the place, far or near, when the mind is raised he arrives. For this reason the World-Honored One said: The realm of the Buddhas is inconceivable. So going by the speed of intention belongs only to the World-Honored One, resolve is shared with other noble ones, and moving the body is also shared with ordinary beings. Transformation again has two kinds, namely the desire and form realms. If it is the transformation of the desire realm, it is the four external objects, excluding sound. If it is the transformation of the form realm, there are only two, namely form and touch, because in the form realm there are no smell and taste. In the transformation of these two realms there are each two kinds, namely belonging to one's own body or another's. One in the desire realm transforms four kinds, and one in the form realm is likewise, so altogether there are eight. If one born in the form realm makes a transformation of the desire realm, why does it not make the fault of smell and taste, as clothing and ornaments made are not completed? Some say: In the form realm one transforms only two objects, the transformed and the matter of transformation. Is it the power itself? No. How is it? It is the result of the power. How many kinds are there? What are their differences? The verse says:

能化心十四，定果二至五，

The minds able to transform are fourteen; the fruit of concentration has two to five,

如所依定得，從淨自生二。

As obtained by the concentration relied upon, arising from pure and from itself, two;

化事由自地，語通由自下，

Transformed matters are by one's own ground, speech by one's own or lower,

化身與化主，語必俱非佛。

The transformed body and the master of transformation speak together, except the Buddha.

先立願留身，後起餘心語，

Having first made a vow, one leaves the body behind, and later gives rise to speech with another mind,

有死留堅體，餘說無留義。

One who has died may leave a firm body; others say there is no meaning in leaving it,

初多一心化，成滿此相違，

At first many, by one mind one transforms; accomplished and full is the opposite of this,

修得無記攝，餘得通三性。

Those cultivated are included in the indeterminate; others obtained include all three natures.

論曰：神境通果能變化心，力能化生一切化事。此有十四，謂依根本四靜慮生有差別故。依初靜慮有二化心，一欲界攝、二初靜慮。第二靜慮有三化心，二種如前，加二靜慮。第三有四，第四有五，謂各自下，如理應思。諸果化心依自上地必無依下，下地定心不生上果，勢力劣故。第二定等果下地化心，對初定等果上地化心，由依及行亦得名勝。如得靜慮化心亦然，果與所依俱時得故。諸從靜慮起果化心，此心必無直出觀義，謂從淨定起初化心，此後後心從自類起，此前前念生自類心，最後化心還生淨定。故此從二能生二心，非定果心無記性攝。不還入定有直出義，如從門入還從門出，諸所化事由自地心，無異地化心起餘地化故。化所發言通由自下，謂欲初定化所發言，此言必由自地心起。上化起語由初定心，上地自無起表心故。若一化主起多化身，要化主語時諸化身方語，言音詮表一切皆同故。有伽他作如是說：

The treatise says: The mind that can transform, the fruit of the supernormal power, has the power to produce all transformed matters. There are fourteen of these, because they differ according to arising relying on the four root meditations. Relying on the first meditation there are two transforming minds, one included in the desire realm and one in the first meditation. In the second meditation there are three transforming minds, two as before and adding the second meditation. In the third there are four, in the fourth five, each being one's own and the lower, as should be considered according to reason. The various fruit minds of transformation, relying on one's own or higher grounds, certainly do not rely on lower ones, because a concentrated mind of a lower ground does not give rise to the upper fruit, its power being inferior. The transforming mind of a lower ground that is the fruit of the second concentration and so on, compared with the transforming mind of the upper ground that is the fruit of the first concentration and so on, is also called superior through its support and its practice. Obtaining the transforming mind of a meditation is also so, since the fruit and the support are obtained at the same time. The fruit transforming minds that arise from a meditation certainly do not go straight out of contemplation: that is, from a pure concentration the first transforming mind arises, after which each succeeding mind arises from one of its own kind, the preceding thought giving rise to a mind of its own kind, and the last transforming mind again gives rise to a pure concentration. Therefore this arises from two and can give rise to two minds, and the fruit minds of concentration are not of indeterminate nature. A non-returner entering concentration has the meaning of going straight out, as entering from a door and leaving by the same door. The transformed matters arise from the mind of one's own ground, since a mind of a different ground does not arise and transform other grounds. Speech uttered by a transformation may be from one's own or lower ground: that is, the speech uttered by a transformation of the desire realm and first concentration must arise from a mind of one's own ground. When a higher transformation speaks, it is through the mind of the first concentration, because the higher grounds do not themselves have a mind that gives rise to manifest speech. If one master of transformation arises as many transformed bodies, the transformed bodies speak only when the master of transformation speaks, because the sounds and their expressed meanings are all the same. A verse says:

一化主語時，諸所化皆語，

When the one master of transformation speaks, all that are transformed speak,

一化主若默，諸所化亦然。

When the one master of transformation is silent, all that are transformed are also so.

此但說餘，佛則不爾，佛諸定力最自在故，與所化語容不俱時，言音所詮亦容有別。發語心起，化心既無，應無化身，化如何語？由先願力留所化身，後起餘心發語表業，故雖化語二心不俱，而依化身亦得發語。非唯化主命現在時能留化身令久時住，亦有令住至命終後，即如尊者大迦葉波留骨瑣身至慈尊世。唯堅實體可得久留，故迦葉波不留肉等。有餘師說：願力留身必無有能令至死後。飲光尊者留骨瑣身，由諸天神持令久住。初習業者由多化心方能化生一所化事，習成滿者由一化心隨欲化生多少化事。如是十四能變化心皆是修得，無記性攝，即是通果無記攝義。餘生得等能變化心，通善不善無記性攝。如天龍等能變化心，彼亦能為自他身化，於十色處化九除聲。理實無能化為根者，然所化境不離根故，言化九處亦無有失。天眼耳言為目何義？頌曰：

(The treatise continues:) This is said only of others; the Buddha is not so, because the power of the Buddhas' concentrations is the most sovereign, and the speech of the transformed may not occur at the same time, and the meaning expressed by the sounds may differ. Since when the mind that utters speech arises there is no transforming mind, there should be no transformed body, so how does the transformation speak? Through the earlier power of a vow one leaves behind the transformed body, and later with another mind gives rise to manifest speech, so although the transforming mind and the speaking mind do not occur together, speech also arises relying on the transformed body. It is not only while the master of transformation's life is present that the transformed body can be left for a long time; it can also be made to remain until after death, as the venerable Mahakasyapa left his skeleton body until the time of Maitreya. Only a solid substance can be left for long, so Kasyapa did not leave flesh and the like. Some other teachers say: By the power of a vow, leaving a body until after death is certainly not possible. The venerable Kasyapa's skeleton body was held to remain long by the gods and spirits. Those who are just beginning the practice need many transforming minds to produce one transformed matter, while those who have accomplished it, with one transforming mind can, as they wish, produce many or few transformed matters. These fourteen minds able to transform are all obtained by cultivation, included in the indeterminate, which is the meaning of the fruit of the powers being indeterminate. Other transforming minds, such as those obtained by birth and so on, include good, unwholesome and indeterminate natures. For example, the transforming minds of gods and dragons can also make transformations of their own and others' bodies, and in the ten kinds of form-bases they transform nine, excluding sound. In truth nothing can be transformed into a faculty, but since the transformed objects are not separate from the faculties, there is no fault in saying nine bases are transformed. What do the words divine eye and ear mean? The verse says:

天眼耳謂根，即定地淨色，

The divine eye and ear are faculties, namely pure form of a concentration ground,

恆同分無缺，取障細遠等。

Always of the same class, without defect, taking what is obstructed, subtle, distant and so on.

論曰：此言唯目天眼耳根，即四靜慮所生淨色，謂緣光聲修加行故。依四靜慮於眼耳邊引起彼地微妙大種所造淨色眼耳二根，見色聞聲名天眼耳。如是眼耳何故名天？體即是天，定地攝故。然天眼耳種類有三：一修得天，即如前說。二者生得，謂生天中。三者似天，謂生餘趣由勝業等之所引生，能遠見聞似天眼耳。如藏臣寶、菩薩、輪王、諸龍鬼神及中有等。修得眼耳過現當生恆是同分，以至現在必與識俱能見聞故。處所必具無翳無缺，如生色界一切有情，能隨所應取被障隔極細遠等諸方色聲。故於此中有如是頌：

The treatise says: These words refer only to the divine eye and ear faculties, namely the pure form produced by the four meditations, because one practices preparation by taking light and sound as object. Relying on the four meditations, at the edge of the eye and ear, it arouses the pure form faculties of eye and ear, made of subtle great elements of that ground, and seeing forms and hearing sounds is called the divine eye and ear. Why are such eyes and ears called divine? Their substance is itself divine, being included in the concentration ground. However, divine eyes and ears are of three kinds: first, those obtained by cultivation, as described above. Second, those obtained by birth, namely born among the gods. Third, those resembling the divine, namely born in other destinies, led to arise by superior karma and so on, which can see and hear far like divine eyes and ears, such as the treasure minister, bodhisattvas, wheel-turning kings, dragons, spirits and beings in the intermediate existence. The eyes and ears obtained by cultivation, past, present and future, are always of the same class, because up to the present they are accompanied by consciousness and can see and hear. The place must be without obstruction or defect, as with all beings born in the form realm, who can take, as appropriate, forms and sounds in all directions that are obstructed, extremely subtle or distant. So there is a verse here:

肉眼於諸方，被障細遠色，

The physical eye, in all directions, cannot make the effort to see

無能見功用，天眼見無遺。

Forms that are obstructed, subtle or distant; the divine eye sees without omission.

前說化心修餘得異，神境等五各有異耶？亦有。云何？頌曰：

The differences in how the transforming minds were described above, and how the others are obtained by cultivation, apply also to each of the five powers such as miraculous power. How? The verse says:

神境五修生，呪藥業成故，

The five powers, miraculous power and so on, arise through cultivation, spells, drugs and karma;