[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [妙法蓮華經玄義](https://indike.org/pramana/in.bauddha.taisho.1716) › 6.64 # 妙法蓮華經玄義 6.64 妙法蓮華經玄義 6.64 - **Language:** Classical Chinese ### [6.64](https://indike.org/pramana/in.bauddha.taisho.1716.6.64) 二、名數者，諸經所出，名數不同。今且依六種：謂天眼、天耳、他心、宿命、如意身通、無漏等也。此六皆稱神通者，如《瓔珞》云：「神名天心，通名慧性。」天心者，天然之心也。慧性者，通達無礙也。《毘曇》亦云障通，無知若去即發慧性也。當知天然慧性與六法相應，即能轉變自在，故名神通。《地持．力品》云：「神謂難測知；通謂無壅礙。」此解與《瓔珞》同。天心即是難測知義；慧性即是無壅礙義。然此六法修無前後、證無次第，用亦任時，故眾經列次不同也。《釋論》云：「幻術事是虛誑法，法於草木，誑惑人眼，物實不變。」神通不爾，實得變法，使物實變：如地有成水之理，水有成地之義。若金、銀得火則融，水遇寒則結；火、寒是融、結法。結則實結，融則實融；若得天然慧性，則實能如此變用自在。所變水、火，令他實得受用，而非其果報，但是神通一時所作耳。 > Second, concerning the names and numbers: what appears in the various sūtras varies in name and number. For now, we rely on the six kinds: the divine eye, the divine ear, \[knowledge of\] others' minds, \[recollection of\] past lives, the supernatural bodily power of free action, and the outflow-free \[power\], and so forth. That these six are all called 'spiritual penetrations' (abhijñā) is as the Yingluo \[jing\] says: '"Spiritual" (shen) is named "the heavenly mind"; "penetration" (tong) is named "the nature of wisdom".' 'The heavenly mind' is the natural mind. 'The nature of wisdom' is to pervade without obstruction. The Abhidharma also speaks of 'obstruction to penetration'; if ignorance is removed, the nature of wisdom then arises. One should know that when the natural nature of wisdom corresponds with these six dharmas, it is able to transform freely; hence it is called 'spiritual penetration'. The 'Chapter on Powers' of the Dichi \[jing\] says: '"Spiritual" means difficult to fathom and know; "penetration" means free of obstruction.' This explanation is identical with that of the Yingluo \[jing\]. 'The heavenly mind' is precisely the meaning of being difficult to fathom and know; 'the nature of wisdom' is precisely the meaning of being free of obstruction. However, in the practice of these six dharmas there is no before and after, in their realization there is no sequential order, and their application also accords with the moment; therefore the various sūtras list them in differing sequences. The \[Dazhidulun\] Treatise says: 'The deeds of illusory arts are deceptive phenomena; modeling themselves on grasses and trees, they deceive and delude human eyes, but the things do not truly transform.' Spiritual penetrations are not like that; they truly attain the transformation of phenomena, causing things to truly transform. For example, earth contains the principle of becoming water, and water contains the sense of becoming earth. If gold and silver encounter fire, they melt; when water meets cold, it congeals. Fire and cold are the phenomena of melting and congealing. When it congeals, it truly congeals; when it melts, it truly melts. If one attains the natural nature of wisdom, one is truly able to transform and apply them freely in this way. The transformed water and fire enable others to truly experience their utility; yet these are not their karmic retributions, but merely what is performed at that moment through spiritual penetrations. > — English (machine translation) (machine translation) - [Previous: 6.63](https://indike.org/pramana/in.bauddha.taisho.1716.6.63) - [Next: 6.65](https://indike.org/pramana/in.bauddha.taisho.1716.6.65) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1716.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.6.64) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1716.6.64](https://indike.org/pramana/in.bauddha.taisho.1716.6.64) · Pramāṇa