妙法蓮華經玄義 6.64

6.64

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.