[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) › [觀音玄義記](https://indike.org/pramana/in.bauddha.taisho.1727) › 4.14 # 觀音玄義記 4.14 觀音玄義記 4.14 - **Language:** Classical Chinese ### [4.14](https://indike.org/pramana/in.bauddha.taisho.1727.4.14) 六、神通普。神通有六，謂天眼、天耳、他心、宿命、身如意、漏盡。皆名神通者，《瓔珞》云「神名天心，通名慧性。天然之慧徹照無礙，故名神通。」今文略舉天眼以例餘五。初、明天眼，二：初、偏教非普。「大羅漢見大千」者，準《大論》第五云「大羅漢少用心，見二千界；大用心，見三千大千世界。辟支佛亦爾。」今言「見百佛土」者，《大部》、《文句》亦云「支佛見百佛世界，不以風輪為礙，亦無己他界隔。」前同羅漢人屬三藏，此必在通。「菩薩見河沙佛土」者，正唯別教，義兼於通。應知此等天眼見土，皆約同居淨穢言之，以有餘土體質是一故。二、「今圓」下，圓教是普。「緣十法界」等者，圓真天眼具足五眼，見六道即肉天二眼，見二乘即慧眼，見菩薩即法眼，見佛界即佛眼。若爾，與佛眼何別？答：《淨名疏》云「見十法界麁細之色，名真天眼。見三諦無二，名為佛眼。」二、「眼見」下，例餘五。神通妙中明二乘依背捨、勝處、一切處，修十四變化，發得神通。六度菩薩因禪得五，坐道場時得六。通教菩薩因禪得五，依體法慧得六。別教地前依禪得五，登地發六。圓教不因事禪而發，乃是中道之真，自有神通任運而發。又云「三輪不思議化」。 > Sixth, "pervasiveness of spiritual powers." There are six spiritual powers: the divine eye, the divine ear, knowledge of others' minds, recollection of past lives, bodily mastery as wished, and the exhaustion of outflows. Regarding their all being named "spiritual powers," the Yingluo \[jing\] states: "'Spirit' is the divine mind; 'power' is the nature of wisdom. Natural wisdom thoroughly illuminating without obstruction is called 'spiritual power.'" The present text briefly cites the divine eye as an example to illustrate the remaining five. First, explaining the divine eye, in two parts: first, that in the biased teachings it is not pervasive. Regarding "a great arhat sees the great thousand \[worlds\]," according to the fifth fascicle of the Da zhidu lun: "When a great arhat expends little mental effort, he sees two thousand worlds; when he expends great mental effort, he sees a trichiliocosm. The pratyekabuddha is also like this." As for now saying "sees a hundred Buddha-lands," the Great Works and the Fahua wenju also state: "A pratyekabuddha sees a hundred Buddha-worlds, unobstructed by the wind circular disc, nor are there barriers between self and other realms." The former, identical with the arhat, belongs to the Tripiṭaka \[Teaching\]; this one must belong to the Shared \[Teaching\]. Regarding "bodhisattvas see Buddha-lands as many as the sands of the Ganges," this properly belongs only to the Distinct Teaching, with its meaning also extending to the Shared \[Teaching\]. One should know that these divine eyes seeing lands are all spoken in terms of the pure and defiled lands of common residence, because the substance of the lands of remainder is one. Second, from "now the Perfect" down, the Perfect Teaching is pervasive. Regarding "taking the ten dharmadhātus as conditions" and so forth, the true divine eye of the Perfect \[Teaching\] is fully endowed with the five eyes: seeing the six paths is the fleshy and divine two eyes; seeing the two vehicles is the wisdom eye; seeing bodhisattvas is the Dharma eye; seeing the Buddha-realm is the Buddha eye. If so, what distinction is there between it and the Buddha eye? Answer: The Commentary on the Vimalakīrti-nirdeśa states: "Seeing the coarse and subtle forms of the ten dharmadhātus is called the true divine eye. Seeing that the three truths are non-dual is called the Buddha eye." Second, from "the eye seeing" down, the remaining five are analogously illustrated. In the marvelousness of spiritual powers, it explains that the two vehicles, relying on the \[eight\] liberations, the \[eight\] stations of mastery, and the \[ten\] totalities, cultivate the fourteen transformations and activate the spiritual powers. Bodhisattvas of the six perfections obtain five due to dhyāna, and obtain the sixth when sitting at the place of awakening. Bodhisattvas of the Shared Teaching obtain five due to dhyāna, and obtain the sixth relying on the wisdom that embodies dharmas. Bodhisattvas of the Distinct Teaching prior to the stages obtain five relying on dhyāna, and upon ascending the stages activate the six. The Perfect Teaching does not activate them due to phenomenal dhyāna, but rather they are the truth of the Middle Way, which spontaneously possesses spiritual powers that arise naturally. It is also called "the inconceivable transformations of the three wheels." > — English (machine translation) (machine translation) - [Previous: 4.13](https://indike.org/pramana/in.bauddha.taisho.1727.4.13) - [Next: 4.15](https://indike.org/pramana/in.bauddha.taisho.1727.4.15) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1727.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1727~en-mt.4.14) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1727.4.14](https://indike.org/pramana/in.bauddha.taisho.1727.4.14) · Pramāṇa