觀音玄義記 4.14

4.14

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."