大乘義章 20.24

20.24

次第三門明其六通修得之義。得有二種：一離欲得、二方便得。斷離下欲得上禪時，即得依禪所有神通，名離欲得。從修方便而有所得，名方便得。依如《毘曇》，彼六通中，漏盡一通唯離欲得，天眼天耳唯方便得，餘之三通亦離欲得亦方便得。何故漏盡唯離欲得，結盡之處無漏聖德即是通故。此乃宣說自證漏盡為漏盡通，唯離欲得；若知他人漏盡不盡為漏盡通，以他心通，應須方便。今從一義，故略不說。何故天眼天耳二通唯方便得？《毘曇》宣說眼耳二通體是無記，定外作用不與定俱，斷離下欲得上定時不得此通，以是義故非離欲得。得定之後，別修方便方始得之，以是義故唯方便得。何故餘三亦離欲得亦方便得？彼性是善，與定心俱，斷離下欲得上定時即便得之，故離欲得。離下欲時雖復得之，但可成就而不現前、不得現用，更作方便乃得現用，故方便得。如財異處，雖復屬己不得現用，方便往取始得現用，彼亦如是。若依《成實》，漏盡一通唯離欲得，與《毘曇》同。餘之五通唯方便得。何故如是？彼宗宣說：一切功德修得之後成就不失方名為得，無有未修未現之法豫名為得。以是義故，身通等五離下欲時未名為得，修後乃得，故方便得。若依大乘，諸佛菩薩自證漏盡名漏盡通，唯離欲得。知他漏盡及餘五通，亦離欲得亦方便得。何故如是？大乘六通用如實慧以之為體，彼體即定，斷離煩惱內證寂滅如實定時即得彼定通，故離欲得。初修之時假想方便，熏發真心中作用隨生，故方便得。云何得知大乘六通皆與定俱？如《維摩》說「諸佛如來常在三昧，悉見佛國不以二相。」天眼既然，餘通亦爾，故皆即定，以即定故，悉離欲得。問曰：漏盡離欲得者，離何地欲得漏盡通？釋言：分別有三。一簡終異始。離非想欲得漏盡通，離下地欲非漏盡故。二據終攝始。斷離非想一地欲已，下諸地中對治無漏悉皆增明，通攝以為漏盡智通。三隨分通論。於諸地中隨分離欲，所得無漏皆漏盡通。故《地持》中宣說菩薩有漏盡通。問曰：漏盡離欲得者，為離下欲得上功德？為離上欲得下功德？為當離於自地之欲得自地德？釋言：兼有是義。云何？如斷欲結得初禪地無漏功德，如是一切名斷下欲得上功德。如斷二禪至非想結，得初禪地勝分無漏，如是一切名斷上欲得下功德。何者初禪勝分無漏？依如《毘曇》，初禪無漏能斷初禪至非想結，《成實》、大乘初禪無漏能斷三界一切煩惱。於此治中，能斷二禪至非想惑，名為初禪勝分無漏。此之無漏，要斷上結方始得之，已前不得。斷初禪結，還得初禪無漏功德，名為斷除自地煩惱得自地德。如是一切。問曰：一切離欲得者，為當得於先所得法？為當得於先所未得？若唯得於先所得法，無漏功德本來未得，離欲之時不應得之。若通得於先所未得，是則凡夫離欲之時應得無漏，聲聞緣覺離欲之時應得初禪一切功德；若具得之，應同諸佛，餘地亦爾。釋言：離欲所得不定。或有但得先所得法。凡夫本來曾得諸禪，乃得依禪所生功德。有時退起下地煩惱失上功德，後斷下結，還得本昔所失之法，不得無漏。良以凡夫於無漏法，無有趣向之方便故。或有通得先所未得。聖人斷離下地結時，通得上地無漏功德，先有趣向之方便故。雖復得之，各有分限，不得過量，為是小聖不得同佛。是義云何？今且約就初禪釋之，餘類可知。初禪地中，無漏功德品殊無量，於中具有聲聞緣覺菩薩佛德，隨其分限，未離欲前作方便者，離欲已後則便得之；無方便者，離欲不得。為是聲聞離欲之時，但得聲聞無漏功德，不得餘人無漏功德。如是一切。又初禪德障有三種：一下地障，欲界煩惱障初禪德；二自地障，初禪煩惱障初禪德；三上地障，二禪已上一切煩惱障初禪功德。就下障中麁細無量，聲聞斷麁得初禪中麁品功德，緣覺之人所斷漸細所得漸勝，乃至諸佛斷之方盡所得窮極。自地障中品亦無量，聲聞斷麁得初禪中麁品功德，緣覺轉細所得漸勝，至佛乃窮。所得方極。上地障中品亦無量，隨分斷除，所得各別。初禪既然，餘禪亦爾。以是義故，離欲雖得先所未得，不即同佛。問曰：若言初禪煩惱還能障於初禪功德，二禪已上至非想結亦能障於初禪德者，菩薩十地初地中障還能障於初地德不？二地乃至佛地之障亦能障於初地德不？釋有同異。異而論之，八禪是其生得之處，初禪地中所生無漏，能斷三界一切煩惱。所斷煩惱，望其能斷，齊有障義，餘禪亦爾。十地斷障分齊別處，初地之解不能斷二地處障乃至佛地障。以不斷故，二地家障乃至佛障不障初地，餘地亦爾，如見道解與修道解不雜對治。又問：十地是斷德得處，可斷下過得上地德。八禪既非斷得之處，離下過時不應得於上禪功德。釋言：淨禪是斷得處，與十地同，故離下欲得上禪德。淨望無漏是生得處，故依下禪所發無漏，能斷自地及上地中一切煩惱，斷彼結時得下地中無漏功德。設用餘禪斷上煩惱，亦得下地無漏功德，同治修故。不同十地，位位別斷。異義如是。同而論之，十地位法一一位中，麁細塵算障亦無量。且論初地，餘類可知。於初地中，麁品之障淨心時斷，得初地中麁品功德。其微細者二地時斷，得初地中漸勝功德。初地家障至佛，乃至所得功德至佛乃窮。以初地障諸地共斷，故諸地中所斷之障同障初地，餘地亦爾。《華嚴》宣說菩薩一地普攝一切諸地功德，義當此門。此望法位，與禪地同。問曰：前說漏盡智通是離欲得，離相云何？如前斷結章中具辨，不可更論。問曰：《毘曇》說身通等亦離欲得，所離之欲與障通壅為一為異？釋言：不同。彼所離欲，染污煩惱；障通之壅，不染無知。又所離欲，斷離之時得禪得通；障通之壅，斷唯得通。又所離欲，偏望身通他心宿命；障通之壅，遍障五通。又復彼欲，斷除得通，名離欲得；障通之壅；斷除得通；名方便得。為是全別。問曰：此壅，五住惑中何住所攝？釋有兩義：一分麁異細，是四住家眷屬煩惱，非無明地，無明住地二乘不斷；障通之壅，凡夫二乘能斷故。二攝末從本，是無明中不染無知。若是無明，凡夫二乘安能斷除？隨學暫遮，不能永離，猶不名斷。又問：此壅於彼三界九地之中繫屬何地？釋言：此壅不同染惑，定屬諸地。而是諸地壅隔之心，在於欲界至第四禪，在此地中有壅障故，又隨此地有麁細故。問曰：向說身通等五皆方便得，方便云何？五通依於心根根禪而修習之。故《雜心》云「五通在四禪根本非餘定。」且約初禪明修通相，餘類可知。修習身通有三種通：一方便道。先入初禪根本定心，此即是止，後作飛行往來之想，或為大小轉變之想，此即是觀。還入定中，復作飛行往來等想。如是多返，此是身通方便道矣。二無礙道。由前方便熏發之力，入定發慧，一無礙道斷障通壅。三解脫道。無礙道後一解脫道證除彼障，從是已後欲有所為，如前心想即能為之。身通如是。修他心通亦三種道：一方便道。亦先入定，次觀他心測其心想，如是多返，名方便道。二無礙道。由前方便熏發之力，入定發慧，一無礙道斷障通壅。三解脫道。無礙道後一解脫道，證除彼障，後時欲知他人之心即能知之。修宿命通亦三種道：一方便道。先入定中，次起心想，尋憶過去所更之事，從近至遠次第尋之。還入定中，如是多返。二無礙道、三解脫道，共前相似。修天眼通，依如《毘曇》，但有二道：一方便道。先入定心，次取日月燈明等相作遠見想，還入定中。如是多返，極令純熟。二無礙道。由前方便熏發之力，入定發慧，一無礙道斷障通壅。後時出定，欲見即見。彼說天眼是無記故，定中不得有解脫道。若依《成實》及與大乘，天眼是善，與定心俱，如是修者有解脫道，與前身通他心等同。修天耳通，依如《毘曇》亦有二道：一方便道。先入定心，次取諸聲作遠聞想，還入定中。如是多返，極令純熟。二無礙道。由前方便熏發之力，入定發慧，一無礙道斷障通壅。後時出定，欲聞即聞。無解脫道，與天眼同；《成實》、大乘亦有解脫，似前天眼。問曰：諸通有離欲得及方便得，此二所得有寬狹不？義釋有三：一義分別，離欲得狹、方便得寬。其離欲者，但得先來曾所得法，先所未得勝妙神通皆由現在方便修起。第二義者，離欲得寬、方便得狹。其離欲者，無始已來曾所得法，一切皆得。其方便者，於現在世能入者得，不能入處則不得之。第三義者，離欲方便所得齊等。佛大菩薩隨其離欲所得之者皆能現入。修得如是。

Next, the third section explains the principle of the cultivation and attainment of the six supernormal powers. There are two kinds of attainment: first, attainment through freedom from desire; second, attainment through skillful means. When one severs and abandons lower desires and attains a higher dhyāna, one immediately attains the supernormal powers that depend upon that dhyāna; this is called attainment through freedom from desire. When something is attained as a result of cultivating skillful means, it is called attainment through skillful means. According to the Abhidharma, among those six supernormal powers, the single power of the extinction of defilements is attained solely through freedom from desire; the divine eye and divine ear are attained solely through skillful means; and the remaining three supernormal powers are attained both through freedom from desire and through skillful means. Why is the extinction of defilements attained solely through freedom from desire? Because at the point where defilements are extinguished, the untainted noble virtues are themselves the supernormal power. This refers to the declaration that realizing for oneself the extinction of defilements is the supernormal power of the extinction of defilements, which is attained solely through freedom from desire; if one knows the extinction or non-extinction of others' defilements as the power of the extinction of defilements, relying upon the power of knowing others' minds, it necessarily requires skillful means. Here, following one meaning, it is therefore omitted and not stated. Why are the two supernormal powers of the divine eye and divine ear attained solely through skillful means? The Abhidharma declares that the essence of both the eye and ear supernormal powers is indeterminate, their functioning occurring outside of samādhi and not co-existing with samādhi; when one severs and abandons lower desires and attains higher samādhi, one does not attain these supernormal powers. For this reason, they are not attained through freedom from desire. After attaining samādhi, one separately cultivates skillful means and only then begins to attain them; for this reason, they are attained solely through skillful means. Why are the remaining three attained both through freedom from desire and through skillful means? Their nature is wholesome and co-exists with the concentrated mind; when one severs and abandons lower desires and attains higher samādhi, one immediately attains them, so they are attained through freedom from desire. Although one attains them upon being freed from lower desires, they are merely possessed but do not manifest and their actual use cannot be obtained; one must further employ skillful means before obtaining their actual use, hence they are attained through skillful means. Just as wealth in another location, although belonging to oneself, cannot be put to actual use until one employs skillful means to go and retrieve it and only then obtains its actual use, so it is with them as well. If according to the Tattvasiddhi, the single power of the extinction of defilements is attained solely through freedom from desire, the same as in the Abhidharma. The remaining five supernormal powers are attained solely through skillful means. Why is this so? That school declares: only after all merits have been cultivated, attained, and securely possessed without being lost are they called attained; there is no uncultivated and unmanifest dharma that is prematurely called attained. For this reason, the five including the supernormal power of the body are not called attained when being freed from lower desires, but are only attained after cultivation; hence they are attained through skillful means. If according to the Mahāyāna, for the Buddhas and bodhisattvas, realizing for oneself the extinction of defilements is called the supernormal power of the extinction of defilements, attained solely through freedom from desire. Knowing others' extinction of defilements and the remaining five supernormal powers are attained both through freedom from desire and through skillful means. Why is this so? The six supernormal powers in the Mahāyāna take wisdom of reality as their essence, and that essence is itself samādhi. When one severs and abandons afflictions and inwardly realizes the samādhi of reality of quiescence and cessation, one immediately attains that samādhi supernormal power, hence it is attained through freedom from desire. At the time of initial cultivation, through provisional conceptual skillful means, perfuming and stimulating within the true mind, the functions arise accordingly, hence it is attained through skillful means. How is it known that the six supernormal powers of the Mahāyāna all co-exist with samādhi? As the Vimalakīrti says: 'The Buddha Tathāgatas are constantly in samādhi, beholding all Buddha-lands without a dual mark.' The divine eye being so, the other supernormal powers are also likewise; therefore, they are all themselves samādhi, and because they are themselves samādhi, all are attained through freedom from desire. Question: For attainment of the extinction of defilements through freedom from desire, from the desire of which stage does one become free to attain the power of the extinction of defilements? Explanation: There are three distinctions. First, differentiating the end from the beginning: through freedom from the desire of neither-conception-nor-non-conception, one attains the power of the extinction of defilements, because freedom from the desires of lower stages is not the extinction of defilements. Second, relying on the end to subsume the beginning: having severed and abandoned the desires of the single stage of neither-conception-nor-non-conception, the untainted antidotes in all the lower stages are all made brighter and clearer, and all together are subsumed as the supernormal knowledge of the extinction of defilements. Third, general discussion according to partial attainment: as one is partially freed from desire across the various stages, whatever untainted states are attained are all the power of the extinction of defilements. Therefore, the Bodhisattva-bhūmi declares that bodhisattvas possess the supernormal power of the extinction of defilements. Question: For attainment of the extinction of defilements through freedom from desire, does one abandon lower desires and attain higher virtues? Does one abandon higher desires and attain lower virtues? Or does one abandon the desires of one's own stage and attain virtues of one's own stage? Explanation: It combines these meanings. How so? Just as severing the fetters of desire attains the untainted virtues of the first dhyāna stage, all such cases are called severing lower desires and attaining higher virtues. Just as severing the fetters from the second dhyāna up to neither-conception-nor-non-conception attains superior untainted virtues of the first dhyāna stage, all such cases are called severing higher desires and attaining lower virtues. What are the superior untainted virtues of the first dhyāna? According to the Abhidharma, the untainted state of the first dhyāna can sever the fetters from the first dhyāna up to neither-conception-nor-non-conception; in the Tattvasiddhi and Mahāyāna, the untainted state of the first dhyāna can sever all afflictions of the three realms. Within this antidote, that which can sever the afflictions from the second dhyāna up to neither-conception-nor-non-conception is called the superior untainted virtue of the first dhyāna. This untainted state is only attained after severing higher fetters, and cannot be attained prior to that. Severing the fetters of the first dhyāna and in return attaining the untainted virtues of the first dhyāna is called severing afflictions of one's own stage and attaining virtues of one's own stage. All cases are like this. Question: Regarding all attainments through freedom from desire, does one attain dharmas previously attained, or does one attain dharmas not previously attained? If one only attains dharmas previously attained, since untainted virtues were originally never attained, at the time of freedom from desire they should not be attained. If one generally attains what was not previously attained, then ordinary beings, at the time of freedom from desire, should attain the untainted, and śrāvakas and pratyekabuddhas, at the time of freedom from desire, should attain all virtues of the first dhyāna; if they attained them completely, they would be equal to the Buddhas, and the same would apply to the other stages. Explanation: What is attained through freedom from desire is not uniform. In some cases, one only attains dharmas previously attained: ordinary beings, having originally attained the various dhyānas, then attain the virtues arisen dependent on dhyāna. Sometimes they retrogress, giving rise to afflictions of lower stages and losing higher virtues; later, severing the lower fetters, they regain the dharmas originally lost in the past, but do not attain the untainted. This is precisely because ordinary beings lack the skillful means directed toward untainted dharmas. In other cases, one generally attains what was not previously attained: when noble beings sever and abandon the fetters of lower stages, they generally attain the untainted virtues of higher stages, because they previously had skillful means directed toward them. Even though they attain them, each has their allotted limit and cannot exceed their capacity; this is why lesser noble beings cannot equal the Buddha. What does this mean? Let us now explain it with respect to the first dhyāna, and the rest can be understood by analogy. In the first dhyāna stage, the grades of untainted virtues are infinitely distinct, containing within them the virtues of śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas. According to their allotted limits, those who cultivated skillful means prior to freedom from desire will attain them after freedom from desire; those without skillful means will not attain them upon freedom from desire. This is why a śrāvaka, at the time of freedom from desire, only attains the untainted virtues of a śrāvaka and does not attain the untainted virtues of other persons. All are like this. Furthermore, the obstacles to the virtues of the first dhyāna are of three kinds: first, obstacles of lower stages, meaning afflictions of the desire realm obstructing the virtues of the first dhyāna; second, obstacles of one's own stage, meaning afflictions of the first dhyāna obstructing the virtues of the first dhyāna; third, obstacles of higher stages, meaning all afflictions from the second dhyāna and above obstructing the virtues of the first dhyāna. Within the lower obstacles, coarse and subtle are limitless: śrāvakas sever the coarse and attain coarse-grade virtues in the first dhyāna; pratyekabuddhas sever what is progressively subtler and what they attain is progressively superior; up until the Buddhas, who sever them exhaustively and what they attain reaches the ultimate. Within the obstacles of one's own stage, the grades are also limitless: śrāvakas sever the coarse and attain coarse-grade virtues in the first dhyāna; pratyekabuddhas sever what is increasingly subtler and what they attain is progressively superior, reaching the end only with the Buddha, where what is attained is ultimate. Within the obstacles of higher stages, the grades are also limitless; severed according to one's allotment, what is attained is distinct in each case. The first dhyāna being so, the other dhyānas are also likewise. For this reason, although freedom from desire attains what was not previously attained, one does not immediately become equal to the Buddha. Question: If it is said that afflictions of the first dhyāna can in turn obstruct the virtues of the first dhyāna, and fetters from the second dhyāna up to neither-conception-nor-non-conception can also obstruct the virtues of the first dhyāna, then can the obstacles in the first stage of the bodhisattva's ten stages in turn obstruct the virtues of the first stage or not? And can the obstacles of the second stage up to the Buddha stage also obstruct the virtues of the first stage or not? Explanation: There are both differences and similarities. Speaking of differences: the eight dhyānas are the locus of birth-attainment; the untainted state born in the first dhyāna stage can sever all afflictions of the three realms. The afflictions severed, viewed in relation to that which can sever them, are equally obstructive; the other dhyānas are also likewise. The delimitations of severing obstacles in the ten stages are in distinct places: the understanding of the first stage cannot sever the obstacles at the locus of the second stage up to the Buddha stage. Because it does not sever them, the obstacles of the second stage up to the Buddha obstacles do not obstruct the first stage; the other stages are also likewise, just as understanding on the path of seeing and understanding on the path of cultivation are not confounded in their antidotes. It is asked again: The ten stages are loci where virtue is attained through severance; it is permissible that by severing lower faults one attains the virtues of higher stages. Since the eight dhyānas are not loci of attainment through severance, when abandoning lower faults one should not attain virtues of higher dhyānas. Explanation: Pure dhyāna is a locus of attainment through severance, the same as the ten stages; therefore, by abandoning lower desires one attains virtues of higher dhyānas. Pure dhyāna, viewed in relation to the untainted, is a locus of birth-attainment; therefore, the untainted arisen in dependence on a lower dhyāna can sever all afflictions in its own stage and in higher stages, and when severing those fetters, one attains the untainted virtues in the lower stage. Even if one uses other dhyānas to sever higher afflictions, one also attains the untainted virtues of the lower stage, because they are cultivated as identical antidotes. This is unlike the ten stages, where severance occurs stage by stage distinctly. The differing meaning is like this. Speaking of similarities: regarding the dharmas of the levels of the ten stages, within each single stage, the coarse and subtle dust-mote-like obstacles are also limitless. Let us briefly discuss the first stage, and the rest can be understood by analogy. In the first stage, coarse-grade obstacles are severed at the time of the pure mind, attaining the coarse-grade virtues of the first stage. The subtle ones are severed at the time of the second stage, attaining progressively superior virtues in the first stage. Obstacles belonging to the first stage continue up to the Buddha, and what virtues are attained likewise reach their culmination only with the Buddha. Because the obstacles of the first stage are severed jointly across the stages, therefore the obstacles severed across the stages equally obstruct the first stage; the other stages are also likewise. The Avataṃsaka declares that a single bodhisattva stage universally subsumes the virtues of all stages; its meaning corresponds to this approach. This, viewed in relation to the levels of dharmas, is identical with the dhyāna stages. Question: It was previously said that the supernormal knowledge of the extinction of defilements is attained through freedom from desire; what are the marks of freedom? As fully distinguished in the previous chapter on severing fetters, it need not be discussed again. Question: The Abhidharma says that the supernormal power of the body and so on are also attained through freedom from desire; are the desires abandoned and the blockages obstructing the supernormal powers identical or different? Explanation: They are not the same. The desires abandoned there are defiled afflictions; the blockages obstructing the supernormal powers are non-defiled ignorance. Furthermore, regarding the desires abandoned, when they are severed and abandoned, one attains dhyāna and attains the supernormal powers; regarding the blockages obstructing the supernormal powers, when severed, one attains only the supernormal powers. Furthermore, the desires abandoned are specifically oriented toward the supernormal power of the body, knowledge of others' minds, and recollection of past lives; the blockages obstructing the supernormal powers universally obstruct all five supernormal powers. Furthermore, when those desires are severed and eliminated, the attainment of the supernormal powers is called attainment through freedom from desire; when the blockages obstructing the supernormal powers are severed and eliminated, the attainment of the supernormal powers is called attainment through skillful means. For these reasons, they are completely distinct. Question: Among the afflictions of the five entrenchments, which entrenchment subsumes this blockage? Explanation: There are two meanings: first, separating the coarse from the subtle, it is an attendant affliction belonging to the four entrenchments, and is not the stage of ignorance, for the entrenchment of ignorance is not severed by the two vehicles, whereas the blockage obstructing the supernormal powers can be severed by ordinary beings and the two vehicles. Second, subsuming the branches into the root, it is the non-defiled ignorance within ignorance. If it is ignorance, how could ordinary beings and the two vehicles sever and eliminate it? Following training, it is temporarily obstructed; they cannot abandon it forever, so it is still not called severed. It is asked again: Within the nine stages of the three realms, to which stage does this blockage belong? Explanation: This blockage is not like defiled afflictions that definitely belong to particular stages. Rather, it is the mind of blockage and separation in all stages, located from the desire realm up to the fourth dhyāna; it is so because obstructions exist in these stages, and also because there are coarse and subtle varieties according to these stages. Question: It was said earlier that the five, including the supernormal power of the body, are all attained through skillful means; what are the skillful means? The five supernormal powers are cultivated in dependence upon the fundamental dhyāna of mental roots. Therefore the Saṃyuktābhidharma-hṛdaya says: 'The five supernormal powers reside in the fundamentals of the four dhyānas, not in other samādhis.' Let us briefly explain the characteristics of cultivating supernormal powers with respect to the first dhyāna; the rest can be understood by analogy. Cultivating the supernormal power of the body involves three paths: first, the path of skillful means. One first enters the fundamental concentrated mind of the first dhyāna, which is śamatha; next, one forms the conception of flying and traveling back and forth, or forms the conception of transforming into large or small, which is vipaśyanā. Returning, one enters samādhi again, and again forms conceptions of flying, traveling, and so forth. Repeating this many times, this is the path of skillful means of the supernormal power of the body. Second, the unimpeded path. Due to the perfuming and stimulating power of the preceding skillful means, entering samādhi and giving rise to wisdom, a single unimpeded path severs the blockage obstructing the supernormal power. Third, the path of liberation. Following the unimpeded path, a single path of liberation realizes the elimination of that obstacle. From then on, whenever one wishes to do something, one can do it according to one's previous mental conception. The supernormal power of the body is like this. Cultivating the supernormal power of knowing others' minds also involves three paths: first, the path of skillful means. One likewise first enters samādhi, next contemplates others' minds and fathoms their mental thoughts; repeating this many times, it is called the path of skillful means. Second, the unimpeded path. Due to the perfuming and stimulating power of the preceding skillful means, entering samādhi and giving rise to wisdom, a single unimpeded path severs the blockage obstructing the supernormal power. Third, the path of liberation. Following the unimpeded path, a single path of liberation realizes the elimination of that obstacle; afterward, whenever one wishes to know another person's mind, one can immediately know it. Cultivating the supernormal power of past lives also involves three paths: first, the path of skillful means. One first enters samādhi, next gives rise to mental conceptions, recalling the events experienced in the past, searching them in order from the near to the distant. Returning, one enters samādhi again, repeating this many times. Second, the unimpeded path; third, the path of liberation, which are similar to the preceding. Cultivating the supernormal power of the divine eye, according to the Abhidharma, has only two paths: first, the path of skillful means. One first enters the concentrated mind, next grasps the marks of the sun, moon, lamps, and lights, forming the conception of seeing into the distance, and returns into samādhi. Repeating this many times, one makes it thoroughly practiced. Second, the unimpeded path. Due to the perfuming and stimulating power of the preceding skillful means, entering samādhi and giving rise to wisdom, a single unimpeded path severs the blockage obstructing the supernormal power. Afterward, when emerging from samādhi, whenever one wishes to see, one immediately sees. Because that school states that the divine eye is indeterminate, within samādhi there cannot be a path of liberation. If according to the Tattvasiddhi and the Mahāyāna, the divine eye is wholesome and co-exists with the concentrated mind; one who cultivates it in this way has a path of liberation, identical to the preceding supernormal powers of the body, knowing others' minds, and so forth. Cultivating the supernormal power of the divine ear, according to the Abhidharma, also has two paths: first, the path of skillful means. One first enters the concentrated mind, next grasps various sounds, forming the conception of hearing from afar, and returns into samādhi. Repeating this many times, one makes it thoroughly practiced. Second, the unimpeded path. Due to the perfuming and stimulating power of the preceding skillful means, entering samādhi and giving rise to wisdom, a single unimpeded path severs the blockage obstructing the supernormal power. Afterward, when emerging from samādhi, whenever one wishes to hear, one immediately hears. Having no path of liberation, it is identical to the divine eye; in the Tattvasiddhi and the Mahāyāna, there is also liberation, similar to the divine eye above. Question: The various supernormal powers have attainment through freedom from desire and attainment through skillful means; do what these two attain have a broader or narrower scope? In explaining the meaning there are three views: The first distinguishes that what is attained through freedom from desire is narrower, and what is attained through skillful means is broader. Attainment through freedom from desire only attains dharmas that were previously attained; superior and wondrous supernormal powers not previously attained all arise from present cultivation through skillful means. The second view holds that what is attained through freedom from desire is broader, and what is attained through skillful means is narrower. What is attained through freedom from desire includes all dharmas ever attained since beginningless time; as for skillful means, what one can enter in the present life is attained, while where one cannot enter, it is not attained. The third view holds that what is attained through freedom from desire and through skillful means are equal. Whatever Buddhas and great bodhisattvas attain in accordance with freedom from desire, they are all able to enter directly. Cultivation and attainment are like this.