[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) › [大乘法苑義林章](https://indike.org/pramana/in.bauddha.taisho.1861) › 3.15 # 大乘法苑義林章 3.15 大乘法苑義林章 3.15 - **Language:** Classical Chinese ### [3.15](https://indike.org/pramana/in.bauddha.taisho.1861.3.15) 立通差別者，此中眼、耳立之為通，餘三不立。夫言通者，離擁障義。加之神名，名六神通。離諸擁障妙用難測，名曰神通。眼耳二根離質用遠，離擁義增妙用難測，故別立通。餘三不立。然此二種，修方便生。除障擁得者，名之為通。不爾用狹，不與通稱。通者唯四禪有，非通者五地成。非通者各唯自地起，通者異地起。然下起上，非上起下，非修起故。其通者通有無漏，佛亦有故。然天眼通亦立為明，與生死智通為前導故，觀諸業色見因尋果。勝天耳故，天耳非明，天耳不能除三際愚故。其欲界天等雖能徹視，作用不廣，不立為通。生得眼、耳，非修斷擁之所得故。然有經中說「五色根在佛位中皆名為通，佛用勝故。餘即不爾。」今依三乘通得之通，故唯二根。 > Regarding the distinctions in establishing supernormal knowledges (abhijñā), here the eye and ear are established as supernormal knowledges, while the other three are not established. The term "supernormal knowledge" (tong) has the meaning of being free from obstruction and hindrance. Adding the word "spiritual" (shen), they are called the six spiritual supernormal knowledges (ṣaḍ-abhijñā). Being free from all obstructions and hindrances, their wonderful functions are difficult to fathom; hence they are named spiritual supernormal knowledges. The two faculties of the eye and the ear function at a distance without physical contact; their freedom from obstruction is superior and their wonderful function is difficult to fathom, so they are separately established as supernormal knowledges. The other three are not so established. Furthermore, these two kinds are produced through cultivation and skillful means. Those that obtain them by removing barriers and obstructions are termed supernormal knowledges; if this were not the case, their function would be narrow, and they would not be given the designation of supernormal knowledge. Supernormal knowledges exist only in the four dhyānas, whereas non-supernormal knowledges are established across the five stages. Non-supernormal ones arise each only within their own stage, whereas supernormal ones arise from another stage. However, the lower gives rise to the higher, and not the higher to the lower, because \[the latter\] is not produced through cultivation. These supernormal knowledges include both contaminated and uncontaminated, because the Buddha also has them. Moreover, the supernormal knowledge of the divine eye is also established as a clear vision (vidyā), because it serves as the forerunner to the supernormal knowledge of the cognition of birth and death; it contemplates all karmic forms, seeing the cause and seeking the fruit. Because it is superior to the divine ear, the divine ear is not a clear vision; the divine ear cannot eliminate ignorance concerning the three periods of time. Although the devas of the desire realm and so forth can see through things, their function is not broad, so they are not established as supernormal knowledges. Theirs are eyes and ears obtained through birth, not obtained through eliminating obstructions by cultivation. However, there are sūtras that state: "The five physical faculties are all called supernormal knowledges in the stage of a Buddha, because the Buddha's function is superior; with others it is not so." Now, relying on the supernormal knowledges commonly obtained by the three vehicles, there are only two faculties. > — English (machine translation) (machine translation) - [Previous: 3.14](https://indike.org/pramana/in.bauddha.taisho.1861.3.14) - [Next: 3.16](https://indike.org/pramana/in.bauddha.taisho.1861.3.16) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1861.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1861~en-mt.3.15) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1861.3.15](https://indike.org/pramana/in.bauddha.taisho.1861.3.15) · Pramāṇa