大乘法苑義林章 6.50

6.50

一《瑜伽》二十七說「由神境神變，能現種種神通境界，令他於己生極尊重。由彼於己生尊重故，於屬耳聽。」《瑜伽》作意極生恭敬，由記說神變，能尋求他心行差別。由教誡神變，如根如行如所悟入，為說正法，於所修行能正教誡。二或未發心為作神變，不修正行記別其心，未有證獲而為教誡。三又《十地論》第五說「初一神通身業清淨，天耳、他心智二通口業清淨，宿命、生死智二通意業清淨。一神通能到眾生所。天耳、他心二通能知說法音聲義故。以知他心故，隨種種言音皆能盡知。依於此義，種種異名說，隨眾生用故。去來二通，盡知眾生過去未來所應受化故。」彼論意說：神境用增，獨淨身業。天耳聞彼聲或說法音聲。他心智知彼意，方說妙法，令自語業淨。去來二通知境界無礙，令意業淨。雖天眼通亦見彼心白黑等色，為說妙法自語業淨。由說生死智知未來法，意業淨故，略而不說。雖漏盡通知世非世亦意業淨，以說菩薩第三地中得五通故淨自三業，故亦不說。故此三輪為淨三業，不減不增。四又為示現身、意、語三，如其次第三業化故，不減不增。五《俱舍論》說「唯此三種引所化生，令初發心最為勝故。」六或此能引憎背正法及處中者，令發心故。七又唯此三，令於佛法如次歸伏、信受、修行，得示導名，餘三不爾。

First, fascicle 27 of the *Yogācārabhūmi* states: “By the supernormal transformation of the supernormal realm, one can manifest various spheres of supernormal power, causing others to give rise to utmost respect toward oneself. Because they give rise to respect toward oneself, they incline their ears to listen.” In the *Yogācārabhūmi*, their attention gives rise to utmost reverence; through the supernormal transformation of prophecy, one can investigate the differences in the mental behavior of others. Through the supernormal transformation of admonition, in accordance with their faculties, their behavior, and their comprehension, one expounds the true Dharma for them, and can properly admonish them in what is to be practiced. Second, or else: for those who have not yet generated the aspiration [for bodhi], one performs supernormal transformations; for those who do not cultivate correct practice, one discerns their minds; for those who have not yet attained realization, one provides admonition. Third, fascicle 5 of the *Daśabhūmika-śāstra* states: “The first supernormal knowledge purifies bodily karma; the two supernormal knowledges of divine ear and knowledge of others' minds purify vocal karma; the two supernormal knowledges of past lives and knowledge of birth and death purify mental karma. One supernormal knowledge can reach the places of sentient beings. Because the two supernormal knowledges of divine ear and knowledge of others' minds can know the sounds and meanings of expounding the Dharma; because by knowing the minds of others, one can completely know all according to their various speeches and sounds. Relying on this meaning, various different names are spoken, according to the needs of sentient beings. The two supernormal knowledges of past and future completely know those sentient beings who should be converted in the past and future.” The meaning of that treatise is: the function of the supernormal realm is superior, so it alone purifies bodily karma. With the divine ear one hears their sounds or the sounds of expounding the Dharma. With the knowledge of others' minds one knows their thoughts, and only then expounds the wondrous Dharma, causing one's own vocal karma to be pure. The two knowledges of past and future know the objective spheres without hindrance, causing mental karma to be pure. Although the supernormal knowledge of the divine eye also sees whether their minds are white or black in color, and one expounds the wondrous Dharma to purify one's own vocal karma, because it is said that the knowledge of birth and death knows future phenomena and purifies mental karma, it is omitted and not mentioned. Although the knowledge of the exhaustion of outflows knows worldly and unworldly phenomena and also purifies mental karma, because it says that a bodhisattva in the third ground attains five supernormal knowledges and thereby purifies his own three karmas, it is also not mentioned. Therefore these three wheels exist to purify the three karmas, neither decreasing nor increasing. Fourth, furthermore, it is to manifest the three of body, mind, and speech, in order to convert through the three karmas respectively; hence they neither decrease nor increase. Fifth, the *Abhidharmakośa* states: “Only these three are most superior in attracting the sentient beings to be converted and causing them to initially generate the aspiration.” Sixth, or else, these can attract those who hate and turn their backs on the true Dharma as well as intermediate beings, causing them to generate the aspiration. Seventh, furthermore, only these three cause beings to surrender to, have faith in, and practice the Buddha-Dharma respectively, thereby obtaining the name of demonstration and guidance; the remaining three do not do so.