大乘法苑義林章 6.46

6.46

First, identifying the essential nature: Fascicle sixty-nine of the *Yogācārabhūmi* states that when initiated by ordinary persons or those with-training, the first five supernormal knowledges are all sāsrava; when initiated by those beyond training, they are all anāsrava. This is because the momentum of the path of ordinary persons and those with-training is weak, while the momentum of the path initiated by those beyond training is strong. If initiated by a Buddha, they are exclusively anāsrava. The supernormal knowledge of the destruction of contaminations is explained in that treatise as having the two knowledges of destruction and non-arising as its essential nature; because it takes the destruction of contaminations as its object, it is exclusively anāsrava, arising in a body in which contaminations have been destroyed. For arhats and others, the supernormal knowledge of the destruction of contaminations has the ten knowledges as its essential nature. Within this, one opinion states: Being accomplished in a body in which contaminations have been destroyed is named anāsrava, not meaning the severance of contaminations; this shows that the three wheels are also common to being sāsrava. Another opinion states: Because the five supernormal knowledges accomplished in the body of one beyond training are all separated from contaminations, they are all called anāsrava; this shows that the three wheels accomplished by one beyond training are not common to being sāsrava, and all three are mundane because one instructs others by means of the supernormal knowledge of the destruction of contaminations. These three rely solely on the stages of the various dhyānas, having as their essential nature the sāsrava or anāsrava subsequently attained knowledge associated with the mental consciousness—that is, the prajñā among specific mental states. It transforms others with ease and leisure; it is not preparatory knowledge, or it may also be common to that. Fascicle sixty-nine states that all supernormal knowledges, and so forth, take all dhyānas as their basis, because all can induce them. Although the formless [realms] also have the knowledge of the destruction of contaminations, and bodhisattvas and others, following that mind, comprehend all phenomena and can also rely on it to transform objects and so forth—such as standing beside a Buddha or the fragrances of palaces—because their functioning is narrow, they are not named supernormal knowledges. The mind of the form realm is extensive, and with the exception of the not-yet-arrived stage, the supernormal knowledges can exist there, because samādhi and prajñā are equal. Fascicle thirty-seven of the *Yogācārabhūmi* states that the three wheels are precisely the supernormal knowledges; therefore they are identical to the supernormal knowledges and do not exist in other stages.