The Eighteen Unshared Dharmas

Having thus distinguished the various knowledges, we should now reveal the virtues that knowledge accomplishes; among these, let us first discuss the Buddha's unshared virtues. At the very moment of first becoming a Buddha, the stage of exhaustion-knowledge, eighteen kinds of unshared Buddha-dharmas are cultivated. What are these eighteen? Verse: the eighteen unshared dharmas are the Buddha's ten powers and the rest. Explanation: the Buddha's ten powers, four fearlessnesses, three foundations of mindfulness, and great compassion — these, combined, are called the eighteen unshared dharmas. They are cultivated only at the time of a Buddha's exhaustion-knowledge; no other noble one possesses them, hence they are called unshared.

What, specifically, distinguishes the Buddha's ten powers? Verse: [the powers, and which knowledges constitute each, are detailed in the explanation below]. Explanation: the Buddha's ten powers are as follows. First, the power of knowledge of what is and is not possible, constituted in full by all ten of the Tathāgata's knowledges. Second, the power of knowledge of karma and its ripening, constituted by eight knowledges, excluding cessation and path. Third, the power of knowledge of the dhyānas, liberations, concentrations, and meditative attainments; fourth, the power of knowledge of others' faculties, superior and inferior; fifth, the power of knowledge of various resolute understandings; sixth, the power of knowledge of various dispositions — these four powers are each constituted by nine knowledges, excluding cessation-knowledge. Seventh, the power of knowledge of the path leading everywhere: the text's own "or" indicates two possible readings — if it takes only the leading path itself as object, it is constituted by nine knowledges, excluding cessation; if it also takes the destination as object, it is constituted by all ten. Eighth, the power of the knowledge of recollecting past lives; ninth, the power of the knowledge of death and rebirth — these two are each constituted by worldly knowledge alone. Tenth, the power of the knowledge of the exhaustion of contaminants: again, two readings are possible — if it takes only the exhaustion of contaminants itself as object, it is constituted by six knowledges, excluding path, suffering, origination, and knowledge of others' minds; if it is whatever is possessed within the body in which contaminants have been exhausted, it is constituted by all ten. Their own nature has now been explained. As for their dependence on ground: the eighth and ninth depend on the four root dhyānas; the remaining eight extend through dependence on eleven grounds — the desire realm, the four dhyānas, the not-yet-attained stage, the intermediate dhyāna, together with the four formless spheres, making eleven grounds. Their dependence on ground has now been explained. As for their dependence on body: all depend on a Buddha's body, specifically that of a male in Jambudvīpa. Their dependence on body has now been explained.

Why are these called powers? Because, with respect to every knowable object, knowledge operates without obstruction — hence they are called powers. For this reason, these ten powers depend exclusively on a Buddha's body: only a Buddha, having eliminated every affliction's habitual residue, is able to know whatever they wish with respect to every object; others, being the reverse of this, are not said to possess this power. For example, Śāriputra once gave up seeking to liberate a certain person, and was unable to perceive how many past and future lifetimes a dove being pursued by a hawk had lived through, and the like. In this way, the buddhas' mental power extends without limit over everything knowable.

What is the Buddha's bodily strength? Verse: his body has the strength of Nārāyaṇa; or, some say, each and every joint possesses this strength in full — reckoned through elephant-strength and the rest, increasing sevenfold; this strength has the tactile sense-field as its substance. Explanation: the Buddha's natural bodily strength is equal to that of Nārāyaṇa. Other teachers say: each and every joint of the Buddha's body individually possesses the full strength of Nārāyaṇa. The Venerable Dharmatrāta says: the buddhas' bodily strength is boundless, just like their mental power — were this not so, the buddhas' bodies would be unable to sustain their own boundless mental power. A fully awakened Buddha's, a pratyekabuddha's, and a wheel-turning king's joints are connected, respectively, in the manner of a coiled dragon, interlocking chain-links, and merely hooked together — hence these three, compared against one another, differ in strength, from superior to inferior. What is the measure of Nārāyaṇa's own strength? Reckoned across seven grades, each increasing tenfold: ordinary elephant, musk elephant, Mahānāgna, Praseṇajit, Baladeva, Cāṇūra, and finally Nārāyaṇa — each later grade's strength exceeds the one before it tenfold. Some say instead: the first six increase tenfold each time up to a level equal to half of Nārāyaṇa's own strength, and doubling this half then yields the full strength of Nārāyaṇa. Of these explanations, the plain tenfold account accords best with reason. This bodily strength has the tactile sense-field as its substance — namely, a distinct configuration of the great elements within what is touched. Some say it is instead a derived tactile quality, existing separately, apart from the seven primary tactile qualities already catalogued.

What, specifically, distinguishes the Buddha's four fearlessnesses? Verse: the four fearlessnesses correspond, respectively, to the first, tenth, second, and seventh powers. Explanation: the Buddha's four fearlessnesses, as a sūtra explains at length: first, the fearlessness of perfect awakening, constituted by all ten knowledges, just like the first power. Second, the fearlessness of the permanent exhaustion of contaminants, constituted by six or ten knowledges, like the tenth power. Third, the fearlessness of teaching the obstructing dharmas, constituted by eight knowledges, like the second power. Fourth, the fearlessness of teaching the path of deliverance, constituted by nine or ten knowledges, like the seventh power. How can the name fearlessness be established with reference to knowledge? This name designates the absence of timidity — because one possesses this knowledge, one is not intimidated by others, hence the name fearlessness designates the substance of these knowledges. In strict reality, however, fearlessness is merely accomplished by knowledge as its result; one should not say its substance is simply identical to knowledge itself.

What, specifically, distinguishes the Buddha's three foundations of mindfulness? Verse: the three foundations of mindfulness have mindfulness and wisdom as their substance, taking as object disciples who are agreeable, disagreeable, or both. Explanation: the Buddha's three foundations of mindfulness, as a sūtra explains at length. When the assembly of disciples is uniformly respectful and correctly receives and practices the teaching, the Tathāgata, taking this as object, does not give rise to joy, but remains equanimous, abiding in right mindfulness and right knowledge — this is the Tathāgata's first foundation of mindfulness. When the assembly of disciples is uniformly disrespectful and does not correctly receive or practice the teaching, the Tathāgata, taking this as object, does not give rise to sorrow, but remains equanimous, abiding in right mindfulness and right knowledge — this is the Tathāgata's second foundation of mindfulness. When, among the assembly of disciples, one portion is respectful and correctly receives and practices the teaching while another portion is disrespectful and does not, the Tathāgata, taking this as object, gives rise to neither joy nor sorrow, but remains equanimous, abiding in right mindfulness and right knowledge — this is the Tathāgata's third foundation of mindfulness. All three have mindfulness and wisdom as their substance. Great śrāvakas, too, remain free of both joy and sorrow with respect to disciples who are agreeable, disagreeable, or both — so why is this called an unshared Buddha-dharma? Because only the Buddha has, with respect to this, severed even the habitual residue of such reactions, not merely the reactions themselves. Alternatively: since the disciples in question belong specifically to the Tathāgata as their own teacher, their agreeable, disagreeable, or mixed conduct ought to provoke intense joy or sorrow, given the personal stake involved — yet the Buddha is able not to give rise to either, which may indeed be called remarkable. Since these same disciples do not belong directly to the other śrāvakas as their own personal students, those śrāvakas' not giving rise to such reactions is unremarkable by comparison — hence only in the Buddha's case does this receive the name unshared.

What, specifically, distinguishes the buddhas' great compassion? Verse: great compassion has worldly knowledge alone as its substance; it is called great by provisions, aspect, object, equality, and superior grade; it differs from ordinary compassion by eight causes. Explanation: the Tathāgata's great compassion has worldly knowledge as its substance — were this not so, it would be unable to take all sentient beings as its object, nor produce its characteristic aspect with respect to the three kinds of suffering, the way ordinary shared compassion does. On what basis is the name great established for this compassion? On the basis of five meanings: first, by provisions, it is great, since it is accomplished through great provisions of merit and wisdom. Second, by aspect, it is great, since its power is able to produce its aspect with respect to the object of all three kinds of suffering. Third, by object, it is great, since it takes, in total, sentient beings of all three realms as its object. Fourth, by equality, it is great, since it equally brings benefit and happiness to all sentient beings without exception. Fifth, by superior grade, it is great, since it is of the most superior grade, and no other compassion can equal it. It differs from ordinary compassion by eight causes: first, by intrinsic nature — non-delusion versus non-hatred, these natures differing. Second, by aspect — the three kinds of suffering versus a single kind, these aspects differing. Third, by object — all three realms versus a single realm, these objects differing. Fourth, by dependence on ground — the fourth dhyāna exclusively versus extending through others, these differing. Fifth, by dependence on body — the Buddha exclusively versus extending through other bodies, these differing. Sixth, by attainment — attained upon becoming free of desire for the peak of existence versus otherwise, these differing. Seventh, by rescue — actually accomplishing rescue versus merely hoping to rescue, these differing. Eighth, by pity — equally extended versus unequally extended, these differing. The Buddha's virtues, as distinct from other sentient beings, have now been explained.

The Buddha's virtues, as distinct from other sentient beings, have now been explained. Comparing the buddhas against one another, are their qualities all equal? Verse: by provisions, dharma-body, and benefiting others, the buddhas resemble one another; by lifespan, lineage, clan, and bodily size, and so on, the buddhas have differences. Explanation: by three matters, the buddhas are all equal — first, their provisions are equally perfected; second, their dharma-bodies are equally accomplished; third, their benefiting of others is equally consummate. By lifespan, lineage, clan, and bodily size, and so on, differing, the buddhas, compared against one another, may have differences. Difference in lifespan: buddhas' lifespans may be shorter or longer. Difference in lineage: buddhas may be born into the kṣatriya or brāhmaṇa lineage. Difference in clan: buddhas' clan-names may be Gautama, Kāśyapa, and so on. Difference in size: buddhas' bodies may be smaller or larger. The phrase "and so on" indicates further differences, such as how long each Buddha's teaching endures in the world after their passing. Such differences exist because the sentient beings to be transformed, at the time each Buddha appears in the world, differ in their own capacities and receptiveness.

Wise people, contemplating the Tathāgata's three kinds of perfect virtue, give rise to deep love and reverence. What are these three? First, the perfect virtue of cause; second, the perfect virtue of fruit; third, the perfect virtue of beneficence. The first, the perfect virtue of cause, is itself of four kinds. First, cultivation without remainder — cultivating the two provisions of merit and wisdom without leaving anything out. Second, cultivation over a long time — cultivating without weariness across three great incalculable kalpas. Third, uninterrupted cultivation — cultivating with vigorous, courageous diligence, moment by moment, without ever abandoning it. Fourth, cultivation with reverence — respecting what is learned and sparing no effort, cultivating without arrogance.

Next, the perfect virtue of fruit is likewise of four kinds: first, the perfect virtue of knowledge; second, the perfect virtue of severance; third, the perfect virtue of majestic power; fourth, the perfect virtue of the physical body. The perfect virtue of knowledge is of four kinds: knowledge without a teacher; omniscience; knowledge of all modes; and effortless knowledge. The perfect virtue of severance is of four kinds: severance of every affliction; severance of every obstruction to concentration; final severance; and severance together with habitual residue. The perfect virtue of majestic power is of four kinds: mastery over transforming and sustaining external objects at will; mastery over shortening or extending one's own lifespan at will; mastery over passing through what obstructs as through empty space, traveling extremely great distances with great speed, and making small and large mutually interpenetrate; and the power of causing the world's various inherent natural phenomena to turn toward superior, wondrous states. The perfect virtue of majestic power may, moreover, be described in a further four ways: even those difficult to convert, he is certainly able to convert; answering difficult questions, he certainly resolves all doubt; establishing the teaching, those who follow it certainly attain deliverance; and evil factions, he is certainly able to subdue. The perfect virtue of the physical body is of four kinds: possessing the major marks; possessing the minor marks; possessing great strength; and, internally, bones harder than diamond, while externally a divine radiance is emitted, surpassing a hundred thousand suns.

The last, the perfect virtue of beneficence, is likewise of four kinds: causing beings to be permanently liberated from birth-and-death in the three evil destinies, and being able to establish them in a good destiny, or in any of the three vehicles. Speaking of it in summary, the Tathāgata's perfect virtues are as described above; if analyzed individually, they are boundless — only the Buddha, the Blessed One, is able to know and expound them fully, and it would take remaining alive through many great incalculable kalpas of explanation before they could be exhausted. This shows that the Buddha, the Blessed One, embodies boundless, superior, marvelous virtues of cause, fruit, and beneficence, like a great mountain of treasure. There are foolish people who, themselves lacking these many virtues, though they hear of this mountain of the Buddha's merits and the Dharma he teaches, are unable to place faith and reverence in them. Wise people, hearing this described, give rise to faith and reverence penetrating to the very marrow of their bones; through a single moment of the most intense faith and reverence, they thereby dissolve boundless indeterminate unwholesome karma, and gain a superior human or heavenly rebirth, culminating in nirvāṇa — hence it is said that the Tathāgata's appearance in the world is, for the wise, an unsurpassed field of merit, since relying on it gives rise to an unfailing, cherished, superior, swift, and ultimate fruit. As the Blessed One himself states in verse: if, in the Buddha's field of merit, one is able to plant even a small portion of goodness, one first obtains a superior, good destiny, and afterward certainly attains nirvāṇa.

Having explained the Tathāgata's unshared virtues, we should now discuss the shared virtues. Verse: there are further Buddha-dharmas, shared with other noble ones and with ordinary beings — non-contention, knowledge of aspiration, the unimpeded understandings, and other such virtues. Explanation: the Blessed One has, moreover, countless further virtues shared with other noble ones and with ordinary beings — non-contention, knowledge of aspiration, the unimpeded understandings, the supernormal powers, the dhyānas, the formless meditative attainments and concentrations, the immeasurables, the liberations, the bases of mastery, the totalities, and so on, as appropriate to each. The first three are shared only with other noble ones; the supernormal powers, the dhyānas, and the rest are also shared with ordinary beings. Among the first three, let us first discuss non-contention. Verse: non-contention has worldly knowledge as its substance, depends on the fourth dhyāna, and only the immovable-lineage arhat can give rise to it; it depends on the three continents, and takes as its object not-yet-arisen desire-realm affliction that has a real basis. Explanation: non-contention means that an arhat, observing that sentient beings' suffering arises from affliction, and knowing that he himself is a superior field of merit, fears that others' affliction might arise by taking himself as object — and so deliberately gives rise to this kind of knowledge, by means of which other sentient beings are prevented from giving rise to attachment, hatred, and the like by taking his own person as their object. Because this practice is able to still the afflictive contention of other sentient beings, it receives the name non-contention. This practice has worldly knowledge alone as its substance, and depends on the fourth dhyāna, since this is the most superior of the pleasant modes of conduct. Only an immovable-lineage arhat is able to give rise to it, not others — since even the other five lineages are unable to guard themselves against the arising of affliction, let alone still the affliction of another's person. It depends exclusively on a human body of the three continents, and takes as its object desire-realm affliction with a real basis, not yet arisen in the future, precisely in order to prevent others' affliction from arising by taking oneself as object. Afflictions without a real basis cannot be guarded against in this way, since they arise internally as appropriate, taking their object without any such specific trigger.

Having explained non-contention, let us next discuss knowledge of aspiration. Verse: knowledge of aspiration is able to take everything universally as its object; the rest is as explained for non-contention. Explanation: since aspiration comes first, drawing forth the arising of this wondrous knowledge, which then comes to know exactly as aspired, it is named knowledge of aspiration. This knowledge's intrinsic nature, ground, lineage, and dependence on body are the same as non-contention's; only its object differs, since it takes all dharmas as its object. The Vaibhāṣika masters say: knowledge of aspiration is unable to directly realize and know the formless realm itself, though it can know the causal practices leading to it and its distinct characteristic outflow, the way a farmer knows about a crop through its cultivation conditions. Whenever one wishes to give rise to this knowledge, one first makes a sincere aspiration seeking to know a given object, then enters the perfected fourth dhyāna as preparatory effort; immediately following this, according to the strength of the concentration entered, guided by the power of that earlier aspiration, right knowledge arises, and one comes to know truly whatever object was sought. Knowledge of aspiration has now been explained.

As for the unimpeded understandings, verse: the unimpeded understandings are of four kinds — dharma, meaning, language, and eloquence — taking name, meaning, speech, and the path of exposition as their respective objects; they have unretreating knowledge as their substance. Dharma- and language-understanding are constituted by worldly knowledge alone, depending on five and two grounds respectively. Meaning-understanding is constituted by ten or six knowledges; eloquence, by nine; both depend on all grounds. Once one attains any one, one necessarily possesses all four together; the rest is as explained for non-contention. Explanation: the unimpeded understandings, stated in total, are four: unimpeded understanding of dharma, of meaning, of language, and of eloquence. These four, respectively, have as their substance unretreating knowledge taking as its object: the names, phrases, and syllable-clusters that express the dharma; the meaning thereby expressed; regional dialects and expressions; and unobstructed exposition according with correct principle, together with the two paths of mastery over concentration and wisdom. This explains their substance while also indicating their object. Among these, dharma- and language-understanding are included within worldly knowledge alone, since they take names and worldly linguistic expressions as their object. Dharma-understanding extends through five grounds — the desire realm and the four dhyānas — since the grounds above these lack names. Language-understanding depends only on two grounds — the desire realm and the first dhyāna — since the grounds above these lack inquiry and investigation. Meaning-understanding is included within ten or six knowledges: if all dharmas are called meaning, it is included within all ten; if only nirvāṇa is called meaning, it is included within only six — worldly, dharma, subsequent, cessation, exhaustion, and non-arising. Eloquence-understanding is included within nine knowledges, excluding only cessation, since it takes the path of exposition as its object. These latter two extend through every ground, from the desire realm up through the peak of existence — eloquence-understanding, with respect to the path of exposition, being permitted to arise by taking any single one of its objects as condition.

As for these practices just described — non-contention and the rest — verse: the six are attained in dependence on boundary concentration; boundary concentration is, in substance, the last dhyāna; it is universally accommodating and increases to the point of ultimacy; except for the Buddha, all attain it through preparatory effort. Explanation: non-contention, knowledge of aspiration, and the four unimpeded understandings — these six — are all attained in dependence on boundary concentration. Of these six, excluding language-understanding, the remaining five are all classed as instances of boundary concentration itself; language-understanding, although attained in dependence on it, is not itself included within the substance of that dhyāna, since the name boundary applies only with reference to the fourth dhyāna specifically. It is because this concentration is universally accommodating with respect to every ground, and because it increases to the point of ultimacy, that it receives the name boundary. What does universally accommodating mean? When properly cultivating and training in this dhyāna, one moves from a desire-realm mind into the first dhyāna, then proceeds forward in sequence up through the peak of existence; then, from the peak of existence, entering through the sphere of nothing-at-all, one proceeds backward in sequence down to the desire realm; then, from the desire realm, one again proceeds forward in sequence, cycling through repeatedly, up to the fourth dhyāna — this is called being universally accommodating with respect to every ground. What does increasing to the point of ultimacy mean? Exclusively cultivating the fourth dhyāna, one progresses from its lower grade to its middle grade, and from middle to upper; each of these three grades further divides into three, and when the uppermost of the uppermost sub-grades arises, this is called reaching the ultimate — it is on this basis that this dhyāna receives the name boundary. Here, the term "boundary" indicates the meaning of nothing surpassing it, since nothing superior surpasses this, it is called boundary. The term "edge" indicates the meaning of kind and of extremity, as when one speaks of the four periods or of ultimate reality. Except for the Buddha, all other noble ones attain these six only through preparatory effort, not through the mere fact of becoming free of defilement, since not all who become free of defilement attain them. Only the Buddha attains these also through becoming free of defilement itself: at the very moment of the Buddha's first exhaustion-knowledge, by virtue of becoming free of defilement, all of them are attained instantaneously and together; thereafter, whenever desired, he is able to bring them into present manifestation without needing any preparatory effort, since the Blessed Buddha operates with complete mastery over all dharmas. The first three, shared only with other noble ones, have now been explained; as for the virtues also shared with ordinary beings, we should now discuss the supernormal powers.

The first three, shared only with other noble ones, have now been explained; as for the virtues also shared with ordinary beings, let us now discuss the supernormal powers. Verse: the six supernormal powers are supernormal locomotion, the divine eye, the divine ear, knowledge of others' minds, recollection of past lives, and the exhaustion of contaminants, all included within the liberation path, wisdom as their substance. Four are constituted by worldly knowledge; knowledge of others' minds by five; the exhaustion-of-contaminants power as already explained for the tenth power. Five depend on the four dhyānas, taking their own or lower grounds as their object. Explanation: the supernormal powers are of six kinds — the power of supernormal locomotion, the power of the divine eye, the power of the divine ear, the power of knowing others' minds, the power of recollecting past lives, and the power of the exhaustion of contaminants. Although, among these six, the sixth belongs exclusively to noble ones, the first five can also be attained by ordinary beings, hence, speaking in general terms, they are also shared with ordinary beings. These six supernormal powers are included within the liberation path, having wisdom as their intrinsic nature, just like the fruits of asceticism. The term liberation path indicates the sense of emerging from obstruction. Supernormal locomotion and the next three are included within worldly knowledge alone. The power of knowing others' minds is included within five knowledges: dharma, subsequent, path, worldly, and knowledge of others' minds itself. The power of the exhaustion of contaminants is as already explained for the tenth power, constituted by either six or ten knowledges. This already shows that the power of the knowledge of the exhaustion of contaminants depends on every ground and takes every object. The first five powers depend on the four dhyānas. Why do these five not depend on the formless attainments? Because the first three specifically take form as their object; because cultivating the power of knowing others' minds uses form as its gateway; and because cultivating the power of recollecting past lives is accomplished only by gradually recollecting the distinct successive stages of one's past existences, and, once accomplished, is able to take specific places and natures as its object — capacities the formless realm's grounds lack.

Whoever wishes to cultivate the power of knowing others' minds must first carefully observe the successive changes in their own body and mind, in their mutual correspondence, and afterward carefully observe another's bodily and mental characteristics; through this preparatory effort, the power is gradually accomplished. Once accomplished, one no longer needs to observe the accompanying physical form of one's own mind, and is able to directly and truly know another's mind. Whoever wishes to cultivate the power of recollecting past lives must first carefully examine the mind-moment immediately preceding the present one, then gradually observe backward through the successive, distinct stages of this present life, back to the rebirth-linking mind-moment, and further, until able to recollect the single mind-moment immediately preceding that, in the intermediate-existence state — this is called one's own preparatory effort for recollecting past lives having been accomplished. The preparatory effort for recollecting others' past lives is likewise. When this power first arises, one can only know past lives in strict sequence; once habituated and accomplished, one is also able to recollect them out of sequence. Whatever is recollected must have been personally experienced before — except that one may recollect beings in the Pure Abodes because one has previously heard about them, even without having personally experienced rebirth there. One who has died from the formless realm and been reborn here, when first giving rise to this power, must rely on another's mental continuum to access it; in every other case, it arises in dependence on one's own continuum.

When cultivating supernormal locomotion and the first group of three powers, one takes lightness, light, and sound as the objects of preparatory contemplation; once accomplished, one acts freely and at will as appropriate. This is why these five powers do not depend on the formless attainments. Moreover, in the formless attainments, insight is diminished and calm is excessive, while the five powers necessarily depend on a ground where calm and insight are balanced — this already rules out the not-yet-attained stage and the like as a basis. Hence these five powers' objects are limited to their own ground or lower. For example, supernormal locomotion, depending on whatever ground, grants freedom of movement and transformation with respect to its own ground and lower, but not with respect to higher grounds, since its power is inferior there. The remaining four are likewise, as appropriate — hence there is no capacity to take the formless realm as the object for the powers of knowing others' minds or recollecting past lives. As for these five powers' scope of function across world-systems, different noble ones vary: great śrāvakas, the rhinoceros-horn-like pratyekabuddha, and the greatly awakened Buddha, without exerting their utmost effort, are able, respectively, to exercise free power of movement and transformation across one, two, and three thousand world-systems; exerting their utmost effort, they reach, respectively, two thousand, three thousand, and countless world-systems. As for how these five powers are attained: if they possess superior, vigorous functional power and have never been attained since beginningless time, they are attained through preparatory effort; if previously habituated, that same kind of power is regained through becoming free of defilement instead — but actually bringing any of them into present manifestation always requires preparatory effort. The Buddha, with respect to all of these, attains them entirely through becoming free of defilement, and can bring any of them into present manifestation at will, without needing preparatory effort.

Among the six, the first three belong only to the body-foundation of mindfulness, since they take only form as their object: supernormal locomotion takes the four external sense-fields of form, smell, taste, and touch; the divine eye takes form; the divine ear takes sound. If this is so, why does it say that the knowledge of death and rebirth knows that sentient beings, in their present bodies, commit various evil bodily, verbal, and mental acts? It is not the divine eye power itself that knows this — rather, there is a separate, superior knowledge accompanying this power, arising in dependence on a noble one's body, which is able to know in this way; because it is drawn forth by the power of the divine eye, it is given the joint name knowledge of death and rebirth together with that power. The power of knowing others' minds is included within three foundations of mindfulness — feeling, mind, and dharma — since it takes mind and mental factors as its object. Recollection of past lives and exhaustion of contaminants are included within all four foundations of mindfulness, since they take the five aggregates, every object, as their scope. Among these six powers, the divine eye and divine ear are included within the morally neutral nature, since these two are granted to have, as their substance, wisdom associated with eye-consciousness and ear-consciousness respectively. If this is so, how can it be said that they depend on the four dhyānas? Since this is stated with reference to their supporting faculty, there is no fault: the eye and ear faculties depended upon are themselves drawn forth by the power of the four dhyānas, and are thus included within that same ground — hence, since the power depends on the faculty, it is said to depend on the four grounds. Alternatively, this is stated with reference to the power's own uninterrupted path, since that uninterrupted path does depend on the four grounds. The remaining four powers are all wholesome in nature. If this is so, why does the Prakaraṇapāda state that a supernormal power is wholesome wisdom? That statement is based on the majority case, or speaks only with reference to the superior instances.

As a sūtra states: the three insights of the non-trainee. Which of the six powers constitute these, in substance? Verse: the fifth, second, and sixth powers are the three insights, since they counteract confusion regarding the three time-periods; the last is genuinely so, since it can be uncontaminated; the other two are said to be insights only nominally; a trainee has only confusion, not insight. Explanation: the three insights are: the insight of the knowledge of recollecting past lives; the insight of the knowledge of death and rebirth; the insight of the knowledge of the exhaustion of contaminants. These, respectively, have as their substance, at the non-trainee stage, the fifth, second, and sixth of the six powers. Among the six, these three alone are given the special name insight, because, respectively, they counteract confusion regarding the three time-periods: the power of recollecting past lives counteracts confusion regarding the prior period, the power of the knowledge of death and rebirth counteracts confusion regarding the later period, and the power of the exhaustion of contaminants counteracts confusion regarding the middle period. All three are called the non-trainee's insights because they all arise within a non-trainee's person. Among them, the last may genuinely be called insight in the fullest sense, since it can be uncontaminated. The other two are spoken of only nominally, since their substance is neither strictly trainee nor non-trainee. Since a trainee's person still contains confusion and darkness, even when the first two are present in a trainee, they are not established as insight. Although a trainee may temporarily suppress and extinguish confusion and darkness, since it later returns and obscures again, this state is not called insight.

A sūtra states there are three kinds of guiding demonstration. Which of the six powers constitute these, in substance? Verse: the first, fourth, and sixth powers constitute the guiding demonstrations; the demonstration of instruction is the most eminent, since it alone is necessarily accomplished through its corresponding power, and definitely brings about a beneficial, pleasurable result. Explanation: the three guiding demonstrations are: the demonstration of miraculous transformation, the demonstration of mind-reading, and the demonstration of instruction. Respectively, these have as their substance the first, fourth, and sixth of the six powers. Only these three kinds are most effective at drawing beings to be transformed into first generating aspiration — or, alternatively, these are able to draw even those hostile to or indifferent toward the true Dharma into generating such aspiration. Being able to demonstrate and able to guide, they receive the name guiding demonstration. Moreover, only these three, respectively, cause beings to submit to, place faith in, and practice the Buddha's teaching — hence they alone receive this name; the remaining three powers do not. Among these three demonstrations, instruction is the most eminent, since only this one is necessarily accomplished through its corresponding power, and definitely brings about a beneficial, pleasurable result for others. The first two demonstrations can also be accomplished through magical spells, not solely through genuine supernormal power, hence they are not reliable in the same way. For example, there is a spell called Gandhāri; mastering this, one is able to fly through the air freely. There is a further spell called Īkṣaṇikā; mastering this, one is able to know others' thoughts. The demonstration of instruction, apart from the power of the exhaustion of contaminants, cannot be accomplished by any other means, hence it alone is reliable. Moreover, the first two demonstrations can only cause others to turn their minds temporarily, without bringing about any superior result, whereas the demonstration of instruction definitely brings others future benefit and a result of peace and happiness, since it teaches through skillful means that accord with reality. For this reason, instruction is the most excellent, surpassing the other two.

What do the two terms "marvelous" and "realm" in supernormal locomotion each designate? Verse: "marvelous," in substance, refers to concentration; "realm" divides into movement and transformation; movement is of three kinds, mind-power belonging to the Buddha alone, bodily locomotion and resolute-understanding shared more widely; transformation is of two kinds, desire-realm and form-realm, covering four and two external sense-fields respectively; each of these further divides into two, resembling one's own body or another's. Explanation: according to the principle stated by the Vaibhāṣika masters, the name "marvelous" designates superior concentration alone, since, by means of this, one is able to perform marvelous feats. These marvelous feats are called "realm," and are of two kinds: movement and transformation. Movement is, moreover, of three kinds. First, bodily locomotion — riding through the air like a flying bird. Second, resolute understanding — treating an extremely distant place through the thought "it is near," one is thereby able to arrive swiftly. Third, mind-power — at an extremely distant place, the moment the mind takes it as object, the body is instantly able to arrive there; since this power operates just as the mind wills, it receives the name mind-power. Among these three, mind-power belongs to the Buddha alone; bodily locomotion and resolute understanding extend to the other vehicles as well. As it is said: our Blessed One's supernormal power is so swift that, near or far in any direction, the moment his mind takes it as object, he arrives there — on this basis, the Blessed One himself has stated: the domain of the buddhas is inconceivable. Hence mind-power movement belongs to the Blessed One alone; resolute-understanding movement extends to other noble ones as well; bodily locomotion extends even to ordinary beings. Transformation is, moreover, of two kinds: desire-realm and form-realm. Desire-realm transformation covers the four external sense-fields, excluding sound. Form-realm transformation covers only two — form and touch — since the form realm lacks smell and taste. Each of these two realms' transformation is, moreover, of two kinds, distinguished by belonging to one's own body or another's body. For a person whose own body is in the desire realm, transformation comes in four kinds; in the form realm, likewise — hence, in total, eight kinds. If one born in the form realm produces a desire-realm-type transformation, how is there no fault of failing to produce smell and taste, the way transformed clothing and ornaments might fail? Some say: for one in the form realm, transformation covers only two sense-fields — the transformative act and the transformed matter itself.

Is this transformation itself identical to the supernormal power? No. What then is it? It is the fruit of that power. How many kinds are there, and what distinguishes them? Verse: the transformation-minds number fourteen; the dhyāna-fruits range from two to five, as attained together with their supporting basis; from the pure state, one gives rise to two. Explanation: the fruit of the power of supernormal locomotion is the mind capable of transformation, whose power is able to create all manner of transformed matter. This mind is of fourteen kinds, since, depending on the four root dhyānas, it differs by which ground it arises from. Depending on the first dhyāna, there are two transformation-minds: one included in the desire realm, one in the first dhyāna itself. Depending on the second dhyāna, there are three: the two as before, plus one for the second dhyāna. Depending on the third, there are four; depending on the fourth, there are five — each covering its own ground and every ground below, and this pattern should be reasoned through accordingly. These fruit-transformation-minds depend only on their own ground or a lower one already within reach, never the reverse — a lower ground's concentration-mind cannot produce a higher fruit, since its power is inferior. The second dhyāna's fruit, a lower-ground transformation-mind, compared against the first dhyāna's fruit, a transformation-mind at its own ground — by virtue of both its supporting basis and its own activity, the former can still be called superior. The same holds for attaining a dhyāna's transformation-mind generally: the fruit and its supporting basis are attained simultaneously. Whenever a transformation-fruit-mind arises from a dhyāna, this mind can never emerge directly from meditative absorption without an intervening step: from the actual, pure concentration, the first transformation-mind arises; this is followed by further transformation-minds arising from their own kind in succession; and the very last transformation-mind, in turn, gives rise back to the pure concentration before one finally emerges. Hence from these two — pure concentration and transformation-mind — each gives rise only to these same two kinds, and the transformation-fruit-mind itself belongs to the morally neutral nature. An ordinary emergence from concentration, by contrast, does have the sense of direct emergence, like entering through a door and exiting back through that same door. Every transformed matter is produced by a mind of its own ground; there is no case of a transformation-mind belonging to one ground producing a transformation belonging to a different ground.

Speech uttered by a transformation generally originates from its own ground or lower: speech uttered by a desire-realm or first-dhyāna transformation must arise from a mind of its own ground. Speech uttered by a higher transformation instead arises from a first-dhyāna mind, since the higher grounds lack the capacity to give rise to a mind that manifests verbal expression. If a single transformer gives rise to multiple transformed bodies, it is only when the transformer speaks that all the transformed bodies speak as well, since the speech-sound and its meaning are identical across all of them. A verse states: when a single transformer speaks, all that has been transformed speaks likewise; when a single transformer is silent, all that has been transformed is silent likewise. This applies only to others besides the Buddha — for the Buddha it is not so, since his mastery of concentration is supreme, and his speech and that of what he transforms may occur at different times, with different meanings expressed. But when the mind that produces speech arises, the transformation-mind is then absent — so there should be no transformed body present, and how, then, can the transformation speak? Through the power of an earlier aspiration, the transformed body is caused to persist; afterward, a different mind arises to produce the manifested verbal karma of speech — hence, although the transformation-mind and the speech-mind never co-occur, speech can still be produced in dependence on the already-sustained transformed body. It is not only while the transformer is still alive that a transformed body can be made to persist for a long time — it can also be made to persist even after the transformer's own death, just as the Venerable Mahākāśyapa left behind his skeletal remains to persist until the era of the Compassionate One, Maitreya. Only solid, durable substance can be made to persist this way, hence Kāśyapa did not preserve his flesh. Other teachers say: the power of aspiration to sustain a body can never extend beyond death — the Venerable "Drinker of Light" left behind his skeletal remains, but their persistence was maintained by various deities, not by his own power of aspiration.

A beginner in this practice needs many transformation-minds to produce even a single transformed matter; one who has perfected the practice can, through a single transformation-mind, produce as many transformed matters as desired, at will. These fourteen transformation-minds are all attained through cultivation, and are included within the morally neutral nature — this is what is meant by saying the fruit of the supernormal power belongs to the neutral nature. Other, innately acquired transformation-minds are common to wholesome, unwholesome, and neutral natures. Gods, nāgas, and the like also possess transformation-minds, and are likewise able to transform their own or another's body, producing transformations within nine of the ten form-processing sense-fields, excluding sound. In strict reality, there is no direct transformation of the sense faculties themselves, but since the transformed objects are experienced through the faculties, it is not incorrect to speak loosely of transforming nine sense-fields.

What do the terms divine eye and divine ear designate? Verse: divine eye and ear refer to the faculties themselves — the pure form belonging to a concentration-ground; they are constantly functioning, without deficiency; they are able to take as object what is obstructed, minute, distant, and so on. Explanation: this term designates only the divine eye and ear faculties themselves — the pure form produced by the four dhyānas — since these are developed by taking light and sound as objects of preparatory cultivation. In dependence on the four dhyānas, alongside one's ordinary eye and ear, one draws forth the pure eye and ear faculties made of that ground's subtle great elements; seeing form and hearing sound through these is called the divine eye and divine ear. Why are these eyes and ears called divine? Because their very substance is itself divine, being included within a concentration-ground. The divine eye and ear are, however, of three kinds. First, cultivation-acquired — as just explained. Second, birth-acquired — possessed by those born among the gods. Third, divine-like — possessed by those born in other destinies, drawn forth by superior karma and the like, able to see and hear at a distance in a manner resembling the divine eye and ear, such as a wheel-turning king's treasure-minister, bodhisattvas, wheel-turning kings, nāgas, spirits, and beings in the intermediate-existence state. The cultivation-acquired eye and ear, across past, present, and future rebirths, are constantly functioning members of their class, since, upon reaching the present, they are necessarily accompanied by consciousness and able to see and hear. Their scope is necessarily complete, without obstruction or deficiency, like all sentient beings born in the form realm, and they are able, as appropriate, to take as object forms and sounds in every direction that are obstructed, extremely minute, distant, and so on. Hence, on this point, there is a verse: the fleshly eye, with respect to forms in every direction that are obstructed, minute, or distant, has no functional capacity to see them; the divine eye sees them all, without exception.

It was stated earlier that transformation-minds differ by how they are acquired; do supernormal locomotion and the other powers each likewise admit of such differences? Yes. How so? Verse: supernormal locomotion has five ways of being acquired — cultivation, birth, spell, medicine, and karma; knowledge of others' minds has cultivation, birth, spell, plus physiognomy; the remaining three have cultivation, birth, and karma; excluding what is cultivation-acquired, all are common to the three moral natures; among humans there is no birth-acquired form; a hell-being, at the moment of first rebirth, is briefly able to know. Explanation: the knowledge underlying supernormal locomotion is, in total, of five kinds: cultivation-acquired, birth-acquired, spell-accomplished, medicine-accomplished, and karma-accomplished. King Māndhātṛ and beings in the intermediate-existence state, and the like, possess supernormal-locomotion-knowledge of the karma-accomplished kind. The knowledge underlying knowing others' minds is, in total, of four kinds: the first three as above, plus physiognomy-accomplished. The remaining three powers — the divine eye, the divine ear, and recollection of past lives — each have three: cultivation, birth, and karma. Excluding what is acquired through cultivation, all the rest are common to wholesome and other natures, since, not being the fruit of concentration, they cannot uniformly receive that classification. Among humans, there is no birth-acquired form of any of these five at all; in every other destiny, it may be present, included, as appropriate, within what is accomplished by innate nature, birth, aspiration, or karma. At the moment of first taking rebirth in the hell destiny, one possesses only birth-acquired knowledge of others' minds and recollection of past lives, briefly knowing others' minds and past lives — but once overwhelmed by suffering, this knowing no longer occurs. For rebirth in other destinies, the pattern should be understood accordingly.