解脫道論

Chapter 9: The Five Higher Knowledges

At that time, when the meditator has thus attained mastery of concentration, abiding in the fourth jhana, he may develop the five higher knowledges. These are the higher knowledge of bodily powers, the divine ear, knowledge of others’ minds, recollection of past lives, and the divine eye. Bodily powers means transformation; the divine ear means hearing beyond the range of human hearing. Knowledge of others’ minds means clearly knowing another person’s thoughts. Recollection of past lives means remembering one’s lives in former existences. The divine eye means seeing beyond the range of human sight.

Question: How many kinds of transformation are there, who cultivates transformation, and why should such transformation be developed?

Answer: There are three kinds of transformation: transformation by resolution, transformation by creation, and transformation produced by mind.

What is transformation by resolution?

The meditator makes the one become many and the many become one. He causes this body to increase in size until it reaches the Brahma heaven. This is called transformation by resolution.

What is transformation by creation?

The meditator relinquishes the natural form of his body and manifests the form of a youth; or he manifests the form of a naga; or he manifests the form of a Brahma King, and so forth. This is called transformation by creation.

What is transformation produced by mind?

The meditator causes another body to emerge from this body at will, producing a body complete in every limb and faculty. This is called transformation produced by mind. Furthermore, transformation is of seven kinds: transformation through knowledge, transformation through concentration, noble transformation, transformation arising from karmic retribution, transformation of a person possessing merit, transformation produced by magical arts, and transformation through skillful means.

Question: What is transformation through knowledge?

Answer: By contemplating present phenomena as impermanent, one eliminates the perception of permanence; this constitutes transformation through knowledge. Just as the path of the arhat eliminates all defilements, so it constitutes transformation through knowledge. This is what is meant by transformation through knowledge. Examples are the Elder Bakkula, the Elder Sankicca, and the Elder Bhutapala. These are called persons possessing transformation through knowledge.

Question: What is transformation through concentration?

Answer: Through the first jhana, one eliminates the hindrances, thereby attaining transformation through concentration. Through the concentration of neither-perception-nor-non-perception, one eliminates the sphere of nothingness, thereby attaining transformation through concentration. The Elder Sariputta, the Elder Siva, the Elder Kondañña, the laywoman Uttara, and the laywoman Mahapajapati—these are persons possessing transformation through concentration.

Question: What is called noble transformation?

Answer: If a bhikkhu wishes to abide in the perception of the non-repulsive with regard to what is repulsive, he abides in the perception of the non-repulsive, and thus abides possessing the perception of the non-repulsive. If a bhikkhu wishes to abide in the perception of the repulsive with regard to what is non-repulsive, he abides in the perception of the repulsive, and thus abides possessing the perception of the repulsive.

If a bhikkhu wishes to abide in the perception of the non-repulsive with regard to both the repulsive and the non-repulsive, he abides in the perception of the non-repulsive, and thus abides possessing the perception of the non-repulsive. If a bhikkhu wishes to abide in the perception of the repulsive with regard to both the non-repulsive and the repulsive, he abides in the perception of the repulsive, and, if he maintains it, thus abides possessing the perception of the repulsive.

Question: How does one perceive the non-repulsive in what is repulsive?

Answer: With regard to a place that arouses attachment and is not a basis for mindfulness, one fully develops contemplation of impurity, or apprehends it as impermanent.

Question: How does one abide in the perception of the non-repulsive with regard to both the repulsive and the non-repulsive?

Answer: With regard to places that do not arouse attachment and those that do arouse attachment, one fully develops loving-kindness, or apprehends the object as such.

Question: How does one abide in the perception of the repulsive with regard to both the non-repulsive and the repulsive?

Answer: With regard to places that arouse attachment and those that do not arouse attachment, one fully develops contemplation of impurity, or apprehends them as impermanent.

Question: How, with regard to both the repulsive and the non-repulsive, does one abandon both, abide in equanimity and mindfulness, and remain clearly aware of the present?

Answer: When a bhikkhu sees a form with the eye, he is neither delighted nor distressed, but abides in equanimity, mindful and clearly aware of the present. It is likewise at all the sense doors. This is called noble transformation.

Question: What is transformation arising from karmic retribution?

Answer: All devas, all birds, and some beings born among animals fly through the sky and perform transformations. This is called transformation arising from karmic retribution.

Question: What is transformation of a person possessing merit?

Answer: A Wheel-Turning Monarch, the householder Jotika, the householder Jatila, and the householder Ghosaka—these are also said to be among the five great persons possessing transformation through merit. This is called transformation of a person possessing merit.

Question: What is called transformation produced by magical arts?

Answer: A practitioner of magical arts is one skilled in reciting magical formulas and spells. Such a person can fly through the sky, manifest as an elephant, transform into a horse, produce a chariot, transform into a foot soldier, and manifest every kind of military force. This is called transformation produced by magical arts.

Question: What is called transformation through skillful means?

Answer: Through seclusion, one eliminates sensual desire; through the path of the arhat, one eliminates all defilements. Like a skilled potter, one employs this as a proper means of livelihood. All things can thereby be transformed. This is called transformation through skillful means.

Question: Who cultivates transformative powers?

Answer: Those who make space into nine kinds, or make space into five, and all those who attain mastery of the fourth jhana—these are said to cultivate transformative powers. It is also said that the fourth jhana of the form realm is superior as the basis for this practice. This is the cultivation of transformative powers. It is further said that mastery in two respects with regard to the fourth jhana is the cultivation of transformative powers.

Question: Why does one develop transformation?

Answer: This bhikkhu cultivates the concentration of desire, together with formations of endeavor, and thus the basis of spiritual power; likewise, the concentration of energy, the concentration of mind, and the concentration of wisdom. Thus, one who possesses desire wishes to attain bliss and produces transformation. Concentration means that the mind is not distracted.

When a meditator’s desire becomes distracted and unstable, he resolves to cultivate concentration and maintains the four kinds of right effort: unarisen evil and unwholesome states are not allowed to arise; evil states that have already arisen are abandoned so that wholesome states are not cut off; wholesome states that have not yet arisen are caused to arise; and wholesome states that have already arisen are increased and not allowed to fade away.

On this basis, he arouses cultivation and brings it to fulfillment. This is called the accomplishment of formations of endeavor. Although those three factors are fully expressed in words, the six constituents together accomplish the basis of spiritual power and make spiritual power the path.

Although that Dharma is a basis of spiritual power, desire, concentration, and formations of endeavor are also successively accomplished. This means that through the basis of spiritual power, spiritual power is attained. It is cultivated according to this first meaning.

He cultivates that Dharma and cultivates it extensively. This is called cultivating the concentration of desire together with formations of endeavor, thereby accomplishing the basis of spiritual power.

As that meditator is presently cultivating, this is the method: whether he declines or remains steady, he arouses energy, thereby accomplishing the concentration of energy together with formations of endeavor and the basis of spiritual power. If his effort becomes paralyzed, declines, or is beset by fear, and his mind grows sluggish, he produces the sign of separation. If his intention or mind retreats, he produces concentration of mind.

If the mind is afraid, he produces the sign of equanimity. This becomes the concentration of mind together with formations of endeavor, thereby accomplishing the basis of spiritual power. If he is free from mental afflictions, joyfully discerns what is beneficial and what is not beneficial, and cultivates the various dharmas, then this is the time to cultivate them.

If a certain dharma is not to be cultivated, he thereby accomplishes the concentration of discernment together with formations of endeavor and the basis of spiritual power.

That meditator cultivates the Four Bases of Spiritual Power and uses the mind to produce mastery. This body follows the mind, and this mind conforms to the body. At that time, the meditator calms the body.

With the mind composed, both mind and body are transformed through body and mind, and body and mind are also transformed through mind. Through the body, the mind is sustained; through the mind, the body is sustained. Whether through the perception of bliss or the perception of lightness, he applies himself to the body and abides wherever that application is established.

As the meditator thus continues his present cultivation, he becomes truly light. This body becomes supremely pliant and supremely capable of being sustained, like a lump of iron heated by fire that may be fashioned into any object at will. In the same way, through cultivating the mind, the body becomes light.

Once it has become light, he enters the Fourth Jhana, abides peacefully, emerges mindfully, and is able to discern space. This is the knowledge of sustaining. Thus, in relation to space, this body will rise through the knowledge of sustaining.

In space, it becomes capable of rising, like cotton blown by the wind.

A beginner in meditation should not go far from the place of practice. Why must he attend carefully to this matter? Because fear may arise. If fear arises, this meditation will decline. Therefore, a beginner in meditation should not leave the practice but should proceed gradually. At first, he contemplates at a distance of one meter. Then, relying on that sign, he exerts himself within the span of one fathom. Thus, by this method, he should gradually rise according to the place in which he feels at ease.

Question: If that meditator, while in space, declines from the jhana, will he fall from the sky onto the ground?

Answer: No. This means that from his seat here, he first rises and travels far away. If he declines, he returns to his former seat.

There he will see his own body just as it was at his former seat. One who possesses spiritual powers abides in this Dharma. Thus, that meditator contemplates progressively until he attains mastery of sustaining.

Without attachment to any particular form, he transforms one into many and many into one. In this very life, he may pass through walls or even across high mountains. His body moves without obstruction, as though through space.

He may enter the earth or emerge from it as though it were water. He walks upon water as though walking upon land. He flies through space like a bird.

With his hands, he can touch the sun and moon. Such are his great spiritual powers, and such is the strength of this body. He may reach even as far as the Brahma world.

To transform one into many and make one become many—whether that one becomes a hundred, a thousand, ten thousand, and so forth—he enters the Fourth Jhana, abides peacefully, and emerges. Then, successively, he sustains the transformation by knowledge, resolving: “Having become many, may I become still more numerous.” Like the branching paths of the arhats, he uses multiplicity to become one. Then, wishing to transform that multiplicity into one, he sustains it by knowledge, resolving: “I shall transform the many into one,” as the Elder Arhats either appear or do not appear while passing through walls or mountains. Their movement is unobstructed, as though through empty space.

Thus, through this cultivation, that meditator enters everywhere as though entering empty space. Having entered the Fourth Jhana, he abides peacefully and emerges. When passing through a wall or a mountain, he sustains that movement with wisdom, resolving that it shall become like space; and it becomes space. In relation to space, that meditator passes through walls and mountains as though moving through space. His movement is unobstructed, as though in empty space.

What is the meaning of appearing, and what is the meaning of not appearing?

For the meditator, what is closed is made open, and then he passes through walls and ramparts just as he passes through mountains, moving and standing without obstruction. What does this mean? He causes earth to be absent, as though it were water.

Thus, with a mind developed in meditation, that meditator enters the water kasina in its entirety. Having entered it, he enters the fourth jhana. Emerging from it securely, he transforms that earth into a clay vessel and sustains it with knowledge.

This means that what the meditator has fashioned from that earth becomes water, possessing the nature of water; and when he walks upon the water, his mind encounters no obstruction, just as when walking upon the ground. In the same way, with a mind developed in meditation, that meditator enters the earth kasina in its entirety. He then enters the fourth jhana and emerges from it securely, fashioning the water into a clay vessel and sustaining it with knowledge.

It then becomes earth. Once it has become earth, when the meditator walks upon the water, he encounters no obstruction, just as when walking on ground by its very nature. When moving through space, he is like a bird in flight.

There are three modes of such movement: moving as though on foot, moving like the wind, and moving by means of the mind. That meditator enters concentration upon the entire earth kasina. In space he sustains a path upon which he moves as though on foot.

If he enters that concentration by way of wind, he resolves upon the wind as though binding it with cords, and flies through it. To move by means of the mind, he makes body and mind fully integrated. He attends either to bliss or to the perception of lightness.

His body becomes light, and by means of the mind he flies like a bird. This is moving by means of the mind. He touches the sun and moon with his hand.

Such is his supernormal power, such is his spiritual might. This meditator possesses meditative concentration and supernormal power, and his mind has attained mastery. Through this practice he enters the fourth jhana.

Emerging from it securely, he resolves as though stroking the sun and moon with his hand, and sustains this with knowledge. This means that they come near his hand, or his hand comes near those objects. Whether sitting or lying down, that meditator strokes the sun and moon with his hand, and his body reaches as high as the Brahma world.

That meditator possesses supernormal power and mastery of mind. To sport thus in the Brahma world is to possess the Four Bases of Spiritual Power. This is accomplished through mental cultivation.

He makes what is far become near and what is near become far. He may sustain the many as few, or the few as many. With the divine eye he sees the form realm of the Brahmas.

With the divine ear he hears the voices of the Brahmas. With knowledge of others’ minds he knows the minds of the Brahmas. Through those three modes of movement, that meditator enters the Brahma world by two modes.

This Dharma is called transformation through entering all objects and sustaining them.

At that time, when the meditator wishes to arouse the intention to cultivate the Four Bases of Spiritual Power, he attains mastery of mind and settles the mind in the body. Settling the mind in the body means settling the mind in the body by means of the mind, settling the body in the mind by means of the body, sustaining the mind with the body, and then sustaining the body with the mind. He attends either to bliss or to lightness.

His body has passed beyond rigidity; rigidity has been overcome and is no longer present, and thus it abides securely. In this way, as the meditator cultivates the body, it becomes pliant and light, fit to be sustained. Just as a lump of iron heated by fire can be fashioned into any object one wishes, so too does the meditator practice accordingly.

His mind gradually becomes pliant and fit to be sustained, bringing both body and mind to fulfillment. If that meditator wishes to change his appearance into that of a youth, then, after entering the fourth jhana and emerging from it, he gradually transforms himself into the form of a youth. Having transformed himself, he sustains it with knowledge, knowing: “I have become a youth.” Thus, through directing his attention, he assumes the form of a youth.

In the same manner, he assumes the form of a dragon, a phoenix, a yaksha, an asura, Shakra, Brahma King, an ocean, a mountain, a forest, a lion, a tiger, a leopard, an elephant, a horse, or a soldier; and after transforming himself, he sustains the form with knowledge. Next, he resolves: “I shall become an army.” Through directing his attention, he becomes an army.

It is asked: Sustaining changes what is produced. What, then, is the distinction between transformation and sustaining?

It is answered: Through sustaining, one effects a transformation without relinquishing one’s physical form; through creative transformation, one effects a change by relinquishing that physical form. This is the distinction.

At that time, when the meditator wishes to arouse the intention to perform creative transformation, he thus attains mastery of mind. He cultivates the Bases of Spiritual Power, enters the jhana of knowledge, and emerges from it serenely. With regard to this body, he directs his attention inwardly to it as though it were an empty vessel.

The meditator directs his attention in this way, perceiving the emptiness within his own body, and transforms it according to his pleasure. According to his intention, it becomes transformed. Having transformed it, he sustains it with knowledge.

According to his intention, it is accomplished. Thus, this directing of attention accords with his intention, and by this method he produces many transformations. When the transformed body has been formed, the meditator proceeds in that transformed body to the Brahma heaven.

Before Brahma, he immediately transforms himself, and this body becomes like the form of Brahma, fashioned according to his will. Every bodily feature is complete, and none of the faculties is lacking. If the person possessing supernormal power can roam freely, the magically created being may likewise roam freely at will.

When the possessor of supernormal power walks or lies down, emits radiance, asks questions, or gives answers, the magically created being likewise sits or lies down, emits radiance, asks questions, and gives answers. This is precisely the creative transformation wrought by supernormal power, and the being thus created likewise acts in accordance with whatever is done, and so forth.

Why does it dissolve and then assume form again? Until the appointed time of termination, it appears there; at that time, it no longer appears. Before the appointed time of termination has arrived, it continues to speak as it pleases during that period. That which was sustained becomes no longer truly manifest. If no termination is made at that time, it ceases to appear from moment to moment. A magically created person has no life faculty. Food and drink may also be magically manifested. These transformations constitute objects of knowledge. They amount to nine kinds: great objects and small objects, neither of which can be designated as any particular object; past objects, future objects, and present objects; internal objects, external objects, and objects both internal and external.

It is asked: By whom is the divine ear aroused, and how is it aroused?

It is answered: There are eight modes of entering in all. Having entered twice in that manner, one attains mastery of the fourth jhana. From the natural faculty of hearing, the range of the divine ear arises. It is further said: How does one attain mastery of the four jhanas of the form realm? It can arise here. It is also said that it arises from the fourth jhana.

It is asked: How is it caused to arise?

Answer: A beginner in meditation should cultivate the Four Bases of Spiritual Power in this way and use the mind to attain mastery. Having entered the fourth jhana, one emerges from it serenely. Then, in due sequence, one attends to the intrinsic nature of the ear-element: when a sound is distant, one attends to the sign of hearing; when a sound is near, one attends to the sign of hearing.

If the sound is loud, one attends to the sign of the loud sound. If the sound is faint, one attends to the sign of the faint sound. If the sound is in the east, one attends to the sign of that sound.

It is likewise in every direction. For that meditating practitioner, the mind becomes purified and luminous. Through purification of the ear-element, one causes that mind to develop.

With the purified divine ear-element, that meditator hears through the human ear both kinds of sounds: the voices of devas and the voices of human beings, whether distant or near. This is as it has been taught. At first, the beginner in meditation hears sounds within the bodies of living beings.

Then one hears sounds outside the bodies of living beings. Thereafter, one hears sounds dependent upon the dwelling places of living beings. Thus, by attending in due sequence, one progressively develops this faculty.

It is also said that a beginner in meditation cannot first hear such sounds within the bodies of living beings. Why is this? Because one cannot hear faint sounds through the intrinsic nature of the physical ear, for they do not belong to its range.

The beginner in meditation hears distant sounds, such as those of conches, tu-va horns, drums, and so forth. Those sounds depend upon the intrinsic nature of the ear. Through knowledge of the divine ear, one attends to the sign of sound, causing knowledge of the divine ear to arise—whether the sound is faint or loud, distant or near.

Only the divine ear accords with such hearing. A beginner should not attend to exceedingly frightening things. Why is this?

Regarding pleasant sounds, attachment and desire may arise; regarding frightening sounds, fear in the ear and anxious knowledge may arise. This consists of three kinds of object: a present minor object and an external object. If the intrinsic nature of the ear is lost, the divine ear-element is also lost.

Through this faculty, sounds are heard at will. One may hear the sounds of a thousand worlds. A Pratyekabuddha’s range is not far beyond this, while the Tathagata hears an incalculable number.

Question: Who can arouse the knowledge of others’ minds, and how is it aroused?

Answer: One who has entered the totality of light and attained mastery of the fourth jhana, has acquired the divine eye, and can arouse the knowledge of others’ minds.

How should it be aroused?

A beginner in meditation cultivates the Four Bases of Spiritual Power in this way. With a mind that has attained mastery, purified, luminous, and unmoving, one enters the totality of light. Then one emerges serenely from the fourth jhana.

First, one uses light to pervade one’s entire body. With the divine eye, one sees the visible form produced by one’s own mind and mental activity. Here, it arises dependent upon the appearance of mind-consciousness and is known accordingly.

When one’s own mind changes, one sees the visible form change. This visible form arises from the faculty of joy. This visible form arises from the faculty of sorrow.

This visible form arises from the faculty of equanimity. If the mind arises together with the faculty of joy, the appearance of the mind is the color of a board covered with milk. If the mind arises together with the faculty of sorrow, that visible form becomes purple.

If it arises associated with the faculty of equanimity, that visible form becomes the color of honey. If it arises associated with a mind of sensual desire, it becomes yellow. If it arises associated with a mind of anger, it becomes black.

If it arises together with a mind of ignorance, it becomes a sullied color. If it arises associated with a mind of faith and with wisdom, it becomes blue. Thus, that meditator observes changes within his own body and distinguishes the transformations of visible form.

At that time, he uses light to pervade the other person’s entire body. With the divine eye, he sees the visible form produced by the other person’s mind and mental activity. He distinguishes transformations of visible form through transformations of mind, and distinguishes transformations of mind through transformations of visible form.

Having thus discerned and aroused the knowledge of another’s mind, he again arouses the knowledge of another’s mind without relying upon the discrimination of transformed visible forms, while still retaining the activity of the mind. Through such cultivation, that meditator’s mind becomes purified and cleansed. He knows whether a mind possesses desire or is without desire.

If it is a mind of anger, he knows it as a mind of anger. If it is not a mind of anger, he knows it as a mind without anger. In this way, all states can be known through the knowledge of others’ minds.

This is said to have eight kinds of object: a minor object, a great object, a path object, an immeasurable object, a past object, a future object, a present object, and an external object. The supramundane mind is not within the range of an ordinary person. As for the minds of beings reborn in the Formless Realm, they are within the range of a Buddha alone.

If one has mastery of hearing sounds, one may know the minds of a thousand worlds. A Pratyekabuddha’s range is not far beyond this. The range of the Tathagata is incalculable.

Question: Who can arouse the knowledge that recollects past lives?

Answer: One capable of entering the eight attainments and the two attainments, and whose mind has attained mastery of the fourth jhana, can thereby arouse the knowledge that recollects past lives.

Question: Why is the Form Realm mentioned again?

Answer: Because the mind attains mastery of the fourth jhana, and from this that knowledge arises.

Question: Again, how many kinds of recollection of past lives can arise through attainment of the fourth jhana?

Answer: There are three kinds of recollection of past lives. The first is that arising from extensive retention; the second is that produced by one’s mode of birth; and the third is that accomplished through cultivation. In recollection of past lives through extensive retention, one employs four practices for the knowledge that recollects past lives: taking that auspicious sign as one’s sign; discerning through seeing that sign; possessing clear faculties; and mastering that nature.

These are the four activities by which one who possesses extensive retention recollects past lives. Devas, nagas, and phoenixes recollect previous lives through their mode of birth. At the highest, they recollect as many as fourteen previous lives.

Recollection accomplished through cultivation is attained through the Four Bases of Spiritual Power.

Question: How should the recollection of previous lives be aroused?

Answer: A beginner in meditation should cultivate the Four Bases of Spiritual Power in this way, using confidence of mind to attain mastery, purity, and luminosity, until reaching imperturbability. Beginning from the present sitting, one recollects everything done during each day, whether by body, mind, or speech. In this way, each night one recollects one day, then two days, gradually continuing until one recollects everything done throughout a month.

Then one does likewise for two months, even up to one year; then two years, three years, up to a hundred years, or as far back as the time of one's initial birth, and so forth, recollecting all former deeds. At that time, the past mind and mental factors that arose long ago, and the mind and mental factors presently arising, arise in dependence upon the first mind and its mental factors, and through that mind they arise in an unbroken succession.

One should therefore contemplate present causes and conditions and recollect the stream of consciousness, both being complete and uninterrupted. Regarding birth in this life and birth in other lives, the meditator, with a mind thus cultivated, purified, and luminous, recollects former lives without omitting any kind. Thus one recollects one life, two lives, three lives, four lives, and so forth.

This is how a beginner in meditation recollects everything in this existence. If that meditator cannot recollect a former life, one should not abandon diligence but should apply oneself earnestly to meditation. When meditation has been perfected, one will attain mastery, just as one attains mastery when the method of examining a mirror has been perfected.

Recollecting the present as at the beginning becomes the basis of recollection for that meditator. When one emerges from the mind associated with one former life, it becomes retrospection. When one has become exceedingly at ease and has discerned the means, one still cannot recollect an existence as an animal, nor can one recollect birth in the formless realm or birth among non-percipient beings, just as is the nature of the non-percipient state.

Concerning the seven kinds, great and small, one should not speak of past internal and external things. In this context, internal and external in relation to the past are the domain in which the path and fruition are realized. One may also recollect countries, villages, and settlements.

That recollection becomes retrospection concerning the past and the knowledge that recollects former lives. Through that knowledge, one recollects the continuous obscurities. With the knowledge of recollecting former lives, an adherent of another teaching can recollect as many as forty eons.

Beyond that, one cannot recollect, because one's faculties are no longer capable. A noble disciple, however, can recollect ten thousand eons. Beyond this is the range of a Great Disciple; beyond that, a Great Pratyekabuddha; and beyond that, the Tathagata, the Perfectly and Completely Awakened One.

One personally recollects deeds performed in former lives and in every place, except that one recollects only one's own former lives. When one has little ability to recollect former lives, the Perfectly Awakened One, according to the circumstances, enables one joyfully to recollect them all. Others recollect them successively.

The Perfectly Awakened One may enter samadhi or may not enter samadhi. Even without entering samadhi, he can always recollect. Others can do so only after entering samadhi.

Question: Through what does the divine eye arise? How many kinds of divine eye are there, and how can the divine eye be aroused?

Answer: There are nine kinds of light. Or there are five kinds of light; or that light encompasses all phenomena. Having attained mastery of the fourth jhana and acquired the faculty of vision, one can arouse it from this basis.

How many kinds of divine eye are there?

Answer: There are two kinds of divine eye: that which arises as a karmic result and that which arises through cultivation. The Divine Eye of the Treasury Canon arises as a karmic result. Through it, one sees hidden treasuries and whether precious objects are present or absent. That which arises through cultivation means the cultivation of the Four Bases of Spiritual Power.

How can the divine eye be aroused?

A beginner in meditation should cultivate the Four Bases of Spiritual Power in this way, using a mind that has attained mastery, purity, and luminosity, until reaching imperturbability. One enters into all forms of light, and upon entering the fourth jhana, directs the mind toward the perception of light and sustains that perception, making night like day and day like night. With an unobstructed and unattached mind, one undertakes the cultivation that causes the mind to become luminous.

When the meditator cultivates this mind, it becomes luminous and unobstructed, with light lasting throughout the day. The meditator, cultivating the mind in this way, fills the entire interior with light, directs attention to visible forms, and uses knowledge to perfect the light. This is not yet the divine eye.

When, through knowledge, one sees visible forms within the light, this is the true divine eye. With that purified divine eye, surpassing human sight, the meditator sees beings being born and dying, coarse and subtle, beautiful and ugly, being born in good destinations and bad destinations according to the karma they have created. It is in this way that the divine eye can arise concerning all beings.

The meditator should abandon these defilements: doubt, the inability to recollect correctly, indolence, repeated resting, wrong livelihood, elation, harsh speech, illness, excessive exertion, slackness in exertion, recollection of many kinds of speech, and the examination of visible forms. Each of these defilements can become an impediment. If one attempts to arouse the divine eye, this concentration may decline.

If concentration declines, the light will also disappear, and the seeing of visible forms will likewise be lost. Therefore, those defilements should quickly be abandoned. If one has abandoned these defilements but still has not attained mastery of concentration, that lack of mastery results in a Lesser Divine Eye.

With that Lesser Divine Eye, the meditator knows only a small light and sees only a limited range of visible forms. Therefore, the Blessed One said: “At that time I entered a limited concentration, and at that time I had limited vision. With that limited vision, I knew a small light.

When I saw a small light, at that time I had immeasurable samadhi, and at that time I had an immeasurable divine eye. With this immeasurable divine eye, I knew immeasurable light and saw immeasurable visible forms.” This meditator should neither delight in visible forms nor fear them. As stated above, there are five kinds of divine eye: the limited, the present, the internal, the external, and the internal-and-external.

In dependence upon the divine eye, four knowledges arise: knowledge concerning the future, knowledge of karma performed by oneself, knowledge of the course of karma, and knowledge of karmic results. Through knowledge concerning the future, knowledge arises regarding forms that will appear in the future. Through knowledge of karma performed by oneself, one sees the karma created by others: through this person's karma, that person will experience a result in such-and-such a realm.

Through knowledge of the course of karma, one sees a life in the human realm and, through this karma and this person, knows the person's former existence. Through knowledge of karmic results, one clearly knows the time and place, the defilements, and the means; whether this karma has ripened or has not yet ripened; and whether the result of this karma will be experienced greatly or slightly. A disciple who has attained mastery can see a thousand world-realms.

Beyond this is the range seen by a Pratyekabuddha, while the Tathagata sees immeasurable world-realms.

Here there is an extensive discussion of using the divine eye to see forms. With one kind of cultivation of concentration, one sees forms but is not a hearer. If one uses the divine ear to hear sounds, then with one kind of cultivation of concentration, only the hearer does not see forms.

If concentration is cultivated for both seeing and hearing in full, one both sees and hears. If, through seeing and hearing, one knows another's mind, then in cultivating concentration one also sees, hears, and knows that mind. If one cultivates concentration for only one aspect, this is not the way of seeing; one neither hears nor knows another's mind.

If one's cultivation of concentration is not slight, then in every respect one sees, hears, and knows another's mind. The five superknowledges are worldly superknowledges, with outflows, bound to the form realm, and shared with ordinary beings. If they are wholesome superknowledges, trainees and ordinary beings possess them; in an arhat they become indeterminate superknowledges.

The five superknowledges do not arise in the formless realm.

*

Chapter 10: Analysis of Wisdom

Question: Why is it called wisdom? What is its characteristic? What is its function? What does it cause to arise? What is its domain? What are its virtues? What is the meaning of this wisdom? How many qualities are conducive to attaining prajna? How many kinds of prajna are there?

Answer: It is the activity of the mind and the activity of seeing. This is the meaning of prajna. Furthermore, attention that brings benefit or non-benefit, and attention that adorns: this is the meaning of prajna.

As stated in the Abhidharma: What is called prajna? Prajna means wisdom; it means knowledge; it means selecting among Dharma teachings, then contemplating according to their excellent characteristics. Such contemplation is intelligent, lucid, and discerning; through reflection, one sees with ease and realizes right knowledge.

It is the factor of wisdom, faculty of wisdom, power of wisdom, staff of wisdom, palace of wisdom, radiance of wisdom, illumination of wisdom, lamp of wisdom, and treasure of wisdom. Being free from delusion, one rightly views and discerns dharmas. This is the meaning of prajna.

Its characteristic is penetration. Its function is discernment. Its manifestation is the dispelling of delusion.

Its domain is the Four Noble Truths. Furthermore, its characteristic is clearly knowing luminosity. Its function is entering the true Dharma.

Its manifestation is the dispelling of the darkness of ignorance, and its domain is discriminative knowledge. What are its virtues? Prajna has immeasurable virtues.

Hear them briefly in the following verses:

Through wisdom, all precepts are purified;

Entering meditation, wisdom is twofold.

Through wisdom, all paths are cultivated;

Through wisdom, their fruits are seen.

Prajna is supreme of all;

Nothing surpasses the faculty of wisdom.

The decline of wisdom brings defilement;

The growth of wisdom is sublime.

Wisdom refutes all heterodox doctrines;

One is not attached to the world.

One who has wisdom is truly virtuous;

With wisdom, one speaks wholesome words.

In this world and the world beyond,

Liberation is heard with joy.

Regarding meanings, one is diligent;

A person of wisdom is courageous.

If one sees these dharmas—

Causes and conditions, together with language,

Instruction, and name-and-form—

They are precisely the teaching of the Four Noble Truths.

Such is the domain of wisdom.

Through wisdom, evil is dispelled:

Craving, anger, and ignorance.

Through wisdom, birth and death are dispelled,

And what cannot otherwise be dispelled is removed.

Question: What is the meaning of wisdom?

Answer: Wisdom means that which belongs to knowledge. It also means that which is capable of dispelling.

How many qualities are conducive to attaining wisdom?

There are eleven qualities: investigating and studying the meaning of the sutras, performing many wholesome deeds, dwelling in a pure place, practicing meditation, contemplating the Four Noble Truths, making matters clear, keeping the mind constantly settled in meditative concentration, keeping the mind unobscured, staying far from those without wisdom, and dwelling joyfully with those who possess wisdom.

How many kinds of wisdom are there?

There are classifications of two kinds, three kinds, and four kinds.

Question: Why are there two kinds of wisdom?

Answer: They are worldly wisdom and supramundane wisdom. Wisdom associated with the fruits attained by noble ones is supramundane wisdom; all other wisdom is worldly. Worldly wisdom is limited, connected, fettered, and involved in the round of existence. It is the turning axle, obscuration, attachment, arising, and affliction.

Supramundane wisdom is unlimited, unconnected, unfettered, and not involved in the round of existence. It is not turned about, obscured, or attached; it is not a basis, and it is free from affliction.

The three kinds of wisdom are wisdom born of reflection, wisdom born of hearing, and wisdom born of cultivation. Knowledge concerning a matter that has not been heard from another—whether knowledge of one's own actions, knowledge associated with conformity to truth, or knowledge concerning the sciences and crafts—is wisdom born of reflection. Wisdom concerning a matter that is obtained by hearing it from another is called wisdom born of hearing. The wisdom that is to be cultivated upon entering samadhi is called wisdom born of cultivation.

Furthermore, there are three kinds of wisdom: clear understanding of approach, clear understanding of departure, and clear understanding of skillful means, which manifests directed attention. If a dharma is unwholesome, it will decline; if it is wholesome, it will increase. Wisdom regarding this is clear understanding of approach. Again, one directs attention thus: unwholesome dharmas increase, while wholesome dharmas decline. Wisdom regarding this is clear understanding of departure. Wisdom concerning all skillful means in these matters is called clear understanding of skillful means.

Furthermore, there are three kinds of wisdom: accumulated wisdom, unaccumulated wisdom, and wisdom that is neither accumulated nor unaccumulated. Wholesome wisdom of the three planes is accumulated wisdom. Wisdom of the four paths is unaccumulated wisdom. Resultant wisdom of the four planes and indeterminate wisdom of the three planes are wisdom that is neither accumulated nor unaccumulated.

The four kinds of wisdom are knowledge of one's own actions, knowledge associated with conformity to truth, knowledge sharing the nature of the path, and knowledge sharing the nature of the fruit. Right view concerning the ten bases is called knowledge of one's own actions. If one sees darkness, impermanence, suffering, or non-self, and has a corresponding acceptance, this is called knowledge associated with conformity to truth. Wisdom of the four paths is called knowledge sharing the nature of the path. Wisdom of the four fruits is called knowledge sharing the nature of the fruit.

Furthermore, four kinds of wisdom comprise wisdom of the desire realm, wisdom of the form realm, wisdom of the formless realm, and unfettered wisdom. Wholesome and indeterminate wisdom in the desire realm is called wisdom of the desire realm. Wholesome and indeterminate wisdom in the form realm is called wisdom of the form realm. Wholesome and indeterminate wisdom in the formless realm is called wisdom of the formless realm. Wisdom of the paths and fruits is called unfettered wisdom, that is, wisdom not bound by fetters.

Furthermore, there are four kinds of wisdom: Dharma-knowledge, inferential knowledge, knowledge of others' minds, and conventional knowledge. Wisdom concerning the four paths and the four fruits is called Dharma-knowledge. By means of this Dharma-knowledge, the meditator accomplishes knowledge of the past, future, and present. There is also knowledge of the distant past and likewise knowledge of the future. This knowledge of the truths is called inferential knowledge. Knowledge of another's mind is called knowledge of others' minds. All wisdom other than these three kinds of knowledge is called conventional knowledge.

Furthermore, there are also four kinds of wisdom: wisdom that is accumulated but not unaccumulated; wisdom that is unaccumulated but not accumulated; wisdom that is both accumulated and unaccumulated; and wisdom that is neither accumulated nor unaccumulated. Wholesome wisdom of the desire realm is wisdom that is accumulated but not unaccumulated. Wisdom of the four paths is unaccumulated but not accumulated. Wholesome wisdom of the form and formless realms is wisdom that is both accumulated and unaccumulated. Resultant wisdom of the four planes and indeterminate wisdom of the three planes are wisdom that is neither accumulated nor unaccumulated.

Furthermore, there are four kinds of wisdom: wisdom directed toward dispassion but not penetration; wisdom directed toward penetration but not disenchantment; wisdom directed toward both disenchantment and penetration; and wisdom directed toward neither disenchantment nor penetration. Wisdom through which one becomes dispassionate toward sensual desire but does not attain the superknowledges and does not penetrate the Four Noble Truths is called wisdom directed toward disenchantment but not penetration.

Wisdom through which one presently attains freedom from sensual desire and realizes the superknowledges but does not penetrate the Four Noble Truths is called prajna directed toward penetration but not disenchantment. Wisdom of the four paths is directed toward both disenchantment and penetration. All other wisdom is directed toward neither disenchantment nor penetration.

Furthermore, there are four kinds of wisdom: discrimination of meaning, discrimination of Dharma, discrimination of language, and discrimination of eloquent exposition. Wisdom regarding meaning is called discrimination of meaning. Wisdom regarding Dharma is called discrimination of Dharma.

Wisdom regarding the language of exposition is called discrimination of language. Knowledge concerning knowledge is called discrimination of eloquent exposition. With regard to cause and effect, one understands the meaning of words.

With regard to the original cause, one clearly understands discrimination of Dharma. With regard to discrimination of Dharma, there is discrimination of eloquent exposition. With regard to knowledge concerning knowledge, one delights in speaking words.

Furthermore, wisdom concerning suffering and cessation is called discrimination of meaning. Wisdom concerning origination and the Path is called discrimination of Dharma. With regard to the language used in teaching the Dharma, this is called discrimination of language.

With regard to knowledge concerning knowledge, this is called discrimination of eloquent exposition. Furthermore, one who knows the Dharma in the scriptural texts is said to clearly comprehend the objects of knowledge.

Bạt Đà, Già Xà Đa Già, A Phù Đa Đạt Ma, and Bi Phất are, in brief, called Dharma terminology. Knowing those and clearly understanding this meaning constitutes the meaning of the Dharma that is taught. This is called discrimination of meaning. Wisdom regarding the language used in teaching the Dharma is called discrimination of language. With regard to knowledge concerning knowledge, this is called discrimination of eloquent exposition.

Furthermore, wisdom of the eye is called Dharma terminology. That which is seen by means of the wisdom of the eye is the meaning. Wisdom regarding meaning and Dharma terminology is called discrimination of language. With regard to knowledge concerning knowledge, this is called discrimination of eloquent exposition.

Furthermore, there are four kinds of wisdom: wisdom of suffering, wisdom of the origination of suffering, wisdom of the cessation of suffering, and wisdom pertaining to the Path. Wisdom associated with suffering is called wisdom of suffering. Wisdom associated with origination is called wisdom of origination. Wisdom associated with the cultivation leading to the cessation of suffering is called complete wisdom, the wisdom of the Path.

Treatise on the Path of Liberation

End of Fascicle Nine