解脫道論 白話全本 · 冊9

Overview: Once Concentration Is Mastered, the Five Direct Knowledges Can Arise from the Fourth Jhāna

At this point the meditator has cultivated concentration to mastery as previously described and abides in the fourth jhāna. The five direct knowledges can then arise: psychic power, the divine ear, knowledge of others’ minds, recollection of past lives, and the divine eye.

The treatise next states the sense taken by each name. Psychic power takes the sense of “transformation.” The divine ear takes the sense of “surpassing the human ear.” Knowledge of others’ minds takes the sense of “understanding another’s intention.” Recollection of past lives takes the sense of “remembering former births.” The divine eye takes the sense of “seeing beyond the human eye.” In the initial list, all five names carry the character 通, “direct knowledge.” In the explanations, only psychic power and the divine eye retain it; the divine ear, knowledge of others’ minds, and recollection of past lives do not. This edition records the text as it stands and does not supply the missing character.

Three Questions Together

The treatise raises three questions at once: How many kinds of transformation are there? Who cultivates transformation? How should transformation be brought forth?

Three Kinds of Transformation

Answer: Transformation is of three kinds: determination-transformation, form-transformation, and mind-made transformation.

What is determination-transformation? The meditator makes one become many and many become one, and enlarges the body as far as the Brahmā world. This is called determination-transformation.

What is form-transformation? The meditator relinquishes his natural body and appears in the form of a boy, a nāga, a Brahmā king, or another such form. This is called form-transformation.

What is mind-made transformation? From this body the meditator produces another body, made according to his intention and complete in all bodily parts and faculties. This is called mind-made transformation.

Seven Further Kinds of Transformation

The treatise then says that transformation is also of seven kinds: transformation by wisdom, transformation by concentration, noble transformation, transformation born of karmic result, transformation of a person of merit, transformation produced by a spell, and transformation by skillful means.

Each is taken up in turn below. One textual feature must be preserved: in the sevenfold heading, all seven names use 變, “transformation.” In the ensuing questions and answers, the first three shift in places to 辯, “discernment.” Thus the question asks about 智變, “transformation by wisdom,” while the answer has 智辯變 and 變智辯; the next questions have 變定辯 and 聖辯. This edition preserves the alternation between 變 and 辯 without correcting it or deciding which form is right.

1. Transformation by Wisdom

Question: What is transformation by wisdom?

Answer: By manifesting impermanence, one abandons the perception of permanence and accomplishes transformation through discernment by wisdom. By the path of arahantship, one abandons all defilements and accomplishes discernment by wisdom; this is called transformation through discernment by wisdom. The elders 薄拘羅, 僧吉栗者, and 部吼多波羅 are given as examples; this is called transformation through discernment by wisdom. Their Indic identities are not supplied here.

2. Transformation through Discernment by Concentration

Question: What is transformation through discernment by concentration?

Answer: Through the first jhāna one abandons the hindrances and accomplishes transformation through discernment by concentration. Through the attainment of neither-perception-nor-non-perception one abandons the base of nothingness and accomplishes transformation through discernment by concentration. The elders 舍利弗多, 先時婆, and 昆檀若, and the laywomen 欝多羅 and 沙摩婆底, are given as examples; this is called transformation through discernment by concentration. Their Indic identities are not supplied here.

3. Noble Discernment: Four Statements

Question: What is noble discernment?

Answer: The treatise first gives four statements. They use three expressions—“unendurable,” “not unendurable,” and “not-not-endurable”—without defining them further. They are retained here as they stand.

First: If a bhikkhu delights in the unendurable, he should abide in the perception of the not unendurable; he thereby accomplishes abiding with the perception of the not unendurable.

Second: If a bhikkhu delights in the not-not-endurable, he should abide in the perception of the unendurable; he thereby accomplishes abiding with the perception of the unendurable.

Third: If a bhikkhu delights in the perceptions of the not unendurable and the not-not-endurable, he should abide in the perception of the not-not-endurable; he thereby accomplishes abiding with the perception of the not-not-endurable.

Fourth: If a bhikkhu delights in the unendurable and the not-not-endurable, he should abide in the perception of the unendurable; he thereby accomplishes abiding with the perception of the unendurable. The Taishō base text adds the two characters 若取 at the end of this sentence. The ending differs from those of the preceding three statements, and the text does not determine whether the two characters belong above or below. The perception established here is also the same as in the second statement. This edition preserves the wording without emending or repunctuating it.

Noble Discernment: Questions on the Statements

The treatise next sets out four questions and answers, asking how these perceptions are to be established.

Question: How does one abide in the perception of the unendurable with respect to the not unendurable? Answer: At an object held dear, one fulfills the perception of foulness, or apprehends it as impermanent.

Question: How does one abide in the perception of the not unendurable with respect to the unendurable and the not unendurable? Answer: At objects not held dear and held dear, one either fulfills loving-kindness or apprehends the elements.

Question: How does one abide in the perception of the unendurable with respect to the not unendurable and the unendurable? Answer: At objects held dear and not held dear, one either fulfills the perception of foulness or apprehends impermanence.

Question: How, with respect to the unendurable and the not unendurable, does one leave both statements behind and abide in equanimity, mindfulness, and present knowing? Answer: Seeing a form with the eye, the bhikkhu becomes neither glad nor distressed. He establishes equanimity and abides mindful and presently knowing. It is so at every sense door. This is called noble discernment.

The names in these four questions do not align one by one with the four statements above. The treatise itself supplies no pairing, and this edition does not impose one.

4. Transformation Born of Karmic Result

Question: What is transformation born of karmic result?

Answer: All devas and all birds—whether human or born in a bad destination—can travel through the sky and perform transformations. This is called transformation born of karmic result.

5. Transformation of a Person of Merit

Question: What is transformation of a person of merit?

Answer: The wheel-turning king, the householder 樹提, the householder 闍提, and the householder 瞿師羅 are named. It is further said that there are five great persons of merit who perform transformations. This is called transformation of a person of merit. The treatise names four people while giving the number as five; it does not list a fifth, and this edition neither supplies one nor reconstructs the names into Indic forms.

6. Transformation Produced by a Spell

Question: What is transformation produced by a spell?

Answer: A spell-holder recites a spell and can travel through the sky, appear as an elephant, transform into a horse or a chariot, produce infantry, and manifest various armies. This is called transformation produced by a spell.

7. Transformation by Skillful Means

Question: What is transformation by skillful means?

Answer: Through renunciation one abandons sensual desire, and through the path of arahantship one abandons all defilements. Just as a potter and others become fully accomplished in their craft, so through the arising of right means all things can be transformed. This is called transformation by skillful means.

Who Cultivates Transformative Discernment?

Question: Who cultivates transformative discernment?

Answer: “With respect to space, nine; or with respect to space, five”: through the kasiṇas one gains mastery in the fourth jhāna. This is his cultivation of transformative discernment. Another account says that the fourth jhāna of the form realm, because of its excellence in action, is his cultivation of transformative discernment. Another says that the four jhānas and two masteries are his cultivation of transformative discernment.

The expression “with respect to space, nine; or with respect to space, five” receives no further explanation in the treatise; its punctuation and referent remain unresolved. The treatise likewise does not name the two masteries in “the four jhānas and two masteries.” This edition retains both expressions without explaining or supplementing them.

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Shi Huijing · Waken · The Path of Freedom · The Five Direct Knowledges and the Classes of Transformation · Vernacular · Summer 2026

Question

Question: How should transformation be brought forth?

The Four Bases of Power

Answer: This bhikkhu cultivates the basis of power associated with desire-concentration and dominant effort. Energy-concentration, mind-concentration, and wisdom-concentration are to be understood in the same way.

The Treatise’s Own Explanations of Desire and Concentration

The treatise next explains these two terms itself. Desire means delighting in performing transformation. Concentration means that the mind is not scattered.

The meditator delights in transformation and cultivates concentration with the intention to transform.

Dominant Effort: Four Kinds of Exertion

He undertakes four kinds of exertion: that unarisen bad and unwholesome qualities may not arise; that arisen bad and unwholesome qualities may be abandoned; that unarisen wholesome qualities may arise; and that arisen wholesome qualities may increase and not be forgotten—that they may arise further and be cultivated to fullness. This is called dominant effort.

Accomplishment

As for “accomplishment,” the treatise says: “Only when those three qualities are fulfilled; in words, the six parts are accomplished.” It does not identify the three qualities or the six parts. The expression is retained here without supplying them.

Two Explanations of a Basis of Power

What is a basis of power? The treatise first says: it is a path made for obtaining power; that very quality is a basis of power.

It then says: the accomplishment of desire-concentration and dominant effort is called a basis of power.

For the sake of obtaining power, one who cultivates according to the “initial meaning” cultivates that quality and cultivates it much. This is called cultivating the accomplishment of the basis of power associated with desire-concentration and dominant effort. The treatise does not explain what “initial meaning” refers to, so the expression is retained.

Cultivating Each of the Four Bases

The meditator cultivates in this way in the present; this is his means.

If the practice either falls back or remains still, he arouses it through energy. He thereby accomplishes energy-concentration and dominant effort, and accomplishes the basis of power.

If his means is slow, falls back, or becomes frightened, then when the mind is slow he attends to a sign of speed; when the mind falls back he makes it concentrated; and when the mind is frightened he attends to a sign of equanimity. He thereby accomplishes mind-concentration and dominant effort, and accomplishes the basis of power.

If his mind is free of defilement and he delights in discerning what is beneficial and what is not beneficial as he cultivates these qualities, he discerns when it is time to cultivate and when this quality is not to be cultivated. He thereby accomplishes discernment-concentration and dominant effort, and accomplishes the basis of power.

One textual difference must be preserved. In the opening list, the fourth base is “wisdom-concentration.” Here, when the four are cultivated one by one, the fourth is “discernment-concentration.” The wording differs, and this edition records both without correcting either.

Cultivating the Four Bases of Power: Body and Mind Follow Each Other

The meditator cultivates the four bases of power and thereby makes the mind masterful: his body follows his mind, and his mind comes to follow his body.

At that time he establishes the body in the mind and the mind in the body. Through the body he transforms the mind, and through the mind he transforms the body; through the body he sustains the mind, and through the mind he sustains the body. He attaches either a perception of ease or a perception of lightness to the body and becomes established in that attachment.

The Body Becomes Light, Enters Jhāna, and Rises into Space

Cultivating in this way, the meditator becomes exceedingly light. His body becomes exceedingly pliant and capable of being sustained, like an iron ball heated by fire that can be fashioned at will.

Through cultivating the mind, the body thus becomes light. Because of its lightness, he enters the fourth jhāna. Emerging calmly and mindfully, he can discern space and sustain it with knowledge. He resolves with knowledge, “This body shall rise into space.” His body then rises into space, like a wisp of cotton blown by the wind.

A Beginner Should Not Travel Far Too Quickly

In this matter, a beginning meditator should not travel far too quickly.

Why? When he turns to observe, fear may arise. If fear arises, his jhāna falls away. Therefore a beginning meditator should not travel far too quickly.

He should proceed step by step. At first he rises by one chi (尺) and observes gradually upward. Then, relying on that sign, he exerts himself to one xun (尋). Advancing step by step through this means, he may rise as he wishes.

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Shi Huijing · Waken · The Path of Freedom · Bringing Forth Transformation and the Four Bases of Power · Vernacular · Summer 2026

A Question about Falling from Space

Question: If a meditator falls away from jhāna while in space, will he tumble from space and fall to the ground?

Answer: No. He rose from the place where he had previously been sitting. If he has traveled far and then falls away, he returns to that earlier sitting place and sees his own body still sitting as before. For one with direct knowledge, this is his method of stopping.

The Transformations Performed after Mastery of Determination

When the meditator has observed step by step in this way and comes to perform with mastery of determination, he can carry out more than one kind of transformation: make one become many and many become one; appear or not appear; pass through a wall, an enclosure, or a mountain, moving without obstruction as through space; sink into and emerge from the ground as though in water; walk on water as though on land; travel through space like a bird; and touch the sun and moon with his hand. With such great direct knowledge and such great bodily strength, he can rise as far as the Brahmā world.

The methods for these transformations are given one by one below.

Making One Become Many

Making one become many means making one into many—a hundred, a thousand, ten thousand, and so forth. He enters the fourth jhāna by way of transformation, emerges calmly, and resolves step by step with knowledge: “May I, being one, become many”—like the arahant 小路.

Making Many Become One

Making many become one means wishing to turn the many into one. He resolves with knowledge: “May I turn the many into one”—like the elder arahant 小路.

Both examples name the same person. The first reads “the arahant 小路” and the second “the elder arahant 小路.” The wording is retained as it stands.

Appearing or Not Appearing; Passing through Walls, Enclosures, and Mountains

Appearing or not appearing, he passes through walls, enclosures, and mountains, moving without obstruction as through space.

The meditator cultivates the space kasiṇa in this way, enters the fourth jhāna, and emerges calmly. Wishing to pass through a wall, an enclosure, or a mountain, he turns and turns it, then resolves with knowledge: “Let this become space.” Once it has become space, he passes through the wall, enclosure, or mountain without obstruction, as through space.

What does “appearing” mean? It means open. What does “not appearing” mean? It means not open. The meditator makes what is not open become open and then passes through walls, enclosures, and mountains without obstruction.

Sinking into and Emerging from the Ground as Though in Water

What does this mean? It means causing himself to sink into and emerge from the ground as though in water.

The meditator cultivates the water kasiṇa with the mind in this way, enters the fourth jhāna, and emerges calmly. He turns the ground into a separation and resolves with knowledge: “Let this become water.” He can then sink into and emerge from the ground as though it had the nature of water.

Walking on Water as Though on Land

He walks on water without obstruction, as though walking on land.

The meditator cultivates the earth kasiṇa with the mind in this way, enters the fourth jhāna, and emerges calmly. He turns the water into a separation and resolves with knowledge: “Let this become earth.” Once it has become earth, he walks on the water without obstruction, as though walking on earth by nature.

Traveling through Space Like a Bird: Three Modes of Travel

He travels through space like a bird. There are three modes of travel here: walking, traveling by wind, and traveling by mind.

A meditator who has attained concentration on the earth kasiṇa resolves a road in space and travels by walking.

One who has attained concentration on the air kasiṇa resolves air like a thread of cotton and travels as the wind travels.

One who travels by mind fills body and mind, attaches either a perception of ease or a perception of lightness to the body, and makes the body light. Traveling by mind, he goes like a bird.

Touching the Sun and Moon

Having traveled by mind in this way, he touches the sun and moon with his hand—such is his direct knowledge and such his supernormal strength.

The meditator—a practitioner with direct knowledge and mastery of mind—cultivates his mind in this way, enters the fourth jhāna, and emerges calmly. Wishing to touch the sun and moon, he resolves with knowledge: “Let this come within reach of my hand.” Once it has come within reach, whether sitting or lying down he touches and strokes the sun and moon with his hand.

Rising as Far as the Brahmā World

He rises bodily as far as the Brahmā world. The meditator has direct knowledge and mastery of mind, and delights in traveling to the Brahmā world.

Through the four bases of power and a mind cultivated in this way, he resolves what is far as near and what is near as far, the many as few or the few as many. With the divine eye he sees the forms of Brahmā; with the divine ear he hears Brahmā’s sounds; with knowledge of others’ minds he knows Brahmā’s mind.

The meditator has three modes of travel and uses two of them to travel to the Brahmā world. The treatise does not identify which two, so this edition does not supply them.

This method applies throughout determination-transformation. Determination-transformation is complete.

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Shi Huijing · Waken · The Path of Freedom · The Applications of Determination-Transformation · Vernacular · Summer 2026

Form-Transformation: A Preparation Parallel to the Previous Method

At this time the meditator wishes to arouse the intention to transform. He cultivates the four bases of power in this way and gains mastery of mind. He establishes the body in the mind and the mind in the body; through the body he establishes the mind, and through the mind he establishes the body; through the body he sustains the mind, and through the mind he sustains the body. He attaches either a perception of ease or a perception of lightness to the body. Having attached it to the body—having attached it to the body and become established in that attachment—he abides.

Cultivating his body in the present in this way, the meditator makes it exceedingly pliant, light, and capable of being sustained, like an iron ball heated by fire that can be fashioned at will.

Having cultivated in this way, his mind becomes pliant and capable of sustaining, and fills body and mind.

This preparation of body and mind is broadly parallel to the preparation used for determination-transformation in the preceding method. There, however, the wording is “through the body he transforms the mind, and through the mind he transforms the body.” Here it reads, “through the body he establishes the mind, and through the mind he establishes the body.” The difference is preserved.

Appearing in Whatever Form One Wishes

If the meditator wishes to relinquish his own form and appear in the form of a boy, he enters the fourth jhāna and emerges calmly. Step by step he turns to the form of a boy. Having turned, he resolves with knowledge: “May I become the form of a boy.” Adverting in this way, he becomes the form of a boy.

In the same manner, there are the forms of a nāga, a phoenix, a yakṣa, an asura, Śakra, Brahmā, the sea, a mountain, a forest, a lion, a tiger, a leopard, an elephant-and-horse, and an infantry formation. Having turned, he resolves with knowledge: “May I become an infantry formation.” Adverting in this way, he becomes an infantry formation.

The treatise’s list ends with “the form of an elephant-and-horse, the form of an infantry formation.” In closing it repeats only the last item as its example; it does not restate each of the others.

The Difference between Determination-Transformation and Form-Transformation

Question: What is the difference between determination-transformation and form-transformation?

Answer: In determination-transformation one sustains without relinquishing one’s form. In form-transformation one relinquishes the form. This is called the difference. Form-transformation is complete.

Mind-Produced Transformation

At this time the meditator wishes to bring forth mind-produced transformation. Having gained mastery of mind in this way, he cultivates the bases of power, enters the fourth jhāna, and emerges calmly. He attends within his body as though it were an empty vessel.

Adverting in this way, within the empty space of his own body he produces whatever transformation he wishes and turns it toward what it is to become. Having turned it, he resolves with knowledge: “Let it become accordingly.” Adverting in this way, he accomplishes “following resemblance.” Through this means he performs many transformations, and once transformed they proceed in action.

If the meditator wishes the produced body to go to the Brahmā world, before reaching that world he transforms his own body into the form of Brahmā. Produced according to intention, it is complete in every bodily part and lacks no faculty.

If the practitioner with direct knowledge strolls here, the produced person strolls as well. If the practitioner sits or lies down, emits smoke or flame, asks or answers, the produced person likewise sits, lies down, emits smoke or flame, asks, and answers. Such is the transformation produced by his direct knowledge: the produced person follows him and acts in these and similar ways. Mind-produced transformation is complete.

Miscellaneous Statements

What are the miscellaneous statements?

When the form made by transformation is discriminated at the time of arrival, it then no longer appears. When it is discriminated before that time, and something is wished or said in the interval, what he has sustained becomes nonappearing. When no discrimination is made, it fails to appear moment after moment.

As for the produced person: “it has no life faculty; produced food.” The syntactic connection of this line is unclear, so the received wording is retained.

Knowledge of the kinds of objects of transformation comprises nine objects: a small object, a great object, an indescribable object, a past object, a future object, a present object, an internal object, an external object, and an internal-and-external object. The miscellaneous statements are complete.

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Shi Huijing · Waken · The Path of Freedom · Form-Transformation, Mind-Produced Transformation, and Miscellaneous Statements · Vernacular · Summer 2026

Who Brings It Forth, and How?

Question: Who brings forth the divine ear? How should it be brought forth?

Answer: The eight kasiṇas. Those two kasiṇas: gaining mastery of the fourth jhāna, one brings forth the divine-ear element from the natural ear.

Another account says: What is it to gain mastery of the four jhānas in the form realm? This is what can bring it forth.

Another account says: It also arises in the four jhānas.

The treatise places these three accounts side by side. It neither ranks them nor combines them into one.

The Method: Adverting to the Sign of Sound on the Basis of the Natural-Ear Element

Question: How should one cause it to arise?

Answer: The beginning meditator cultivates the four bases of power in this way and gains mastery of mind. He enters the fourth jhāna and emerges calmly. Step by step, relying on the natural-ear element, if there is a distant sound he attends to the sign of sound; if a near sound, to the sign of sound; if a loud sound, to the sign of loud sound; if a subtle sound, to the sign of subtle sound; if a sound in the east, to the sign of sound. It is so in every direction.

Cultivating in this way, the meditator makes the mind clear and the ear element purified, and increases the mind’s activity.

With the divine-ear element purified and surpassing the human ear, he hears two kinds of sound—sounds of devas and sounds of human beings—whether distant or near.

Two Accounts: The Former Teachers and a Further Account

On this matter, the former teachers say that the beginning meditator first hears the sounds of beings within his own body, from there the sounds of beings outside the body, and from there the sounds of beings in the place where he lives. In this way he attends step by step and increases the range.

A further account says that a beginning meditator cannot first hear the sounds of beings within his own body in this way. Why? Because he cannot hear subtle sounds; they are not the object of the natural ear.

The beginning meditator instead takes the distant sound of a conch, drum, or the like. That sound depends on the natural ear. Through knowledge of the divine ear he should attend to the sign of sound, causing knowledge of the divine ear to arise. Whether the sound is subtle or loud, distant or near, it is the divine ear alone that should take it.

One account proceeds from near to far; the other from far to near. The treatise preserves both without deciding between them.

One Should Not Attend to What Is Most Frightening

In this matter, a beginning meditator should not attend to a sound that is most frightening.

Why? With a sound that can be received, sensual desire is spoken of; with a frightening sound, the phrase 驚怖耳畏智 is spoken of. The treatise does not explain or securely punctuate that phrase, so it is retained as written.

Three Objects, Loss and Nonloss, and the Range of Hearing

He accomplishes three objects: a small object, a present object, and an external object.

If the natural ear is lost, the divine-ear element is also lost.

Here a disciple who has attained mastery can hear the sounds of a thousand worlds. Beyond him, a solitary buddha hears the most; a Tathāgata hears without number. The divine ear is complete.

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Shi Huijing · Waken · The Path of Freedom · Who Brings Forth the Divine Ear, and How It Is Cultivated · Vernacular · Summer 2026

Who Brings It Forth, and How?

Question: Who can bring forth knowledge of others’ minds? How should it be brought forth?

Answer: One gains mastery of the fourth jhāna through the light kasiṇa, obtains the divine eye, and brings forth knowledge of others’ minds.

First with One’s Own Body: Filling It with Light and Seeing the Form of One’s Own Mind and Intention

As for how it should be brought forth: the beginning meditator cultivates the four bases of power in this way, gains mastery of mind, becomes clear and unmoving, and enters the light kasiṇa.

Emerging calmly from the fourth jhāna, he first fills his own body with light and, with the divine eye, sees the form of his own mind and intention. Consciousness arises depending on form; he knows it in this way.

Through the change in his own mind he sees the change in form: this form is produced from the faculty of joy, this from the faculty of grief, and this from the faculty of equanimity.

Seven Kinds of Mind and Seven Colors

When a mind associated with the faculty of joy arises, its intentional form is like the color of curds or ghee.

When a mind associated with the faculty of grief arises, it becomes like a purple color.

When a mind associated with the faculty of equanimity arises, it becomes like the color of honey.

When a mind associated with sensual desire arises, it becomes like a yellow color.

When a mind associated with ill will arises, it becomes like a black color.

When a mind associated with ignorance arises, it becomes like a turbid color.

When a mind associated with faith or with knowledge arises, it becomes like a clear color.

The last item joins faith and knowledge as one entry. The treatise does so, and this edition does not divide it.

Then with Another’s Body: Filling It with Light

Having discerned the change in form through the change in his own mind, the meditator then fills another person’s body with light and, with the divine eye, sees the form of that person’s mind and intention.

He discerns the change in form through the change in mind, then discerns the change in mind through the change in form. By discerning in this way, he brings forth knowledge of others’ minds.

Once the Knowledge Has Arisen: Removing Discernment through Changes in Form

Once knowledge of others’ minds has arisen, he removes discernment through changes in form and takes only the object of mind.

Cultivating in this way, the meditator’s mind becomes clear. If there is a mind with desire, he knows a mind with desire; if there is no desire, he knows a mind without desire. If there is a mind with ill will, he knows a mind with ill will; if there is no ill will, he knows a mind without ill will. In this way all can be known.

Eight Objects, Limits of Range, and the Reach of Knowledge

Knowledge of others’ minds has eight objects: a small object, a great object, a path object, an immeasurable object, a past object, a future object, a present object, and an external object.

The undefiled mind of another is not the range of an ordinary person. The minds of beings born in the formless realm are the range of a Buddha alone.

A disciple who has attained mastery can know the minds of one thousand worlds. Beyond him, a solitary buddha knows the most; a Tathāgata knows without measure. Knowledge of others’ minds is complete.

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Shi Huijing · Waken · The Path of Freedom · Who Brings Forth Knowledge of Others’ Minds, and How It Is Cultivated · Vernacular · Summer 2026

Who Brings It Forth, How Many Kinds, and How?

Question: Who can bring forth knowledge recollecting past lives? How many kinds are there? How should it be brought forth?

Answer: Through the eight kasiṇas and the two kasiṇas, one gains mastery of mind in the fourth jhāna. This is what can bring forth knowledge recollecting past lives.

Another account asks: What about the form-realm base? Answer: One gains mastery of mind in the fourth jhāna. This is what can bring it forth.

Another account says: It arises in the four jhānas.

Three Kinds of Recollection of Past Lives

Question: How many kinds of recollection of past lives are there?

Answer: Three: first, many-retained birth; second, made by birth; third, accomplished through cultivation.

1. Many-Retained Birth

In this matter, one of many-retained birth recollects past lives in four ways: because that sign has been well grasped, because its portion-sign has been seen, because the faculties are clear, and because its nature has been gathered. These four ways constitute recollection of past lives through many-retained birth. One who is foremost in this can recollect seven past lives.

2. Accomplished by Birth

Devas, nāgas, and phoenixes recollect past lives through accomplishment by birth. One who is foremost among them can recollect fourteen past lives.

The earlier heading reads “made by birth,” while the explanation here reads “accomplished by birth.” The wording differs and is preserved without correction.

3. Accomplished through Cultivation

One accomplished through cultivation cultivates the bases of power.

The Method: Walking Backward from the Present Sitting Place

Question: How should knowledge recollecting past lives be brought forth?

Answer: The beginning meditator cultivates the four bases of power in this way. Through faith he gains mastery and becomes clear to the point of being unmoving.

Beginning from his present sitting place, he recollects everything done during this day, whether by body, intention, or speech.

In the same way he recollects what was done during the night. In the same way he proceeds through one day and two days, step by step to one month, recollecting every event. In the same way he recollects the events of two months, then step by step those of one year, of two years, three years, and a hundred years, all the way back to what was done at his first birth.

The Continuity of Mind and Mental Factors

At that time, mind and mental factors long past have a later arising; mind and mental factors arise in the present, arising in dependence on the first mind and mental factors.

Through the arising of mental continuity, he presently observes conditions. Recollective consciousness flows on; both remain unbroken—arising in this world and arising in that world.

Cultivating his mind to clarity in this way, the meditator recollects more than one past life: one life, two lives, three lives, four lives, and so on through all such lives.

When Recollection Does Not Arise

The beginning meditator has now recollected everything in this life. If he cannot recollect that previous life, he should not abandon his energy. He should bring jhāna forth again.

Once jhāna has arisen, he should make it thoroughly masterful, like the method of polishing a mirror.

When mastery has been well gained, he recollects in the present as at the beginning, and recollection is accomplished.

If he emerges from one life and his mind accomplishes recollection, he experiences the greatest ease and has seen the means.

What Cannot Be Recollected

Birth as an animal cannot be recollected, nor birth in the formless realm. Birth without perception cannot be conceived, because it has the nature of being without perception.

The elder 輸毘多 was foremost in this matter.

Seven Kinds, the Character of What Is Recollected, and the Reach of Recollection

Knowledge recollecting past lives has seven kinds: small, great, not to be spoken, past, internal, external, and internal-and-external.

One should recollect path and fruit attained in the past, or a country or village. That becomes knowledge recollecting past lives through the perception of the past.

Recollecting the continuity of the aggregates through knowledge is knowledge recollecting past lives.

From here, non-Buddhist practitioners can recollect forty eons. Beyond that they cannot recollect because the body lacks strength. A noble disciple can recollect ten thousand eons. Beyond this is a chief disciple; beyond him, a chief solitary buddha; beyond him, a Tathāgata, the Fully Awakened One, who recollects all of his own and others’ past lives, actions, and places.

Others recollect only their own past lives and a few of others’. A Fully Awakened One recollects everything as he wishes; others recollect in sequence.

A Fully Awakened One recollects whether entering samādhi or not; when not entering samādhi, he still recollects continually. Others recollect only after entering samādhi. Knowledge recollecting past lives is complete.

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Shi Huijing · Waken · The Path of Freedom · The Kinds and Cultivation of Knowledge Recollecting Past Lives · Vernacular · Summer 2026

Three Questions Together

Question: Who brings forth the divine eye? How many kinds of divine eye are there? How can the divine eye be brought forth?

Answer: Light as nine, or light as five, or an object of the light kasiṇa: one gains mastery of the fourth jhāna and possesses the nature of an eye. This is what can bring it forth.

The treatise gives no further explanation of “light as nine, or light as five.” Its punctuation and referent remain unresolved, so the expression is retained.

Two Kinds of Divine Eye

As for how many kinds there are: two—one accomplished through karmic result and one accomplished through cultivation.

In this matter, the “treasure-store divine eye” is accomplished through karmic result and can therefore see treasure, whether it contains jewels or not. The treatise does not explain the expression “treasure-store.”

The divine eye accomplished through cultivation cultivates the four bases of power.

Accomplished through Cultivation: Adverting to the Perceptions of Light and Sun

As for how it can be brought forth: the beginning meditator cultivates the four bases of power in this way, gains mastery of mind, becomes clear to the point of being unmoving, and takes the light kasiṇa.

He enters the fourth jhāna, attends to the perception of light and the perception of the sun, and determines: “This day is as night; this night is as day.” With the mind unobstructed and unattached, the mind cultivated in the present becomes luminous.

The meditator cultivates his mind to luminosity, without the obstruction of darkness and surpassing the light of the sun.

Cultivating the mind in this way, he fills the interior with light, attends to the forms of visible things, and fills the light through knowledge.

That is not yet the divine eye. Seeing the internally luminous forms through knowledge—this is called the divine eye.

Seeing the Death and Birth of Beings

With the divine eye purified and surpassing the human eye, the meditator sees beings dying and being born, coarse and refined, of good appearance and bad appearance, born in good destinations and bad destinations, according to their actions. In this way he sees all beings.

Defilements to Be Abandoned

In this matter, to bring forth the divine eye he should abandon these defilements: doubt, incorrect recollection, laziness, sleep, conceit, wrong joy, bad speech, overly rapid effort, sluggish effort, much talk, varied perceptions, and utmost observation of form.

The treatise lists the items without giving a total, so this edition does not supply one.

If any one of these defilements is brought to fulfillment while he is trying to bring forth the divine eye, his concentration falls away. If concentration falls away, the light is lost and the seeing of forms is lost. Therefore those defilements should indeed be abandoned.

Without Mastery of Concentration, the Divine Eye Remains Small

Even if these defilements have been abandoned, if mastery of concentration has not been gained, the divine eye remains small because of that lack of mastery.

With a small divine eye the meditator knows little light, and the forms he sees are also small.

Therefore the Blessed One said: “At that time my concentration was small and my eye was small. With my small eye I knew little light and saw small forms. At that time my samādhi was immeasurable and my divine eye was immeasurable. With that immeasurable divine eye I knew immeasurable light and saw immeasurable forms.”

What a Beginner Should Not

In this matter, for a beginning meditator: “not lovable forms; not frightening forms.”

The treatise gives no further explanation, and the punctuation is unresolved. The expression is therefore retained without deciding whether it is an instruction or a description.

Five Objects and Four Knowledges

As said at the beginning, the surpassing divine eye has five objects: a small object, a current object, an internal object, an external object, and an internal-and-external object.

Four knowledges arise in dependence on the divine eye: knowledge discriminating the future, knowledge of karma performed by oneself, knowledge of karma as practiced, and knowledge of karmic result.

Through knowledge discriminating the future, one knows a form that will arise in the future.

Through knowledge of karma performed by oneself, one sees the karma made by another person and knows: “Through this karma, this person will go to that destination.”

Through knowledge of karma as practiced, one sees the destination in which a person has been born and knows: “Through this karma, this person was previously born here.”

Through knowledge of karmic result, one knows the time, destination, defilement, and means: this karma should ripen or should not ripen; this karma should be experienced greatly or should be experienced little.

The Reach of Seeing

Here a disciple who has attained mastery sees one thousand worlds. Beyond him, a solitary buddha sees the most; a Tathāgata sees without measure. The divine eye is complete.

Miscellaneous Statements

Here are the miscellaneous statements.

When cultivating concentration in one way for seeing form through the divine eye, one sees forms only and does not hear sounds.

When cultivating concentration in one way for hearing sounds through the divine ear, one hears sounds only and does not see forms.

If concentration is cultivated for both seeing and hearing, one both sees and hears.

If concentration is cultivated for seeing, hearing, and knowing others’ minds, one sees, hears, and knows others’ minds.

If concentration is cultivated for seeing in one direction, one does not see other directions, does not hear, and does not know others’ minds.

If concentration is cultivated “not a little,” in every direction one sees, hears, and knows others’ minds.

The treatise gives no further explanation of “cultivated not a little,” so the expression is retained.

The five direct knowledges are worldly direct knowledges: tainted, bound to the form realm, and shared with ordinary people.

If wholesome direct knowledge: it is shared by trainees and ordinary people; or an arahant’s direct knowledge is indeterminate.

The five direct knowledges do not arise in the formless realm. The Path of Freedom has completed its explanation of the path of direct knowledge.

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Shi Huijing · Waken · The Path of Freedom · The Divine Eye and Miscellaneous Statements on the Five Direct Knowledges · Vernacular · Summer 2026