解脫道論

Chapter 9: The Five Supernormal Powers

At that time, when the meditation practitioner has entered concentration easily and with mastery, and abides in the four jhanas, he can then arouse the five kinds of supernormal powers. The five supernormal powers are: bodily supernormal power (bodily transformation), the divine ear (clairaudience), knowledge of others’ minds (reading the thoughts of others), recollection of past lives, and the divine eye (clairvoyance).

Bodily supernormal power means that the body can be transformed. The divine ear surpasses the hearing of ordinary people. Knowledge of others’ minds means understanding the thoughts within others. Recollection of past lives means clearly remembering former lives and existences. The divine eye surpasses the sight of ordinary people.

Question: How many kinds of transformation are there? Who can cultivate transformation? How does one undertake the cultivation of transformation?

Answer: There are three kinds of transformation: transformation by resolve, created transformation, and transformation at will.

What is transformation by resolve? In transformation by resolve, the meditation practitioner transforms himself into many persons, or transforms many persons back into one, extending even as far as the Brahma realm. What is created transformation? In created transformation, the meditation practitioner relinquishes his own form and transforms himself into a small child, or manifests the form of a dragon, or manifests the form of the Brahma King. In transformation at will, the meditation practitioner, in accordance with his own body, produces additional transformation bodies complete in all bodily parts and sense faculties.

Furthermore, there are seven kinds of transformation: transformation through wisdom, transformation through concentration, noble transformation, transformation through karma, transformation through merit, transformation through magical arts, and transformation through skillful means.

What is transformation through wisdom? By means of the perception of impermanence, one abandons the perception of permanence; by means of the path of arhatship, one utterly severs all defilements. This is called transformation through wisdom, as in the cases of the Elders Bakkula, Sankicca, and Bhutapala.

What is transformation through concentration? Entering the first jhana and abandoning the hindrances is transformation through concentration. Entering the attainment of neither perception nor non-perception and abandoning the sphere of nothingness is transformation through concentration, as in the cases of the Elders Sariputta and Khanu Kondanna, and the female lay devotees Uttara and Samavati.

What is noble transformation? If a bhikkhu wishes to perceive the non-repulsive while in the presence of what is repulsive, he abides in the perception of the non-repulsive. If a bhikkhu wishes to perceive the repulsive while in the presence of what is non-repulsive, he abides in the perception of the repulsive. If a bhikkhu wishes to perceive the non-repulsive in what is both repulsive and non-repulsive, he abides in the perception of the non-repulsive. If a bhikkhu wishes to abandon both the perception of the repulsive and the perception of the non-repulsive, he should abide in equanimity; he then dwells mindful, clearly knowing, and equanimous.

Question: How does one abide in the perception of the non-repulsive while in the presence of what is repulsive?

Answer: Toward those things that are disagreeable, one should arouse loving-kindness, or regard them merely as elements (= the great elements, the primary elements).

Question: How does one abide in the perception of the repulsive while in the presence of what is non-repulsive?

Answer: Toward what is agreeable, one causes the perception of impurity to arise and become pervasive, or arouses the perception of impermanence.

Question: How does one abide in the perception of the non-repulsive while in the presence of both what is repulsive and what is non-repulsive?

Answer: Toward those things that are agreeable and disagreeable, one arouses loving-kindness and causes it to pervade them, or regards them merely as elements.

Question: How does one abide in the perception of the repulsive while in the presence of both what is non-repulsive and what is repulsive?

Answer: Toward things that are agreeable and things that are disagreeable, one either causes the perception of impurity to arise and become pervasive, or maintains the perception of impermanence.

Question: How does one abandon both the repulsive and the non-repulsive and abide in equanimity, mindful and clearly knowing?

Answer: On seeing a form with the eye, that bhikkhu is neither delighted nor distressed, but becomes mindful, clearly knowing, and equanimous. It is likewise with all the other sense faculties.

This is called noble transformation.

Question: What is transformation arising in accordance with karmic retribution?

Answer: All devas, all birds, and certain people born in evil destinations manifest the ability to fly through the sky. This is called transformation arising in accordance with karmic retribution.

Question: Who possesses transformation through merit?

Answer: Wheel-Turning Monarchs, the Elder Jotika, and the householders Jatila and Ghosaka are examples of persons of great merit who possessed transformative powers.

These are called persons possessing transformation through merit.

Question: What is transformation through magical arts?

Answer: A person skilled in magical arts (= spells) recites magical spells and incantations and is able to fly through the sky or manifest elephants, horses, chariots, soldiers, and military forces.

This is called transformation through magical arts.

Question: What is transformation through skillful means?

Answer: Through the practice of renunciation, one severs craving; through the path of practice leading to arhatship, one eliminates all defilements. Just as a potter completes his work, so through right skillful means all transformations are brought to perfection.

This is called transformation through skillful means.

Question: Who can cultivate transformative powers?

Answer: (...) All those who have attained ease and mastery in the four jhanas can cultivate transformative powers. Another teaching states that, after attaining the supreme qualities of the four jhanas belonging to the form realm, one can cultivate transformative powers. Yet another teaching states that mastery of two among the four levels of jhana is sufficient for cultivating transformative powers.

Question: How does one undertake the cultivation of transformation?

Answer: That bhikkhu cultivates concentration founded on desire, accompanied by supreme effort (= excellent action), and associated with the basis of supernormal power. He likewise cultivates concentration founded on energy, concentration founded on mind, and concentration founded on wisdom. Here, desire means the wish to initiate transformation.

Here, concentration means an undistracted mind. Wishing to attain transformation and to exercise transformative powers, he should cultivate concentration and undertake the four kinds of right effort: (1) causing unarisen evil and unwholesome states not to arise; (2) immediately abandoning evil states that have already arisen; (3) causing unarisen wholesome states to arise; and (4) further developing wholesome states that have already arisen.

Preventing them from being lost, causing them to arise again, and bringing them to fulfillment—this is called supreme effort, the most excellent of good actions. (...)

A basis of supernormal power is the practice of the path according to one’s aspiration; only this practice of the path is called a basis of supernormal power. Furthermore, cultivating concentration founded on desire and accomplishing supreme efforts is also called a basis of supernormal power. Attaining the basis of supernormal power is to be understood according to the preceding meaning. Cultivation means cultivating this Dharma and cultivating it repeatedly; this is the cultivation of concentration founded on desire and the supreme efforts that accomplish the basis of supernormal power. (According to one’s aspiration = as wished; basis = sufficiency.)

Thus, as the meditation practitioner presently cultivates according to this method, he may sometimes regress and sometimes remain steady. Through energy, he arouses concentration founded on energy and accomplishes the supreme efforts associated with the basis of supernormal power. If his mind regresses, he immediately brings it back into concentration.

If his mind becomes fearful, he immediately arouses the sign of equanimity; through this, his mind becomes concentrated, and he accomplishes the supreme efforts associated with the basis of supernormal power. If he is free from defilements, his mind is joyful and can distinguish what is beneficial from what is not beneficial. When cultivating all Dharmas, he knows whether it is now the time to cultivate this Dharma or the time to cease cultivating it.

He clearly discerns concentration and the supreme efforts that accomplish the basis of supernormal power.

By gaining mastery over his mind, the meditation practitioner undertakes the cultivation of the four bases of supernormal power:

– the body follows the mind, and the mind follows the body;

– establish the body in the mind, and establish the mind in the body;

– through the body the mind is transformed, and through the mind the body is transformed;

– through the body the mind is sustained, and through the mind the body is sustained.

At that time, either the perception of bliss or the perception of lightness arises, adheres to the body, and abides there. Thus, through his present cultivation, he makes his body exceedingly light, exceedingly pliant and supple, and exceedingly capable of being sustained, like a round ball of iron heated in a fire, which may be hammered and forged at will into the shape of various objects. In this way, through cultivating the mind, the body becomes light; and because the body is light, he peacefully enters the fourth jhana, gives rise to mindfulness that discerns space, and then sustains it with wisdom. Thus, through sustaining it with wisdom, he causes the light body to rise into space, like a tuft of cotton blown by the wind.

However, the meditator should not hastily travel far. Why is this? Because fear may arise during practice, and if fear arises, the meditation will decline. Therefore, the meditator should not be hasty but should progress in cultivation by stages: at first rising about one foot, and then gradually rising as high as one fathom. By this method of gradual progress, he slowly ascends to the height he desires.

Question: If the meditation declines while he is in space, will the meditator fall to the ground?

Answer: No. This is because, if he has traveled far from the place where he was previously seated in meditation and his attainment declines, he returns to his original place; the meditator finds his own body just as it was when he first sat down. This is the method of arresting movement possessed by one who has attained supernormal powers.

The meditator continues in this way, cultivating contemplation in due sequence until he has gained mastery of sustaining. He can transform from one into many and from many into one; pass through walls, ramparts, and mountains, his body proceeding without obstruction; fly through space as though walking on level ground; dive into and emerge from the earth as though in water; walk upon water as though walking on dry land; soar through space like a bird; or stretch out his hand and touch the sun and moon. Such are great supernormal powers and the great might of the body, extending even to ascending as high as the Brahma realm.

Transforming from one into many means becoming many from one—whether one hundred, one thousand, or ten thousand. For this transformation, he enters the fourth jhana, emerges from it peacefully in due sequence, and sustains the resolve with wisdom thus: “May I become many, as in the case of the Elder Cullapanthaka.”

Transforming from many into one means that, when he wishes to turn many into one, he sustains the resolve with wisdom thus: “May I turn from many into one, as in the case of the Elder Cullapanthaka; whether visible or invisible, may I pass through ramparts, walls, and mountains, proceeding without obstruction as though through space.” Thus, that meditator cultivates the space kasina with his mind, enters the fourth jhana, emerges from it peacefully, and passes through ramparts, walls, and mountains. While moving, he sustains the resolve with wisdom thus: “May those places now become space.” Once they have become space, he passes through ramparts, walls, and mountains without obstruction, as though traveling through space.

What does “visible” mean? It means revealed.

What does “invisible” mean? It means unrevealed. He causes what is unrevealed to become revealed, and thus passes through ramparts, walls, and mountains.

What does “passing through without obstruction” mean? It means causing himself to dive into the earth and emerge from it as though he were in water. Thus, with his mind he cultivates the water kasina, enters the fourth jhana, emerges from it peacefully, and, sustaining the resolve with his mind, points to a tract of earth and says: “May this tract of earth become water.” He thereby becomes able to dive deep into and emerge from the earth as though he were in water.

When he wishes to walk upon water without his mind encountering obstruction, as though walking on dry land, he cultivates the earth kasina with his mind, enters the fourth jhana, emerges from it peacefully, points to a stretch of water, and sustains the resolve with his mind thus: “May this stretch of water become earth.” Once this has occurred, he walks upon the water without obstruction, as though walking on dry land.

Traveling through space like a flying bird is accomplished in three ways: traveling by walking, traveling by wind, and traveling by mind. The meditator enters concentration on the earth kasina, sustains the resolve with his mind that there be a path through space, and then walks upon it. If he has attained concentration on the wind kasina, he sustains the wind with his mind and moves like a tuft of cotton blown by the wind. When traveling by mind, he causes his body and mind to be filled with the perception of bliss and the perception of lightness. These two perceptions adhere to the body and make it light; this is traveling by mind, like a flying bird.

As for touching the sun and moon with his hand, when the meditator has attained supernormal powers and spiritual might, and his mind has gained mastery, he cultivates and enters the fourth jhana, emerges from it peacefully, and sustains with wisdom the resolve to touch the sun and moon with his hand, causing those two places to draw near. Then, whether sitting or lying down, he stretches out his hand and touches the sun and moon.

As for raising his body as far as the Brahma heaven, the meditator who has attained supernormal powers and gained mastery of his mind may travel at will to the Brahma heaven.

Such are the four bases of spiritual power. He continues cultivating the mind in this way, causing what is far to become near and what is near to become far, what is much to become little and what is little to become much. With the divine eye, he sees the forms of the Brahma realm; with the divine ear, he hears the sounds of the Brahma heaven; and with the knowledge of others’ minds, he knows the mind of Brahma. Of the three modes of travel, that meditator uses two to travel to the Brahma heaven.

The Transformation by Sustaining concludes.

At that time, when the meditator forms the intention to perform a transformation, he cultivates the four bases of spiritual power after his mind has gained mastery: 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. Either the perception of bliss or the perception of lightness adheres to the body and abides there.

Thus, through his present cultivation, he makes his body exceedingly light and pliable, to the point that it is capable of being sustained, just as a round ball of iron heated in a fire may readily be hammered and forged into the shape of various objects at will. Cultivating the mind in this way, he sustains it so that it pervades his entire body and mind. If he wishes to relinquish the form of his own body and transform it into that of a child, he enters the fourth jhana, emerges from it peacefully, gradually assumes the form of a child, and sustains the resolve with wisdom thus: “I shall become a child.” In this way, he directs his mind to transform into a child, or into the body of a naga, the body of a phoenix, the body of a yaksha, the body of an asura deity, the body of Sakka,

king of the devas, the body of Brahma, king of the Brahma heaven, or into the great ocean, mountains, forests, lions, tigers and leopards, elephants and horses, or infantry soldiers. (...)

Question: How do transformation by sustaining and performed transformation differ?

Answer: In transformation by sustaining, one does not relinquish the form of one’s own body, whereas in performed transformation one relinquishes that form.

The Performed Transformation concludes.

At that time, when the meditator wishes to produce transformation at will, after the mind has attained mastery and ease, he enters the Fourth Jhana and emerges from it serenely. Then, from within his own body, he forms the intention: “This body is like an empty vessel; within this empty body, let it transform according to my will and change in accordance with whatever transformation I intend.” Thus, sustaining it by knowledge, he directs his attention according to the transformation taking place, causing a likeness to be formed.

By means of this method, he can create many transformations, producing a transformed body capable of every action. If the meditator wishes that transformed body to proceed to the Brahma realm, he causes it to assume the form and appearance of a Brahma deity, complete in every part and lacking none of the faculties. Then, if the person who has attained supernormal powers wishes to stroll about at leisure, his transformed body also strolls about at leisure; if he wishes to sit, lie down, emit smoke or fire, ask questions, or give answers, his transformed body likewise sits, lies down, emits smoke or fire, asks questions, and gives answers.

Thus, however the person possessing supernormal powers transforms himself at will, his transformed body acts in like manner accordingly.

Transformation at will ends here.

Concerning miscellaneous matters, a created form may be discerned at any time. At a certain time, it does not appear, because one knows that it is not the proper time. When the person wishes to speak, he resolves that it should not appear. If there is no need for discernment, it does not appear at any time. A created person has no life faculty. Food, drink, and all things created by knowledge pertain to nine categories: small matters, great matters, matters that cannot be expressed, past matters, future matters, present matters, internal matters, external matters, and matters both internal and external.

The Miscellaneous Section ends here.

Question: Who can produce the divine ear?

Answer: Among the eight universal kasinas, one who can enter the Fourth Jhana with mastery and ease through two universal kasinas can, relying upon his physical ear, produce the divine ear. (...)

Question: How is it produced?

Answer: The meditator cultivates the four bases of spiritual power. After his mind has attained mastery, he enters the Fourth Jhana and emerges from it serenely in due sequence. Relying upon his physical ear, when he hears a sound from afar, the mental sign of a distant sound arises; when he hears a sound nearby, the mental sign of a nearby sound arises; when he hears a loud sound, the mental sign of a loud sound arises; when he hears a subtle sound, the mental sign of a subtle sound arises; when he hears a sound from the east, its mental sign likewise arises.

In this way, for all four directions, the mental sign of sound arises in his mind. Thus, because his cultivated mind is purified and the ear-element is purified, he causes the activity of the mind to develop. Because his divine ear-element has been purified beyond that of ordinary people, he hears both kinds of sound—human sounds and celestial sounds—whether near or far.

Regarding this, the ancient teachers have said that the meditator first hears the sounds of beings within his own body, next hears the sounds of beings outside his body, and afterward hears the sounds of beings dwelling in his own place of residence. In this manner, he directs his attention progressively, increasing its range step by step.

Furthermore, another teaching holds that a beginning meditator cannot at first hear the sounds of beings within his own body. Why is this? Because subtle sounds cannot be heard by the physical ear, as they belong to a different sphere.

A beginning meditator can hear the sounds of conches and drums from afar, because these sounds can be heard through the physical ear. He directs his attention to the sign of sound, causing the divine ear to arise, and thereafter hears through the divine ear alone sounds that are loud or soft, near or far. The meditator should not direct his attention toward hearing exceedingly terrifying sounds.

Why is this? Because on hearing agreeable sounds, attachment arises, while on hearing frightening sounds, terror arises. Knowledge of the divine ear pertains to three categories: small matters, present matters, and external matters.

If a person’s physical ear is damaged, the divine ear is also lost. A sravaka who has attained the divine ear can hear sounds throughout one thousand world-systems; a pratyekabuddha can hear to the utmost extent, while the Tathagatas can hear without measure.

The Divine Ear ends here.

Question: Who can produce knowledge of others’ minds? How is it produced?

Answer: One who cultivates contemplation of the universal Light kasina, enters the Fourth Jhana with mastery, and attains the divine eye can produce knowledge of others’ minds. How is it produced? The beginning meditator cultivates the four bases of spiritual power, making his mind masterful, purified, and unmoving.

He enters the Fourth Jhana through the universal Light kasina and emerges from it serenely. First, he causes light to pervade his entire body, then opens the divine eye and observes the color associated with his own mind. From changes in the color associated with his own mind, he understands: “This color has arisen from the faculty of joy; this color has arisen from the faculty of sorrow; this color has arisen from the faculty of equanimity.” When the mind is associated with the faculty of joy, the color that appears resembles the color of cream and cheese.

When the mind is associated with the faculty of sorrow, the color that appears resembles deep crimson. When the mind is associated with the faculty of equanimity, the color that appears resembles the golden color of honey. When the mind is associated with sensual desire, the color that appears resembles yellow.

When the mind is associated with anger, the color that appears resembles black. When the mind is associated with ignorance, the color that appears resembles a turbid hue. When the mind is associated with faith and wisdom, the color that appears resembles blue.

By observing changes within himself, the meditator discerns the corresponding changes in color.

At that time, the meditator causes light to pervade another person’s body and then uses the divine eye to observe the changing colors associated with that person’s mind. From those changes in color, he discerns the transformations taking place in that person’s mind. Thus, knowledge of others’ minds arises through discernment.

Using that knowledge, he distinguishes the changing colors, then sets aside the colors and attends only to the mental states. When the meditator cultivates his mind in this way and it becomes purified, he observes that person: if there is a mind of desire, he knows that there is a mind of desire; if there is no mind of desire, he knows that there is no mind of desire; if that mind is angry, he knows that there is anger; and if that mind is not angry, he knows that there is no anger.

In this way, he can know all such states. Knowledge of others’ minds pertains to eight categories: small matters, great matters, matters of the Path, insignificant matters, past matters, present matters, future matters, and external matters. An ordinary person cannot know the mind of one who has destroyed all the outflows, for it pertains to the formless realm; only the Buddha knows the sphere of the formless realm.

If a sravaka attains mastery, his knowledge of others’ minds can know the mental states of beings throughout one thousand world-systems; a pratyekabuddha knows them to the utmost extent, while the Tathagatas know them without measure.

Knowledge of Others’ Minds ends here.

Question: Who can produce the knowledge of former lives? How many kinds of recollection of past eons are there? How is the knowledge of former lives brought forth?

Answer: Among the eight universal kasinas, whoever has entered the fourth jhana and attained mastery over two universal kasinas can arouse the knowledge of recollecting former lives. (Former lives = lives lived in previous existences.) (...)

Question: From the fourth jhana, how many kinds of knowledge of recollecting former lives can be aroused?

Answer: There are three kinds of recollection of former lives: (1) through retaining the memory of many lives, (2) through birth, and (3) through cultivation. Recollecting former lives through retention means remembering former lives by properly following these four methods: skillfully retaining the sign, seeing the counterpart sign, maintaining clear discernment of the faculties, and gathering together that nature. With this kind of knowledge of former lives, one can recollect at most seven lives.

As for the second kind of knowledge, devas, dragons, and phoenixes can, by virtue of birth, recollect at most ten former lives.

Finally, the third kind of recollection is the recollection of former lives attained through cultivating the four bases of spiritual power to perfection.

Question: How is the knowledge of former lives aroused?

Answer: The meditator cultivates the four bases of spiritual power, attains mastery through faith, and makes the mind pure and immovable. While seated in meditation, that person recollects the deeds performed during one day: what the body did, what the mouth said, and what the mind thought. In the same way, that person then recollects the deeds performed during one night.

Thus one recollects one day, two days, and successively up to one month, recalling all the deeds performed. One then proceeds to two months, up to one year, two years, three years, one hundred years, and finally to the moment of one’s initial birth, recalling every deed performed. At that time, the mind and mental factors of long ago arise again together with the presently arisen mind and mental factors, in accordance with the mind and mental factors at initial birth.

Through the successive arising of the mind in this manner, that person directly contemplates causes and conditions and recollects backward through the stream of consciousness. Both proceed without interruption: birth in this place and birth in that place. Thus one cultivates and purifies the mind so as to recollect the periods of various former lives: one life, two lives, three lives, four lives....

In this way, through the present existence, that person recollects all lives from their initial births. If the meditator cannot recollect them all, the practice should not be abandoned. One should resume the meditation and practice repeatedly, like diligently polishing a mirror clean.

Excellent! Having attained mastery, one presently recollects former lives beginning with one life. Seeing this means, one should be filled with great joy.

However, one cannot recollect lives lived as an animal or births in the formless realm or the realm of non-perception, because there is no perception in those realms. In this respect, the Elder Sobhita was foremost.

The recollection of the knowledge of former lives pertains to seven matters: minor matters, major matters, matters that cannot be spoken, past matters, present matters, future matters, internal matters, external matters, and matters both internal and external. Besides the events of the past that have been recollected, the attainment of the path and fruition, matters concerning villages, and matters concerning countries also belong to the knowledge of former lives.

The recollection of the continuity of the skandhas also belongs to the recollection of former lives. Followers of other paths can recollect only as far back as forty lives; beyond this number they cannot recollect because their power is insufficient. Disciples can recollect ten thousand lives; great disciples can recollect still more; next are the pratyekabuddhas; and foremost are the Tathagatas, who not only recollect their own former lives, deeds, dwelling places, and all other matters, but also know the former lives of others.

The Tathagatas can recollect former lives at will, whether in samadhi or not in samadhi; others can arouse the knowledge of former lives only when abiding in right concentration.

Here ends the knowledge of former lives.

Question: Who can arouse the divine eye? How many kinds of divine eye are there? How is it aroused?

Answer: (...) With the light universal kasina, a meditator who enters the fourth jhana, attains mastery, and possesses physical eyes can arouse the divine eye.

There are two kinds of divine eye: the divine eye obtained as karmic recompense and the divine eye attained through cultivation. The divine eye formed through the accumulation of wholesome karma is the kind of divine eye that can see hidden treasuries, whether or not they contain jewels. The divine eye attained through cultivation is obtained by cultivating the four bases of spiritual power.

How is the divine eye aroused? The meditator cultivates the four bases of spiritual power, attains mastery, and makes the mind pure and immovable. Contemplating the light universal kasina, one enters the fourth jhana, arouses the perception of light and the perception of day, and resolves upon day as though it were night and night as though it were day.

Then, with the mind unattached and unobstructed, one cultivates the mind so that it becomes luminous. That meditator cultivates the mind until it becomes luminous, unobstructed by darkness or obscurity and brighter than the sun. Practicing in this way, one causes the light to pervade the entire interior of the body, arouses the intention to distinguish colors and forms, and uses knowledge to cause the light to pervade (...) so as to see the colors of the inner light.

This is called the divine eye. With the purified divine eye, surpassing the physical eye of ordinary people, the meditator sees beings dying and being born, coarse or refined, beautiful or ugly in complexion, born in fortunate realms or in evil destinations, each according to the karma they have created.

One who wishes to arouse the divine eye must completely eliminate these defilements: doubt, loss of right mindfulness, indolence, drowsiness, conceit, improper elation, harsh speech, effort that is either overly urgent or overly lax, excessive speech, and the various contemplative perceptions of colors and forms. If any one of these defilements arises while the divine eye is being aroused, right concentration is lost. When right concentration declines, the light also disappears, and the seeing of forms fails.

Therefore, that defilement must be eliminated. If, after eliminating that defilement, one fails to restore mastery of right concentration, then because mastery has not been attained, the divine eye becomes limited. With that limited divine eye, the meditator then knows only a smaller amount of light and consequently sees fewer forms.

Therefore, the Blessed One said: “At times my concentration was limited, and at those times my divine eye was likewise limited. With that limited divine eye, I saw only limited forms. At other times, I attained great and immeasurable samadhi; at those times my divine eye was likewise immeasurable.

With that immeasurable divine eye, I knew immeasurable light and saw immeasurable forms.”

A beginner in meditation should not cling to pleasing forms or to frightening forms. This has already been explained above. The divine eye pertains to five matters: minor matters, present matters, internal matters, external matters, and matters both internal and external.

On the basis of the divine eye, four kinds of knowledge arise: knowledge that distinguishes future events, knowledge of the karma one has oneself performed, knowledge of beings according to their karmic conduct, and knowledge of karmic recompense.

Through knowledge of the future, one knows what bodily form will arise in the future. Through knowledge of one’s own actions and karma, one sees the karma created by another and, according to that karma, the realm into which that person must be born. Through knowledge of conduct and karma, one sees that another is born in this realm because karma created in the past has caused that person to be born there. Through knowledge of the fruits of karma, one knows at what time, in what realm, and under what affliction that karma will ripen or not ripen, and whether its results must be experienced greatly or only slightly; one knows all of this.

Disciples who have attained mastery of the divine eye can see one thousand worlds; pratyekabuddhas can see to the utmost extent; while the Tathagatas can see immeasurable worlds.

Here ends the divine eye.

Miscellaneous Matters Concerning Supernormal Powers

If one cultivates right concentration upon the divine eye in order to see forms, one sees forms only. If one cultivates right concentration upon the divine ear in order to hear sounds, one hears sounds only. If one cultivates right concentration upon both the divine ear and the divine eye, one can both hear and see. If one cultivates right concentration in order to see, hear, and know the minds of others, one sees, hears, and knows the minds of others. If one cultivates right concentration in order to see in one direction, one sees only in that direction and does not hear or know the minds of others. If one extensively cultivates right concentration with respect to all directions, one hears, sees, and knows the minds of others everywhere.

The five kinds of supernormal powers are common to worldly supernormal powers, to the form realm where the taints remain, and to ordinary beings. Wholesome supernormal powers are common to trainees and ordinary beings. The supernormal powers of an arhat are karmically indeterminate. The five kinds of supernormal powers cannot arise in the formless realm.

Here ends the section on supernormal powers.

Chapter 10: Analysis of Wisdom

Question: What is wisdom? What are the characteristic, function, manifestation, field, merits, and meaning of wisdom? How many qualities are required to attain prajnaparamita? How many kinds of prajnaparamita are there?

Answer: When the mind regards things in accordance with how they truly appear, this is called wisdom, prajnaparamita. Furthermore, as stated in the Abhidhamma, when the intention arises to distinguish what is beneficial from what is not beneficial, and the intention of spiritual adornment arises, this is called prajnaparamita. (Prajnaparamita is a transliteration of the Sanskrit Prajna, Pali Panna, meaning wisdom.)

What is prajnaparamita? Prajnaparamita is wisdom: it selects the subtle characteristics of phenomena for contemplation. Such contemplation is discerning; it reflects and distinguishes with complete clarity and perceives the great transformation of awakening that leads to right knowledge (= true and correct understanding).

Prajnaparamita possesses the power of wisdom, like a staff (= the staff of wisdom) or a hook (= the hook of wisdom), capable of shattering delusion. Prajnaparamita also has a root (= the faculty of wisdom); it shines like light and like a lamp (= the radiance, illumination, and lamp of wisdom); it is magnificent like a palace (= the palace of wisdom) and precious like a treasure (= the treasure of wisdom), enabling one to investigate phenomena (= select the Dharma) in accordance with right view (true and correct understanding).

Reaching Reality (= Suchness) is the characteristic of prajnaparamita. Correct discernment is the function of prajnaparamita, that is, the function of wisdom. Freedom from delusion and obscurity is the manifestation of prajnaparamita, that is, the arising and disclosure of wisdom. The Four Noble Truths are the field of prajnaparamita, that is, the sphere in which wisdom operates. Furthermore, the characteristic of prajnaparamita is lucid and thorough understanding. The function of prajnaparamita is entry into the true Dharma. The arising of prajnaparamita, or the manifestation of wisdom, is the dispelling of the darkness of ignorance. The field or sphere of operation of prajnaparamita is the four branches of dialectical science.

The merits of prajnaparamita, of wisdom, are immeasurable. Please listen to the following verses, which summarize these merits:

Through wisdom, virtue is purified;

Through both, wisdom enters meditation.

Through wisdom, one cultivates the Path;

Through wisdom, one beholds the Fruit.

Prajnaparamita is the supreme good;

The faculty of wisdom is the highest summit.

Without wisdom, one becomes defiled;

With increasing wisdom, one becomes exalted.

Wisdom refutes non-Buddhist doctrines

And severs the bonds of worldly phenomena.

Those endowed with wisdom are wondrous and skillful;

They skillfully expound wholesome words.

In this life and in lives to come,

They hear of liberation from suffering and attain happiness.

In every meaning they are diligent

And courageous—those endowed with wisdom.

They will surely see all these phenomena:

The principle of causes and conditions, name-and-form,

And the teachings within the Dharma.

The language of the Four Truths

Is the domain of wisdom.

Through wisdom, every evil is dispelled:

Craving, anger, and ignorance.

By knowledge, birth and death are ended,

And that which is difficult to eliminate is eliminated.

Question: What is the meaning of wisdom?

Answer: The meaning of wisdom is the capacity to cut off and completely eradicate.

How many qualities are required to attain wisdom? There are eleven qualities in all: seeking the meaning of the sutras (= sutra); performing many wholesome deeds; dwelling in a pure place; bringing distracting thoughts to an end; contemplating the Four Noble Truths; being well versed in the fields of learning; establishing the mind; constantly abiding in meditation; eliminating the hindrances; keeping far from those without wisdom; and associating closely with those endowed with wisdom.

How many kinds of wisdom are there? There are two kinds, three kinds, and four kinds.

Question: What are the two kinds of wisdom?

Answer: They are worldly wisdom and supramundane wisdom. Wisdom associated with the paths and fruits of the noble ones is supramundane wisdom. All other wisdom is worldly wisdom.

Worldly wisdom still has many taints (= errors and deficiencies), many fetters (= bonds, sensual desires, and binding emotions), and many constraints. Such wisdom is a flood, a yoke upon the neck, a covering, a powerful impingement, an arising, and an affliction.

Supramundane wisdom is free from taints, fetters, constraints, floods, the yoke upon the neck, coverings, powerful impingement, arising, and affliction.

The three kinds of wisdom are wisdom born of reflection, wisdom born of hearing, and wisdom born of cultivation. Without hearing from others, if knowledge arises through one’s own action in accordance with truth and practical application, it is called wisdom born of reflection. Wisdom acquired by hearing from others is called wisdom born of hearing. Wisdom attained by cultivating entry into samadhi (= right concentration) is wisdom born of cultivation.

Furthermore, among the three kinds of wisdom are arriving wisdom, departing wisdom, and skillful-means wisdom. When an intention to act arises that causes unwholesome things to recede and wholesome things to increase, this is arriving wisdom; arriving wisdom benefits one’s wholesome karma. Conversely, if an intention to act arises that causes evil to increase and goodness to decline, this is departing wisdom; wisdom departs, causing wholesome karma not to arise. Skillful-means wisdom is the wisdom that knows how to employ every good means to practice goodness (= perform wholesome deeds).

Furthermore, among the three kinds of wisdom are accumulative wisdom, non-accumulative wisdom, and wisdom that is both accumulative and non-accumulative. (Here, “accumulative” means gathering and amassing.) Wisdom in the three spheres of wholesome karma is accumulative wisdom. Wisdom in the four paths (from the path of stream-entry to the path of arhatship) is non-accumulative wisdom. Wisdom in the four paths and four fruits of the disciples, together with wisdom in the three spheres of wholesome karma, is called wisdom that is both accumulative and non-accumulative.

Concerning the four kinds of wisdom, there are knowledge arising in accordance with karma, knowledge conforming to truth, knowledge associated with the Path, and knowledge associated with the Fruit. The wisdom that arises in the ten domains of Right View is knowledge arising in accordance with karma. When one sees the aggregation of the skandhas, or the principles of impermanence, suffering, and non-self, and acceptance arises, this is knowledge conforming to truth. The wisdom that arises in the four Paths of the disciples is knowledge associated with the Path. The wisdom that arises in the four Fruitions of the disciples is knowledge associated with the Fruit.

Furthermore, among the four kinds of wisdom, there are wisdom of the sense realm, wisdom of the form realm, wisdom of the formless realm, and unassociated wisdom. The wisdom that arises concerning wholesome states assigned to the sense realm is wisdom of the sense realm. The wisdom that arises concerning wholesome states assigned to the form realm is wisdom of the form realm. The wisdom that arises concerning wholesome states assigned to the formless realm is wisdom of the formless realm. The wisdom that arises in the Paths and Fruitions is unassociated wisdom.

Furthermore, among the four kinds of wisdom, there are knowledge of Dharma, inferential knowledge, knowledge of the minds of others, and conventional knowledge. The wisdom that arises in the four Paths and the four Fruitions is knowledge of Dharma. When a practitioner of meditation cultivates that knowledge of Dharma and thereby attains knowledge that comprehends the near and distant past, the present, and the near and distant future, this is inferential knowledge (inference means comparison). Knowing the thoughts of others is knowledge of the minds of others. Apart from the three kinds of knowledge just mentioned, all the rest is called conventional knowledge.

Furthermore, among the four kinds of wisdom, there are: (1) wisdom arising through accumulation and not through non-accumulation, (2) wisdom arising through non-accumulation and not through accumulation, (3) wisdom arising through both accumulation and non-accumulation, and (4) wisdom arising neither through accumulation nor through non-accumulation. Wholesome wisdom in the sense realm belongs to the first kind: wisdom arising through accumulation and not through non-accumulation.

Wholesome wisdom in the four Paths of the disciples belongs to the second kind: wisdom arising through non-accumulation and not through accumulation. Wholesome wisdom in the form realm and the formless realm belongs to the third kind: wisdom arising through both accumulation and non-accumulation. Wholesome wisdom in the four Fruitions of the disciples and in the three domains of assigned wholesome karma belongs to the fourth kind: wisdom arising neither through accumulation nor through non-accumulation.

Furthermore, among the four kinds of wisdom, there are: (1) wisdom arising through disenchantment and not through penetration, (2) wisdom arising through penetration and not through disenchantment, (3) wisdom arising through both disenchantment and penetration, and (4) wisdom arising neither through disenchantment nor through penetration. Thus, the wisdom arising through disenchantment with desire, while one has not yet penetrated the superknowledges and the Four Noble Truths, belongs to kind (1): wisdom arising through disenchantment and not through penetration.

When one has become disenchanted with desire and attained the superknowledges but has not yet penetrated the Four Noble Truths, this wisdom belongs to kind (2), namely prajna. Wisdom arising through penetration and not through disenchantment in the four Paths of the disciples belongs to kind (3): wisdom arising through both disenchantment and penetration. All remaining kinds of wisdom, arising neither through disenchantment nor through penetration, belong to the fourth kind.

Furthermore, among the four kinds of wisdom, there are: (1) discrimination of meaning, (2) discrimination of Dharma, (3) discrimination of language, and (4) discrimination of eloquence. Clear knowledge of meaning is discrimination of meaning. Clear comprehension of the true Dharma is discrimination of Dharma. Knowledge of words and etymology is discrimination of language. Knowledge concerning knowledge itself is discrimination of eloquence. Comprehension of cause and effect is discrimination of meaning. Comprehension of causes and conditions is discrimination of Dharma. Discrimination of the true Dharma is both discrimination of language and discrimination of eloquence.

Furthermore, penetrating knowledge of the Truth of Suffering and the Truth of Cessation is also called discrimination of meaning. Penetrating knowledge of the Truth of the Origin of Suffering and the Truth of the Path leading to the cessation of suffering is also called discrimination of Dharma. Knowledge that expounds the Dharma lucidly, with clarity in both meaning and expression, is also called discrimination of language. Clear understanding of all forms of knowledge is also called discrimination of eloquence.

Furthermore, comprehending the true Dharma means clearly understanding the twelve divisions of scripture:

1) discourses or prose teachings (Tu-đa-la, Sutra),

2) repeated verses (Kỳ-dạ, Geya),

3) prophecies (Hoà-ca-la-na, Vyakarana),

4) verses (Già-đà, Gathà),

5) spontaneous utterances (Ưu-đà-na, Udana),

6) causes and conditions (Ni-đà-na, Nidàna),

7) parables (A-ba-đà-na, Avadàna),

8) accounts of past events (Y-đế-mục-đà-già, Itivrtaka),

9) birth stories (Xà-đà-già, Jàtaka),

10) extensive teachings (Tỳ-phật-lược, Valpulya)

11) marvelous events (A-phù-đà-đạt-ma, Abhutahdharma)

12) expositions (Ưu-ba-đề-xá, Upadesa).

This is called discrimination of Dharma. Clearly understanding the meaning of these divisions of scripture and expounding their meanings fully is called discrimination of meaning. (...)

Furthermore, among the four kinds of wisdom, there are: (1) knowledge of suffering, (2) knowledge of the origin of suffering, (3) knowledge of the cessation of suffering, and (4) knowledge of the Path. Comprehension of suffering is knowledge of suffering. Comprehension of the cause of suffering is knowledge of the origin of suffering. Comprehension of the cessation of suffering is knowledge of the cessation of suffering. Comprehension of the practices corresponding to these kinds of knowledge is complete knowledge, namely knowledge of the Path.