Workplace reviews and discussion: 威許移動股份有限公司
Published on (UTC)
This post was submitted by a user and reflects their personal experience or opinion. The publication date is not an employment or interview date.
Sanskrit abhijñā, Pali abhiññā. Phonetically transcribed as 旬. Also known as supernatural powers, divine powers, spiritual powers, or powers, among other terms. For example, in the Shurangama Sutra, the supernatural powers discussed include five kinds: the divine eye, the divine ear, knowing others’ thoughts, the ability to travel freely, and the extinction of outflows. So why did the Buddha discuss these supernatural powers? In other words, what are the supernatural powers spoken of by the Buddha? Is it the ability to move things, the ability to move things through the divine eye, or the opening of the divine eye through the ability to move things? Is it supernatural power? The Zongjing Lu, fascicle 15, broadly divides spiritual powers into five kinds of powers (the five supernatural powers): (1) The power of the Way: after awakening to the principle of the Middle Way, responding to phenomena without conceptual thought and manifesting all things. (2) Supernatural power: the power gained through observing and contemplating with a mind stilled by meditation, such as knowing past lives. (3) Dependent power: the power gained through medicines, talismans, spells, and the like. (4) Karmic-result power: the power gained through the karmic fruits of one’s actions. (5) Demonic power: the powers possessed by demons and monsters.
Avalokiteshvara Bodhisattva, when practicing deeply the Perfection of Wisdom, clearly saw that the five aggregates are all empty, and thereby crossed beyond all suffering and distress. Shariputra, form is not different from emptiness; emptiness is not different from form. Form itself is emptiness; emptiness itself is form. Feeling, perception, volitional formations, and consciousness are also like this. Shariputra, all dharmas are marked by emptiness: they are neither produced nor destroyed, neither defiled nor pure, neither increasing nor decreasing. Therefore, in emptiness there is no form, no feeling, perception, volitional formations, or consciousness; no eye, ear, nose, tongue, body, or mind; no form, sound, smell, taste, touch, or dharmas; no eye realm, up to and including no mind-consciousness realm; no ignorance and also no ending of ignorance, up to and including no aging and death and also no ending of aging and death.