Principles Regarding the Use of Supernatural Powers

Question: When using supernatural powers, does one directly plant all of one's motives and traces in the other person's home? Does one have to bear the karma? How should supernatural powers be viewed? How can one avoid the shortcomings of supernatural powers while practicing the bodhisattva path well?

Answer: What modern people call supernatural powers are mostly retributive powers (vipāka-abhijñā), which are karmic retributions obtained from merit cultivated in past lives; when the retribution is exhausted, the powers disappear. True supernatural powers are developed after attaining the fourth dhyāna; as long as the meditative concentration does not disappear, the powers remain constantly present. Supernatural powers arising from the fourth dhyāna are possessed by bodhisattvas, by arhats and pratyekabuddhas, and also by non-Buddhists (tīrthikas). Since bodhisattvas all understand cause and effect, they do not misuse supernatural powers and are measured in their conduct. Arhats and pratyekabuddhas, because their minds are pure, are not interested in worldly people and affairs; they have moral discipline and understand something of cause and effect, so they also do not misuse supernatural powers. Non-Buddhists possess the fourth dhyāna, their minds are also pure, and they are likewise not interested in worldly people and affairs, so they too generally do not misuse supernatural powers. However, since their afflictions have not been fully eliminated or fully subdued, they may occasionally, due to some selfish interest, use certain supernatural powers, interfering with cause and effect and creating some unwholesome karma. Therefore, those whose supernatural powers arise from meditative concentration will not lightly use them to do anything improper that harms the interests of sentient beings.

Those with retributive powers, however, are all ordinary people whose afflictions have not been subdued, whose wisdom is insufficient, and whose cultivation is generally not high; it is actually quite common for them to use supernatural powers to interfere with cause and effect and to encroach upon others—I have seen some of this. My advice regarding the use of supernatural powers is: before a person has fully subdued their afflictions, and before they have sufficiently understood and recognized the stakes of cause and effect, since they cannot grasp the proper measure and boundaries involved, it is best not to use any powers at all, so as to avoid bearing karma and suffering the retribution of unwholesome karma. If there is someone who has made a great vow and wishes to use supernatural powers to benefit sentient beings, they must use them carefully under the guidance of a good teacher (kalyāṇamitra) who understands cause and effect. For example, using supernatural powers to pry into another person's thoughts and past—if this is not handled properly, it can violate the precept against stealing. What is obtained without the other person's permission counts as theft, an unlawful acquisition. The scope of the precept against stealing is extremely broad and detailed; ordinary people's minds are not meticulous and their considerations are not thorough, so they may violate the precept without even knowing it.

Some may say: since the Buddhas and Bodhisattvas, through supernatural powers, know everything about sentient beings before and after beginningless kalpas, and even know future events that have not yet occurred, does this not count as violating the precept against stealing? This certainly does not count as stealing, for two reasons: first, the Buddhas and Bodhisattvas know without deliberate intent—it is knowing that arises naturally, without a thieving mind; second, the Buddhas and Bodhisattvas are one with sentient beings, with no conflict of interest whatsoever; everything they do is for sentient beings, including the Dharma-protecting deities who protect the Dharma—this too is for protecting sentient beings, without any selfish personal purpose, so it does not involve anything like theft. Arhats and pratyekabuddhas also know matters concerning sentient beings naturally, without any intent to pry; their minds are pure, and they have no conflict of interest with sentient beings, so what they do also does not involve anything like theft. Non-Buddhists' minds are also pure, and generally they have no interest in other people's affairs. Special cases do exist, but people of virtue who understand cause and effect at least somewhat will avoid matters that others taboo, will be selective about what they learn through supernatural powers, and will also keep silent.

In summary, those in this life who have obtained retributive powers, lacking meditative concentration to sufficiently subdue their afflictions and lacking complete wisdom, can hardly grasp the proper measure, and should try not to use supernatural powers. The exception is for protecting one's own family: wanting to learn about the affairs of one's own family members and close loved ones is barely justifiable.