Buddhist Vajrayana Malaysia Centre

Superman Loses his Supernatural Powers
(Part 1)

Introduction
In western science-fiction films, themes involving gifted Psychics who possess supernatural powers are frequently used and among them, ‘Superman’ is believed to be the most familiar one. The novelist’s fabricated alien has once gone to a certain realm to have his innate supernatural abilities removed so that he can live a married life like an average man with a woman on Earth whom he has admired for long --- it is no other than Superman loses his supernatural powers and becomes an ordinary being on Earth.
Since ‘Superman’ has disappeared suddenly, the public security order all over the world is in a state of chaos. Although ‘Superman’ is able to have a mellifluous love life with his sweetheart in exchange, he can no longer employ his super powers to rescue/stop/resolve incidents like hooligans bullying the puny or the pillaging and massacre of gangsters and thugs etc. Even he himself is bullied as well as tyrannized by the treacherous party. Furthermore, there are also the invasion, ruling and destruction of the Earth by cruel aliens. In spite of the fact that it is only the plot/story of a film, there is no lack of connotations. In fact, it has clearly been revealed in Buddhist doctrines that the affliction for the lust after love can certainly devastate practitioners. For a practitioner who has practised austerity for many generations and has already attained meritorious virtue as well as miraculous power, will he be willing to disintegrate his miraculous power attained because of love (regardless of whether it is his own volition or the result of karma) and put down Buddhism to live a temporary happy life like what ‘Superman’ has done?
Content
The following compilation is about some immortals with Five Transcendental Powers, lay Bodhisattva and Arhat etc. who have lost their miraculous power for the reasons of love, lust, woman’s charm, karma, intoxication, covetousness for offerings or resentment mind etc.:

A bhiksu (Buddhist monk) who had attained both Fourth Dhyana and Five Transcendental Powers lost his miraculous power because of woman’s charm
In the 88^th of【The Sutra of One Hundred Karmas】(【百業經】第八十八 ):
On that very day, bhiksu Huo-yan (a bhiksu who had already attained both Fourth Dhyana四禪and Five Transcendental Powers五通) went to the palace alone to receive offerings. Seeing a bhiksu flying towards her, the princess did according to her father king’s instructions. She complied with her father’s behaviour to embrace and put the bhiksu onto the throne. Having (physical) contact with women is just like touching venomous snakes, so Huo-yan’s miraculous power degenerated instantly. Since Huo-yan looked very dignified, avarice for lust arose from within the princess and the two of them did something squalid stealthily in a quiet place. All the king’s imperial consorts knew full well about this, but they dared not report it to the king because they were fear of Huo-yan’s miraculous power. Having lost his miraculous power, Huo-yan was unable to fly back but felt too shameful to return on foot. As a result, he could only stay at the palace. When the king was back, he was very happy to learn that Huo-yan had stayed behind in the palace and immediately, he prepared a lot of food to offer to Huo-yan in person. At the same time, the princess also handed some beverages to offer him. Seeing the princess, the avarice for lust which arose from within Huo-yan was so violent and uncontrollable that he was enchanted. He unexpectedly reached out in a daze to stroke the princess’s hand in front of the king. The king was extremely furious as he saw such a deviant behaviour and was about to draw his sword to kill Huo-yan. The princess said anxiously to conceal Huo-yan, “The Venerable one, I’m afraid you’ve taken the wrong one.” Hearing what the princess had said, the king believed that his eyes had deceived him. He then put away his sword hastily and continued to make his offerings to Huo-yan respectfully while sitting in his front to hear his expounding of doctrine as well.

Elder Nandi, who was seduced by a female deity (goddess), lost his miraculous power In 《Jing Lu Yi Xiang》, Volume 20 (《經律異相》卷二十):
“World Honoured One, Elder Nandi has practised brahmacharya(梵行) for a long time. Why is it that he would still be hoaxed by such a female deity? ” asked the various bhiksu. The Buddha told them, “Actually, this wasn’t the first time that bhiksu Nandi was seduced by a female deity who made the brahmacharya he’d practised disintegrate. The same did happen in his past life when he was also seduced by the female deity and lost the brahmacharya.” The various bhiksu said to the Buddha, “Oh really? It’d happened before!” The Buddha answered, “Exactly.” The Buddha continued to tell the various bhiksu, “At that time, he was the Deer-spotted boy who practised brahmacharya and had attained the Fourth Dhyana of the heretics as well as the Five Transcendental Powers. He possessed great extraordinary powers that he could not only move mountains and stop the flow of running water, but also touched the Sun and the Moon with his hands … . (Sakra) told the female deity to go to Jambudvipa (the realm where ordinary human beings live) to ruin the (Deer-spotted) boy (for fear that the boy would threaten his throne one day) but the female deity told King Sakra, ‘I’ve already ruined several practitioners’ brahmacharya practice and they all had their miraculous power lost. I hope you can send other female deities who are of unrivalled beauty to carry out the task this time.’ Anyway, King Sakra had decided to let the female deity, whose name was Alanfu, fulfill the task, so he kept on persuading her, ‘Alanfu, you’re the only one who can manage to ruin the brahmacharya practice of the Deer-spotted boy as it is mentioned in 【Jataka Tales】.’ The female deity then ruined the brahmacharya practice of the Deer-spotted boy.” The Buddha then explained to the various bhiksu, “The Deer-spotted boy was not anyone else but the former life of Nandi; female deity Alanfu was the same female deity who has ruined Nandi in this life. While Nandi had ever been ruined by female deity Alanfu in his past life, being a bhiksu in this life, he was still ruined by the same female deity again (and lost his miraculous power).”

The diminution of miraculous power of a lay Bodhisattva
In【Jataka Tales】of Theravada Tradition , Volume 3 (南傳【本生經】卷三): The Buddha said, “Pure-hearted Bodhisattva, who had attained Five Transcendental Powers as well as, could extinguish affliction through meditation and perform spatial flying. However, having caught sight of the feminine beauty, his self-restraint on roots (the five sense organs: eyes, ears, nose, tongue and body which are known as roots of knowing) was broken and he was departed from meditation that resulted in vexation as well as confusion in mind. This made him suffer from agony, …. When the Bodhisattva realized that it was getting late, he arose from Samadhi and started flying towards the palace. The imperial consort thought as she heard the sound of the bark cloth, ‘The Master is coming.’ She stood up so rapidly that her pretty overcoat was slipped off (exposing some parts of her body). Getting in through the window at that particular moment, the Master (Bodhisattva) was bewildered by the imperial consort’s seductive body. For the sake of happiness, he immediately thought of love and desire and it was like a young tree being chopped down. In that case, the Bodhisattva had his meditation practice degenerated all of a sudden and he was just like a bird whose wings were being cut. Staying put and holding some food in his hands, he had no appetite at all though. Owing to vexation, his body shivered. He then withdrew from the palace and went into the imperial garden where the cottage he lived was situated. Entering his own cottage, he put the food under his bed. Thereafter, he was intoxicated by his liking of the (imperial consort’s) seductive body and this kept the flame of vexation burning(inside him) unceasingly. Within the seven successive days, he did neither eat nor drink, but lay in bed all the time. The king at that time was Ananda and the good-looking imperial consort was Uppalavanna while the Master (Bodhisattva) was me.”

Uddaka Ramaputta, a non-Buddhist practitioner who had attained the Five Transcendental Powers, suffered from the diminution of miraculous power because of woman’s charm
In《The Great Tang Records on the Western Regions》, Volume 9(《大唐西域記》卷九): There was once a heretic named Uddaka Ramaputta who had chosen to retreat and lived at ease in among trees and mountains in a big forest to practise meditation. He did not only attain the Five Transcendental Powers, but also achieve the Nevasannanasannayatanajhana (非想非非想處定meaning: concentration of neither ideation nor non-ideation) attainments (a refined state of meditation which is regarded as the highest one). King Magadha respected him so much that he invited him to have meals in the palace daily at noon. Soaring into the sky and flew instead of walking, Uddaka went back and forth the palace to accept the offer with no intermittence. King Magadha looked forward to his arrival at the appointed time every day. He would then carry and put Uddaka in the seat with both hands as soon as he had arrived. Once the king was going to travel somewhere else and at first he would like to appoint someone among those in the inner palace to stay behind to serve Uddaka. However, none of them could undertake such a responsibility. There was the king’s youngest daughter who was a nice and virtuous person with excellent deportment as well as being affable. In addition to her ability of handling affairs with prudence, she was certainly his right choice. King Magadha summoned her and directed, “I’m going on a trip and I’ve got something to appoint you. You have to devote all your attention to the matter and finish it cautiously. Master Uddaka is someone I’ve respected consistently. By the time he comes to have meals, please serve him in the way I do.” Having earnestly enjoined the girl what to do, King Magadha started his journey immediately. The young girl followed the king’s instruction and did the same to look forward and wait for the arrival of Uddaka. When the Master arrived, she held him to the seat in both hands. Getting in touch with a woman’s skin, Uddaka Ramaputta was stirred up with the affliction of the Desire Realm and lost his miraculous power. This made him unable to fly back (as usual) after the meal. Though feeling ashamed, he told the girl hypocritically, “I’ve practised meditation and achieved Samadhi so that I’m not only having a peaceful and happy mind, but can also fly to and fro (like a bird). Thus I always run short of time to do something else. People have longed to meet me and I learnt this long ago. Yet, according to the teaching of my fellow predecessors, it’s our responsibilities to benefit the others as well. I mustn’t pay attention to my own meditation merely without the mindset of helping others to achieve, must I? Today, I’d like to leave the palace by walking out from the entrance door and return to the forest on foot so that the ones who can see me on the way can be benefitted.” On hearing the intention of Uddaka, the princess (the young girl) announced it far and nigh at once. People’s reaction was like on the make. They sprinkled water and swept the roads and streets (to welcome Uddaka). There were thousands of people along the way looking forward to seeing the presence of Uddaka. Uddaka went all the way from the palace to the forest he lived on foot. On returning, he sat at ease and meditated but his mind kept wandering off. He then meditated in the forest but was disturbed by the calling and singing of blackbirds. Meditating near the pond, there was the interference of noise from fish and turtles. He was in such a chaotic mood that he was too inattentive to carry out any meditation. Furious at his uncontrollable situation, he made an evil wish, “May I be a violent and fierce animal that owns a leopard’s body which extends three thousand miles as well as a bird’s two wings which can extend one thousand and five hundred miles each in my future life. I’ll attack and eat living creatures so that all creatures which own feathers (birds) can be served as my food when I’m in the forest while I can eat all water creatures when I’m in the water.” Having made the wish, his angry mood died down and with his diligent practice, he soon regained his achievement in Samadhi. He died shortly after that and was reborn in the Heaven (第一有天) where he enjoyed a lifespan which was as long as eighty thousand kalpas. Just as the prophecy of Tathagata, Uddaka had to bear the effect of his past wish after finishing his long life in Heaven. He became the terrible animal he had hoped for and reincarnated in the evil path continuously without having any date of renunciation.

500 immortals lost their miraculous power owing to beautiful and wonderful bodies, voices or natural scent
In《Abhidharma Mahavibhasa Sastra》, Volume 61,『the 2^nd skandha, the 6^th part of the 2^nd one row varga』 (《大毗婆沙論》卷六十一『結蘊第二中一行納息第二之六』): Once there was a king whose regal name was Udayana. He built his palaces in places with mountains and rivers and allowed only female musicians as well as performers to play music there whereas all male players were ignored. Having fun playing arbitrarily under graceful musical tone and pleasant fragrance in the palace, the king ordered all the women to dance with their bodies naked. Meanwhile, five hundred immortals that had been freed from desires as well as attained the Five Transcendental Powers happened to fly above the palace with their spiritual penetration power. Some of them saw beautiful female bodies; some heard excellent female voices while the others smelt wonderful natural scent. This made the five hundred immortals lose their miraculous power so that they all fell onto the mountain and were unable to fly any more like broken-winged birds. When the king saw them, he asked, “Who’re you?” They answered, “We’re immortals.” The king asked again, “Have you achieved the Nevasannanasannayatanajhana (非想非非想處根本定) attainments?” The immortals answered, “Not yet.” The king continued to ask, “How about The First Concentration (初靜慮)? ” They replied, “We’ve ever had but it’s now lost.”

An immortal lost his miraculous power after hearing the soft and beautiful voice of a woman
In《Jing Lu Yi Xiang》, Volume 39 (《經律異相》卷三十九): Before the birth of Buddha, Sovereign Sakra always went to immortal Devayamacronna’s place to hear his Dharma talk. After some time, Sovereign Sakra got into his jewellery decorated carriage intending to visit the immortal and when She-zhi (one of Sovereign Sakra’s maid) saw this, she thought, “Sovereign Sakra is now leaving me to go to visit other maids.” She then made herself invisible and got into the carriage too. Sovereign Sakra did not notice that. When the carriage was approaching the immortal’s place, Sovereign Sakra looked around and saw She-zhi, he asked, “Why are you here? The immortal doesn’t like meeting females. You’d better return to the palace.” With She-zhi’s refusal to leave, Sovereign Sakra hit her with a lotus stem. She-zhi responded and thanked him with a soft and beautiful female voice. Hearing such a beautiful voice, the immortal’s lust arose and his spiral hair fell off immediately while his attainment of Ear Consciousness receded. (Copied from《Pitan Piposha》, Volume 33《毗曇毗婆沙》卷三十三)

500 immortals lost their achievements of Samadhi because of female singing
In 《The Treatise on the Great Perfection of Wisdom》, Volume 17, 『the 28^th of Dhyana Paramita of the Explanation of Initial Article 』(《大智度論》卷十七『釋初品中禪波羅蜜第二十八』): There were 500 immortals living in the mountains when Kimnari took a bath in a pool in the snowy mountains. Hearing her singing (during the bath), the 500 immortals lost their achievements of Samadhi at once. They became so fascinated and ecstatic that they were unable to restrain themselves.

An Arhat lost his miraculous power due to karma accumulated
In《Mulasarvastivada Vinaya Miscellaneous Matters》,Volume 18(《根本說一切有部毗奈耶雜事》卷十八): The crowd promptly hit the Venerable Maudgalyayana with cranes until his body was thoroughly beaten black and blue which became torn like broken reeds. They then dispersed. In the meantime, Shariputra was wondering why the Venerable Maudgalyayana had not yet caught him up and he thereupon went back to take a look. Seeing that Maudgalyayana was struck and so seriously injured that his body was like broken reeds scattered about the ground, Shariputra asked, “Ayasmant (a Sanskrit term which is a respectful form of address to an arhat, similar to ‘the venerable ’ in English), why’re you beaten like this?” Maudgalyayana answered, “Shariputra, it’s caused by the ripening of accumulated karma which can’t be avoided.” Shariputra said, “Ayasmant, you’re praised by the Buddha to be the foremost in miraculous power among the Sravaka(聲聞眾), aren’t you? Why do you end up like this?” Maudgalyayana answered, “Because of the adherence of ripened karma, I’m not able to employ any of my miraculous power to escape.” At the time, Shariputra used seven pieces of clothing to wrap Maudgalyayana’s broken body and took him back to the temple like clasping a baby. Everyone in the temple was shocked and sad. They gathered around Shariputra and asked, “Why was the Venerable Maudgalyayana so seriously injured?” Shariputra answered, “He was beaten until his body was torn to pieces by heretics who carried cranes.” He then stripped the clothing and put Maudgalyayana on the floor. The bhiksu asked Shariputra, “Is it that the Buddha has ever praised that the Venerable Maudgalyayana is the foremost in miraculous power among the Sravaka?” Shariputra answered, “Quite frankly, all of you should learn that accumulated karma is the most destructive. As you know, Great Maudgalyayana has shown such giant strength that he can shake the palace of Sovereign Sakra till it’s nearly collapsed with only the kicking of his right toes. In addition, he’s also praised by the Buddha that he’s powerful as well as the foremost in miraculous power among the Sravaka. However, owing to the adherence of accumulated karma from previous lives, one is unable to employ one’s miraculous power anymore.”

Rudrayana lost his miraculous power because of karma
In 《Mulasarvastivada Vinaya》, Volume 46,『 Part 3 of the 82^th of The Rules to Learn before Entering the Palace』 (《根本說一切有部毗奈耶》卷四十六『入王宮門學處第八十二之三』) Hearing what the coming men said, Rudrayana (the king of a city called Roruka in Jambudvipa at the Buddha’s time who later became one of the bhiksu of the Buddha) asked them, “Are you sent here to kill me by Sikhandi (Rudrayana’s son who had abdicated the throne of Roruka but he later tried to kill his father)?” They answered, “Yes.” Rudrayana then thought, “That’s why the World Honoured One has reminded me that the power of karma is difficult to defy. He might probably cue me about this incident.” He then said to the slaughters, “Sage head, can you pause your mission temporarily? I’m planning to become a bhiksu for the time being. If you give a momentary stop, I can have some time to fulfill the remaining work.” All of them answered, “Please feel free to do so, Your Majesty.” Rudrayana then sat under a tree with his eyes closed in meditation like the coiling of the Dragon King. According to the Buddha, “Those who are learned and rich in knowledge can obtain five benefits. What are they? First, it’s the Skandhas-kusalata(蘊善巧); second, the Ayatana-kusalata(處善巧); third, the Dhatu-kusalata(界善巧); fourth, Paticca-samuppada-kusalata(緣起善巧) and fifth, the teaching of Anusasana (Sanskrit word for instructions) as it’s required without asking for others’ help(於其所須，教誡教授，不求於他).” Meanwhile, bhiksu Rudrayana became skillful in all the five things mentioned. He also realized that the reincarnation among the five gati (it means destinations which include the hell, hungry ghosts, animals, human beings and Heaven) was of no fixity since whatever phenomenal was impermanent. With perfect observation, Rudrayana was able to cut off various annoyances and attained the state of Arhatship. Viewing that gold was of no difference to earth while the feeling of being knifed was the same as applying fragrance on skin, bhiksu Rudrayana’s mind was free from attachments which was as effortless as swinging hands in the air. He also managed to destroy ignorance with great wisdom. With the achievements on the Three Insights(三明), Abhijna(六通) as well as Pratisamvid (四無礙辯), Rudrayana could discard all the strong attachment of love, avarice and reverence (worship) in the three Realms and attained Vimutti-sukha-patisamvedi (the joy of Liberation) (解脫樂) instead. He made a gatha after that, “Having cut off the various ties and knots (in the bondage of delusions) as well as being able to pluck all poisoned arrows, I, bhiksu Rudrayana still have to obey the Law of Justice.” He then told the slaughters, “Sage head, I’ve done what I have to at the moment. You can now carry out your mission at any time.” The slaughters asked, “Great King, how am I going to answer if Sikhandi asks, ‘Did the Great King say anything before his death?’ on my return to Roruka?” Rudrayana replied, “You should report him like this, ‘you’ve committed lots of evil karma and murdered your father for the greed of having the throne of the kingdom. I’ll achieve Parinirvana 勝涅槃(nirvana-after-death which occurs upon the death of the body of someone who has attained nirvana during his or her lifetime) whereas you’ll fall into the Avici Hell (無間獄) (the last of the eight hot hells in which punishment, pain, form birth and death continue without any intermission).’ Moreover, you should also tell him, ‘You’ve violated two of the anantarika-karma(無間業). One is murdering your father intentionally while the other is killing an arhat who has already been enlightened. You’re going to suffer from great pain by falling into the Avici Hell. If you confess your sins with sincere hospitality, you may have the punishment slightly been reduced.’ ” Rudrayana thought again, “I’d better fly away now with my miraculous power so that I can avoid suffering from such a disaster.” Immediately, the Right Mindfulness arose and when he was about to launch his miraculous power, his mind was bewildered which made him unable to employ any of his miraculous power and hence there was no way that he could escape by soaring into the sky. He then thought of, “The World Honoured One has ever told me to pay attention that karma is something unavoidable by saying a gatha, ‘even after one hundred kalpas, the karma one has done still remains. When the time comes, one has no choice but to bear the retribution of karma by oneself.’ ” At that instant, the slaughter pulled a sharp knife out promptly and cut the king’s head off which then fell onto the ground. A gatha was heard in the air, “Karma is so inconceivable that it’s always with you irrespective of the time. As soon as the retribution ripens, you can never get away from it no matter how hard you try.”

A drunken Arhat lost his miraculous power
In『Suttavibhanga』of 《The Vinaya-pitaka》of【Theravada Tripitaka Yuanheng Temple Edition】(【漢譯南傳大藏經元亨寺版】《律藏》『經分別』)and『 Fifth Precept ‘Refrain from drinking alcoholic beverages’』 in 【The Buddha Explains the Five Upasaka Precepts Sutra 】(【佛說優婆塞五戒相經】『酒戒第五』): Ayasmant Svagata (who was also known >as the Venerable Cuda-panthaka – one of the sixteen Arhats) entered his place where there was a grass santhata (something similar to a mattress). He sat on it with a posture of legs crossed and soles upward as well as holding the body in an upright position so that the Right Mindfulness could arise during his meditation. At the meantime, a dragon saw Ayasmant Svagata entering the Samadhi. It was so angry that it exhaled smoke. Ayasmant Svagata did the same but the dragon could not bear and so it emitted flames. Ayasmant Svagata also went into the Flame Samadhi and gave out flames. Eventually, Ayasmant Svagata vanquished the poisonous dragon’s flames with his. Having heard the duel between the Venerable Svagata and the poisonous dragon(安巴提達毒龍), every upasaka’s (Sanskrit’s word for a Buddhist layman) home got prepared the pure Jiaputijia (the name of an alcoholic drink). When Ayasmant Svagata came to beg for food, each one of them said to him, “The Venerable Svagata! The Jiaputijia is especially for you.” As a result, Ayasmant Svagata drank the pure Jiaputijia from every family. By the time when Ayasmant Svagata was leaving the town, he lay down at the entrance. He was then taken back to Jetavana by some bhiksu where he was put to lie with his head facing the World Honoured One. However, Ayasmant Svagata turned his body and made himself lie with his feet facing the World Honoured One. The World Honoured One told the various bhiksu, “Was Svagata respectful and obedient to the Tathagata previously?” “Yes, the World Honoured One, he was.” “Is Svagata still respectful and obedient now?” “No, the World Honoured One, he isn’t.” “Did Svagata fight with the poisonous dragon?” “Yes, the World Honoured One.” “Can he still fight with the poisonous dragon now?” “The World Honoured One! He can’t.” “Shall we drink whatever we’re given until we become unconscious?” “No, the World Honoured One.”

Bhiksu Devadatta lost miraculous power owing to the greediness for offerings
In《Ten Recitations Vinaya》, Volume 36(one of the 6^th Recite),『the 1st Miscellaneous Recite (the incidents involving Devadatta)』 (《十誦律》卷三十六(第六誦之一)『雜誦第一(調達事上)』): Whenever Devadatta the ignorant had avarice, he would be suffering from various afflictions at the same time because he had ever made evil intentions. The Buddha said to the various bhiksu, “Suppose that a ferocious dog whose nose had ever been hit and injured by a strong man, how do you think the dog may behave after this? Will it become peaceful or even fiercer?” They answered, “It’ll probably be fiercer, the World Honoured One.” The Buddha said, “The same happens to Devadatta the ignorant. Whenever he receives any offerings, he will be suffering from various afflictions at the same time since he has ever made evil intentions.” In those days when Devadatta’s offering was increasing, his mind was overriden by the greediness for offerings which gave rise to such an evil idea, “The Buddha should now give up the monks and let me exercise the leadership of the Sangha instead.” When such an intention arose, Devadatta lost all the miraculous power he had attained.

An immortal lost his miraculous power as the evil aversion mind arose
In 『Part 6 of the 8^th Chapter on Pure-living』 of【Mahaparinirvana Sutra】, Volume 20 (【大般涅槃經】卷二十『梵行品第八之六』): Bimbasara (a king) had had a gross mind. Once he went hunting deer with his contingent in Vipula but no gains were achieved after a thorough search around the place was made. With only an immortal that had attained the Five Transcendental Powers could be seen, an evil aversion mind arose immediately within Bimbasara and so he said, “No wonder I haven’t got any gains in the hunting today because all the animals are driven away by the man who is sitting there.” He then gave an edict to his bodyguards to kill the man. An evil aversion mind arose from the immortal when he was approaching his end that made him lose his miraculous power. He swore, “I’m really innocent. You kill me arbitrarily with your mind and mouth. I’ll do the same to you in my future life by harming you with mind and mouth too.” Hearing this, the king was so regrettable that he made offerings to the dead body. Yet he still needs to suffer but much lighter in extent. At least, he did not fall to hell.

Materials about the losing of miraculous power in other anthologies
•	In 《The Road to Enlightenment》by Narada Mahathera (那爛陀長老《覺悟之路》):
As soon as a practitioner attains Dhyana successfully, he can start to practise the Five Transcendental Powers easily. They include: dibba-cakkhu(天眼通)(the transcendental power of the celestial eye), dibba-sota(天耳通) (the transcendental power of the celestial ear), pubbe-nivasanussati(宿命通) (transcendental power with the ability to know one’s own and others’ past lives), ceto-pariyana(他心通) (transcendental power with the ability to read others’ minds) and iddhi-vidha(神足通) (transcendental power with the ability of having spiritual action, i.e., flight and bodily transformation). For the achievers of the Samadhi as well as all these transcendental powers, it is undoubtedly a kind of treasure for them. However, it is necessary to point out that they are not regarded as important factors when concerning about the attainment of Arhatship. For example, there were Arhats whose insights were worse but they attained Arhatship directly through the practice of Yathabhuta-nana-dassana (如實智) (the knowledge and vision according to reality) without any help from Dhyana. In the Age of the Buddha, lots of men and women became Arhats without the practice of Dhyana. The number of such Arhats came up to quite a large one.

•	In〈 The Realm and Function of Miraculous Powers〉from《The Delicious Taste of Learning Buddhism》by Master Sheng Yen(聖嚴法師〈神通的境界與功用〉《學佛知津》):
With the exception that the miraculous power of the Enlightened Ones will never be lost, those of ordinary people will, on the other hand, be lost. When the minds of greediness, aversion and ignorance act vigorously, miraculous power will thus be lost. Hence, Devadatta was taught by Dasabala-Kasyupa (one of the first five disciples) to follow the Relative Truth. He then attained the First Dhyana and in turn obtained miraculous power. Being arrogant and self-centred, Devadatta lacked gratitude and said something ungratefully, “What has Dasabala-Kasyupa given me? I practised diligently day and night and attained the First Dhyana. The achievement is acquired all by myself and it’s none of Dasabala-Kasyupa’s business.” By the time when he finished his words, he lost his miraculous power at once (Volume 13 of Samgha-bheda-karana-vast破僧事卷十三(meaning: to disrupt a monk’s meditation or preaching)). The application of miraculous power: If the miraculous power is attained through the practice of meditation, there is of course the necessity of entering the Samadhi to make it activate; Even if the miraculous power is a reward or natural possession by those born in the Heaven, it becomes inoperative or does not work in the presence of great annoyance including attachment, aversion and ignorance etc. For instance, the miraculous power of a dragon belongs to the natural possession kind that enables it to transform freely. Nevertheless, there are five occasions that a dragon cannot make any transformation: when it is born, it remains a dragon; when it is angry, it remains a dragon; when it is licentious, it remains a dragon; when it is asleep, it remains a dragon; and when it dies, it remains a dragon.