摩訶般若波羅蜜度五神通品第五
Chapter 5: Mahaprajnaparamita and the Five Supernatural Powers
「復次，舍利弗！菩薩行般若波羅蜜，當念具足度五神通，逮諸菩薩無量神足，能動天地、變身無數更合為一，徹視無礙石壁皆過。譬如鳥飛無所觸礙，能履水蹈虛、身出水火、手捫摸日月、身至梵天。有是神通不自貢高，不見貢高，用本空故。誰有能起是神足者？唯有得薩云若者乃能起是耳。舍利弗！菩薩學般若波羅蜜者，為已得神足之證，耳所徹聽為過諸天人耳。雖得徹聽亦不貢高，於有無之中了無所得，於有空、無空無所生。菩薩行般若波羅蜜，得天耳慧神通之證，能知他人心中所念。知有婬怒癡者、無婬怒癡者，知有愛欲意、無愛欲意者，知有有者、知無無者，知有亂意、無亂意者，有多者、有少者，有定意者、無定意者，有脫者，無脫者，有高者、有下者，雖知是，不自貢高。何以故？是意非意故、意不可思議故。以神通滅宿命之證，識一意至百意，從一日至百日、一月至百月、一歲至百歲、一劫至百劫，無數百劫、無數千劫、無數億百千那術，盡自識知名姓、種族、所作所習、壽命長短。所受苦樂、死此生彼從彼生此，所作事物、威儀禮節都識所更，不以神通而自貢高。菩薩學如是，為學般若波羅蜜。以神通明識宿命，以天眼見眾生生死所趣善惡之道，所得高下各隨本行，身行惡、口言惡、意念惡，謗毀聖賢、信邪倒見。以邪見因緣，自壞其身，死墮地獄中。為人身善、言念亦善，不謗聖賢，正見信行，得生天上。能見十方眾生乃至五道，所見如是。其一神通之德盡見十方，持神通滅漏盡之證，不取聲聞、辟支佛道，不持餘法，當成阿惟三佛，不以神通漏盡證故而自貢高。菩薩行般若波羅蜜具足神通，其功德轉增上乃至阿惟三佛。有菩薩行般若波羅蜜，住檀波羅蜜，淨除薩云若迹，計空無狐疑。菩薩住尸波羅蜜，淨除薩云若迹，不疑罪福，以空無所起故。舍利弗！有菩薩住羼波羅蜜中，淨除薩云若迹，以空故不起瞋恚。菩薩住惟逮波羅蜜，淨除薩云若迹，於身精進不起懈怠。菩薩住禪波羅蜜，淨除薩云若迹，定志意不起。菩薩住般若波羅蜜中，淨除薩云若迹，不起愚癡。菩薩行般若波羅蜜，住六波羅蜜中，淨除薩云若迹，從空來往，不疑不犯、不瞋不忍、不進不怠、不定不亂、不智不愚。亦不施與亦不有貪、不戒不犯、不進不退、不忍不恚、不定不亂、不慧不癡、不謗不譽、不有為不無為。如是、舍利弗！無所從生法，無有罵者、無有歎者；無有為、無無為。是為菩薩摩訶薩行般若波羅蜜。以得奇特之德，諸聲聞、辟支佛所不能及。具足之德，以教眾生、淨佛國土。
"Furthermore, Shariputra, when a bodhisattva practices the Perfection of Wisdom, they should focus on fully developing the five superknowledges—attaining the boundless psychic powers of a bodhisattva. These powers can move heaven and earth, transform the body into countless forms and merge them back into one, see through all obstructions so that even stone walls are no barrier—just as a bird flies through the air without hindrance—walk on water, tread on empty space, emit fire and water from the body, touch the sun and moon with their hands, and rise up to the Brahma heavens. Yet, having these powers, they do not become conceited, nor do they even see any conceit, because all things are fundamentally empty. Who could possibly generate such psychic powers? Only one who has attained all-knowledge can do so. Shariputra, a bodhisattva who studies the Perfection of Wisdom has already realized the proof of psychic powers. Their divine ear surpasses the hearing of gods and humans. Even with this divine hearing, they are not conceited, for in existence and non-existence they find nothing to grasp, and in emptiness and non-emptiness, nothing to generate. A bodhisattva who practices the Perfection of Wisdom gains the divine eye and the wisdom of the superknowledge, and can know the thoughts of other beings' minds. They know who has desire, anger, and delusion, and who does not. They know who has craving thoughts and who does not. They know who is attached to existence and who is attached to non-existence. They know who has confused thoughts and who has clear ones, who has many thoughts and who has few, who is concentrated and who is scattered, who is liberated and who is not, who is elevated and who is lowly. Yet, even knowing all this, they are not conceited. Why? Because these thoughts are not truly thoughts; thoughts are inconceivable. Through their superknowledge, they realize the proof of erasing past lives, recalling one thought up to a hundred thoughts, from one day to a hundred days, from one month to a hundred months, from one year to a hundred years, from one eon to a hundred eons—countless hundreds of eons, thousands of eons, hundreds of thousands of billions of kalpas. They recall everything: names, clans, deeds, habits, the length of lives, the suffering and happiness endured, dying here and being reborn there, from there to here again, all the things done, and all the manners and etiquette observed—yet, they do not become conceited because of these powers. A bodhisattva who studies like this is truly studying the Perfection of Wisdom. Through their superknowledge, they clearly perceive past lives. With the divine eye, they see the death and rebirth of beings, their destinations in good and evil paths, and the high or low rewards each receives according to their own deeds—those who do wrong with body, speech, and mind, who slander the wise, and hold false views, ruin themselves through such wrong views and fall into hell after death; those who do good with body, speech, and mind, who do not slander the wise, practice right views with faith, and are reborn in heaven. They can perceive beings in the ten directions and even in the five realms of existence. What they see is like this. With just one quality of these superknowledges, they see all ten directions. Through their superknowledge, they realize the proof of erasing all defilements, yet they do not take up the paths of voice-hearers or pratyekabuddhas. They do not rely on other methods, but instead advance toward perfect enlightenment. Yet, because of their realization of erasing defilements, they are not conceited. A bodhisattva who practices the Perfection of Wisdom fully develops these superknowledges, and their merit grows ever greater until they attain perfect enlightenment. Some bodhisattvas, practicing the Perfection of Wisdom, abide in the Perfection of Giving, and purify the path of all-knowledge, seeing emptiness without any doubt. Some bodhisattvas abide in the Perfection of Ethics, and purify the path of all-knowledge, having no doubt about merit or fault, because emptiness gives rise to nothing. Shariputra, some bodhisattvas abide in the Perfection of Patience, and purify the path of all-knowledge, because of emptiness they do not arouse anger. Some bodhisattvas abide in the Perfection of Diligence, and purify the path of all-knowledge, rousing diligence in body and mind without falling into laziness. Some bodhisattvas abide in the Perfection of Meditation, and purify the path of all-knowledge, keeping the mind settled and focused without wavering. Some bodhisattvas abide in the Perfection of Wisdom, and purify the path of all-knowledge, not giving rise to ignorance. A bodhisattva who practices the Perfection of Wisdom, abiding in the six perfections and purifying the path of all-knowledge, moves freely through emptiness—without doubt or offense, without anger or patience, without striving or laziness, without concentration or distraction, without wisdom or ignorance. They neither give nor are greedy, neither uphold ethics nor break them, neither advance nor retreat, neither endure nor rage, neither are settled nor scattered, neither are wise nor foolish, neither slander nor praise, neither act nor remain inactive. Thus, Shariputra, in the Dharma that arises from nothing, there is no one to blame and no one to praise; there is no action and no inaction. This is how a great bodhisattva-mahāsattva practices the Perfection of Wisdom. They have attained extraordinary qualities that no voice-hearer or pratyekabuddha can match. With these perfected qualities, they teach beings and purify the Buddha-land."