清淨道論 十種神變Visuddhimagga · Ten Kinds of Supernormal Power

“Supernormal power” is first explained in three senses: success, completeness of means, and the flourishing of sentient beings through it. Then it opens into ten kinds: determination (one becoming many), transformation (abandoning the original form and displaying another), mind-made (another body issuing from this body), pervasion of knowledge, pervasion of concentration, noble, born of kamma-result, of the meritorious, made by knowledge-spells, and conditioned by right application.

The two middle kinds are established through accounts. Pervasion of knowledge: Bākula in a fish’s belly, Saṅkicca on the cremation pyre, Bhūtapāla through three watches outside the city—the path knowledge they would attain already pervaded the earlier portion of their lives. Pervasion of concentration: Sāriputta unharmed by a yakkha’s blow, Sañjīva’s robe unburned in the attainment of cessation, Stump Koṇḍañña covered by the goods of five hundred thieves, hot oil rolling off Uttarā like water on a lotus leaf, the poisoned arrow that Sāmāvatī’s king could not release. Harm does not reach a person in concentration. Noble supernormal power neither flies nor transforms; it is simply the ability to turn perception at will toward repulsive and desirable objects, using loving-kindness, attention to elements, foulness, and impermanence.

The last four stretch the word to its broadest sense: the flight of birds, merit, spells, and crafts are all successes. Then the scope contracts again: “supernormal power” in the scriptural passage refers only to determination, together with transformation and mind-made—the following four units practice only these three.

The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.

§1 The Meaning of Supernormal Power and the List of Ten Kinds 〔CSCD §369〕

Discussion of the Ten Kinds of Supernormal Power

“He directs and inclines the mind toward supernormal power”—here, supernormal power is so called in the sense of success, and also in the senses of accomplishment and attainment. For whatever is accomplished and attained is said to “succeed.” As it is said: “For one who desires what is desired, it succeeds.” Likewise: “Renunciation succeeds, and so it is supernormal power; it dispels, and so it is guidance¹. The arahant path succeeds, and so it is supernormal power; it dispels, and so it is guidance.”

Another method: supernormal power in the sense of success is a designation for “the completeness of means.” For the completeness of means succeeds by producing the desired result. As it is said: “This householder Citta is virtuous and possessed of wholesome qualities. If he were to make the aspiration, ‘May I become a Wheel-Turning Monarch in a future life,’ it would succeed for him, since the aspiration of one who is virtuous is pure.”

Another method: sentient beings succeed through it, and therefore it is supernormal power. “Succeed” means become prosperous, flourishing, and supreme. It is tenfold. As it is said: “How many kinds of supernormal power are there? There are ten kinds.” And further: “What ten? Supernormal power by determination, by transformation, by the mind-made, by the pervasion² of knowledge, by the pervasion of concentration, noble supernormal power, supernormal power born of kamma-result, the supernormal power of the meritorious, supernormal power made by knowledge-spells, and supernormal power in the sense of success conditioned by right application in the various fields.”

§2 Supernormal Power by Determination, Transformation, and the Mind-Made 〔CSCD §370–372〕

Here, “originally one, he adverts to being many—a hundred, a thousand, or a hundred thousand; after adverting he determines with knowledge, ‘May I become many’”—the supernormal power distinguished and shown in this way is called supernormal power by determination³ because it is accomplished through determination.

“He abandons his original form and displays the form of a boy, or the form of a nāga … up to (expanded as before) … and displays various arrays of troops”—the supernormal power handed down in this way is called supernormal power by transformation⁴ because it proceeds through alteration that abandons the original form.

“Here a bhikkhu produces from this body another body, material and mind-made”—the supernormal power handed down according to this method is called mind-made supernormal power because it proceeds by accomplishing another mind-made body within the body.

§3 Supernormal Power by the Pervasion of Knowledge and the Accounts of Three Elders 〔CSCD §373〕

An excellence produced through the power of knowledge before knowledge arises, afterward, or at the very moment of its arising is called supernormal power by the pervasion of knowledge. This has been said: “Through contemplation of impermanence⁵, it succeeds in the sense that perception of permanence is abandoned, and so it is supernormal power by the pervasion of knowledge … up to (expanded as before) … through the arahant path, it succeeds in the sense that all defilements are abandoned, and so it is supernormal power by the pervasion of knowledge. The Venerable Bākula’s supernormal power by the pervasion of knowledge; the Venerable Saṅkicca’s; the Venerable Bhūtapāla’s.”

Here, when the Venerable Bākula was still an infant, he was bathed in the river on an auspicious day and fell into the current through his nurse’s negligence. A fish swallowed him and swam to the landing at Benares. There fishermen caught the fish and sold it to a merchant’s wife. She became fond of the fish, thought, “I shall cook it myself,” and when she cut it open saw in its belly an infant like a golden image. Thinking, “I have gained a son,” she became delighted. His remaining unharmed in the fish’s belly in this way is called supernormal power by the pervasion of knowledge, because it was produced through the power of the knowledge of the arahant path that the Venerable Bākula, one in his final existence⁶, would attain in that very individual existence. This account should be related in detail.

When the Elder Saṅkicca was still in his mother’s womb, his mother died. She was laid on a funeral pyre, pierced with stakes, and burned; the point of a stake struck the corner of the infant’s eye and he made a sound. Thinking, “The infant is still alive,” people took her down, opened the abdomen, and gave the child to his grandmother. Raised by her, he went forth when grown and attained arahantship together with the discriminations⁷. His remaining unharmed on the pile of firewood in the manner described is called the Venerable Saṅkicca’s supernormal power by the pervasion of knowledge.

The father of the boy Bhūtapāla was a poor man in Rājagaha. He entered the forest in a cart for firewood, made up a cartload, and arrived near the city gate in the evening. Then his oxen slipped their yokes and entered the city. Seating his young son beside the cart, he followed the oxen into the city. Before he returned, the city gate was closed. The child’s remaining unharmed outside the city through the three watches of the night in a place frequented by wild beasts and yakkhas is called supernormal power by the pervasion of knowledge, in the manner described. This account too should be related in detail.

§4 Supernormal Power by the Pervasion of Concentration and the Accounts of Five People 〔CSCD §374〕

An excellence produced through the power of serenity before concentration, afterward, or at the very moment of its arising is supernormal power by the pervasion of concentration. This has been said: “Through the first jhāna, it succeeds in the sense that the hindrances are abandoned, and so it is supernormal power by the pervasion of concentration … up to (expanded as before) … through attainment of the base of neither perception nor non-perception⁸, it succeeds in the sense that perception of the base of nothingness is abandoned, and so it is supernormal power by the pervasion of concentration. The Venerable Sāriputta’s supernormal power by the pervasion of concentration; the Venerable Sañjīva’s; the Venerable Stump Koṇḍañña’s; the laywoman Uttarā’s; the laywoman Sāmāvatī’s.”

Here, when the Venerable Sāriputta was dwelling with the Elder Mahāmoggallāna at Pigeon Cave, sitting in the open on a moonlit night with his head newly shaved, a malicious yakkha struck him on the head despite the dissuasion of a companion yakkha. The blow sounded like a thunderclap. At the time the blow landed the elder had entered attainment, and he therefore suffered no illness from it. This was that venerable one’s supernormal power by the pervasion of concentration. The account is handed down in the Udāna.

The Elder Sañjīva entered the attainment of cessation⁹. Cowherds and others thought he had died, gathered grass, firewood, and cow dung, and set them alight. Not even one thread of the elder’s robe was burned. Because this was produced through the power of serenity proceeding from successive attainment, it was his supernormal power by the pervasion of concentration. The account is handed down in a discourse.

The Elder Stump Koṇḍañña frequently entered attainment. One night he entered attainment and sat in a certain forest. Five hundred thieves, carrying stolen goods, thought, “No one is following us now,” and decided to rest, so they put down their goods. Thinking that the elder was a stump, they placed all the goods upon him. When they had rested and were about to leave, the elder emerged from attainment at the time he had determined just as they picked up the first article. Seeing him move, they were frightened and cried out. The elder said, “Lay followers, do not be afraid. I am a bhikkhu.” They approached, paid homage, and out of the confidence that arose toward the elder went forth and attained arahantship together with the discriminations. Here the elder’s remaining unharmed while covered by five hundred loads of goods was supernormal power by the pervasion of concentration.

The laywoman Uttarā was the daughter of the merchant Puṇṇa. A courtesan named Sirimā, driven by jealousy, poured a pot of hot oil over her head. At that very moment Uttarā entered loving-kindness. The oil rolled off like drops of water on a lotus leaf. This was her supernormal power by the pervasion of concentration. The account should be related in detail.

Sāmāvatī was King Udena’s chief queen. The brahmin Māgaṇḍiya desired the position of chief queen for his own daughter, so he had a poisonous snake placed in Sāmāvatī’s lute and told the king: “Great King, Sāmāvatī wants to kill you; she carries a poisonous snake in her lute.” The king saw it and became angry. Thinking, “I shall kill Sāmāvatī,” he drew his bow and fitted a poisoned arrow. Sāmāvatī and her retinue pervaded the king with loving-kindness. The king could neither release the arrow nor lower the bow, but stood trembling. Then the queen said to him, “Great King, are you suffering?” “Yes, I am suffering.” “Then lower the bow.” The arrow fell at the king’s feet. The queen then instructed him: “Great King, one should not harm those who have done no wrong.” The king’s inability to release the arrow in this way was the laywoman Sāmāvatī’s supernormal power by the pervasion of concentration.

§5 Noble Supernormal Power—Dwelling with the Perception of the Unrepulsive 〔CSCD §375〕

Dwelling with the perception of the unrepulsive in the repulsive and so forth is called noble supernormal power. As it is said: “What is noble supernormal power? Here, if a bhikkhu wishes, ‘May I dwell with the perception of the unrepulsive in the repulsive,’ he dwells therein with the perception of the unrepulsive … up to (expanded as before) … he dwells therein equanimous, mindful, and clearly comprehending.” Because this occurs only in noble ones who have gained mastery of mind, it is called noble supernormal power.

For a bhikkhu whose taints are destroyed¹⁰ and who possesses it pervades a repulsive, undesirable object with loving-kindness¹¹ or attends to it as elements, and dwells with the perception of the unrepulsive. He pervades an unrepulsive, desirable object with foulness or attends to it as “impermanent,” and dwells with the perception of the repulsive. Likewise, with both the repulsive and the unrepulsive present, he performs that same pervasion with loving-kindness or attention to elements and dwells with the perception of the unrepulsive; with both the unrepulsive and the repulsive present, he performs that same pervasion with foulness or attention as “impermanent” and dwells with the perception of the repulsive. Or he brings forth the six-factored equanimity¹² taught according to the method beginning “on seeing a visible form with the eye, he is neither pleased,” avoids both repulsive and unrepulsive, and dwells equanimous, mindful, and clearly comprehending. In the Paṭisambhidāmagga this same meaning is distinguished according to the method beginning: “How does he dwell with the perception of the unrepulsive in the repulsive? He pervades the undesirable object with loving-kindness, or compares it by way of the elements.” Because this occurs only in noble ones who have gained mastery of mind, it is called noble supernormal power.

§6 Supernormal Power Born of Kamma-Result and the Supernormal Power of the Meritorious 〔CSCD §376–377〕

The traveling of birds and the rest through the air is called supernormal power born of kamma-result. As it is said: “What is supernormal power born of kamma-result? That of all birds, all deities, some human beings, and some beings fallen into bad destinations¹³—this is supernormal power born of kamma-result.” For all birds travel through the sky without waiting for jhāna or insight; so do all deities and some first-aeon people¹⁴. Likewise, the traveling through the air of certain beings fallen into bad destinations, such as the yakkhinī Piyaṅkaramātā, Uttaramātā, Phussamittā, and Dhammaguttā, is supernormal power born of kamma-result.

The traveling of a Wheel-Turning Monarch and the rest through the air is called the supernormal power of the meritorious. As it is said: “What is the supernormal power of the meritorious? A Wheel-Turning Monarch travels through the air together with the fourfold army, including even the grooms and cattle tenders. The householder Jotika’s supernormal power of the meritorious; the householder Jaṭila’s; the householder Ghosita’s; the householder Meṇḍaka’s; the supernormal power of the meritorious of the five people of great merit.” In brief, an excellence produced when the accumulation of merit reaches maturity is the supernormal power of the meritorious.

Here, the householder Jotika’s jewel palace broke through the earth and rose up, together with sixty-four wishing trees; this was his supernormal power of the meritorious. Jaṭila’s golden mountain, eighty cubits high, appeared. Ghosita remained unharmed though attempts were made to kill him in seven places; this was [his] supernormal power of the meritorious. For Meṇḍaka, sheep made of the seven precious substances appeared over a field measuring one karīsa; this was [his] supernormal power of the meritorious. The five people of great merit were the merchant Meṇḍaka, his wife Candapadumasirī, his son the merchant Dhanañjaya, his daughter-in-law Sumanadevī, and his servant Puṇṇa. When the merchant had washed his head and looked up at the sky, red rice sufficient to fill twelve thousand five hundred granaries descended from the sky. His wife took only one nāḷi measure of rice and fed all the inhabitants of Jambudīpa, yet the rice did not run out. His son took a purse containing a thousand [coins] and gave to all the inhabitants of Jambudīpa, yet the kahāpaṇas did not run out. His daughter-in-law took a single āḷhaka of grain and distributed it to all the inhabitants of Jambudīpa, yet the grain did not run out. When the servant plowed with one plow, seven furrows appeared on this side and seven on the other, fourteen furrows in all. This was their supernormal power of the meritorious.

§7 Supernormal Power Made by Knowledge-Spells, Supernormal Power Conditioned by Right Application, and the Conclusion of the Ten 〔CSCD §378–379〕

The traveling through the air of knowledge-spell bearers¹⁵ and the rest is supernormal power made by knowledge-spells. As it is said: “What is supernormal power made by knowledge-spells? Knowledge-spell bearers recite a knowledge-spell and travel through the air. In the sky, in the firmament, they display elephants … up to (expanded as before) … and display various arrays of troops.”

The success of one kind of work through one kind of right application or another is supernormal power in the sense of success conditioned by right application in the various fields. As it is said: “Through renunciation it succeeds in the sense that sensual desire is abandoned, and so it is supernormal power in the sense of success conditioned by right application in the various fields … up to (expanded as before) … through the arahant path it succeeds in the sense that all defilements are abandoned, and so it is supernormal power in the sense of success conditioned by right application in the various fields.” Because the right application called the course of practice is being shown here, the canonical passage handed down is the same as the preceding canonical passage. But the commentaries¹⁶ hand it down thus: the excellence produced by performing one kind of work or another—any craft, any medical work, the learning of the three Vedas, the learning of the Three Piṭakas¹⁷, even farming and the rest included—through such things as arranging carts is supernormal power in the sense of success conditioned by right application in the various fields.

Thus, among these ten kinds of supernormal power, only supernormal power by determination is handed down in the word “supernormal power” [of the scriptural passage]. But in the present meaning, supernormal power by transformation and mind-made supernormal power should also be included.

Notes

¹ Guidance (pāṭihāriya): a term set beside “supernormal power” (iddhi) in the same sentence, explained by the treatise as “what dispels.” Later in this chapter, however, “the Twin Marvel” follows an established Chinese designation; one term has two usages.

² Pervasion (vipphāra): an excellence produced within the range of the power of knowledge or concentration, distinct from “pervading” (pharaṇa), which describes meditation subjects such as loving-kindness pervading their objects.

³ Determination (adhiṭṭhāna): establishing with knowledge the resolve “May I become thus.” The detailed method for supernormal power by determination appears in this chapter’s unit “Having Been One, Becoming Many, and Visibility and Invisibility.”

⁴ Transformation (vikubbanā): abandoning the original form and displaying another. The methods for supernormal power by transformation and mind-made supernormal power appear in this chapter’s final unit, “Mastery of the Body through the Brahmā World.”

⁵ Contemplation of impermanence (aniccānupassanā): contemplation that sees formations as impermanent; this unit presents it as what abandons the perception of permanence.

⁶ One in the final existence (pacchimabhavika): one for whom this life is the final existence and who will necessarily attain arahantship in this very life.

⁷ Discriminations (paṭisambhidā): the four unobstructed knowledges—discrimination of meaning, of phenomena, of language, and of perspicuity.

⁸ Attainment (samāpatti): a meditative attainment accomplished by entering concentration; the four jhānas and four immaterial states together are the eight attainments.

⁹ Attainment of cessation (nirodhasamāpatti): an attainment without mind, in which perception and feeling cease; its full treatment appears in this work’s chapter on the benefits of developing wisdom.

¹⁰ Bhikkhu whose taints are destroyed (khīṇāsava): a bhikkhu whose taints have been destroyed, that is, an arahant.

¹¹ Pervasion with loving-kindness and attention to elements: the method of the former appears in this work’s chapter on the divine abodes; the latter appears in the unit on defining the four elements in the chapter explaining concentration.

¹² Six-factored equanimity (chaḷaṅgupekkhā): equanimity unmoved by either agreeable or disagreeable objects occurring at the six doors; the term appears in this work’s chapter on the six recollections.

¹³ Being fallen into a bad destination (vinipātika): a sentient being fallen into a bad destination; this unit gives yakkhinīs and others as examples.

¹⁴ First-aeon people (paṭhamakappika): people at the beginning of an aeon; one class of human beings with supernormal power born of kamma-result, who can also travel through the air.

¹⁵ Knowledge-spell bearer (vijjādhara): one who recites and retains knowledge-spells, the practitioner of supernormal power made by knowledge-spells.

¹⁶ Commentary (aṭṭhakathā): a general designation for commentaries on the canonical text; here the Commentator explicitly marks this account as coming from the commentaries rather than the canonical text.

¹⁷ Learning of the three Vedas and learning of the Three Piṭakas: examples of right application given by the commentaries under the tenth kind of supernormal power, listed beside crafts, medicine, and even farming.