清淨道論 神變之四地・四足・八句・十六根Visuddhimagga · The Four Grounds, Four Bases, Eight Terms, and Sixteen Roots of Supernormal Power
「一身而成多身」之前有一整座地基。四地——四禪：離生、喜樂、捨樂三地為資具地，不苦不樂之第四禪為本地。四足——四神足：欲定勤行、精進定勤行、心定勤行、簡擇定勤行；「足」或是神變所住之心心所聚，或是欲等本身，由之而到達。八句——四足各拆為二：欲不是定、定不是欲，欲唯與定合一方導向神變。十六根——心以十六行相不動：不下不舉不傾不背不依不繫、離脫離繫除限至一性，信精進念定慧光明六攝持——後六即前單元「得不動」之六，經與《無礙解道》二處之說。
然後才「以智決意」：入基礎禪、出定、作「願我成百」之遍作、再入定、出定、決意——與決意心同時成百。基礎禪心緣相，遍作心緣百千之色（非名言施設），決意心亦緣之而唯一剎那、第四禪、種姓之後唯生一個。
神變的全部，是一顆調好的心的一次決意。
Before “having been one, he becomes many” stands an entire foundation. Four grounds—the four jhānas: the grounds born of seclusion, of rapture and pleasure, and of equanimity and pleasure are accessory grounds; the fourth jhāna, neither painful nor pleasant, is the fundamental ground. Four bases—the four bases of power furnished with concentration due to desire, energy, mind, and investigation and with formations of exertion. “Basis” means either the group of mind and mental factors where power abides, or desire and the rest themselves, through which it is reached. Eight terms—each of the four bases divided in two: desire is not concentration and concentration is not desire; only united with concentration does desire lead to supernormal power. Sixteen roots—the mind imperturbable in sixteen modes: not downcast, elated, inclined, turned away, dependent, or bound; released, freed from bonds, rid of limits, arrived at unity; and supported by faith, energy, mindfulness, concentration, wisdom, and luminosity. The last six are the six supports of “attained to imperturbability” in the preceding unit—the same account in the discourses and the Paṭisambhidāmagga.
Only then does one “determine with knowledge”: enter the foundational jhāna, emerge, perform preliminary work as “May I become a hundred,” enter again, emerge, determine—and simultaneously with the determination mind become a hundred. The foundational-jhāna mind takes the sign; the preliminary-work mind takes the material forms of the hundred or thousand, not a verbal concept; the determination mind takes them for one moment, a single fourth-jhāna mind after change-of-lineage.
The whole of supernormal power is one determination by a well-trained mind.
本單元白話為本編自巴利原典之譯疏（tr. mine）；底本事項詳本單元考據。
§1 經句逐釋——引心趣向神變 〔CSCD §380〕
「神變」：就是神變之分，或者神變之類。「把心引向、傾向」：那位比丘，在已說之類的那心成為神通之基礎之時，為了得神變而把遍作心¹引向——從遍之所緣移開而送向神變。「傾向」：令〔心〕傾於所應得之神變、趣於神變。「他」：就是這樣已作了心之引向的比丘。「種種」：多種、種種之類。「神變」：神變之分。「領受」：領受，意思是觸、作證、到達。現在，為了顯示它的種種之性，便說了「一身」等等。其中，「一身」：在作神變之前，本來也是一身。「成多身」：想要在眾人面前經行，或者想要作讀誦，或者想要問問題，於是成為百也成為千。那麼，他是怎樣這樣的呢？是成就了神變的四地、四足、八句與十六根之後，以智而決意。
§2 神變之四地——四禪 〔CSCD §381〕
其中，「四地」：應當了知就是四禪。這已為法將²所說：「神變的四地是哪四種呢？離生地是初禪，喜樂地是第二禪，捨樂地是第三禪，不苦不樂地是第四禪。神變的這四地，能導向神變之得、神變之獲、神變之變化性、神變之遍熟、神變之自在、神變之無畏。」而這裡，前三禪，由於〔行者〕以喜之遍滿與樂之遍滿而入於樂想與輕想，身成為輕、柔軟、堪任而得神變，所以依這個理趣，由於能導向神變之得，應當了知它們是資具地；而第四禪對於神變之得則正是本地。
§3 神變之四足——四神足 〔CSCD §382〕
「四足」：應當了知就是四神足³。這已說過了：「神變的四足是哪四種呢？這裡，比丘修習具欲定勤行的神足；精進……心……修習具簡擇定勤行的神足。神變的這四足，能導向神變之得……乃至（廣說如前）……神變之無畏。」而這裡，以欲為因或以欲為增上的定，就是欲定——這是以欲作之欲為增上而所得之定的稱謂。成為勤的諸行，就是勤行——這是成四事的正勤之精進的稱謂。「具」：就是與欲定和諸勤行相俱。「神足」：那些或依成辦之理趣而以成就之義、或依「有情由它而成就，成為興、盛、至高」這個理趣而得了「神變」之名的、與神通心相應的欲、定與諸勤行——以住處之義而作它們之足的其餘心心所之聚，就是〔神足之〕義。這已說過了：「『神足』：就是如此之人的受蘊……乃至（廣說如前）……識蘊。」
或者：由它而行，所以是足——意思是被到達。神變之足，就是神足。這是欲等等的稱謂。如說：「諸比丘，如果比丘依於欲而得定、得心一境性，這就叫作欲定。他為了未生的諸惡〔不善法之不生〕……乃至（廣說如前）……而勤，這些就叫作諸勤行。這樣，這欲、這欲定與這些勤行，諸比丘，這就叫作具欲定勤行的神足。」其餘諸神足之義也應當照這樣了知。
§4 神變之八句——欲等八法 〔CSCD §383〕
「八句」：應當了知就是欲等等八法。這已說過了：「神變的八句是哪八種呢？如果比丘依於欲而得定、得心一境性⁴——欲不是定，定不是欲；欲是一，定是另一。如果比丘依於精進……如果比丘依於心……如果比丘依於簡擇而得定、得心一境性——簡擇不是定，定不是簡擇；簡擇是一，定是另一。神變的這八句，能導向神變之得……乃至（廣說如前）……神變之無畏。」因為這裡，想要生起神變之欲，唯有與定合為一而繫屬，才能導向神變之得；精進等等也是這樣。所以應當了知這八句是這樣說的。
§5 神變之十六根——十六種不動 〔CSCD §384〕
「十六根」：應當了知就是心以十六種行相而有的不動性。這已說過了：「神變有幾根呢？有十六根——不下之心不為懈怠所動，所以是不動；不舉之心不為掉舉所動，所以是不動；不傾之心不為貪所動，所以是不動；不背之心不為瞋恚所動，所以是不動；不依之心不為見所動，所以是不動；不繫之心不為欲之貪所動，所以是不動；離脫之心不為欲貪所動，所以是不動；離繫之心不為煩惱所動，所以是不動；除限之心不為煩惱之限所動，所以是不動；至一性之心不為種種煩惱所動，所以是不動；為信所攝持之心不為不信所動，所以是不動；為精進所攝持之心不為懈怠所動，所以是不動；為念所攝持之心不為放逸所動，所以是不動；為定所攝持之心不為掉舉所動，所以是不動；為慧所攝持之心不為無明所動，所以是不動；至光明之心不為無明之闇所動，所以是不動。神變的這十六根，能導向神變之得……乃至（廣說如前）……神變之無畏。」
而這個義，雖然由「他的心這樣得等持」等等也已經成立了，然而為了顯示初禪等等之為神變的地、足、句、根之性，所以再說了一次。而前者是傳於諸經之中的方法，這一種則是〔傳〕於《無礙解道》之中的。這樣，也為了在二處都不迷惑，所以再說了一次。
§6 以智決意之法與其心之所緣 〔CSCD §385〕
「以智而決意」：這位〔比丘〕成就了這些作為神變之地、足、句〔與根〕的諸法之後，入了神通之基礎禪⁵而出定；如果他想要成百，就作「願我成百、願我成百」的遍作，再入神通之基礎禪而出定，然後決意——與決意心同時，他就成了百。於千等等也是同樣的方法。如果這樣還不成就，就應當再作遍作，第二次入定而出定，然後決意；因為《相應部義注》⁶之中說：入定一次或二次都可以。這裡，基礎禪之心以相為所緣；諸遍作心則以百為所緣或以千為所緣，而那也是由色而非由施設⁷。決意心也同樣地以百為所緣或以千為所緣。它就像前面所說的安止心一樣，在種姓⁸之後唯生起一個，是色界第四禪的。
註
¹ 遍作心（parikammacitta）：安止或神變生起之前所起之準備之心；遍作、近行、隨順、種姓四心之次第，其開演在本書地遍之品。
² 法將（dhammasenāpati）：本論所用之尊稱；本篇唯繫其稱而不出其名。
³ 四神足（iddhipāda）：欲、精進、心、簡擇四者為神變之足；其四名既出於本書取業處之品。
⁴ 心一境性（cittassekaggatā）：心專於一境而不散之性，即定之自體。
⁵ 神通之基礎禪（abhiññāpādakaṃ jhānaṃ）：作為諸神通所依之禪，即第四禪。
⁶ 《相應部義注》：論主所引之義注，為「決意不成則再入定」之數之據。
⁷ 由色而非由施設：遍作心之所緣之判——所取者為色，而非「百」「千」之名言施設。
⁸ 種姓（gotrabhu）：安止之心路中緊接安止之前而生之一心；其位與其次第在本書地遍之品。
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 Word-by-Word Explanation of the Scriptural Passage—Directing the Mind toward Supernormal Power 〔CSCD §380〕
“Supernormal power” means a division of supernormal power, or a variety of it. “He directs and inclines the mind”: when the bhikkhu’s mind of the kind described has become a basis for direct knowledge, he directs the preliminary-work mind¹ to gain supernormal power—turning it away from the kasiṇa object and sending it toward supernormal power. “Inclines” means that he makes [the mind] incline toward the supernormal power to be attained and tend toward it. “He” means the bhikkhu who has thus directed the mind. “Various” means many kinds and varieties. “Supernormal power” means a division of supernormal power. “Experiences” means experiences, touches, realizes, and reaches. Now, to show its variousness, the passage says “having been one” and so forth. Here, “having been one”: before performing supernormal power, he was originally one. “He becomes many”: wishing to walk back and forth in front of a multitude, or wishing to recite or ask a question, he becomes a hundred or a thousand. How does he become thus? Having accomplished the four grounds, four bases, eight terms, and sixteen roots of supernormal power, he determines with knowledge.
§2 The Four Grounds of Supernormal Power—The Four Jhānas 〔CSCD §381〕
Here, the “four grounds” should be understood as the four jhānas. This has been said by the General of the Dhamma²: “What are the four grounds of supernormal power? The ground born of seclusion is the first jhāna; the ground of rapture and pleasure is the second jhāna; the ground of equanimity and pleasure is the third jhāna; the ground neither painful nor pleasant is the fourth jhāna. These four grounds of supernormal power lead to the gaining of supernormal power, the obtaining of supernormal power, transformation by supernormal power, the full ripening of supernormal power, mastery of supernormal power, and fearlessness in supernormal power.” Here, by entering perceptions of pleasure and lightness through pervasion with rapture and pervasion with pleasure, in the first three jhānas the practitioner’s body becomes light, malleable, and wieldy, and gains supernormal power. Thus, in this sense, the first three should be understood as accessory grounds because they lead to gaining supernormal power; but the fourth jhāna is precisely the fundamental ground for gaining it.
§3 The Four Bases of Supernormal Power—The Four Bases of Power 〔CSCD §382〕
The “four bases” should be understood as the four bases of power³. This has been said: “What are the four bases of supernormal power? Here a bhikkhu develops the basis of power furnished with concentration due to desire and formations of exertion; due to energy … due to mind … he develops the basis of power furnished with concentration due to investigation and formations of exertion. These four bases of supernormal power lead to the gaining of supernormal power … up to (expanded as before) … fearlessness in supernormal power.” Here, concentration having desire as its cause or predominance is concentration due to desire—a designation for concentration attained with active desire as predominant. Formations that constitute exertion are formations of exertion—a designation for the energy of right striving that accomplishes four tasks. “Furnished with” means accompanied by concentration due to desire and formations of exertion. “Basis of power”: desire, concentration, and formations of exertion associated with a direct-knowledge mind gain the name “supernormal power” either in the sense of accomplishment through succeeding, or in the sense that “sentient beings succeed through it and become prosperous, flourishing, and supreme.” The remaining group of mind and mental factors that serve as their base in the sense of an abiding place is the meaning [of the basis of power]. This has been said: “‘Basis of power’ means the feeling aggregate of such a person … up to (expanded as before) … the consciousness aggregate.”
Alternatively, that through which one goes is a base—that which is reached. A base for supernormal power is a basis of power. This designates desire and the rest. As it is said: “Bhikkhus, if a bhikkhu gains concentration and one-pointedness of mind in dependence on desire, this is called concentration due to desire. He strives for the non-arising of unarisen evil [unwholesome phenomena] … up to (expanded as before) … these are called formations of exertion. Thus, bhikkhus, this desire, this concentration due to desire, and these formations of exertion are called the basis of power furnished with concentration due to desire and formations of exertion.” The meanings of the remaining bases of power should be understood in the same way.
§4 The Eight Terms of Supernormal Power—Desire and the Other Eight Phenomena 〔CSCD §383〕
The “eight terms” should be understood as the eight phenomena beginning with desire. This has been said: “What are the eight terms of supernormal power? If a bhikkhu gains concentration and one-pointedness of mind in dependence on desire—desire is not concentration, and concentration is not desire; desire is one, concentration another. If a bhikkhu gains concentration in dependence on energy … in dependence on mind … in dependence on investigation—investigation is not concentration, and concentration is not investigation; investigation is one, concentration another. These eight terms of supernormal power lead to the gaining of supernormal power … up to (expanded as before) … fearlessness in supernormal power.” Here, desire to produce supernormal power can lead to the gaining of supernormal power only when united with and bound to concentration; so too with energy and the rest. The eight terms should therefore be understood as stated in this way.
§5 The Sixteen Roots of Supernormal Power—Sixteen Kinds of Imperturbability 〔CSCD §384〕
The “sixteen roots” should be understood as the mind’s imperturbability in sixteen modes. This has been said: “How many roots does supernormal power have? It has sixteen roots. A mind not downcast is not moved by indolence, and so it is imperturbable. A mind not elated is not moved by restlessness, and so it is imperturbable. A mind not inclined is not moved by greed, and so it is imperturbable. A mind not turned away is not moved by ill will, and so it is imperturbable. A mind not dependent is not moved by views, and so it is imperturbable. A mind not bound is not moved by the greed of desire, and so it is imperturbable. A mind released is not moved by sensual greed, and so it is imperturbable. A mind freed from bonds is not moved by defilements, and so it is imperturbable. A mind rid of limits is not moved by the limits of defilement, and so it is imperturbable. A mind arrived at unity is not moved by the various defilements, and so it is imperturbable. A mind supported by faith is not moved by lack of faith, and so it is imperturbable. A mind supported by energy is not moved by indolence, and so it is imperturbable. A mind supported by mindfulness is not moved by negligence, and so it is imperturbable. A mind supported by concentration is not moved by restlessness, and so it is imperturbable. A mind supported by wisdom is not moved by ignorance, and so it is imperturbable. A mind arrived at luminosity is not moved by the darkness of ignorance, and so it is imperturbable. These sixteen roots of supernormal power lead to the gaining of supernormal power … up to (expanded as before) … fearlessness in supernormal power.”
Although this meaning has already been established by “when his mind is thus concentrated” and the rest, it is stated again to show that the first jhāna and the rest are the grounds, bases, terms, and roots of supernormal power. The former method is handed down in the discourses; this one is [handed down] in the Paṭisambhidāmagga. It is repeated so that there will be no confusion in either place.
§6 The Method of Determining with Knowledge and the Objects of Its Minds 〔CSCD §385〕
“He determines with knowledge”: having accomplished these phenomena that serve as the grounds, bases, terms, [and roots] of supernormal power, the [bhikkhu] enters the jhāna that serves as the basis for direct knowledge⁵ and emerges. If he wishes to become a hundred, he performs the preliminary work “May I become a hundred, may I become a hundred,” enters that jhāna again and emerges, and then determines. Simultaneously with the determination mind, he becomes a hundred. The method is the same for a thousand and the rest. If it does not succeed in this way, he should perform the preliminary work again, enter attainment and emerge a second time, and then determine; for the Commentary on the Saṃyutta⁶ says that one may enter attainment once or twice. Here, the mind of the foundational jhāna takes the sign as its object. The preliminary-work minds take a hundred or a thousand as object, and that is by way of material form, not by way of concept⁷. The determination mind likewise takes a hundred or a thousand as object. Like the absorption mind described earlier, only one such mind arises after change-of-lineage⁸; it belongs to the fourth jhāna of the fine-material sphere.
Notes
¹ Preliminary-work mind (parikammacitta): a preparatory mind that arises before absorption or supernormal power. The sequence of preliminary work, access, conformity, and change-of-lineage is developed in this work’s chapter on the earth kasiṇa.
² General of the Dhamma (dhammasenāpati): an honorific used by this treatise; this unit gives only the title and does not name the person.
³ Four bases of power (iddhipāda): desire, energy, mind, and investigation as the four bases of supernormal power; the four names already appear in this work’s chapter on taking a meditation subject.
⁴ One-pointedness of mind (cittassekaggatā): the state in which the mind is focused on one object without distraction, the intrinsic nature of concentration.
⁵ Jhāna that serves as the basis for direct knowledge (abhiññāpādakaṃ jhānaṃ): the jhāna on which the direct knowledges depend, namely the fourth jhāna.
⁶ Commentary on the Saṃyutta: the commentary cited by the Commentator as authority for the number of entries into attainment when determination does not succeed and must be repeated.
⁷ By way of material form, not by way of concept: determination concerning the object of the preliminary-work mind—the object taken is material form, not the verbal concept “hundred” or “thousand.”
⁸ Change-of-lineage (gotrabhu): the single mind that arises immediately before absorption in the cognitive process of absorption; its position and sequence occur in this work’s chapter on the earth kasiṇa.
「一身而成多身」之前有一整座地基：四禪為地、四神足為足、欲等八法為句、十六種不動為根——然後才「以智決意」
大局 — 決意神變之地基
上單元分類畢，本單元進入經句「他把心引向、傾向……領受種種神變：一身而成多身」的逐句釋（§1），隨即停在「他是怎樣這樣的呢」——答：成就了四地・四足・八句・十六根之後，以智而決意。四段分釋（§2–§5）皆引法將之文並釋之；末段（§6）釋「以智決意」之法與遍作心、決意心之所緣。這些地、足、句、根之文，經與《無礙解道》二處皆傳，論主明言「為了在二處都不迷惑所以再說一次」。此單元承上位科，為十神變之論之續。〔所見〕
§01 經句逐釋——引心趣向神變 → 白話 §1
「神變」即神變之分類；「引向」——於已成神通基礎之心，為得神變而把遍作心從遍之所緣移開送向神變；「傾向」——令心傾於趣於所應得之神變；「種種」多種；「領受」觸、作證、到達；「一身」作神變前本是一身；「成多身」——欲在眾前經行、誦讀、問問題而成百成千。怎樣？成就四地四足八句十六根後以智決意（白話 §1）。〔讀法〕「引向」一語被論主釋為「把遍作心從遍移開」——神變是把修遍的那顆心改道。地足句根四個詞是一座建築：地是立足處、足是走向、句是階、根是不動之本。
§02 神變之四地——四禪 → 白話 §2
法將之文：離生地初禪、喜樂地第二禪、捨樂地第三禪、不苦不樂地第四禪——導向神變之得、獲、變化性、遍熟、自在、無畏。論釋：前三禪以喜樂之遍滿入樂想輕想、身成輕柔堪任而得神變，故為資具地；第四禪為本地（白話 §2）。〔讀法〕四禪之名此處取其「地」相：離生、喜樂、捨樂、不苦不樂——每一禪的主支就是地名。資具地與本地之別，是「幫你走到」與「你站在上面」之別。
§03 神變之四足——四神足 → 白話 §3
欲定勤行、精進定勤行、心定勤行、簡擇定勤行四神足。釋：以欲為因為增上之定是欲定；成勤之諸行是勤行（成四事之正勤）；「神足」——以成就之義得神變名的、與神通心相應的欲定勤行，以住處之義作其足的其餘心心所之聚（「如此之人的受蘊乃至識蘊」）；或由它而行（被到達）故是足——欲等之稱謂（經：依欲得定得心一境性是欲定，為未生惡之不生等而勤是勤行，這欲這欲定這些勤行名具欲定勤行之神足）（白話 §3）。〔讀法〕「神足」一詞論主給了兩解：一解足是「那一聚心心所」（神變所住之處），一解足是「欲等本身」（由之而到達）。兩解並存，照例不判。四神足的名目在業處之品已出，此處是其用處。
§04 神變之八句——欲等八法 → 白話 §4
「依欲得定得心一境性——欲不是定、定不是欲；欲是一、定是另一」，精進、心、簡擇同式，成八句。釋：欲唯與定合一而繫屬方導向神變之得，精進等亦然（白話 §4）。〔讀法〕八句是四神足拆開：每一足拆成「增上者」與「定」二句——強調二者非一而須合。欲不是定：想要神變的那個欲本身不是定，要與定合。
§05 神變之十六根——十六種不動 → 白話 §5
心以十六行相而不動：不下之心不為懈怠動、不舉不為掉舉、不傾不為貪、不背不為瞋、不依不為見、不繫不為欲之貪、離脫不為欲貪、離繫不為煩惱、除限不為煩惱之限、至一性不為種種煩惱、為信攝持不為不信、為精進攝持不為懈怠、為念攝持不為放逸、為定攝持不為掉舉、為慧攝持不為無明、至光明不為無明之闇——導向神變之得乃至無畏。此義由「心得等持」等已立，為顯初禪等為地足句根故再說；前者經中之法、此種《無礙解道》中之法，為於二處不迷故再說（白話 §5）。〔讀法〕十六根的後六根正是上單元「得不動」的六種攝持——論主自己點出這是同一義的二處之說。「根」是不動之本：心越不動，神變越有根。〔所見〕
§06 以智決意之法與其心之所緣 → 白話 §6
成就地足句根已，入神通之基礎禪而出定；欲成百則作「願我成百」之遍作，再入基礎禪出定，然後決意——與決意心同時成百；千等同法。不成則再作遍作、第二次入定出定而決意（《相應部義注》：入定一次或二次皆可）。所緣：基礎禪之心以相為所緣；遍作心以百或千為所緣——由色非由施設；決意心亦以百或千為所緣，如安止心，於種姓之後唯生一個，色界第四禪（白話 §6）。〔讀法〕這段是整個神變操作的「心路」：入定—出定—遍作—入定—出定—決意。決意心只有一個剎那、是第四禪之心、所緣是色（不是「百」這個名言）。讀到這裡就明白：神變不是念咒，是一個第四禪心在種姓之後的一次決定。
給一般讀者
這一單元是「一身多身」的說明書的前半：先把地基說全——四禪是地，四神足是足，欲等八法是句，十六種不動是根——然後一句話交代操作：入定、出定、遍作、再入定、出定、決意。請記住末段那三種心的所緣：基礎禪心緣相、遍作心緣百千之色、決意心亦緣百千之色而唯一剎那。神變的全部，是一顆調好的心的一次決意。
想讀本單元全文：白話 §1–§6 即經句逐釋・四地・四足二解・八句・十六根與二處之說・以智決意之法與三種心之所緣的全段逐段全譯。
Before “having been one, he becomes many” stands an entire foundation: four jhānas as grounds, four bases of power as bases, desire and the rest as eight terms, and sixteen kinds of imperturbability as roots—only then does one “determine with knowledge”
The Big Picture — The Foundation of Supernormal Power by Determination
The previous unit completed the classification. This unit enters the word-by-word explanation of the scriptural sentence “he directs and inclines the mind … experiences the various kinds of supernormal power: having been one, he becomes many” (§1), then pauses at “How does he become thus?” The answer: after accomplishing the four grounds, four bases, eight terms, and sixteen roots, he determines with knowledge. The four divisions (§§2–5) each cite and explain the words of the General of the Dhamma. The last (§6) explains the method of “determining with knowledge” and the objects of the preliminary-work and determination minds. The texts on these grounds, bases, terms, and roots are handed down both in discourses and in the Paṭisambhidāmagga; the Commentator expressly says that he repeats them “so there will be no confusion in either place.” This unit inherits the larger discussion and continues the treatment of the ten powers. 〔Observation〕
§01 Word-by-Word Explanation—Directing the Mind toward Supernormal Power → Vernacular §1
“Supernormal power” means a division of supernormal power. “Directs”: when the mind has become the basis for direct knowledge, he moves the preliminary-work mind away from the kasiṇa object and sends it toward supernormal power in order to attain it. “Inclines”: he makes the mind incline and tend toward the power to be attained. “Various” means many kinds. “Experiences” means touches, realizes, reaches. “Having been one” means that before performing the power he was one. “Becomes many”: wishing to walk, recite, or ask questions before a multitude, he becomes hundreds or thousands. How? After accomplishing four grounds, four bases, eight terms, and sixteen roots, he determines with knowledge (vernacular §1). 〔Reading〕 The Commentator explains “directs” as “moving the preliminary-work mind away from the kasiṇa”: supernormal power is a rerouting of the very mind that cultivated the kasiṇa. The four words grounds, bases, terms, and roots form a building: a ground is where one stands, a base is how one goes, a term is a step, a root is the foundation of imperturbability.
§02 The Four Grounds of Supernormal Power—The Four Jhānas → Vernacular §2
The words of the General of the Dhamma: the ground born of seclusion is the first jhāna, the ground of rapture and pleasure the second, the ground of equanimity and pleasure the third, and the ground neither painful nor pleasant the fourth. They lead to the gaining, obtaining, transformation, full ripening, mastery, and fearlessness of supernormal power. The explanation: in the first three jhānas, pervasion with rapture and pleasure brings the perception of pleasure and lightness, making the body light, malleable, and wieldy; therefore they are accessory grounds. The fourth jhāna is the fundamental ground (vernacular §2). 〔Reading〕 Here the four jhānas are named in their character as “ground”: born of seclusion, rapture and pleasure, equanimity and pleasure, neither painful nor pleasant—the principal factors of each jhāna become the names of the grounds. The distinction between accessory and fundamental ground is the distinction between “helping you get there” and “what you stand upon.”
§03 The Four Bases of Supernormal Power—The Four Bases of Power → Vernacular §3
The four bases of power are furnished with concentration due respectively to desire, energy, mind, and investigation, and with formations of exertion. Explanation: concentration whose cause or predominance is desire is concentration due to desire; formations constituting exertion are the energy of right striving that accomplishes four tasks. “Basis of power” means either the remaining group of mind and mental factors serving as an abiding place for the desire, concentration, and formations of exertion associated with direct-knowledge mind (“the feeling aggregate of such a person … the consciousness aggregate”), which have gained the name supernormal power in the sense of success; or it means desire and the rest themselves, that through which one goes and reaches. The discourse says: concentration and one-pointedness gained in dependence on desire are concentration due to desire; striving for the non-arising of unarisen evil and the rest is the formations of exertion; this desire, concentration, and exertion together form the basis furnished with concentration due to desire and formations of exertion (vernacular §3). 〔Reading〕 The Commentator gives two explanations of “basis of power”: on one reading the base is “that group of mind and mental factors” where supernormal power abides; on the other it is desire and the rest themselves, through which it is reached. The two coexist, as usual, without a decision. The names of the four bases already appeared in the chapter on meditation subjects; here is their use.
§04 The Eight Terms of Supernormal Power—Desire and the Other Eight Phenomena → Vernacular §4
“If a bhikkhu gains concentration and one-pointedness in dependence on desire—desire is not concentration, concentration is not desire; desire is one, concentration another.” The same formula applies to energy, mind, and investigation, making eight terms. The explanation: desire leads to supernormal power only when united with and bound to concentration; so too with energy and the rest (vernacular §4). 〔Reading〕 The eight terms take the four bases apart: each is divided into “what predominates” and “concentration,” emphasizing that the two are different but must be united. Desire is not concentration: the desire for supernormal power is not itself concentration; it must be joined to concentration.
§05 The Sixteen Roots of Supernormal Power—Sixteen Kinds of Imperturbability → Vernacular §5
The mind is imperturbable in sixteen modes: not downcast and unmoved by indolence; not elated and unmoved by restlessness; not inclined and unmoved by greed; not turned away and unmoved by ill will; not dependent and unmoved by views; not bound and unmoved by the greed of desire; released and unmoved by sensual greed; freed from bonds and unmoved by defilements; rid of limits and unmoved by the limits of defilement; arrived at unity and unmoved by the various defilements; supported by faith and unmoved by lack of faith; supported by energy and unmoved by indolence; supported by mindfulness and unmoved by negligence; supported by concentration and unmoved by restlessness; supported by wisdom and unmoved by ignorance; arrived at luminosity and unmoved by the darkness of ignorance—leading to the gaining of supernormal power, up to fearlessness in supernormal power. Although this meaning was already established by “when his mind is thus concentrated,” it is repeated to show the jhānas and the rest as grounds, bases, terms, and roots. The former method is in the discourses, this one in the Paṭisambhidāmagga; it is repeated to prevent confusion between the two (vernacular §5). 〔Reading〕 The last six of the sixteen roots are precisely the six supports of “attained to imperturbability” in the preceding unit—the Commentator himself points out that this is one meaning stated in two places. A “root” is the foundation of imperturbability: the less the mind moves, the more deeply power is rooted. 〔Observation〕
§06 The Method of Determining with Knowledge and the Objects of Its Minds → Vernacular §6
Having accomplished the grounds, bases, terms, and roots, one enters and emerges from the jhāna that serves as the basis for direct knowledge. Wishing to become a hundred, one performs preliminary work as “May I become a hundred,” enters and emerges from the foundational jhāna again, then determines—and simultaneously with the determination mind becomes a hundred. The same applies to a thousand. If it does not succeed, perform preliminary work again, enter and emerge a second time, and determine (the Commentary on the Saṃyutta allows one or two entries). Objects: the foundational-jhāna mind takes the sign; the preliminary-work mind takes the hundred or thousand as material form, not as concept; the determination mind likewise takes the hundred or thousand. Like an absorption mind, only one arises after change-of-lineage, belonging to the fourth jhāna of the fine-material sphere (vernacular §6). 〔Reading〕 This is the “cognitive process” of the whole operation: enter—emerge—preliminary work—enter—emerge—determine. The determination mind lasts a single moment, belongs to the fourth jhāna, and takes material form as its object (not the name “hundred”). At this point it becomes clear that supernormal power is not a spell but one decision by a fourth-jhāna mind after change-of-lineage.
For the General Reader
This unit is the first half of the instruction manual for “one becoming many.” It first supplies the complete foundation: the four jhānas are grounds, the four bases of power are bases, desire and the rest are eight terms, and sixteen kinds of imperturbability are roots. Then it gives the operation in a single sentence: enter, emerge, perform preliminary work, enter again, emerge, determine. Remember the three objects in the last section: the foundational-jhāna mind takes the sign, the preliminary-work mind takes the material forms of hundreds or thousands, and the determination mind takes the same material forms for a single moment. The whole of supernormal power is one determination by a well-trained mind.
To read this unit in full: vernacular §1–§6 is the complete paragraph-by-paragraph rendering of the word-by-word explanation of the scriptural passage, the four grounds, the two explanations of the four bases, the eight terms, the sixteen roots and their two places of transmission, and the method of determining with knowledge together with the objects of the three kinds of mind.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
篇名之承 本單元之切段內無自有 ### 科題（本欄實測：### 行零個）——其讀者面之科題承上位科 Dasaiddhikathā，該行落於本科之首單元（12-02）。切界之錨為譯底 [§380] 段之行首（非 ### 行），其於譯底檔恰一見而落行首。本目誌其實，切分之判不由本目下。
段號域 譯底欄之段號自〔CSCD §380〕至〔CSCD §385〕，實落段號 6 個，號序連續無缺。本篇於譯底欄之幅為 6,991 位元組——為本品六單元中之最小者。
科之構——一目一段 本篇之骨為神變之四目：〔CSCD §380〕釋經句而立其問（Iddhiyā catasso bhūmiyo cattāro pādā aṭṭha padāni soḷasa ca mūlāni sampādetvā ñāṇena adhiṭṭhahanto），其後〔CSCD §381〕至〔CSCD §384〕四段各釋一目——四地・四足・八句・十六根；〔CSCD §385〕出以智決意之法而收。一目一段，四目無一段兼二（本欄逐段反查）。四目之問答皆引無礙解道，其結句共六語（iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasitāya iddhivesārajjāya saṃvattantī）——本欄實測其全出者一（〔CSCD §381〕），其餘三處皆以 …pe… iddhivesārajjāya saṃvattantī 略之。
論主自標二系並存 〔CSCD §384〕之末作 Kāmañca esa attho evaṃ samāhite cittetiādināpi siddhoyeva⋯Purimo ca suttesu āgatanayo. Ayaṃ paṭisambhidāyaṃ. Iti ubhayattha asammohatthampi puna vutto.——論主自標前單元之釋出於諸經之法、本篇之釋出於無礙解道，二系並存而重出者為令二處俱不迷。本欄誌其實，不代判其一。
前後接點 前承同科之首單元：本篇首句作 Iddhividhāyāti iddhikoṭṭhāsāya, iddhivikappāya vā.——復從同一經句之首語再釋（前單元釋其種類，本篇釋其句法）。後接同科之第三單元：本篇末之 Adhiṭṭhānacittampi tatheva satārammaṇaṃ⋯vā sahassārammaṇaṃ vā 立決意心之所緣，次單元即以 Yampi paṭisambhidāyaṃ vuttaṃ ''pakatiyā eko bahukaṃ āvajjati sataṃ vā sahassaṃ vā satasahassaṃ vā 逐字承其所引之文而廣之——論自標之續。
movement 品夾《總覽》繫本單元於 §C〈Dasaiddhikathā 神變之四地・四足・八句・十六根〉一節；其所繫之段號域逐字見該表，本目不重錄、不截取。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。既立之詞於本目不重立——其在本篇者為 iddhi（神變）・iddhipāda（神足）・chanda・vīriya・citta・vīmaṃsā（欲・精進・心・簡擇）・samādhi（定）・jhāna（禪）・vedanākkhandha／viññāṇakkhandha（受蘊／識蘊）・adhiṭṭhānaṭṭha（住處之義）・anissita（不依）・visaṃyutta（離繫）・gotrabhu（種姓）・appanācitta（安止心）・nimittārammaṇa（以相為所緣）。以下唯列本篇新出者。
經句之釋與四目之總名 〔CSCD §380〕。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| iddhikoṭṭhāsa・iddhivikappa | 神變之分・神變之類 | iddhividhāya 一語之二釋 | 〔CSCD §380〕 |
| iddhipoṇa・iddhipabbhāra | 傾神變・趣神變 | abhininnāmeti 之釋——令心傾趣神變 | 〔CSCD §380〕 |
| catasso bhūmiyo・cattāro pādā・aṭṭha padāni・soḷasa mūlāni | 四地・四足・八句・十六根 | 本篇之四目；一目一段，其問答俱引無礙解道 | 〔CSCD §380〕 |
四地與四足 〔CSCD §381〕–〔CSCD §382〕。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| vivekajabhūmi・pītisukhabhūmi・upekkhāsukhabhūmi・adukkhamasukhabhūmi | 離生地・喜樂地・捨樂地・不苦不樂地 | 四地即四禪；其名逐字自所引之文 | 〔CSCD §381〕 |
| iddhilābha・iddhipaṭilābha | 神變之得・神變之獲 | 四目之結句所共之六語之首二 | 〔CSCD §381〕 |
| iddhivikubbanatā・iddhivisavitā・iddhivasitā・iddhivesārajja | 神變之變化性・神變之遍熟・神變之自在・神變之無畏 | iddhivisavitā 之讀誌之以俟來哲 | 〔CSCD §381〕 |
| pītipharaṇa・sukhapharaṇa | 喜之遍滿・樂之遍滿 | 前三禪為資具地之由 | 〔CSCD §381〕 |
| sambhārabhūmi・pakatibhūmi | 資具地・本地 | 前三禪與第四禪於神變之位之別 | 〔CSCD §381〕 |
| chandasamādhipadhānasaṅkhārasamannāgata | 具欲定勤行 | 四神足之定型語 | 〔CSCD §382〕 |
| kattukamyatāchanda | 欲作之欲 | chandasamādhi 之 chanda 之釋 | 〔CSCD §382〕 |
| padhānasaṅkhāra | 勤行 | 四神足之第三支；即四正勤之精進 | 〔CSCD §382〕 |
| catukiccasādhaka | 成四事者 | padhānasaṅkhāra 之義——成四正勤之事 | 〔CSCD §382〕 |
| pajjate anenāti pādo | 由之而行故為足 | pāda 之第二釋（Atha vā 所領） | 〔CSCD §382〕 |
| sesacittacetasikarāsi | 餘心心所之聚 | iddhipāda 之第一釋所歸之法——引分別論之文為證 | 〔CSCD §382〕 |
八句與十六根 〔CSCD §383〕–〔CSCD §384〕。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| cittassekaggatā | 心一境性 | 八句之問答所共之語 | 〔CSCD §383〕 |
| anonata・anunnata | 不下・不舉 | 十六根之一二——不為懈怠所下・不為掉舉所舉 | 〔CSCD §384〕 |
| anabhinata・anapanata | 不傾・不背 | 十六根之三四——不為貪所傾・不為瞋所背 | 〔CSCD §384〕 |
| appaṭibaddha | 不繫 | anissita（不依）剔——原形既列（戒之品之詞條），既列之讀同 | 〔CSCD §384〕 |
| vippamutta | 離脫 | visaṃyutta 剔——原形既列，既列之讀作「離繫」（規範詞表之出離三語之條 *nikkhanta・nissaṭa・visaṃyutta*），本欄原提「不相應」，從先例；本列之 vippamutta 取「離脫」而不取「解脫」，以避與 vimutta（解脫，13-02）同句相撞——其讀誌之以俟來哲 | 〔CSCD §384〕 |
| vimariyādikata・ekattagata | 除限・至一性 | 十六根之九十 | 〔CSCD §384〕 |
| kilesamariyāda | 煩惱之限 | vimariyādikata 之所離 | 〔CSCD §384〕 |
| nānattakilesa | 種種煩惱 | ekattagata 之所離 | 〔CSCD §384〕 |
| avijjandhakāra | 無明之闇 | 十六根之末之所離 | 〔CSCD §384〕 |
| obhāsagata | 至光明 | 十六根之第十六之心之相 | 〔CSCD §384〕 |
以智決意之法 〔CSCD §385〕。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| Saṃyuttaṭṭhakathā | 《相應部義注》 | 論主所引之義注；決意不成則再入定之數之據 | 〔CSCD §385〕 |
| vaṇṇavasena, no paṇṇattivasena | 由色而非由施設 | 遍作心之所緣之判——取色而不取施設 | 〔CSCD §385〕 |
| satārammaṇa・sahassārammaṇa | 以百為所緣・以千為所緣 | 遍作心與決意心之所緣 | 〔CSCD §385〕 |
須併觀之三處 ①四目之名為一族——本欄以一列收其總名（四地・四足・八句・十六根），其逐一之釋各繫其段。②iddhipāda 於本編之名相之列既立而作「神足」，本篇之釋出其二義（成辦之義之神變之足；由之而行故為足）——本欄從既立之讀而不重立，唯記其在本篇之二釋。③十六根之十六名，本欄以六列收之（不下不舉・不傾不背・不依不繫・離脫離繫・除限至一性，並其所離之三名）——其中 anissita（不依）與 visaṃyutta（離繫）二名於本編之名相之列既立，本欄從其讀而不重立；⚠︎ vippamutta 本欄取「離脫」而不取「解脫」，以避與 vimutta（解脫，見他心智之單元）同句相撞——其讀誌之以俟來哲。
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.)）零命中；pāṭho 零命中；Porāṇā／porāṇā・Keci／keci・eke 俱零命中。方括注唯二式（[§NN] 段號 6 個與版頁記 6 個）。查無即記無。
本欄自出之字面之二處 ①〔CSCD §382〕之引作 Vīriya… citta… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.——以空格與刪節點略其二支而不用 …pe…；同段之後引作 So anuppannānaṃ pāpakānaṃ…pe… padahati，則用 …pe…。一段之內二式並見，誌其字面不代齊。②〔CSCD §383〕之引作 Vīriyañce bhikkhu… cittañce bhikkhu… vīmaṃsañce bhikkhu nissāya——同上之略式。誌之。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。
四、論主引據
圓括注出處之實測 本篇之圓括注出處 6 處：
| 出處（譯底逐字） | 見數 | 所引之要 | 定位 |
|---|---|---|---|
(paṭi. ma. 3.9) | 4 | 四地・四足・八句・十六根四目之問答全文 | 〔CSCD §381〕–〔CSCD §384〕 |
(vibha. 434) | 1 | iddhipādoti tathābhūtassa vedanākkhandho…pe… viññāṇakkhandho | 〔CSCD §382〕 |
(saṃ. ni. 5.825) | 1 | 欲定勤行成就神足之經文 | 〔CSCD §382〕 |
引式之標之實測 Vuttañhetaṃ 5 見（〔CSCD §381〕1・〔CSCD §382〕2・〔CSCD §383〕1・〔CSCD §384〕1）——為本品六單元中 Vuttañhetaṃ 最密之篇；Yathāha 1 見（〔CSCD §382〕領 (saṃ. ni. 5.825)）；Tena vuttaṃ・Tenetaṃ vuccati・Apare āhu・kira・āha 俱零命中。引號 '' 實測 8 對——八對之中七對為所引無礙解道與分別論之文。
義注之引一處 〔CSCD §385〕作 Saṃyuttaṭṭhakathāyaṃ hi ekavāraṃ dvevāraṃ samāpajjituṃ vaṭṭatīti vuttaṃ.——論主引《相應部義注》而不繫圓括注出處，其式與所引聖典之繫括注者異。誌其實不代補。
論主自標二系之一處 〔CSCD §384〕之末：Purimo ca suttesu āgatanayo. Ayaṃ paṭisambhidāyaṃ.——論主自標二系（諸經之法／無礙解道之法）並存而重出，見目一。
五、譬喻·修辭
譬喻之查與其結 本欄於譯底欄逐字普查七項：Yathā／yathā（比況領語）・viya・iva・sadisa 諸形・upamā・seyyathāpi・evameva——七項俱零命中（Yathāha 之引式之標不入 yathā 之數）。本篇為本品六單元中唯一全無譬喻之篇：其六段皆為名目之問答與其逐語之釋，無一物象之比。如實記其無，非空目虛設。
修辭之可核觀察 ①問句 5 見（?），皆為所引無礙解道之標目之問（iddhiyā katamā catasso bhūmiyo? 等四）與〔CSCD §384〕之 iddhiyā kati mūlāni? 一問——論主自設之問零。②…pe… 省略式 5 見，皆在所引之文中（四目之結句之略三、分別論之引一、經文之引一）。③Atha vā（別釋）1 見（〔CSCD §382〕），論主於 iddhipāda 一語立第二釋——與前二單元之「一語數釋」同其律。④偈頌 零處。⑤本篇無事例（人事之記）——與前單元之十二事例成極端之對。⑥定型之結句：四目之問答皆以 iddhilābhāya⋯iddhivesārajjāya saṃvattantī 收，四段無一缺（一全出、三略）。
以上諸數唯就本篇之域實測，不及全書。
六、章內互讀
每指皆帶段號錨；所指之處唯就本篇文中可核之名相立——本篇之段號與章§二系不明對映，故所指不繫章§，亦不推估換算。不代考定。
| 本篇之處 | 所指 | 可核之由 |
|---|---|---|
〔CSCD §380〕 Iddhividhāyāti iddhikoṭṭhāsāya, iddhivikappāya vā | 本品之第二單元〔CSCD §369〕 | 彼篇從同一經句釋其種類；二單元同承一句而異其面 |
〔CSCD §381〕 Vivekajabhūmi paṭhamaṃ jhānaṃ⋯ | 地遍之品（四禪之解釋） | 四禪之支與其名在彼品；本篇唯以之為神變之地 |
〔CSCD §382〕 chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti | 業處之品（四神足之目） | iddhipāda 與其四支之名既立於彼品之詞條 |
〔CSCD §382〕 vedanākkhandho…pe… viññāṇakkhandho | 蘊之品 | 五蘊之名與其釋在彼品；本篇唯借分別論之句 |
〔CSCD §384〕 Kāmañca esa attho evaṃ samāhite cittetiādināpi siddhoyeva | 本品之首單元〔CSCD §368〕 | 論主自標其二系並存——彼篇之八支之釋與本篇之四目之釋同顯一義 |
〔CSCD §385〕 gotrabhuanantaraṃ ekameva uppajjati rūpāvacaracatutthajjhānikaṃ | 地遍之品（安止之心路） | 種姓與安止之次第在彼品；本篇取其式而移於決意心 |
〔CSCD §386〕 Yampi paṭisambhidāyaṃ vuttaṃ ''pakatiyā eko bahukaṃ āvajjati sataṃ vā sahassaṃ vā satasahassaṃ vā | 本品之第四單元 | 次單元逐字承本篇末所引之文而廣之——論自標之續 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text The base text for this unit is CSCD (internal use, not mounted on the site). Every Pāli form in this layer is taken verbatim from this unit’s source-column base. It uses one location form: 〔CSCD §NN〕, verifiable word for word against the base-text column. This chapter has no in-house Pāli collated to pages, so page domains are not recorded.
Inherited discussion title This unit’s segment has no ### discussion title of its own (direct measurement: zero ### lines). Its reader-facing discussion title inherits the higher-level discussion Dasaiddhikathā, whose line occurs in the first unit of the discussion (12-02). The division anchor is the beginning of the [§380] line in the base text (not a ### line), which occurs exactly once and at the start of a line. This apparatus records the fact; the decision to divide does not rest on this heading.
Paragraph-number domain The source-column paragraph numbers run from 〔CSCD §380〕 through 〔CSCD §385〕, with 6 paragraph numbers actually present, continuous and without a gap. The span of this unit in the base-text column is 6,991 bytes—the smallest of the chapter’s six units.
Structure of the discussion—one item per paragraph The spine of the unit is the four items of supernormal power. 〔CSCD §380〕 explains the scriptural passage and frames the question (Iddhiyā catasso bhūmiyo cattāro pādā aṭṭha padāni soḷasa ca mūlāni sampādetvā ñāṇena adhiṭṭhahanto); then each of the four paragraphs from 〔CSCD §381〕 through 〔CSCD §384〕 explains one item—four grounds, four bases, eight terms, and sixteen roots. 〔CSCD §385〕 gives the method of determining with knowledge and concludes. One item per paragraph; none of the four paragraphs contains two (checked paragraph by paragraph here). The questions and answers for all four are cited from the Paṭisambhidāmagga and share a six-part conclusion (iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasitāya iddhivesārajjāya saṃvattantī). A direct measurement finds one complete occurrence (〔CSCD §381〕); all three others abbreviate it as …pe… iddhivesārajjāya saṃvattantī.
The Commentator marks two coexisting systems The end of 〔CSCD §384〕 reads Kāmañca esa attho evaṃ samāhite cittetiādināpi siddhoyeva … Purimo ca suttesu āgatanayo. Ayaṃ paṭisambhidāyaṃ. Iti ubhayattha asammohatthampi puna vutto.—the Commentator himself marks that the preceding unit’s explanation comes from the method of the discourses and the present explanation from the Paṭisambhidāmagga; the two coexist and are repeated so there will be no confusion in either place. This apparatus records the fact and does not choose between them.
Preceding and following joints The first unit in the same discussion precedes it: this unit begins Iddhividhāyāti iddhikoṭṭhāsāya, iddhivikappāya vā.—explaining afresh the opening term of the same scriptural sentence (the preceding unit explains its kinds; this one its syntax). The third unit in the discussion follows: the present unit ends by establishing the object of the determination mind with Adhiṭṭhānacittampi tatheva satārammaṇaṃ … vā sahassārammaṇaṃ vā; the next begins Yampi paṭisambhidāyaṃ vuttaṃ ''pakatiyā eko bahukaṃ āvajjati sataṃ vā sahassaṃ vā satasahassaṃ vā, continuing verbatim the text cited here and expanding it—a continuation marked by the treatise itself.
Movement The chapter Overview assigns this unit to movement §C, “Dasaiddhikathā The Four Grounds, Four Bases, Eight Terms, and Sixteen Roots of Supernormal Power.” The paragraph-number domain assigned to it appears verbatim in that table; this heading neither reproduces nor excerpts it.
II. Terms and Renderings
This heading records only usage and location in this unit. Normative readings of terms are governed by the glossary; this heading does not determine what the glossary leaves unsettled. Established terms are not established again here. Those occurring in this unit are iddhi (supernormal power)・iddhipāda (basis of power)・chanda・vīriya・citta・vīmaṃsā (desire・energy・mind・investigation)・samādhi (concentration)・jhāna (jhāna)・vedanākkhandha／viññāṇakkhandha (feeling aggregate／consciousness aggregate)・adhiṭṭhānaṭṭha (meaning of an abiding place)・anissita (not dependent)・visaṃyutta (freed from bonds)・gotrabhu (change-of-lineage)・appanācitta (absorption mind)・nimittārammaṇa (taking the sign as object). Only forms new in this unit are listed below.
Explanation of the scriptural passage and collective names of the four items 〔CSCD §380〕.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| iddhikoṭṭhāsa・iddhivikappa | division of supernormal power・variety of supernormal power | two explanations of iddhividhāya | 〔CSCD §380〕 |
| iddhipoṇa・iddhipabbhāra | inclined toward supernormal power・tending toward supernormal power | explanations of abhininnāmeti—making the mind incline and tend toward power | 〔CSCD §380〕 |
| catasso bhūmiyo・cattāro pādā・aṭṭha padāni・soḷasa mūlāni | four grounds・four bases・eight terms・sixteen roots | four items of this unit, one per paragraph; all their questions and answers are cited from the Paṭisambhidāmagga | 〔CSCD §380〕 |
Four grounds and four bases 〔CSCD §381〕–〔CSCD §382〕.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| vivekajabhūmi・pītisukhabhūmi・upekkhāsukhabhūmi・adukkhamasukhabhūmi | ground born of seclusion・ground of rapture and pleasure・ground of equanimity and pleasure・ground neither painful nor pleasant | the four grounds are the four jhānas; their names are taken verbatim from the cited passage | 〔CSCD §381〕 |
| iddhilābha・iddhipaṭilābha | gaining of supernormal power・obtaining of supernormal power | first two of the six phrases shared by the conclusions to the four items | 〔CSCD §381〕 |
| iddhivikubbanatā・iddhivisavitā・iddhivasitā・iddhivesārajja | transformation by supernormal power・full ripening of supernormal power・mastery of supernormal power・fearlessness in supernormal power | iddhivisavitā is recorded for later scholars | 〔CSCD §381〕 |
| pītipharaṇa・sukhapharaṇa | pervasion with rapture・pervasion with pleasure | reason the first three jhānas are accessory grounds | 〔CSCD §381〕 |
| sambhārabhūmi・pakatibhūmi | accessory ground・fundamental ground | distinction between the first three and fourth jhānas in relation to supernormal power | 〔CSCD §381〕 |
| chandasamādhipadhānasaṅkhārasamannāgata | furnished with concentration due to desire and formations of exertion | fixed phrase for the four bases of power | 〔CSCD §382〕 |
| kattukamyatāchanda | active desire | explanation of the chanda in chandasamādhi | 〔CSCD §382〕 |
| padhānasaṅkhāra | formation of exertion | third member of the four bases of power; the energy of the four right strivings | 〔CSCD §382〕 |
| catukiccasādhaka | accomplishing four tasks | meaning of padhānasaṅkhāra—accomplishing the tasks of the four right strivings | 〔CSCD §382〕 |
| pajjate anenāti pādo | a base because one goes through it | second explanation of pāda, introduced by Atha vā | 〔CSCD §382〕 |
| sesacittacetasikarāsi | remaining group of mind and mental factors | phenomenon to which the first explanation of iddhipāda comes; supported by a citation from the Vibhaṅga | 〔CSCD §382〕 |
Eight terms and sixteen roots 〔CSCD §383〕–〔CSCD §384〕.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| cittassekaggatā | one-pointedness of mind | phrase shared by the questions and answers on the eight terms | 〔CSCD §383〕 |
| anonata・anunnata | not downcast・not elated | first and second of the sixteen roots—not downcast by indolence or elated by restlessness | 〔CSCD §384〕 |
| anabhinata・anapanata | not inclined・not turned away | third and fourth of the sixteen roots—not inclined by greed or turned away by ill will | 〔CSCD §384〕 |
| appaṭibaddha | not bound | paired with anissita (not dependent), whose original form and reading are already listed in the virtue-chapter entries | 〔CSCD §384〕 |
| vippamutta | released | paired with visaṃyutta, whose established reading is “freed from bonds” (normative glossary entry for the three terms of departure, *nikkhanta・nissaṭa・visaṃyutta*); the original proposal here was “not associated,” changed according to precedent. This row reads vippamutta as “released,” not “liberated,” to avoid collision in the same sentence with vimutta (“liberated,” 13-02)—recorded for later scholars | 〔CSCD §384〕 |
| vimariyādikata・ekattagata | rid of limits・arrived at unity | ninth and tenth of the sixteen roots | 〔CSCD §384〕 |
| kilesamariyāda | limit of defilement | what vimariyādikata has left | 〔CSCD §384〕 |
| nānattakilesa | various defilements | what ekattagata has left | 〔CSCD §384〕 |
| avijjandhakāra | darkness of ignorance | what is left by the last of the sixteen roots | 〔CSCD §384〕 |
| obhāsagata | arrived at luminosity | aspect of the mind in the sixteenth root | 〔CSCD §384〕 |
Method of determining with knowledge 〔CSCD §385〕.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| Saṃyuttaṭṭhakathā | Commentary on the Saṃyutta | commentary cited by the Commentator as authority for the number of entries into attainment when determination fails | 〔CSCD §385〕 |
| vaṇṇavasena, no paṇṇattivasena | by way of material form, not by way of concept | determination of the preliminary-work mind’s object—it takes material form rather than concept | 〔CSCD §385〕 |
| satārammaṇa・sahassārammaṇa | taking a hundred as object・taking a thousand as object | objects of the preliminary-work and determination minds | 〔CSCD §385〕 |
Three points to be read together ① The names of the four items form one family—this apparatus collects their collective names in one row (four grounds, four bases, eight terms, sixteen roots), with each individual explanation tied to its paragraph. ② iddhipāda is already established in this edition as “basis of power.” The present unit gives two meanings (a base for power in the sense of accomplishment; a base because one goes through it)—the apparatus follows the established reading without establishing it again, recording only the two explanations here. ③ The sixteen names of the sixteen roots are collected in six rows (not downcast/not elated; not inclined/not turned away; not dependent/not bound; released/freed from bonds; rid of limits/arrived at unity; together with three things left behind). Of them, anissita (not dependent) and visaṃyutta (freed from bonds) are already established in this edition and are not established again. ⚠︎ This apparatus reads vippamutta as “released,” not “liberated,” to avoid collision in the same sentence with vimutta (“liberated,” in the unit on knowledge encompassing other minds)—recorded for later scholars.
III. Variant Readings
Material available This unit has no in-house Pāli collated to pages and therefore no collation passage to record. The only available face is the base-text column itself. It is recorded without adjudication.
Measured survey A verbatim survey of the whole base-text column found zero occurrences of the parenthetical variant forms (sī.)・(syā.)・(kaṃ.)・(pī.); zero occurrences of pāṭho; and zero occurrences of Porāṇā／porāṇā, Keci／keci, and eke. Square-bracket notes occur in only two forms (6 [§NN] paragraph numbers and 6 page notations). Where nothing was found, none is recorded.
Two textual features arising within this column ① The citation at 〔CSCD §382〕 reads Vīriya… citta… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.—abbreviating two members by spaces and ellipsis points rather than …pe…; later in the same paragraph the citation reads So anuppannānaṃ pāpakānaṃ…pe… padahati, using …pe…. Two forms occur within one paragraph; their wording is recorded without making them uniform. ② The citation at 〔CSCD §383〕 reads Vīriyañce bhikkhu… cittañce bhikkhu… vīmaṃsañce bhikkhu nissāya—the same kind of abbreviation. It is recorded.
Boundary of this apparatus Everything listed above is a fact about the face of the base-text column; it has not been collated against PTS scan pages.
IV. The Commentator’s Citations
Measured parenthetical source references This unit has 6 parenthetical source references:
| Source (verbatim from base text) | Count | Substance of Citation | Location |
|---|---|---|---|
(paṭi. ma. 3.9) | 4 | full questions and answers on the four grounds, four bases, eight terms, and sixteen roots | 〔CSCD §381〕–〔CSCD §384〕 |
(vibha. 434) | 1 | iddhipādoti tathābhūtassa vedanākkhandho…pe… viññāṇakkhandho | 〔CSCD §382〕 |
(saṃ. ni. 5.825) | 1 | scriptural text on accomplishing the basis of power furnished with concentration due to desire and formations of exertion | 〔CSCD §382〕 |
Measured citation markers Vuttañhetaṃ occurs 5 times (once at 〔CSCD §381〕, twice at 〔CSCD §382〕, once at 〔CSCD §383〕, once at 〔CSCD §384〕)—the densest occurrence of Vuttañhetaṃ among the chapter’s six units. Yathāha occurs once (at 〔CSCD §382〕, introducing (saṃ. ni. 5.825)); Tena vuttaṃ・Tenetaṃ vuccati・Apare āhu・kira・āha all occur zero times. The quotation marker '' occurs in 8 pairs—seven of the eight pairs belong to passages cited from the Paṭisambhidāmagga and the Vibhaṅga.
One citation of a commentary 〔CSCD §385〕 says Saṃyuttaṭṭhakathāyaṃ hi ekavāraṃ dvevāraṃ samāpajjituṃ vaṭṭatīti vuttaṃ.—the Commentator cites the Commentary on the Saṃyutta without a parenthetical source reference, unlike the cited canonical texts tied to parenthetical references. The fact is recorded without supplying one.
One place where the Commentator marks two systems At the end of 〔CSCD §384〕: Purimo ca suttesu āgatanayo. Ayaṃ paṭisambhidāyaṃ.—the Commentator himself marks that two systems (the method of the discourses and the method of the Paṭisambhidāmagga) coexist and are repeated; see Heading I.
V. Similes and Rhetoric
Survey and conclusion concerning similes This apparatus surveyed seven items verbatim in the base-text column: comparison-leading Yathā／yathā, viya, iva, forms of sadisa, upamā, seyyathāpi, and evameva—all seven have zero occurrences (the citation marker Yathāha is not counted under yathā). This is the only one of the chapter’s six units entirely without a simile: all six paragraphs consist of questions and answers on categories and their word-by-word explanations, with no comparison to an object. Its absence is recorded as found, not as an empty placeholder.
Verifiable rhetorical observations ① There are 5 question marks (?), all questions heading cited sections of the Paṭisambhidāmagga (four beginning iddhiyā katamā catasso bhūmiyo? and the like, and the question iddhiyā kati mūlāni? at 〔CSCD §384〕)—the Commentator himself poses zero questions. ② The …pe… abbreviation occurs 5 times, all within citations (three abbreviated conclusions to the four items, one Vibhaṅga citation, and one scriptural citation). ③ Atha vā (“alternatively”) occurs once at 〔CSCD §382〕, where the Commentator gives a second explanation of iddhipāda—following the same pattern of several explanations of one expression as in the preceding two units. ④ Verse occurs zero times. ⑤ The unit contains no narrative example—the extreme opposite of the twelve accounts in the preceding unit. ⑥ Fixed conclusion: all four questions and answers end with iddhilābhāya⋯iddhivesārajjāya saṃvattantī, none of the four paragraphs lacking it (one complete, three abbreviated).
All these counts were measured only within the domain of this unit, not the whole work.
VI. Intratextual Cross-Reading
Every reference carries a paragraph anchor. References are established only on names and terms verifiable in this unit. The correspondence between this unit’s paragraph numbers and chapter movements is unknown, so references are not tied to movement numbers and no conversion is estimated. No independent determination is made.
| Passage in This Unit | Reference | Verifiable Basis |
|---|---|---|
〔CSCD §380〕 Iddhividhāyāti iddhikoṭṭhāsāya, iddhivikappāya vā | second unit of this chapter, 〔CSCD §369〕 | that unit explains the kinds from the same scriptural phrase; the two units inherit one sentence while treating different faces |
〔CSCD §381〕 Vivekajabhūmi paṭhamaṃ jhānaṃ … | chapter on the earth kasiṇa (explanation of the four jhānas) | the factors and names of the four jhānas occur there; this unit uses them only as grounds of power |
〔CSCD §382〕 chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti | chapter on meditation subjects (list of the four bases of power) | iddhipāda and the names of its four members are established in that chapter’s entries |
〔CSCD §382〕 vedanākkhandho…pe… viññāṇakkhandho | chapter on the aggregates | the names and explanations of the five aggregates occur there; this unit borrows only the sentence from the Vibhaṅga |
〔CSCD §384〕 Kāmañca esa attho evaṃ samāhite cittetiādināpi siddhoyeva | first unit of this chapter, 〔CSCD §368〕 | the Commentator marks that the two systems coexist—the explanation of eight factors there and the four items here display the same meaning |
〔CSCD §385〕 gotrabhuanantaraṃ ekameva uppajjati rūpāvacaracatutthajjhānikaṃ | chapter on the earth kasiṇa (cognitive process of absorption) | the sequence of change-of-lineage and absorption occurs there; this unit transfers its form to the determination mind |
〔CSCD §386〕 Yampi paṭisambhidāyaṃ vuttaṃ ''pakatiyā eko bahukaṃ āvajjati sataṃ vā sahassaṃ vā satasahassaṃ vā | fourth unit of this chapter | the next unit continues verbatim the passage cited at the end of this unit and expands it—a continuation marked by the treatise itself |
VII. Transmission
This edition advances no position in its apparatus on questions of authorship, textual transmission, or the lineage of commentaries.