清淨道論 一身多身與隱顯Visuddhimagga · One into Many, Manifestation and Concealment
經文的兩個動詞：「轉向」是遍作，「以智決意」是神通智——一剎那。一身多身之事以周利槃陀迦證：四月不能誦一偈而被逐，世尊給他一塊布、一句「拂塵」，觀由此起、道果到手；然後才有那化身千次、滿園比丘不知誰是的故事。神變從來在道果之後。所化不另決意則全同於己；欲各異，一異一遍作一決意；有神變者怕被認出而欲「成為一個」——論主也記下了。
顯是除覆：世尊破地至阿鼻、分空至梵界；自天下降之日名「世界之開顯」——人不仰望、天不俯視，覆蓋沒有了；法施長老一把扇下成一庭上成一庭。隱是加覆：耶舍之父不見其子、妃不見王——「尋王好還是尋自己好」——該聽法的人先聽法。
總判：顯著者神變與神變者俱知（雙神變：上火下水，不共弟子）；不顯著者唯神變知（摩訶迦之火焰自鍵孔出、世尊於梵天前唯聞其聲）。每一事之前同一心路，每一事之後都是法。
The scriptural passage has two verbs: “directing” is preliminary work, while “determining with knowledge” is the knowledge of supernormal power—a single moment. The case of one becoming many is witnessed by Cūḷapanthaka. Unable to memorize one verse after four months and expelled, he was given a piece of cloth and the phrase “removing dust” by the Blessed One. Insight began there and path and fruit came into his possession; only then came the story of a thousand created bodies, a grove full of bhikkhus in which no one knew who was who. Supernormal power always follows path and fruit. Created figures remain identical to their maker unless separately determined; to make them different requires one preliminary work and one determination for each difference. The Commentator even records a practitioner who fears recognition and wishes to “become one.”
Manifestation removes a covering. The Blessed One splits the earth down to Avīci and the sky up to the Brahmā world; the day of his descent from the gods is called “the Opening of the World”—humans do not look upward and gods do not look downward, for the covering is gone. Elder Dhammadinna lowers a fan and makes all below a single courtyard, then raises it and does the same above. Concealment adds a covering. Yasa’s father does not see his son, and the queen does not see her king: “Is it better to seek the king or yourself?” The person who needs to hear the Dhamma hears it first.
The general classification: in the evident, both the supernormal power and its practitioner are known (the Twin Marvel—fire above and water below, not shared by disciples); in the nonevident, only the power is known (Mahaka’s flames issuing from the keyhole, and the Blessed One before Brahmā heard only as a voice). Before every event comes the same cognitive process; after every event comes the Dhamma.
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 一身多身之聖典與其釋 〔CSCD §386〕
而《無礙解道》中所說的：「本來是一個而轉向於多——或百、或千、或十萬；轉向之後以智決意『我要成為多』，就成為多，如同尊者周利槃陀迦那樣」——那裡的「轉向」，也只是就遍作¹而說的；「轉向之後以智決意」，則是就神通智而說的。所以：他轉向於多，接著在那些遍作心的最後入定；從等至出定之後，再度轉向「我要成為多」；然後以在此之後所轉起的三個或四個前分心之無間所生起的、由決定之義而得名為「決意²」的那唯一的一個神通智而決意——此處之義應當這樣知道。
§2 周利槃陀迦之事 〔CSCD §386〕
而所說的「如同尊者周利槃陀迦那樣」，這是為了示現多身之事的身證而說的；這應當以事來說明。據說：那兄弟二人由於生在路中，就得了「槃陀迦」之名。他們之中的兄長是摩訶槃陀迦；他出家之後，與諸無礙解一同證得了阿羅漢。成為阿羅漢之後，他令周利槃陀迦出家，而——
猶如紅蓮之花芬芳，於清晨開敷而香未去； 且看鴦耆羅娑之光耀，如空中照耀之日。
——把這首偈給了他。而他在四個月中不能使它熟練。於是長老說「你於教法中是不堪能的」，把他趕出了寺院。當時長老正是差食者³。耆婆來到長老那裡說：「尊者，明天請與世尊一同帶五百比丘，在我們家裡受食。」長老也就「除周利槃陀迦之外，我為其餘的人承諾」地承諾了。
周利槃陀迦站在門屋⁴那裡哭泣。世尊以天眼⁵見了，就走到他那裡問：「你為什麼哭呢？」他把經過告訴了世尊。世尊說：「不能作誦習的人，並不就叫作於我教法中不堪能；比丘啊，不要憂愁。」就拉著他的手臂進入寺院，以神變化作一塊布片而給了他，說：「來吧比丘，你摩挲著這個，反覆誦習『拂塵、拂塵⁶』。」他這樣作的時候，那〔布〕就變成了黑色。他得到了「布是清淨的，這裡並沒有過失；這過失原來是屬於自體的」這樣的想，就把智投入五蘊，增長觀，由隨順而令〔心〕到達種姓⁷之近處。這時世尊為他說了光明偈——
貪是塵，而塵埃並不叫作〔塵〕； 「塵」正是貪的異名。 諸智者捨斷了這塵， 住於離塵者的教法之中。 瞋……乃至（廣說如前）…… 癡是塵，而塵埃並不叫作〔塵〕； 「塵」正是癡的異名。 諸智者捨斷了這塵， 住於離塵者的教法之中。
在偈終之時，以四無礙解與六神通為隨伴的九出世間法⁸，就都到了他的手中。
第二天，導師與比丘僧伽一同前往耆婆的家。在施水已畢、正分粥的時候，〔世尊〕以手覆住了鉢。耆婆問：「尊者，是怎麼了？」〔世尊說：〕「寺中還有一位比丘。」他就派了一個人說：「去，把聖者帶來，快些回來。」而在世尊已從寺院出去〔之後〕——
槃陀迦化作自身千次之後， 坐在悅意的菴婆林中，直到時之告報。
於是那人去了，見到園中因袈裟而成一片光明，就回來說：「尊者，園中滿是比丘，我不知道哪一位才是那位聖者。」於是世尊對他說：「去，你最先見到的那一位，就拉住他的衣角，說『導師喚你』，把他帶來。」他去了，就拉住了長老自己的衣角。就在那一剎那，一切所化都隱沒了。長老說「你去吧」，把他遣走，作了洗臉等身務之後，比〔那人〕先到而坐在所留的座位上。就是就這件事而說「如同尊者周利槃陀迦那樣」。
§3 諸所化之相與還歸於一 〔CSCD §386〕
其中，那些眾多的所化，由於是不加限定而化的，就都與有神變者相似。無論是住、坐等等，或是語、默等等，有神變者作什麼，他們就作什麼。而如果他想要作種種不同之相——有些在初齡、有些在中齡、有些在後齡，同樣地〔有些〕長髮、半剃、剃髮、雜髮，〔有些〕半赤色之衣、黃褐色之衣，〔有些〕作誦句、法談、讚詠、問難、答問、染煮、縫衣、洗滌等等，或者還想要作其他種種類別的——那麼他就從基礎禪⁹出定，以「這麼多比丘要在初齡」等等方式作遍作，再度入定，出定之後而決意。與決意心俱時，它們就成為所欲的那些類別了。「多身而成一身」等等，也是這個方法。
而這裡有一個差別：這位比丘這樣化作多身之後，或者又想著「我要獨自一人經行、作誦習、問難」，或者由於少欲而想著「這寺院比丘稀少，若有人來，他們會想『這麼多一模一樣的比丘是從哪裡來的？這一定是長老的威力』，就會認出我了」——這樣在中途想要「我要成為一個」的話，他就入基礎禪，出定之後以「我要成為一個」作遍作，再度入定，出定之後決意「我要成為一個」。與決意心俱時，就成為一個了。而如果不這樣作，那麼依所限定之時，他自然就成為一個。
§4 顯之法 〔CSCD §387〕
「顯與隱」——這裡的義就是「作顯、作隱」。正是就這一點，《無礙解道》中說了：「所謂『顯』，就是不為任何〔物〕所覆、不蔽、開、顯；所謂『隱』，就是為某〔物〕所覆、蔽、閉、覆蓋。」其中，這位有神變者若想要作顯，就把闇作成明，或把所蔽的作成開，或把不現的作成現。怎麼作呢？因為他想要使自己或他人如同雖被遮蔽、雖住在遠處也能被見到那樣，就從基礎禪出定，轉向「這闇處要成為有光明的」，或「這所蔽的要成為開的」，或「這不現的要成為現的」，作了遍作之後，就以所說的方法而決意；與決意心俱時，就正如所決意的那樣了。他人雖住在遠處也能見到。他自己想要見，也就見到。
§5 顯之三事——小善賢之請・自天下降・法施長老 〔CSCD §388〕
而這示導¹⁰以前是誰作過的呢？是世尊。因為世尊受小善賢之請，乘毘首羯磨所化的五百重閣，從舍衛城前往七由旬之內的娑雞多，一路上這樣決意：使娑雞多城的居民見到舍衛城的居民，舍衛城的居民也見到娑雞多城的居民。而在城的中央下降之後，祂把大地破為兩分，直到阿鼻；把虛空也分為兩分，直到梵界，都示現了出來。
以自天下降¹¹這件事，也應當顯明這個義。據說世尊作了雙神變¹²、令八萬四千眾生從繫縛解脫之後，轉向「過去諸佛在雙神變之終是往哪裡去了呢」，就見到「是往三十三天去了」。於是祂以一足踏在大地之上，把第二足安立於由乾陀羅山，然後又舉起前一足，踏上須彌之頂，在那裡的黃石之座上入雨安居，為所集會的一萬輪圍之諸天，從最初起而開講阿毘達磨之論。到了乞食之時，祂化現了一位所化之佛；那位就說法。世尊嚼了龍蔓之齒木，在阿耨達池漱了口，在北俱盧取了乞食，然後在阿耨達池畔受用。舍利弗長老到那裡去禮拜世尊。世尊就「我今天說了這麼多法」地把方法給了長老。這樣，祂在三個月中不間斷地講說了阿毘達磨之論。聽了那〔法〕，有八十俱胝諸天得法現觀。
而在雙神變時所集會的十二由旬之眾，也「我們要見到世尊才走」地結營而住。就是那位小給孤獨長者以一切資具供養了他們。人們為了知道「世尊在哪裡」，就請求阿那律長老。長老增大光明，以天眼見到了在那裡入雨安居的世尊，見了就告訴了他們。
他們為了禮拜世尊，就請求大目犍連長老。長老就在眾會之中沒入大地，穿過須彌山，在如來足下禮拜著世尊之足而出現，對世尊這樣說：「尊者，閻浮提的居民說：我們要禮拜世尊之足、見了世尊才走。」世尊說：「目犍連啊，那麼你的兄長法將如今在哪裡呢？」「尊者，在僧迦舍城。」「目犍連啊，想見我的人，明天就到僧迦舍城來吧；我明天在大自恣滿月布薩日，要在僧迦舍城下降。」長老說了「善哉，尊者」，禮拜十力者之後，就從來時之路下去，到了人們那裡。而在去與來之時，他這樣決意：使人們能見到他。這裡，這就是大目犍連長老所作的顯之示導。
他這樣回來，報告了那經過，說：「不要作『遠』想，用過早飯就出發吧。」世尊告訴帝釋天王說：「大王啊，我明天要去人間。」天王命令毘首羯磨：「親愛的，明天世尊要去人間，你造三列階道——一列金所成、一列銀所成、一列摩尼所成。」他就那樣作了。世尊在第二天站在須彌之頂，眺望東方世界，無數千的輪圍都開顯了，如同一庭一般地顯現。如同東方那樣，西方、北方、南方也是——祂見到一切都開顯了。下方直到阿鼻，上方直到色究竟天，祂都見到了。
據說那一天名為「世界之開顯」。人們也見到諸天，諸天也見到人們。在那裡，人們既不向上仰望，諸天也不向下俯視，一切都是面對面地互相見到。世尊從中央的摩尼所成之階道下降，六欲天諸天在左側從金所成的〔階道〕，淨居諸天與大梵天在右側從銀所成的〔階道〕〔下降〕。天王執持鉢與衣，大梵天〔執持〕三由旬的白傘，蘇夜摩〔執持〕拂，五髻乾闥婆子執持三伽烏多量的毘盧婆色之琵琶，作著對如來的供養而下降。那一天見了世尊而不對佛性生起希求心的有情，是沒有的。這裡，這就是世尊所作的顯之示導。
還有，銅鍱洲的多蘭伽羅住者法施長老，也在帝須大寺的塔之庭坐著，講說「諸比丘，具足三法的比丘就是行於不謬之行道者」這樣的《不謬經》時，把扇向下作，直到阿鼻都成了一庭；然後又向上作，直到梵界都成了一庭。長老以地獄之怖而怖之、以天界之樂而誘之，說了法。有些成為入流者，有些成為一來者、不還者、阿羅漢。
§6 隱之法 〔CSCD §389〕
而想要作隱的，就把明作成闇，或把不蔽的作成所蔽，或把現的作成不現。怎麼作呢？因為他想要使自己或他人如同雖不被遮蔽、雖住在近處也不被見到那樣，就從基礎禪出定，轉向「這明處要成為闇的」，或「這不蔽的要成為所蔽的」，或「這現的要成為不現的」，作了遍作之後，就以所說的方法而決意。與決意心俱時，就正如所決意的那樣了。他人雖住在近處也不能見到。他自己不想要見，也就不見。
§7 隱之三事——耶舍・大劫賓那・摩哂陀長老 〔CSCD §390〕
而這示導以前是誰作過的呢？是世尊。因為世尊使耶舍善男子雖然就坐在近處，他的父親卻見不到他。同樣地，祂行二千由旬迎接大劫賓那，令他住立於不還果、令他的一千大臣住立於入流果之後，隨其道而來的、以一千女人為眷屬的阿奴闍妃來到、雖坐在近處，卻見不到王與其眾——祂這樣作了。當〔她〕說「尊者，您見到王了嗎」時，〔祂說：〕「那麼，你是尋找王好呢，還是〔尋找〕自己好呢？」她說了「尊者，〔尋找〕自己」而坐下；祂就為她這樣說法，使她與一千女人一同住立於入流果，諸大臣〔住立〕於不還果，王〔住立〕於阿羅漢性。還有，摩哂陀長老在來到銅鍱洲之日，也作了這同一件事——他令王見不到與自己一同前來的其餘的人。
§8 顯隱之總判與雙神變 〔CSCD §391〕
還有，一切顯著的示導都名為「顯」，不顯著的示導名為「隱」。其中，在顯著的示導裡，神變也被知曉，有神變者也被知曉；這應當以雙神變來說明。因為在那裡：「這裡如來作雙神變，是不共於諸弟子的：從上身轉起火聚，從下身轉起水流。」——這樣，二者都被知曉了。在不顯著的示導裡，只有神變被知曉，有神變者則不〔被知曉〕；這應當以《摩訶迦經》與《梵天請經》來說明。因為在那裡，尊者摩訶迦的與世尊的，都只有神變被知曉，有神變者則不〔被知曉〕。
正如所說的——
「質多居士坐在一邊，對尊者摩訶迦這樣說：『尊者，若蒙聖者摩訶迦為我示現上人法的神變示導，那就好了。』『居士，那麼你就在前廊敷上上衣，把草束放好。』質多居士答應了尊者摩訶迦，說『是的，尊者』，就在前廊敷了上衣，把草束放好。於是尊者摩訶迦進入房舍，行了這樣的神變之行¹³：使火焰從鍵孔與戶樞之隙出來，燒了諸草，卻不燒上衣。」
又如所說的——
「比丘們啊，於是我行了這樣的神變之行：『以此為量，梵天與梵天之眾、梵眾天諸天都將聽到我的聲音，卻見不到我』；就這樣隱沒而說了這首偈——」
我於有中見到怖畏，又見求無有者之有； 我不稱讚任何的有，也不執取歡喜。
註
¹ 遍作（parikamma）：安止之前預備之作意與其諸心；本篇之神變亦以遍作為前分，於遍作心之後方入定而決意。
² 決意（adhiṭṭhāna）：於遍作三四心之後所生起之一心，以決定為其義，故得此名；十神變之第一即以此為名。
³ 差食者（bhattuddesaka）：僧中差配受請之食與行次之職；摩訶槃陀迦當時任此職，故得除周利槃陀迦之名於外。
⁴ 門屋（dvārakoṭṭhaka）：寺門之樓屋；周利槃陀迦被逐而立泣之處。
⁵ 天眼（dibbacakkhu）：見遠近粗細諸色之神通；其解釋在本書神通之品。
⁶ 拂塵（rajoharaṇa）：拭塵之布；下文之光明偈以「塵」（rajo）非外之塵埃（reṇu）而為貪瞋癡之異名，其語即承此物之名而轉。
⁷ 種姓（gotrabhu）：觀之隨順之後、聖道之前所起之一心，越凡夫之姓而入聖者之姓；五蘊與觀之次第在本書蘊之品，種姓之位在行道智見清淨之品。
⁸ 九出世間法：四道、四果與涅槃；此處以四無礙解與六神通為其隨伴。
⁹ 基礎禪（pādakajjhāna）：作為諸神通所依之禪，即第四禪；神變之修一一皆自此禪出定而起。
¹⁰ 示導（pāṭihāriya）：以神變摧伏他人之邪執而令信解者，其義為「摧」；與「神變」（iddhi）於本品逐句對舉，故本編二語分讀。
¹¹ 自天下降（devorohaṇa）：世尊於三十三天說阿毘達磨三月之後下降人間之事，即下文所敘。
¹² 雙神變（yamakapāṭihāriya）：不共於諸弟子之神變，上身出火聚而下身出水流；其定義文在本單元之末所引。
¹³ 神變之行（iddhābhisaṅkhāra）：為成神變所行之心之造作；摩訶迦與世尊二事所共之語。
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 Scriptural Passage on One and Many, and Its Explanation 〔CSCD §386〕
As to what is said in the Paṭisambhidāmagga: “Originally one, he directs his mind toward many—a hundred, a thousand, or a hundred thousand. Having directed his mind, he determines with knowledge, ‘May I become many,’ and he becomes many, as did the Venerable Cūḷapanthaka”—there “directs his mind” is said only with reference to the preliminary work¹, while “having directed his mind, he determines with knowledge” is said with reference to the knowledge of supernormal power. Thus, he directs his mind toward many and then enters attainment at the end of those preliminary-work minds. After emerging from the attainment, he again directs his mind: “May I become many.” He then determines with the single knowledge of supernormal power that arises immediately after the three or four preceding preliminary minds and is called “determination²” because it has the meaning of deciding. This is how the meaning should be understood here.
§2 The Account of Cūḷapanthaka 〔CSCD §386〕
The words “as did the Venerable Cūḷapanthaka” are spoken to show an embodied witness to the case of becoming many; this should be explained by recounting the event. It is said that because the two brothers were born on a road, they received the name “Panthaka.” The elder of them was Mahāpanthaka. After going forth, he attained arahantship together with the analytical knowledges. Having become an arahant, he had Cūḷapanthaka go forth and gave him this verse—
Fragrant as the red-lotus flower, opening in the morning before its scent has gone; behold the radiance of Aṅgīrasa, like the sun shining in the sky.
But in four months he could not master it. The Elder therefore said, “You are incapable in the Teaching,” and drove him from the monastery. At that time the Elder was the assigner of meals³. Jīvaka came to the Elder and said, “Venerable sir, tomorrow please come with the Blessed One and five hundred bhikkhus to take a meal at our house.” The Elder accepted, saying, “I accept for the others, apart from Cūḷapanthaka.”
Cūḷapanthaka stood weeping at the gatehouse⁴. The Blessed One saw him with the divine eye⁵, went to him, and asked, “Why are you weeping?” He told the Blessed One what had happened. The Blessed One said, “One who cannot recite is not thereby called incapable in my Teaching. Do not grieve, bhikkhu.” Taking him by the arm, he led him into the monastery, fashioned a piece of cloth by supernormal power and gave it to him, saying, “Come, bhikkhu. Rub this while repeatedly reciting, ‘Removing dust, removing dust⁶.’” As he did so, the [cloth] turned black. He conceived the thought, “The cloth was clean, and there was no fault in it; the fault belongs to this individual existence.” Directing knowledge into the five aggregates, he developed insight and, through conformity, brought [the mind] near change-of-lineage⁷. At that moment the Blessed One spoke to him the verse of illumination—
Greed is dust, but dirt is not called [dust]; “dust” is precisely another name for greed. Having abandoned this dust, the wise dwell in the Teaching of the Dustless One. Hate … up to (expanded as before) … Delusion is dust, but dirt is not called [dust]; “dust” is precisely another name for delusion. Having abandoned this dust, the wise dwell in the Teaching of the Dustless One.
At the end of the verse, the nine supramundane dhammas⁸, attended by the four analytical knowledges and the six direct knowledges, all came into his possession.
The next day the Teacher went with the community of bhikkhus to Jīvaka’s house. When the water of dedication had been poured and the gruel was being served, [the Blessed One] covered his bowl with his hand. Jīvaka asked, “Venerable sir, what is it?” [The Blessed One said,] “There is still one bhikkhu at the monastery.” He sent a man, saying, “Go, bring the noble one, and return quickly.” But after the Blessed One had left the monastery—
Panthaka, having created himself a thousand times, sat in the delightful mango grove until the time was announced.
The man went and saw the grove made a single blaze by the robes. He returned and said, “Venerable sir, the grove is full of bhikkhus. I do not know which one is the noble one.” The Blessed One then told him, “Go. Take the corner of the robe of the first one you see, say, ‘The Teacher calls you,’ and bring him.” He went and took the corner of the Elder’s own robe. At that very instant all the created figures vanished. The Elder told him, “You go,” dismissed him, performed his bodily duties such as washing his face, and arrived before the man, taking his seat on the place reserved for him. It is with reference to this event that the words “as did the Venerable Cūḷapanthaka” were spoken.
§3 The Appearance of Created Figures and Their Return to One 〔CSCD §386〕
Among them, the many created figures made without specification all resemble the practitioner of supernormal power. Whether standing, sitting, and so forth, or speaking, remaining silent, and so forth, whatever the practitioner does, they do as well. But if he wishes to make them appear in different forms—some young, some middle-aged, some old; likewise some with long hair, some half shaven, some shaven, and some with mixed hair; some wearing half-red robes and some yellow-brown robes; some reciting passages, discussing the Dhamma, chanting, posing questions, answering questions, boiling dye, sewing robes, washing, and so forth—or if he wishes to make yet other kinds of diversity, he emerges from the foundational jhāna⁹ and performs the preliminary work in such ways as, “So many bhikkhus are to be young.” He again enters attainment, emerges, and determines. Simultaneously with the determination mind, they become the kinds he wished for. The same method applies to “having been many, he becomes one” and so forth.
There is this distinction here. After a bhikkhu has thus created many bodies, he may think, “I wish to walk alone, recite, or pose a question.” Or, out of fewness of wishes, he may think: “This monastery has few bhikkhus. If someone comes, they will think, ‘Where did so many identical bhikkhus come from? This must be the Elder’s power,’ and they will recognize me.” If midway through he thus wishes, “May I become one,” he enters the foundational jhāna, emerges, performs the preliminary work “May I become one,” enters attainment again, emerges, and determines, “May I become one.” Simultaneously with the determination mind, he becomes one. If he does not do this, he naturally becomes one when the specified time has elapsed.
§4 The Method of Manifestation 〔CSCD §387〕
“Manifestation and concealment”—the meaning here is “making manifest and making concealed.” It is precisely on this point that the Paṭisambhidāmagga says: “What is called ‘manifest’ is uncovered by anything, unobscured, open, evident; what is called ‘concealed’ is covered by something, obscured, closed, overturned.” Here, if the practitioner of supernormal power wishes to make something manifest, he turns darkness into light, what is covered into what is open, or what is out of view into what is in view. How does he do it? Wishing that he or another may be seen even though screened off or staying far away, he emerges from the foundational jhāna and directs his mind: “Let this dark place become luminous,” or “Let what is covered become open,” or “Let what is out of view come into view.” Having performed the preliminary work, he determines in the stated manner. Simultaneously with the determination mind, it becomes just as determined. Others see even from far away. If he himself wishes to see, he sees.
§5 Three Cases of Manifestation—Cūḷasubhaddā’s Invitation, the Descent from the Gods, and Elder Dhammadinna 〔CSCD §388〕
Who has performed this guidance¹⁰ before? The Blessed One. For when the Blessed One accepted Cūḷasubhaddā’s invitation, he traveled from Sāvatthī to Sāketa, seven leagues away, in five hundred peaked dwellings created by Vissakamma. Along the way he determined that the residents of Sāketa should see the residents of Sāvatthī, and that the residents of Sāvatthī should see those of Sāketa. Having descended in the center of the city, he split the earth in two and revealed it down to Avīci; he also divided the sky in two and revealed it up to the Brahmā world.
The meaning should also be made clear through the case of the descent from the gods¹¹. It is said that after performing the Twin Marvel¹² and freeing eighty-four thousand beings from bondage, the Blessed One directed his mind: “Where did past Buddhas go at the end of the Twin Marvel?” He saw that they went to the Heaven of the Thirty-three. Placing one foot on the earth, he set his second foot upon Mount Yugandhara; then, raising the first foot, he stepped onto the summit of Sineru. There, seated on the Yellow-Stone Seat, he entered the rains residence and expounded the Abhidhamma teaching from the beginning to the gods assembled from ten thousand world-systems. At the time for alms, he created a created Buddha, who taught the Dhamma. The Blessed One chewed a Nāgalatā tooth-stick, rinsed his mouth at Lake Anotatta, collected alms in Uttarakuru, and ate on the shore of Lake Anotatta. Elder Sāriputta went there to pay homage to the Blessed One. The Blessed One gave the Elder the method, saying, “Today I taught this much Dhamma.” In this way he taught the Abhidhamma continuously for three months. On hearing it, eighty koṭis of gods gained direct realization of the Dhamma.
The gathering extending twelve leagues that had assembled for the Twin Marvel encamped there, saying, “We will not leave until we see the Blessed One.” The junior Anāthapiṇḍika supplied them with all requisites. To learn where the Blessed One was, the people appealed to Elder Anuruddha. The Elder increased the light, saw with the divine eye the Blessed One keeping the rains residence there, and told them.
To pay homage to the Blessed One, they appealed to Elder Mahāmoggallāna. In the midst of that assembly, the Elder sank into the earth, passed through Mount Sineru, and emerged at the Tathāgata’s feet, paying homage to the Blessed One’s feet. He said to the Blessed One: “Venerable sir, the inhabitants of Jambudīpa say, ‘We will pay homage at the Blessed One’s feet, and only after seeing the Blessed One will we depart.’” The Blessed One said: “Moggallāna, where is your elder brother, the General of the Dhamma, now?” “Venerable sir, at the city of Saṅkassa.” “Moggallāna, those who wish to see me should come tomorrow to the city of Saṅkassa. Tomorrow, on the full-moon observance day of the Great Invitation, I shall descend at Saṅkassa.” The Elder said, “Good, venerable sir,” paid homage to the One of Ten Powers, descended by the route he had come, and went to the people. Both in going and returning he determined that the people should be able to see him. Here, this is the guidance of manifestation performed by Elder Mahāmoggallāna.
Returning thus, he reported what had happened and said, “Do not think it is far. Eat your morning meal and then set out.” The Blessed One told Sakka, king of the gods, “Great King, tomorrow I shall go to the human world.” The king commanded Vissakamma: “Dear sir, the Blessed One will go to the human world tomorrow. Build three flights of stairs—one made of gold, one of silver, and one of gems.” He did so. The next day the Blessed One stood on the summit of Sineru and looked toward the eastern world. Innumerable thousands of world-systems lay open and appeared like a single courtyard. As in the east, so in the west, north, and south: he saw all of them lying open. Downward he saw as far as Avīci, and upward as far as the realm of the Akaniṭṭhas.
It is said that day was called “the Opening of the World.” Humans saw gods, and gods saw humans. There, humans did not have to look upward, nor did gods have to look downward: all saw one another face to face. The Blessed One descended by the central flight of stairs made of gems; the gods of the six sensual heavens descended on the left by the golden [stairs], and the gods of the Pure Abodes and Great Brahmā on the right by the silver [stairs]. Sakka held the bowl and robe; Great Brahmā [held] a white parasol three leagues across; Suyāma [held] a yak-tail fan; and Pañcasikha, son of a gandhabba, held a lute of beḷuva color three gāvutas in size and descended while making an offering to the Tathāgata. There was no sentient being who saw the Blessed One that day and did not arouse an aspiration toward Buddhahood. Here, this is the guidance of manifestation performed by the Blessed One.
Again, Elder Dhammadinna, a resident of Talaṅgara in Tambapaṇṇi Island, sat in the courtyard of the stūpa at the Tissamahāvihāra and taught the Discourse on the Sure Course, saying, “Bhikkhus, a bhikkhu endowed with three qualities practices the sure course.” Lowering his fan, he made everything down to Avīci into a single courtyard; then raising it, he made everything up to the Brahmā world into a single courtyard. Frightening [his hearers] with the terror of hell and enticing them with the bliss of heaven, the Elder taught the Dhamma. Some became stream-enterers; some became once-returners, non-returners, or arahants.
§6 The Method of Concealment 〔CSCD §389〕
One who wishes to make something concealed turns light into darkness, what is uncovered into what is covered, or what is in view into what is out of view. How does he do it? Wishing that he or another not be seen even when unscreened and standing near at hand, he emerges from the foundational jhāna and directs his mind: “Let this light place become dark,” or “Let what is uncovered become covered,” or “Let what is in view pass out of view.” Having performed the preliminary work, he determines in the stated manner. Simultaneously with the determination mind, it becomes just as determined. Others do not see even from near at hand. If he himself does not wish to see, he does not see.
§7 Three Cases of Concealment—Yasa, Mahākappina, and Elder Mahinda 〔CSCD §390〕
Who has performed this guidance before? The Blessed One. For the Blessed One caused Yasa, the son of good family, not to be seen by his father even though he was sitting near at hand. Likewise, after traveling two thousand leagues to meet Mahākappina, establishing him in the fruit of non-returning, and establishing his thousand ministers in the fruit of stream-entry, he made Queen Anojā—who followed their route with a retinue of a thousand women—unable to see the king and his company even though they sat close by. When she asked, “Venerable sir, have you seen the king?” [the Blessed One said,] “Well, is it better that you seek the king or that you seek yourself?” She replied, “Myself, venerable sir,” and sat down. He taught her the Dhamma so that she and the thousand women were established in stream-entry, the ministers in non-returning, and the king in arahantship. Elder Mahinda did this same thing on the day he arrived in Tambapaṇṇi Island: he caused the king not to see the others who had come with him.
§8 The General Classification of Manifestation and Concealment, and the Twin Marvel 〔CSCD §391〕
Moreover, every evident guidance is called “manifestation,” and every nonevident guidance is called “concealment.” In evident guidance, both the supernormal power and the practitioner of supernormal power are known. This should be explained by the Twin Marvel. For there: “Here the Tathāgata performs the Twin Marvel, which is not shared by disciples: he produces a mass of fire from the upper body and a stream of water from the lower body.” Thus both are known. In nonevident guidance only the supernormal power is known, while the practitioner is not [known]. This should be explained by the Mahaka Sutta and the Brahmā’s Invitation Sutta. For there, in the cases both of the Venerable Mahaka and of the Blessed One, only the supernormal power was known, while the practitioner was not [known].
As it is said—
“The householder Citta, sitting to one side, said to the Venerable Mahaka: ‘Venerable sir, it would be good if the noble Mahaka would show me guidance by supernormal power belonging to a state beyond ordinary humans.’ ‘Householder, then spread your upper robe on the veranda and place a bundle of grass on it.’ The householder Citta assented to the Venerable Mahaka, saying, ‘Yes, venerable sir,’ spread his upper robe on the veranda, and placed the bundle of grass on it. Then the Venerable Mahaka entered his dwelling and performed such a formation of supernormal power¹³ that flames came through the keyhole and the gap at the door hinge, burning the grass but not the upper robe.”
And as it is said—
“Bhikkhus, I then performed such a formation of supernormal power: ‘To this extent, Brahmā, the company of Brahmā, and the gods of Brahmā’s retinue will hear my voice but not see me.’ Having thus vanished, I spoke this verse—”
I have seen fear in becoming, and becoming in those who seek non-becoming; I commend no kind of becoming, nor did I grasp at delight.
Notes
¹ Preliminary work (parikamma): the preparatory attention and series of minds before absorption. In this chapter, supernormal power likewise takes preliminary work as its preceding portion; only after the preliminary-work minds does one enter attainment and determine.
² Determination (adhiṭṭhāna): the one mind arising after three or four preliminary-work minds; because its meaning is deciding, it receives this name. The first of the ten powers is named for it.
³ Assigner of meals (bhattuddesaka): the office in the community that assigns invited meals and order of attendance. Mahāpanthaka held this office at the time and could therefore leave out Cūḷapanthaka’s name.
⁴ Gatehouse (dvārakoṭṭhaka): the building at a monastery gate, where Cūḷapanthaka stood and wept after being expelled.
⁵ Divine eye (dibbacakkhu): the direct knowledge that sees material forms far and near, gross and subtle. It is explained in this work’s chapter on direct knowledge.
⁶ Removing dust (rajoharaṇa): a cloth for wiping away dust. In the verse of illumination below, “dust” (rajo) is not external dirt (reṇu) but another name for greed, hate, and delusion; the wording turns on the name of this object.
⁷ Change-of-lineage (gotrabhu): one mind arising after conformity of insight and before the noble path, crossing from the lineage of the ordinary person into that of the noble ones. The sequence of the five aggregates and insight appears in this work’s chapter on the aggregates, and the position of change-of-lineage in the chapter on purification by knowledge and vision of the way.
⁸ Nine supramundane dhammas: the four paths, four fruits, and Nibbāna; here they are attended by the four analytical knowledges and the six direct knowledges.
⁹ Foundational jhāna (pādakajjhāna): the jhāna that serves as the basis for supernormal powers, namely the fourth jhāna. Each cultivation of a supernormal power begins by emerging from it.
¹⁰ Guidance (pāṭihāriya): that which overcomes another’s wrong adherence by supernormal power and brings understanding and confidence; its meaning is “dispelling.” It is set word by word beside “supernormal power” (iddhi) in this chapter, and this edition therefore reads the two terms separately.
¹¹ Descent from the gods (devorohaṇa): the Blessed One’s descent to the human world after teaching the Abhidhamma for three months in the Heaven of the Thirty-three, as recounted below.
¹² Twin Marvel (yamakapāṭihāriya): a supernormal power not shared by the disciples, with a mass of fire issuing from the upper body and a stream of water from the lower body. Its defining passage is cited at the end of this unit.
¹³ Formation of supernormal power (iddhābhisaṅkhāra): the mental formation performed to produce a supernormal power; the same expression is used in the accounts of Mahaka and the Blessed One.
「轉向」是遍作、「以智決意」是神通智——周利槃陀迦化身千次的故事說的是這一句；顯是把闇作明、隱是把明作闇，世尊與諸長老各有其事，而顯著者神變與神變者俱知、不顯著者唯神變知
大局 — 決意神變之第一・第二事
上單元立地基，本單元起逐句釋經文所列的決意神變諸事。先是「一身而成多身」：《無礙解道》之文的逐語釋（§1）、周利槃陀迦之事（§2）、諸所化之相與還歸於一之法（§3）；再是「顯與隱」：顯之法（§4）、顯之三事（§5）、隱之法（§6）、隱之三事（§7）、顯隱之總判與雙神變之定義（§8）。論主的體例一貫：先引聖典、再逐語釋、再舉「以前是誰作過的」——每一事都是從世尊起，再及諸弟子，再及銅鍱洲之長老。〔所見〕
§01 一身多身之聖典與其釋 → 白話 §1
《無礙解道》：「本來是一個而轉向於多——或百、或千、或十萬；轉向之後以智決意『我要成為多』就成為多，如尊者周利槃陀迦。」釋：「轉向」只是就遍作說；「以智決意」就神通智說——轉向於多，於遍作心之最後入定，出定再轉向「我要成為多」，然後以三四前分心之無間所起的、名為「決意」的唯一神通智而決意（白話 §1）。〔讀法〕這一段把上單元末的心路再說一遍，只為釐清經文的兩個動詞：「轉向」＝遍作（預備），「決意」＝神通智（一剎那）。記住這個對應，後面每一事的「轉向之後以智決意」都照此讀。
§02 周利槃陀迦之事 → 白話 §2
兄弟二人生於路中得名「槃陀迦」；兄摩訶槃陀迦出家證阿羅漢，令弟出家，授一偈（紅蓮芬芳、鴦耆羅娑之光耀），四月不能熟，逐出寺院；時兄為差食者，耆婆請佛與五百比丘，兄「除周利槃陀迦外」而承諾。弟立門屋而泣，世尊以天眼見而往問，說「不能誦習者非於我教法中不堪能」，以神變化一布片令摩挲而誦「拂塵、拂塵」；布變黑，他生「布淨、過失屬自體」之想，投智於五蘊、增長觀、由隨順至種姓之近處；世尊說光明偈（貪是塵非塵埃、瞋……癡是塵），偈終九出世間法與四無礙解六神通皆到手。翌日耆婆家分粥，世尊以手覆鉢：「寺中還有一位比丘」；遣人往召——「槃陀迦化作自身千次，坐悅意菴婆林中直到時之告報」；使者見園中滿是比丘不知誰是；世尊令拉最先見者之衣角，拉之，一切所化隱沒；長老遣使先去，自己先到而坐所留之座（白話 §2）。〔讀法〕這個故事通常被讀成「笨人開悟」，論主引它卻只為一句：「如同尊者周利槃陀迦那樣」——多身之事的身證。但讀者不妨也看那一布片：世尊給的不是咒，是一個所緣（拂塵），觀由此起——他先證了阿羅漢，然後才有那一千個身。神變從來在道果之後。
§03 諸所化之相與還歸於一 → 白話 §3
不加限定而化者皆與神變者相似——住坐語默皆同。欲作種種相（初中後齡、長髮半剃剃髮雜髮、半赤黃褐之衣、誦句法談讚詠問難答問染煮縫衣洗滌等），則出基礎禪、作「這麼多比丘要在初齡」等遍作、再入定、出定而決意——與決意心俱時成所欲之類別；「多身成一身」同法。差別：化多身後欲獨自經行誦習問難、或因少欲恐人認出，中途欲「成為一個」則入基礎禪、遍作、再入定、決意；不作則依所限之時自然成一（白話 §3）。〔讀法〕「由於少欲而想成為一個」——一個有神變者怕被認出來，這是全品最可愛的一句。所化之相可以各異，但每一異都要一次遍作一次決意；不另決意則所化全同於己。
§04 顯之法 → 白話 §4
「顯」是不為物所覆、不蔽、開、顯；「隱」是被覆、蔽、閉、覆蓋。欲作顯者：把闇作明、所蔽作開、不現作現——欲使自己或他人雖被遮蔽、雖在遠處亦能被見，出基礎禪、轉向「這闇處要成為有光明的」等、遍作、決意——他人雖遠亦見，自己欲見亦見（白話 §4）。〔讀法〕顯隱之定義全在「覆不覆」：顯是除覆，隱是加覆。操作仍是同一心路，只換所轉向的句子。
§05 顯之三事——小善賢之請・自天下降・法施長老 → 白話 §5
世尊受小善賢之請，乘毘首羯磨所化五百重閣自舍衛城往娑雞多，決意令兩城居民互見；城中下降，破大地至阿鼻、分虛空至梵界皆示現。自天下降：世尊作雙神變、度八萬四千眾生後，見過去諸佛往三十三天，一足踏大地、一足安由乾陀羅、再踏須彌頂，黃石座入雨安居，為一萬輪圍諸天講阿毘達磨三月；乞食時化一所化之佛說法，自嚼龍蔓齒木、阿耨達池漱口、北俱盧取食、池畔受用，以法之方法授舍利弗；八十俱胝天得法現觀。十二由旬之眾結營而待，小給孤獨供養；人請阿那律長老以天眼見佛；請大目犍連長老沒地穿須彌至佛足下禮而出現、報眾意；世尊約明日大自恣滿月於僧迦舍下降；長老往來決意令人見——此大目犍連之顯之示導。世尊告帝釋，毘首羯磨造金銀摩尼三階；世尊立須彌頂眺四方，無數千輪圍如一庭，下至阿鼻上至色究竟天——是日名「世界之開顯」，人見天、天見人，面對面；世尊自中央摩尼階下，六欲天左金階、淨居與大梵右銀階，天王執鉢衣、大梵三由旬白傘、蘇夜摩執拂、五髻乾闥婆彈三伽烏多量之琵琶——那日見世尊而不對佛性起希求心的有情，沒有。又銅鍱洲多蘭伽羅住者法施長老於帝須大寺塔庭說《不謬經》，把扇向下直到阿鼻成一庭、向上直到梵界成一庭，以地獄怖之、以天樂誘之而說法，得入流乃至阿羅漢者有之（白話 §5）。〔讀法〕三事的規模由大而小：佛破地分空、目犍連穿須彌、法施長老一把扇——但三者都是同一件事：除覆。「世界之開顯」那一日，人不仰望、天不俯視——這是「顯」的極致：不是誰看見了誰，是覆蓋沒有了。
§06 隱之法 → 白話 §6
欲作隱者：把明作闇、不蔽作蔽、現作不現——欲使自他雖不被遮、雖在近處亦不被見，出基礎禪、轉向「這明處要成為闇的」等、遍作、決意——他人雖近不見，自己不欲見亦不見（白話 §6）。〔讀法〕與 §4 一一相反。
§07 隱之三事——耶舍・大劫賓那・摩哂陀長老 → 白話 §7
世尊使耶舍善男子坐近處而其父不見；行二千由旬迎大劫賓那、令住不還果、千大臣住入流果，隨後而來的阿奴闍妃與千女雖坐近而不見王與眾——妃問「見王否」、世尊反問「尋王好還是尋自己好」，妃答尋自己，為說法，妃與千女住入流、諸大臣不還、王阿羅漢性；摩哂陀長老至銅鍱洲之日亦令王不見同來者（白話 §7）。〔讀法〕三事的隱都有一個目的：讓該聽法的人先聽法。「尋王好還是尋自己好」是全單元最鋒利的一句——隱了王，才問得出這句。
§08 顯隱之總判與雙神變 → 白話 §8
總判：一切顯著之示導名顯、不顯著名隱。顯著者神變與神變者俱被知——以雙神變說：「如來作雙神變不共諸弟子：上身起火聚、下身起水流」——二者俱知。不顯著者唯神變被知、神變者不被知——以《摩訶迦經》《梵天請經》說：質多居士請摩訶迦示上人法之神變示導，尊者入房、火焰自鍵孔戶樞之隙出、燒草不燒上衣；世尊於梵天前「以此為量梵眾聞我聲而不見我」，隱沒而說偈「我於有中見到怖畏……不執取歡喜」（白話 §8）。〔讀法〕最後這個總判把顯隱從「看不看得見人」提升到「知不知道是誰」：雙神變人人知是佛；摩訶迦的火焰只見火不見人；世尊在梵天前只聞聲不見形。雙神變的定義文在此：上火下水，不共弟子。〔所見〕
給一般讀者
這一單元有全品最多的故事：千身槃陀迦、破地至阿鼻、自天下降的三階、一把扇成一庭、耶舍之父不見其子、妃不見王、火焰出鍵孔。把它們當故事讀就好，但請記住兩件事：每一事之前都是同一個心路（入定、遍作、再入定、決意）；每一事之後都是法——開悟、入流、阿羅漢。神變在這裡從來不是表演，是「作他人的依處」。
想讀本單元全文：白話 §1–§8 即一身多身之聖典逐釋・周利槃陀迦之事・所化之相與還一・顯之法與三事・隱之法與三事・顯隱總判與雙神變之定義的全段逐段全譯。
“Directing” is preliminary work, while “determining with knowledge” is the knowledge of supernormal power—the account of Cūḷapanthaka creating himself a thousand times explains this sentence; manifestation turns darkness to light and concealment turns light to darkness, with cases involving the Blessed One and the elders, while in the evident both the power and its practitioner are known but in the nonevident only the power is known
The Big Picture — The First and Second Cases of Supernormal Power by Determination
The previous unit laid the foundation; this one begins the word-by-word explanation of the cases of supernormal power by determination listed in the scriptural passage. First comes “having been one, he becomes many”: a word-by-word explanation of the Paṭisambhidāmagga passage (§1), the account of Cūḷapanthaka (§2), and the appearance of created figures and the method of returning them to one (§3). Then come “manifestation and concealment”: the method of manifestation (§4), three cases of manifestation (§5), the method of concealment (§6), three cases of concealment (§7), and the general classification of manifestation and concealment with the definition of the Twin Marvel (§8). The Commentator’s pattern is consistent: first he cites scripture, then explains it word by word, then asks, “Who has performed this before?” Each series starts with the Blessed One, continues with the disciples, and then reaches an elder of Tambapaṇṇi Island. 〔Observation〕
§01 The Scriptural Passage on One and Many, and Its Explanation → Vernacular §1
The Paṭisambhidāmagga: “Originally one, he directs his mind toward many—a hundred, a thousand, or a hundred thousand. Having directed his mind, he determines with knowledge, ‘May I become many,’ and becomes many, as did the Venerable Cūḷapanthaka.” Explanation: “directs his mind” is said only of the preliminary work, while “determines with knowledge” is said of the knowledge of supernormal power—he directs his mind toward many, enters attainment at the end of the preliminary-work minds, emerges and again directs his mind, “May I become many,” and then determines with the one knowledge of supernormal power called “determination,” arising immediately after three or four preceding minds (vernacular §1). 〔Reading〕 This passage restates the cognitive process from the end of the previous unit solely to distinguish the scriptural passage’s two verbs: “directs” = preliminary work (preparation); “determines” = knowledge of supernormal power (a single moment). Remember this correspondence; every later case of “having directed his mind, he determines with knowledge” is read in the same way.
§02 The Account of Cūḷapanthaka → Vernacular §2
The two brothers were born on a road and so were named “Panthaka.” The elder, Mahāpanthaka, went forth and attained arahantship. He had his younger brother go forth and gave him a verse (the fragrant red lotus and the radiance of Aṅgīrasa), but after four months the younger brother could not master it and was expelled from the monastery. The elder was then the assigner of meals. When Jīvaka invited the Buddha and five hundred bhikkhus, he accepted “apart from Cūḷapanthaka.” The younger brother stood at the gatehouse weeping. The Blessed One saw him with the divine eye and went to him, saying, “One unable to recite is not thereby incapable in my Teaching.” By supernormal power he fashioned a piece of cloth and had him rub it while reciting “Removing dust, removing dust.” The cloth turned black. Cūḷapanthaka conceived, “The cloth was clean; the fault belongs to this individual existence,” directed knowledge into the five aggregates, developed insight, and through conformity drew near change-of-lineage. The Blessed One spoke a verse of illumination (“Greed is dust, not dirt; hate … delusion is dust”), and at its end the nine supramundane dhammas, the four analytical knowledges, and the six direct knowledges were all his. The next day, as gruel was served at Jīvaka’s house, the Blessed One covered his bowl: “There is still one bhikkhu at the monastery.” A man was sent to summon him—but “Panthaka created himself a thousand times and sat in the delightful mango grove until the time was announced.” The messenger found the grove full of bhikkhus and could not tell which one was the noble one. The Blessed One told him to pull the robe of the first he saw. He did so; all the created figures vanished. The Elder sent him on and arrived first, sitting in the reserved place (vernacular §2). 〔Reading〕 This account is often read as the awakening of a slow learner, but the Commentator cites it for only one sentence: “as did the Venerable Cūḷapanthaka,” an embodied witness to becoming many. Yet the reader may also notice the piece of cloth. What the Blessed One gave was not a spell but an object (“removing dust”) from which insight began. Cūḷapanthaka first attained arahantship; only then did there come a thousand bodies. Supernormal power always follows path and fruit.
§03 The Appearance of Created Figures and Their Return to One → Vernacular §3
Figures created without specification all resemble the practitioner—standing, sitting, speaking, and remaining silent exactly as he does. To create different appearances (young, middle-aged, old; long-haired, half shaven, shaven, mixed-haired; half-red or yellow-brown robes; reciting, discussing the Dhamma, chanting, questioning, answering, boiling dye, sewing robes, washing, and so on), he emerges from the foundational jhāna, performs such preliminary work as “So many bhikkhus are to be young,” enters attainment again, emerges, and determines. Simultaneously with the determination mind they become the desired kinds. “Having been many, he becomes one” follows the same method. The distinction is this: after creating many bodies, if he wants to walk, recite, or question alone, or out of fewness of wishes fears that people will recognize him, he can midway determine, “May I become one,” by entering the foundational jhāna, performing preliminary work, entering again, and determining. Otherwise, he naturally becomes one when the specified time ends (vernacular §3). 〔Reading〕 “Out of fewness of wishes he wants to become one”—a practitioner of supernormal power fears being recognized: this may be the most endearing sentence in the chapter. Created figures may differ from one another, but every difference requires one preliminary work and one determination. Without a separate determination, all are identical to their creator.
§04 The Method of Manifestation → Vernacular §4
“Manifest” means uncovered, unobscured, open, evident; “concealed” means covered, obscured, closed, overturned. One wishing to manifest something turns darkness into light, what is covered into what is open, and what is out of view into what is in view. Wishing that he or another be seen even though screened off or far away, he emerges from the foundational jhāna, directs his mind as “Let this dark place become luminous,” performs the preliminary work, and determines. Others see even from afar, and if he wishes to see, he sees (vernacular §4). 〔Reading〕 The whole definition of manifestation and concealment lies in covering: manifestation removes a covering, while concealment adds one. The operation follows the same cognitive process, with only the sentence toward which the mind is directed changed.
§05 Three Cases of Manifestation—Cūḷasubhaddā’s Invitation, the Descent from the Gods, and Elder Dhammadinna → Vernacular §5
Accepting Cūḷasubhaddā’s invitation, the Blessed One traveled from Sāvatthī to Sāketa in five hundred peaked dwellings fashioned by Vissakamma and determined that the residents of the two cities should see one another. Descending in the city center, he split the earth down to Avīci and divided the sky up to the Brahmā world, revealing them all. Descent from the gods: after performing the Twin Marvel and freeing eighty-four thousand beings, the Blessed One saw that past Buddhas had gone to the Heaven of the Thirty-three. With one foot on the earth, another on Yugandhara, and then the first upon the summit of Sineru, he spent the rains on the Yellow-Stone Seat and taught the Abhidhamma for three months to gods from ten thousand world-systems. At mealtime he created a created Buddha to teach, while he chewed a Nāgalatā tooth-stick, rinsed at Lake Anotatta, gathered alms in Uttarakuru, ate at the lakeside, and transmitted the method of the teaching to Sāriputta. Eighty koṭis of gods directly realized the Dhamma. The gathering extending twelve leagues encamped to wait, supplied by the junior Anāthapiṇḍika. They asked Elder Anuruddha to see the Buddha with the divine eye, and Elder Mahāmoggallāna to sink into the earth, pass through Sineru, emerge at the Buddha’s feet, and report their wish. The Blessed One arranged to descend at Saṅkassa the next day, the full moon of the Great Invitation. On his way out and back, Mahāmoggallāna determined that the people should see him—this was his guidance of manifestation. The Blessed One told Sakka, and Vissakamma made three flights of stairs of gold, silver, and gems. Standing atop Sineru, the Blessed One looked in all four directions; innumerable thousands of world-systems appeared like a single courtyard, from Avīci below to the Akaniṭṭha realm above. That day was called “the Opening of the World.” Humans and gods saw one another face to face. The Blessed One descended by the central gem stairs; gods of the six sensual heavens came down the golden stairs on the left, and gods of the Pure Abodes and Great Brahmā the silver stairs on the right. Sakka held the bowl and robe, Great Brahmā the three-league white parasol, Suyāma the fan, and Pañcasikha played a lute three gāvutas in size. No being who saw the Blessed One that day failed to aspire to Buddhahood. Again, at the courtyard of the stūpa at Tissamahāvihāra, Elder Dhammadinna of Talaṅgara taught the Discourse on the Sure Course. Lowering his fan, he made everything down to Avīci a single courtyard; raising it, he did the same up to the Brahmā world. He frightened his hearers with hell and enticed them with heavenly bliss; some attained stream-entry, some once-returning, non-returning, or arahantship (vernacular §5). 〔Reading〕 The three cases move from large to small: the Buddha splits earth and sky, Moggallāna passes through Sineru, and Elder Dhammadinna uses one fan. Yet all three do the same thing: remove the covering. On the day of the Opening of the World, humans did not look upward and gods did not look downward. This is manifestation at its utmost: it is not that one party managed to see another; the covering was gone.
§06 The Method of Concealment → Vernacular §6
One wishing to conceal turns light into darkness, what is uncovered into what is covered, and what is in view into what is out of view. Wishing that he or another not be seen even when unscreened and close by, he emerges from the foundational jhāna, directs his mind as “Let this light place become dark,” performs the preliminary work, and determines. Others do not see even at close range, and if he himself does not wish to see, he does not see (vernacular §6). 〔Reading〕 Each point is the reverse of §4.
§07 Three Cases of Concealment—Yasa, Mahākappina, and Elder Mahinda → Vernacular §7
The Blessed One caused Yasa, son of good family, not to be seen by his father even while sitting close by. He traveled two thousand leagues to meet Mahākappina, established the king in non-returning and his thousand ministers in stream-entry, and then caused Queen Anojā and her thousand women, following their route, not to see the king and his company though they sat nearby. The queen asked, “Have you seen the king?” The Blessed One replied, “Is it better to seek the king or yourself?” She answered, “Myself,” and sat. He taught the Dhamma, establishing the queen and her thousand women in stream-entry, the ministers in non-returning, and the king in arahantship. On the day Elder Mahinda reached Tambapaṇṇi Island, he likewise caused the king not to see his companions (vernacular §7). 〔Reading〕 Each case of concealment has one purpose: the one who needs to hear the Dhamma hears it first. “Is it better to seek the king or yourself?” is the sharpest sentence in the unit. Only by concealing the king could that question be asked.
§08 The General Classification of Manifestation and Concealment, and the Twin Marvel → Vernacular §8
General classification: every evident guidance is called manifestation, and every nonevident guidance concealment. In the evident, both the supernormal power and its practitioner are known—as in the Twin Marvel: “The Tathāgata performs the Twin Marvel, not shared by disciples: fire arises from the upper body, water flows from the lower.” Both are known. In the nonevident, only the power is known and not the practitioner—as in the Mahaka Sutta and the Brahmā’s Invitation Sutta. The householder Citta asks Mahaka to show guidance by a state beyond ordinary humans; the venerable one enters his dwelling, and flames issue from the keyhole and door hinge, burning the grass but not the upper robe. Before Brahmā, the Blessed One determines, “To this extent the Brahmā assembly will hear my voice but not see me,” vanishes, and speaks the verse, “I have seen fear in becoming … nor did I grasp at delight” (vernacular §8). 〔Reading〕 This final classification lifts manifestation and concealment from “whether the person can be seen” to “whether one knows who did it.” Everyone knows the Twin Marvel is the Buddha’s; in Mahaka’s case, one sees fire but not its maker; before Brahmā, one hears only the Blessed One’s voice and does not see his form. Here is the definition of the Twin Marvel: fire above and water below, not shared by disciples. 〔Observation〕
For the General Reader
This unit has more stories than any other in the chapter: Panthaka’s thousand bodies, the earth split to Avīci, three flights of stairs at the descent from the gods, a fan turning all into one courtyard, Yasa’s father unable to see his son, a queen unable to see her king, and flames issuing from a keyhole. Read them as stories if you wish, but remember two things: before each event comes the same cognitive process—enter attainment, perform preliminary work, enter again, and determine—and after each event comes the Dhamma: awakening, stream-entry, arahantship. Supernormal power here is never a performance; it is “making a support for others.”
To read this unit in full: vernacular §1–§8 is the complete paragraph-by-paragraph rendering of the scriptural explanation of one and many, the account of Cūḷapanthaka, the appearance and reunification of created figures, the method and three cases of manifestation, the method and three cases of concealment, and the general classification of manifestation and concealment with the definition of the Twin Marvel.
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 [§386] 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 §386〕至〔CSCD §391〕，實落段號 6 個，號序連續無缺。本篇於譯底欄之幅為 15,157 位元組。
科之構——三事二門之交 本篇之骨為經句 ekopi hutvā⋯Āvibhāvaṃ tirobhāvanti 之釋，其構為一事三段＋二門四段：〔CSCD §386〕一段獨重 5,669 位元組（逾本篇三分之一），為一身多身之修法與周利槃陀迦之事並諸所化之相；〔CSCD §387〕與〔CSCD §389〕各出顯與隱之修法；〔CSCD §388〕與〔CSCD §390〕各出其三事；〔CSCD §391〕總判顯隱而以雙神變與二經明「神變見而神變者不見」之一格。二門之四段呈嚴整之對稱（法—事—法—事），本欄逐段反查，其對稱無一段溢出。
顯隱二門之定型三對 〔CSCD §387〕與〔CSCD §389〕之文為逐字之反：andhakāraṃ vā ālokaṃ karoti, paṭicchannaṃ vā vivaṭaṃ, anāpāthaṃ vā āpāthaṃ karoti（顯）對 ālokaṃ vā andhakāraṃ karoti, appaṭicchannaṃ vā paṭicchannaṃ, āpāthaṃ vā anāpāthaṃ karoti（隱）——三對六語，逐語相反而句式全同；其收句亦然（Pare dūre ṭhitāpi passanti. Sayampi passitukāmo passati. 對 Pare samīpe ṭhitāpi na passanti. Sayampi apassitukāmo na passati.）。本欄實測其對稱無一語之差，誌其實。
前後接點 前承同科之第三單元：本篇首句作 Yampi paṭisambhidāyaṃ vuttaṃ ''pakatiyā eko bahukaṃ āvajjati sataṃ vā sahassaṃ vā satasahassaṃ vā——逐字承前單元末所引之文而廣之。後接同科之第五單元：本篇末之雙神變與二經之引盡於梵天之偈，次單元即以 Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāseti ettha 別開經句之次事——論自標之續。
movement 品夾《總覽》繫本單元於 §D〈Dasaiddhikathā 一身多身與隱顯〉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）・abhiññā（神通）・paṭisambhidā（無礙解）・dibbacakkhu（天眼）・gotrabhu（種姓）・vipassanā（觀）・Tambapaṇṇidīpa（銅鍱洲）・uttarimanussadhamma（上人法）・sotāpanna／sakadāgāmī／anāgāmī／arahant（入流／一來／不還／阿羅漢）・Mahāmoggallāna（大目犍連）・Sāriputta（舍利弗）・Anuruddha（阿那律）・sotāpattiphala／anāgāmiphala（入流果／不還果）・brahmaloka（梵界）・avīci（阿鼻）・akaniṭṭhabhavana（色究竟天）。以下唯列本篇新出者。
一身多身與周利槃陀迦之事 〔CSCD §386〕。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| sanniṭṭhāpana | 決定 | 決意心之義——於遍作三四心之後一心而成 | 〔CSCD §386〕 |
| kāyasakkhidassana | 身證之示 | 引周利槃陀迦之事之由——以身為證 | 〔CSCD §386〕 |
| Mahāpanthaka・Cūḷapanthaka | 摩訶槃陀迦・周利槃陀迦 | 譯底 mahāpanthako／cūḷapanthako；二兄弟生於路中故名 | 〔CSCD §386〕 |
| Jīvaka | 耆婆 | 請佛之人；長老差食而遺周利槃陀迦 | 〔CSCD §386〕 |
| bhattuddesaka | 差食者 | 摩訶槃陀迦之職 | 〔CSCD §386〕 |
| dvārakoṭṭhaka | 門屋 | 周利槃陀迦泣處 | 〔CSCD §386〕 |
| rajoharaṇa | 拂塵 | 世尊所化之布片與其所誦之語 | 〔CSCD §386〕 |
| pilotikakhaṇḍa | 布片 | 世尊以神變所化以授之物 | 〔CSCD §386〕 |
| obhāsagāthā | 光明偈 | 世尊於其近種姓時所說之偈；引大義釋 | 〔CSCD §386〕 |
| reṇu | 塵埃 | 偈中與 rajo（塵）相對之語——貪非外塵 | 〔CSCD §386〕 |
| catupaṭisambhidāchaḷabhiññāparivārā nava lokuttaradhammā | 四無礙解六神通所隨之九出世間法 | 偈終所得之果 | 〔CSCD §386〕 |
| dakkhiṇodaka | 施水 | 施食之始；世尊以手覆鉢而止之 | 〔CSCD §386〕 |
| ekapajjota | 一光明 | 諸所化之袈裟令園如一光 | 〔CSCD §386〕 |
| cīvarakaṇṇa | 衣角 | 使者所執而諸化俱隱之處 | 〔CSCD §386〕 |
| padabhāṇa・sarabhañña | 誦句・讚詠 | 諸所化各異之業之二 | 〔CSCD §386〕 |
| rajanapacana・cīvarasibbana | 染煮・縫衣 | 諸所化各異之業之二 | 〔CSCD §386〕 |
顯隱二門之語 〔CSCD §387〕——無礙解道所出之八義。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| āvibhāva・tirobhāva | 顯・隱 | 本科之二門；經句 Āvibhāvaṃ tirobhāvanti 之釋 | 〔CSCD §387〕 |
| anāvaṭa・appaṭicchanna・vivaṭa・pākaṭa | 不覆・不蔽・開・顯 | 無礙解道所出之 āvibhāva 四義 | 〔CSCD §387〕 |
| āvaṭa・paṭicchanna・pihita・paṭikujjita | 覆・蔽・閉・覆蓋 | 無礙解道所出之 tirobhāva 四義 | 〔CSCD §387〕 |
| anāpātha・āpātha | 不現・現 | 顯隱二門所轉之第三對 | 〔CSCD §387〕 |
顯之三事 〔CSCD §388〕——小善賢之請・自天下降・法施長老。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| Cūḷasubhaddā | 小善賢 | 本欄之讀 | 〔CSCD §388〕 |
| Vissakamma | 毘首羯磨 | 天之工匠 | 〔CSCD §388〕 |
| kūṭāgāra | 重閣 | 毘首羯磨所化之五百重閣 | 〔CSCD §388〕 |
| Sāketa | 娑雞多 | 小善賢所居之城；去舍衛七由旬 | 〔CSCD §388〕 |
| yamakapāṭihāriya | 雙神變 | 漢傳定名；與 pāṭihāriya 單出位之讀相異，誌之 | 〔CSCD §388〕 |
| devorohaṇa | 自天下降 | 顯之第二事之名——世尊自三十三天下降 | 〔CSCD §388〕 |
| Yugandharapabbata | 由乾陀羅山 | 世尊一足所踏之山 | 〔CSCD §388〕 |
| Paṇḍukambalasilātala | 黃石之座 | 世尊於三十三天說法之座 | 〔CSCD §388〕 |
| nimmitabuddha | 所化之佛 | 世尊乞食時所留以代說法者 | 〔CSCD §388〕 |
| nāgalatādantakaṭṭha | 龍蔓之齒木 | 世尊所嚼之齒木 | 〔CSCD §388〕 |
| Anotattadaha | 阿耨達池 | 世尊漱口與受食之處 | 〔CSCD §388〕 |
| Uttarakuru | 北俱盧 | 世尊乞食之洲 | 〔CSCD §388〕 |
| Cūḷaanāthapiṇḍikaseṭṭhi | 小給孤獨長者 | 供養待佛之十二由旬眾者 | 〔CSCD §388〕 |
| khandhāvāra | 營 | 待佛之眾所結之營 | 〔CSCD §388〕 |
| Anuruddhatthera | 阿那律長老 | 以天眼見世尊所在者 | 〔CSCD §388〕 |
| Saṅkassanagara | 僧迦舍城 | 世尊所下之城 | 〔CSCD §388〕 |
| mahāpavāraṇapuṇṇamāsīuposathadivasa | 大自恣滿月布薩日 | 下降之日 | 〔CSCD §388〕 |
| sopānapanti | 階道 | 帝釋令毘首羯磨所造之三道 | 〔CSCD §388〕 |
| kanakamaya・rajatamaya・maṇimaya | 金所成・銀所成・摩尼所成 | 三階道之質；世尊行中之摩尼道 | 〔CSCD §388〕 |
| lokavivaraṇa | 世界之開顯 | 其日之名——人天相見無所障 | 〔CSCD §388〕 |
| Suyāma | 蘇夜摩 | 執拂之天 | 〔CSCD §388〕 |
| vāḷabījanī | 拂 | 蘇夜摩所執之具 | 〔CSCD §388〕 |
| Pañcasikha gandhabbaputta | 五髻乾闥婆子 | 執琵琶而奏者 | 〔CSCD §388〕 |
| beḷuvapaṇḍuvīṇā | 毘盧婆色之琵琶 | 本欄不代考定其材 | 〔CSCD §388〕 |
| Dhammadinnatthera | 法施長老 | talaṅgaravāsī＝多蘭伽羅住者 | 〔CSCD §388〕 |
| Tissamahāvihāra | 帝須大寺 | 法施長老說《不謬經》之處 | 〔CSCD §388〕 |
| apaṇṇakapaṭipadā・Apaṇṇakasutta | 不謬之行道・《不謬經》 | 本欄之讀 | 〔CSCD §388〕 |
隱之三事 〔CSCD §390〕——耶舍・大劫賓那・摩哂陀長老。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| Yasa kulaputta | 耶舍善男子 | 隱之第一事——世尊令其父不見之 | 〔CSCD §390〕 |
| Mahākappina | 大劫賓那 | 隱之第二事之主；世尊為之行二千由旬迎 | 〔CSCD §390〕 |
| Anojādevī | 阿奴闍妃 | 大劫賓那之妃；世尊令其不見王眾 | 〔CSCD §390〕 |
| Mahindatthera | 摩哂陀長老 | 隱之第三事——於銅鍱洲令王不見其餘伴 | 〔CSCD §390〕 |
顯隱之總判與雙神變 〔CSCD §391〕。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| Mahaka | 摩訶迦 | 譯底 āyasmato ca mahakassa；本欄取其名而不綴長老，從譯底之稱 | 〔CSCD §391〕 |
| Citta gahapati | 質多居士 | 《摩訶迦經》中請示神變者 | 〔CSCD §391〕 |
| iddhābhisaṅkhāra | 神變之行 | 摩訶迦與世尊二事所共之語 | 〔CSCD §391〕 |
| āḷinda | 前廊 | 質多居士敷上衣之處 | 〔CSCD §391〕 |
| tiṇakalāpa | 草束 | 摩訶迦所燒之物；上衣不燒 | 〔CSCD §391〕 |
| tālacchiggaḷa・aggaḷantarikā | 鍵孔・戶樞之隙 | 火焰所出之二隙 | 〔CSCD §391〕 |
| Mahakasutta・Brahmanimantanikasutta | 《摩訶迦經》・《梵天請經》 | 顯隱之判所引之二經 | 〔CSCD §391〕 |
| vibhavesī | 求無有者 | 世尊於梵天所說之偈中語 | 〔CSCD §391〕 |
須併觀之三處 ①顯隱二門之八語為二族——āvibhāva 之四義（不覆・不蔽・開・顯）與 tirobhāva 之四義（覆・蔽・閉・覆蓋）逐字取自無礙解道之引，本欄各以一列收之而不逐語分列。②本篇之人名地名十九，除既立四名外皆為構擬轉寫或義譯（Cūḷasubhaddā・Vissakamma・Suyāma・Pañcasikha・Dhammadinnatthera・Anojādevī 等），本欄不代考定其漢傳定名，逐名誌之以俟來哲。③⚠︎ yamakapāṭihāriya 本欄取漢傳定名「雙神變」，而同品〔CSCD §369〕之 pāṭihāriya 單出位本欄取「示導」——一形二位，二處之讀相異而各安其位，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・eke 俱零命中。方括注唯二式（[§NN] 段號 6 個與版頁記 15 個）。查無即記無。
Keci／keci 之非異讀之用 本篇 keci 6 見，逐處反查其位：〔CSCD §386〕之 keci paṭhamavaye, keci majjhimavaye, keci pacchimavaye（諸所化之相之三分，敘述之「有些」）與〔CSCD §388〕之 Keci sotāpannā ahesuṃ, keci sakadāgāmī anāgāmī arahantoti（聞法之眾之得果，敘述之「有些」）——六見俱為敘述而非引古師之異說，本欄判其不入異讀之數。其判以俟來哲。
本欄自出之字面之三處 ①〔CSCD §386〕之光明偈其第二偈作 ''Doso ⋯…pe…. 一行——以 …pe… 略其一整偈而僅存首語，其前後二偈全出。本篇為本品六單元中唯一以 …pe… 略偈之篇，誌其字面不代補。②〔CSCD §386〕之 theragā. 563 之偈引之末作 yāva kālappavedanāti. (theragā. 563); ——其句末以分號收而非句點；同段之 mahāni. 209 之引亦作 Viharanti te vigatarajassa sāsane''ti. (mahāni. 209);，同以分號收。本篇之偈引三處，其二以分號收而其一（a. ni. 5.195）以 – 收——三式不齊，同篇之內，誌之不代齊。③〔CSCD §391〕之末之偈引作 nandiñca na upādiyi'''nti. (ma. ni. 1.504);——三引號連綴（內引之收與外引之收相疊），本篇唯此一見。誌其字面不改。
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 12 處：
| 出處（譯底逐字） | 見數 | 所引之要 | 定位 |
|---|---|---|---|
(paṭi. ma. 3.10) | 1 | 一身多身之定義文（yathā āyasmā cūḷapanthako） | 〔CSCD §386〕 |
(a. ni. 5.195) | 1 | 摩訶槃陀迦所授之偈（Padumaṃ yathā kokanadaṃ sugandhaṃ） | 〔CSCD §386〕 |
(mahāni. 209) | 1 | 世尊之光明偈（Rāgo rajo na ca pana reṇu vuccati） | 〔CSCD §386〕 |
(theragā. 563) | 1 | 周利槃陀迦化千身之偈 | 〔CSCD §386〕 |
(paṭi. ma. 3.11) | 1 | 顯隱二語之定義文 | 〔CSCD §387〕 |
(a. ni. 3.16) | 1 | 法施長老所說之《不謬經》 | 〔CSCD §388〕 |
(pārā. aṭṭha. 1.tatiyasaṅgītikathā) | 1 | 摩哂陀長老之事之出處（律之義注之引） | 〔CSCD §390〕 |
(paṭi. ma. 1.116) | 1 | 雙神變之定義文（上身出火下身出水） | 〔CSCD §391〕 |
(saṃ. ni. 4.346) | 2 | 《摩訶迦經》——質多居士之請與火焰之事 | 〔CSCD §391〕 |
(ma. ni. 1.501 ādayo) | 1 | 《梵天請經》之指 | 〔CSCD §391〕 |
(ma. ni. 1.504) | 1 | 梵天請經中世尊隱形所說之偈 | 〔CSCD §391〕 |
引式之標之實測 Yathāha 1 見（〔CSCD §391〕領 saṃ. ni. 4.346 之長引）；Yathā cāha 1 見（〔CSCD §391〕領 ma. ni. 1.504 之引）——二標相接而各領一經，本篇之一格；Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Tenetaṃ vuccati・Apare āhu 俱零命中；kira 3 見（〔CSCD §386〕之 Te kira dvebhātaro・〔CSCD §388〕之 Bhagavā kira yamakapāṭihāriyaṃ katvā 與 Taṃ divasaṃ kira lokavivaraṇaṃ nāma ahosi）——三見皆領事記之敘。引號 '' 實測 33 對——為本品六單元中引號最密之篇。
論主自引本篇之一處 〔CSCD §386〕之末作 Idaṃ sandhāya vuttaṃ ''yathā āyasmā cūḷapanthako''ti.——論主自標其事即釋前所引之無礙解道之一語，其引與段首之引逐字相同。誌其實。
事之出處之三分 本篇之六事（周利槃陀迦・世尊為小善賢・自天下降・法施長老・耶舍與大劫賓那・摩哂陀），其繫出處者二（a. ni. 3.16・pārā. aṭṭha. 1.tatiyasaṅgītikathā），其不繫者四。論主於本篇不用 Vatthu pana vitthāretabbaṃ 之付語（前單元三見），而逐事自出其文——本篇之敘事最詳而其付語零，誌其實。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻之實測 Yathā／yathā 之比況領語全篇 16 見（Yathāha・Yathā cāha 之引式之標不入此數），viya 1 見，iva 零命中，sadisa 諸形 2 見，upamā・seyyathāpi・evameva 俱零命中。十六見之 yathā 之中，為物象之喻者唯二：〔CSCD §388〕之 anekāni cakkavāḷasahassāni vivaṭāni hutvā ekaṅgaṇaṃ viya pakāsiṃsu（諸輪圍開顯如一庭）與同段之 yāva avīcito ekaṅgaṇaṃ ahosi（同一象之再用）；餘十四見皆為「yathā⋯evaṃ」之比況句式（如 yathā sāketanagaravāsino sāvatthivāsike⋯passanti, evaṃ adhiṭṭhāsi），其用在明神變所成之相而非取物為喻。sadisa 二見亦然（iddhimatā sadisāva honti・ekasadisā bhikkhū），皆為「與某相似」之判而非喻。
本篇之喻之骨在「一庭」之一象 ekaṅgaṇa（一庭）於〔CSCD §388〕3 見（諸輪圍・阿鼻以下・梵界以上），為自天下降與法施長老二事所共之象——一象三用，貫二事，此為本篇唯一之物象之喻。誌其實不代評。
乙・修辭之可核觀察 ①問句 6 見（?），其中 Kathaṃ? 2 見（〔CSCD §387〕與〔CSCD §389〕，顯隱二門各一，逐字相對）；Etaṃ pana pāṭihāriyaṃ kena katapubbanti? 2 見（〔CSCD §388〕與〔CSCD §390〕，二門之事各一，逐字相同）——四問成二對，為本篇對稱之最明之證。②…pe… 省略式 1 見（光明偈之略）。③Esa nayo 式之例推 1 見（〔CSCD §386〕之 Esa nayo bahudhāpi hutvā eko hotītiādīsu）。④偈頌 3 處（a. ni. 5.195 之二行偈・mahāni. 209 之光明偈四行＋略・theragā. 563 之二行偈），另〔CSCD §391〕末之梵天偈二行——合四處，為本品偈頌最多之篇。⑤事例 6 事，其三為世尊之事、其三為弟子之事。
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 §386〕 Yampi paṭisambhidāyaṃ vuttaṃ ''pakatiyā eko bahukaṃ āvajjati | 本品之第三單元〔CSCD §385〕 | 逐字承前單元末所引之文而廣之——論自標之續 |
〔CSCD §386〕 pañcasu khandhesu ñāṇaṃ otāretvā vipassanaṃ vaḍḍhetvā anulomato gotrabhusamīpaṃ pāpesi | 蘊之品與行道智見清淨之品 | 五蘊與觀之次第・種姓之位在彼二品 |
〔CSCD §386〕 Bhagavā dibbacakkhunā disvā | 本品後之神通之品 | 天眼之解釋在彼品；本篇唯借其名 |
〔CSCD §387〕 paṭisambhidāyaṃ vuttaṃ ''āvibhāvanti kenaci anāvaṭaṃ hoti appaṭicchannaṃ vivaṭaṃ pākaṭaṃ | 本品之第二單元〔CSCD §369〕 | 無礙解道之引為本品之骨料，其十神變之引在彼篇 |
〔CSCD §388〕 Bhagavā kira yamakapāṭihāriyaṃ katvā | 〔CSCD §391〕 | 雙神變之定義文在本篇之末；一事二出，前為敘而後為證 |
〔CSCD §391〕 mahakasuttena (saṃ. ni. 4.346) ca brahmanimantanikasuttena (ma. ni. 1.501 ādayo) ca dīpetabbaṃ | 〔CSCD §391〕之二長引 | 論主自標其所引之二經即下文所出者——標與引相接 |
〔CSCD §392〕 Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati | 本品之第五單元 | 次單元別開經句之次事——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 [§386] 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 §386〕 through 〔CSCD §391〕, with 6 paragraph numbers actually present, continuous and without a gap. The span of this unit in the base-text column is 15,157 bytes.
Structure of the discussion—the intersection of three sections and two modes The spine of this unit is the explanation of the scriptural words ekopi hutvā … Āvibhāvaṃ tirobhāvanti. Its structure is three sections for one case plus four sections for two modes. 〔CSCD §386〕 alone occupies 5,669 bytes (more than one third of the unit), covering the cultivation of one becoming many, the account of Cūḷapanthaka, and the appearance of created figures. 〔CSCD §387〕 and 〔CSCD §389〕 respectively give the methods of manifestation and concealment; 〔CSCD §388〕 and 〔CSCD §390〕 give their three cases; 〔CSCD §391〕 classifies manifestation and concealment in general and uses the Twin Marvel and two discourses to explain the case in which “the supernormal power is seen but its practitioner is not.” The four paragraphs of the two modes form a strict symmetry (method—cases—method—cases); a paragraph-by-paragraph check finds not one paragraph outside the symmetry.
Three defining pairs in the two modes of manifestation and concealment The wording of 〔CSCD §387〕 and 〔CSCD §389〕 is a word-for-word reversal: andhakāraṃ vā ālokaṃ karoti, paṭicchannaṃ vā vivaṭaṃ, anāpāthaṃ vā āpāthaṃ karoti (manifestation) against ālokaṃ vā andhakāraṃ karoti, appaṭicchannaṃ vā paṭicchannaṃ, āpāthaṃ vā anāpāthaṃ karoti (concealment)—three pairs and six terms, each term opposed while the sentence pattern remains identical. Their concluding sentences are likewise opposed (Pare dūre ṭhitāpi passanti. Sayampi passitukāmo passati. against Pare samīpe ṭhitāpi na passanti. Sayampi apassitukāmo na passati.). Direct measurement finds not one word breaking the symmetry; the fact is recorded.
Preceding and following joints The third unit in the same discussion precedes this one. Its opening reads Yampi paṭisambhidāyaṃ vuttaṃ ''pakatiyā eko bahukaṃ āvajjati sataṃ vā sahassaṃ vā satasahassaṃ vā—continuing verbatim and expanding the citation at the end of the preceding unit. The fifth unit in the discussion follows. After this unit ends with the Twin Marvel, the two discourse citations, and the verse before Brahmā, the next begins Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāseti ettha, opening the next case of the scriptural passage—a continuation marked by the treatise itself.
Movement The chapter Overview assigns this unit to movement §D, “Dasaiddhikathā One into Many, Manifestation and Concealment.” 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)・abhiññā (direct knowledge)・paṭisambhidā (analytical knowledge)・dibbacakkhu (divine eye)・gotrabhu (change-of-lineage)・vipassanā (insight)・Tambapaṇṇidīpa (Tambapaṇṇi Island)・uttarimanussadhamma (state beyond ordinary humans)・sotāpanna／sakadāgāmī／anāgāmī／arahant (stream-enterer／once-returner／non-returner／arahant)・Mahāmoggallāna (Mahāmoggallāna)・Sāriputta (Sāriputta)・Anuruddha (Anuruddha)・sotāpattiphala／anāgāmiphala (fruit of stream-entry／fruit of non-returning)・brahmaloka (Brahmā world)・avīci (Avīci)・akaniṭṭhabhavana (realm of the Akaniṭṭhas). Only forms new in this unit are listed below.
One into many and the account of Cūḷapanthaka 〔CSCD §386〕.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| sanniṭṭhāpana | deciding | meaning of the determination mind—one mind completing the act after three or four preliminary-work minds | 〔CSCD §386〕 |
| kāyasakkhidassana | showing an embodied witness | reason for citing the account of Cūḷapanthaka—his body serves as witness | 〔CSCD §386〕 |
| Mahāpanthaka・Cūḷapanthaka | Mahāpanthaka・Cūḷapanthaka | base text mahāpanthako／cūḷapanthako; the two brothers were born on a road and thus named | 〔CSCD §386〕 |
| Jīvaka | Jīvaka | the inviter of the Buddha; the Elder, as assigner of meals, leaves out Cūḷapanthaka | 〔CSCD §386〕 |
| bhattuddesaka | assigner of meals | Mahāpanthaka’s office | 〔CSCD §386〕 |
| dvārakoṭṭhaka | gatehouse | where Cūḷapanthaka weeps | 〔CSCD §386〕 |
| rajoharaṇa | removing dust | the piece of cloth fashioned by the Blessed One and the words recited over it | 〔CSCD §386〕 |
| pilotikakhaṇḍa | piece of cloth | the object fashioned by the Blessed One through supernormal power and given to him | 〔CSCD §386〕 |
| obhāsagāthā | verse of illumination | the verse spoken by the Blessed One when he drew near change-of-lineage; cited from the Mahāniddesa | 〔CSCD §386〕 |
| reṇu | dirt | contrasted in the verse with rajo (dust)—greed is not external dirt | 〔CSCD §386〕 |
| catupaṭisambhidāchaḷabhiññāparivārā nava lokuttaradhammā | nine supramundane dhammas attended by the four analytical knowledges and six direct knowledges | the fruit gained at the end of the verse | 〔CSCD §386〕 |
| dakkhiṇodaka | water of dedication | opening of the meal offering; the Blessed One covers his bowl to stop it | 〔CSCD §386〕 |
| ekapajjota | a single blaze | the robes of the created figures make the grove blaze as one | 〔CSCD §386〕 |
| cīvarakaṇṇa | corner of the robe | what the messenger grasps, whereupon all the created figures disappear | 〔CSCD §386〕 |
| padabhāṇa・sarabhañña | reciting passages・chanting | two of the varied activities performed by created figures | 〔CSCD §386〕 |
| rajanapacana・cīvarasibbana | boiling dye・sewing robes | two of the varied activities performed by created figures | 〔CSCD §386〕 |
Terms of the two modes of manifestation and concealment 〔CSCD §387〕—the eight meanings given in the Paṭisambhidāmagga.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| āvibhāva・tirobhāva | manifestation・concealment | the two modes of this discussion; explanation of the scriptural phrase Āvibhāvaṃ tirobhāvanti | 〔CSCD §387〕 |
| anāvaṭa・appaṭicchanna・vivaṭa・pākaṭa | uncovered・unobscured・open・evident | four meanings of āvibhāva given by the Paṭisambhidāmagga | 〔CSCD §387〕 |
| āvaṭa・paṭicchanna・pihita・paṭikujjita | covered・obscured・closed・overturned | four meanings of tirobhāva given by the Paṭisambhidāmagga | 〔CSCD §387〕 |
| anāpātha・āpātha | out of view・in view | the third pair transformed in the two modes of manifestation and concealment | 〔CSCD §387〕 |
Three cases of manifestation 〔CSCD §388〕—Cūḷasubhaddā’s invitation, the descent from the gods, and Elder Dhammadinna.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| Cūḷasubhaddā | Cūḷasubhaddā | Reading as given in this column | 〔CSCD §388〕 |
| Vissakamma | Vissakamma | divine craftsman | 〔CSCD §388〕 |
| kūṭāgāra | peaked dwelling | the five hundred peaked dwellings fashioned by Vissakamma | 〔CSCD §388〕 |
| Sāketa | Sāketa | the city where Cūḷasubhaddā lived, seven leagues from Sāvatthī | 〔CSCD §388〕 |
| yamakapāṭihāriya | Twin Marvel | established Chinese designation; distinct from the reading of pāṭihāriya where it occurs alone, recorded here | 〔CSCD §388〕 |
| devorohaṇa | descent from the gods | name of the second case of manifestation—the Blessed One’s descent from the Heaven of the Thirty-three | 〔CSCD §388〕 |
| Yugandharapabbata | Mount Yugandhara | the mountain on which the Blessed One places one foot | 〔CSCD §388〕 |
| Paṇḍukambalasilātala | Yellow-Stone Seat | the Blessed One’s seat while teaching in the Heaven of the Thirty-three | 〔CSCD §388〕 |
| nimmitabuddha | created Buddha | the one left by the Blessed One to teach in his stead while he gathers alms | 〔CSCD §388〕 |
| nāgalatādantakaṭṭha | Nāgalatā tooth-stick | the tooth-stick chewed by the Blessed One | 〔CSCD §388〕 |
| Anotattadaha | Lake Anotatta | where the Blessed One rinses his mouth and eats | 〔CSCD §388〕 |
| Uttarakuru | Uttarakuru | the continent where the Blessed One gathers alms | 〔CSCD §388〕 |
| Cūḷaanāthapiṇḍikaseṭṭhi | junior Anāthapiṇḍika | the merchant who provides for the twelve-league gathering waiting for the Buddha | 〔CSCD §388〕 |
| khandhāvāra | encampment | the encampment made by the gathering waiting for the Buddha | 〔CSCD §388〕 |
| Anuruddhatthera | Elder Anuruddha | the one who sees the Blessed One’s location with the divine eye | 〔CSCD §388〕 |
| Saṅkassanagara | city of Saṅkassa | the city where the Blessed One descends | 〔CSCD §388〕 |
| mahāpavāraṇapuṇṇamāsīuposathadivasa | full-moon observance day of the Great Invitation | the day of the descent | 〔CSCD §388〕 |
| sopānapanti | flight of stairs | the three flights Sakka has Vissakamma build | 〔CSCD §388〕 |
| kanakamaya・rajatamaya・maṇimaya | made of gold・made of silver・made of gems | materials of the three flights; the Blessed One uses the central gem stairs | 〔CSCD §388〕 |
| lokavivaraṇa | Opening of the World | name of the day—humans and gods see one another without obstruction | 〔CSCD §388〕 |
| Suyāma | Suyāma | the god who holds the fan | 〔CSCD §388〕 |
| vāḷabījanī | yak-tail fan | the implement held by Suyāma | 〔CSCD §388〕 |
| Pañcasikha gandhabbaputta | Pañcasikha, son of a gandhabba | the one who holds and plays the lute | 〔CSCD §388〕 |
| beḷuvapaṇḍuvīṇā | lute of beḷuva color | this apparatus does not determine its material | 〔CSCD §388〕 |
| Dhammadinnatthera | Elder Dhammadinna | talaṅgaravāsī = resident of Talaṅgara | 〔CSCD §388〕 |
| Tissamahāvihāra | Tissamahāvihāra | where Elder Dhammadinna teaches the Discourse on the Sure Course | 〔CSCD §388〕 |
| apaṇṇakapaṭipadā・Apaṇṇakasutta | sure course・Discourse on the Sure Course | Reading as given in this column | 〔CSCD §388〕 |
Three cases of concealment 〔CSCD §390〕—Yasa, Mahākappina, and Elder Mahinda.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| Yasa kulaputta | Yasa, son of good family | first case of concealment—the Blessed One causes his father not to see him | 〔CSCD §390〕 |
| Mahākappina | Mahākappina | principal figure of the second case of concealment; the Blessed One travels two thousand leagues to meet him | 〔CSCD §390〕 |
| Anojādevī | Queen Anojā | Mahākappina’s queen; the Blessed One causes her not to see the king and his company | 〔CSCD §390〕 |
| Mahindatthera | Elder Mahinda | third case of concealment—on Tambapaṇṇi Island he causes the king not to see his other companions | 〔CSCD §390〕 |
General classification of manifestation and concealment, and the Twin Marvel 〔CSCD §391〕.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| Mahaka | Mahaka | base text āyasmato ca mahakassa; this apparatus takes the name without adding “Elder,” following the base text’s designation | 〔CSCD §391〕 |
| Citta gahapati | householder Citta | the one who requests a display of supernormal power in the Mahaka Sutta | 〔CSCD §391〕 |
| iddhābhisaṅkhāra | formation of supernormal power | expression shared by the accounts of Mahaka and the Blessed One | 〔CSCD §391〕 |
| āḷinda | veranda | where the householder Citta spreads his upper robe | 〔CSCD §391〕 |
| tiṇakalāpa | bundle of grass | what Mahaka burns while the upper robe does not burn | 〔CSCD §391〕 |
| tālacchiggaḷa・aggaḷantarikā | keyhole・gap at the door hinge | the two openings through which the flames issue | 〔CSCD §391〕 |
| Mahakasutta・Brahmanimantanikasutta | Mahaka Sutta・Brahmā’s Invitation Sutta | two discourses cited in the classification of manifestation and concealment | 〔CSCD §391〕 |
| vibhavesī | one who seeks non-becoming | expression in the verse spoken by the Blessed One before Brahmā | 〔CSCD §391〕 |
Three points to be read together ① The eight terms of the two modes of manifestation and concealment form two families—the four meanings of āvibhāva (uncovered・unobscured・open・evident) and the four meanings of tirobhāva (covered・obscured・closed・overturned) are taken verbatim from the Paṭisambhidāmagga citation. This apparatus gathers each family in one row rather than listing every term separately. ② The unit has nineteen personal and place names; apart from four established names, all are constructed transcriptions or semantic renderings (Cūḷasubhaddā・Vissakamma・Suyāma・Pañcasikha・Dhammadinnatthera・Anojādevī, and so forth). This apparatus does not determine their established Chinese names, and records each for later scholars. ③ ⚠︎ This apparatus takes yamakapāṭihāriya in the established Chinese designation “Twin Marvel,” while taking pāṭihāriya where it occurs alone at 〔CSCD §369〕 in the same chapter as “guidance”—one form in two positions, read differently in each position and recorded for later scholars.
III. Variant Readings
Scope of the materials This unit has no in-house Pāli collated to pages, so there is no collation section to record. The only searchable surface is the source column itself. The observations are recorded without deciding them.
Comprehensive measurement A verbatim scan of the whole source column finds: zero occurrences of parenthetical variant tags ((sī.)・(syā.)・(kaṃ.)・(pī.)); zero of pāṭho; zero of Porāṇā／porāṇā or eke. The only bracketed notes are of two kinds (6 [§NN] paragraph numbers and 15 edition-page markers). When none is found, none is recorded.
The use of Keci／keci that does not mark a variant This unit has 6 occurrences of keci. Each position was checked: keci paṭhamavaye, keci majjhimavaye, keci pacchimavaye in 〔CSCD §386〕 (the three divisions of the appearances of created figures, narrative “some”) and Keci sotāpannā ahesuṃ, keci sakadāgāmī anāgāmī arahantoti in 〔CSCD §388〕 (the fruits gained by those hearing the Dhamma, narrative “some”). All six are narrative and do not introduce an ancient teacher’s alternative view; this apparatus judges that they do not enter the variant count. The judgment remains for later scholars.
Three features of the column’s own wording ① In the verse of illumination at 〔CSCD §386〕, the second verse appears as one line, ''Doso … …pe….—using …pe… to abbreviate an entire verse and preserving only the opening word, while the preceding and following verses appear in full. This is the only unit among the six in the chapter to abbreviate a verse with …pe…; the wording is recorded and not supplied. ② At 〔CSCD §386〕, the end of the verse marked theragā. 563 reads yāva kālappavedanāti. (theragā. 563);—ending with a semicolon rather than a period. The citation marked mahāni. 209 in the same paragraph likewise reads Viharanti te vigatarajassa sāsane''ti. (mahāni. 209);, also ending with a semicolon. Of the unit’s three verse citations, two end with semicolons while one (a. ni. 5.195) ends with –—three inconsistent forms within the same unit. The fact is recorded without regularization. ③ The final verse citation in 〔CSCD §391〕 reads nandiñca na upādiyi'''nti. (ma. ni. 1.504);—three consecutive quotation marks (the close of an inner quotation overlapping with the close of the outer quotation), the only such occurrence in the unit. Its wording is recorded without alteration.
Boundary of this apparatus All items above are facts of the source-column wording; they have not been collated against scans of the PTS pages.
IV. The Commentator’s Citations
Direct measurement of parenthetical source citations This unit has 12 parenthetical source citations:
| Source (verbatim from the base) | Count | Substance of Citation | Location |
|---|---|---|---|
(paṭi. ma. 3.10) | 1 | definition of one becoming many (yathā āyasmā cūḷapanthako) | 〔CSCD §386〕 |
(a. ni. 5.195) | 1 | verse given by Mahāpanthaka (Padumaṃ yathā kokanadaṃ sugandhaṃ) | 〔CSCD §386〕 |
(mahāni. 209) | 1 | the Blessed One’s verse of illumination (Rāgo rajo na ca pana reṇu vuccati) | 〔CSCD §386〕 |
(theragā. 563) | 1 | verse on Cūḷapanthaka creating a thousand bodies | 〔CSCD §386〕 |
(paṭi. ma. 3.11) | 1 | definition of the two terms manifestation and concealment | 〔CSCD §387〕 |
(a. ni. 3.16) | 1 | Discourse on the Sure Course taught by Elder Dhammadinna | 〔CSCD §388〕 |
(pārā. aṭṭha. 1.tatiyasaṅgītikathā) | 1 | source of the account of Elder Mahinda (a citation from the Vinaya commentary) | 〔CSCD §390〕 |
(paṭi. ma. 1.116) | 1 | definition of the Twin Marvel (fire from the upper body, water from the lower) | 〔CSCD §391〕 |
(saṃ. ni. 4.346) | 2 | Mahaka Sutta—the householder Citta’s request and the event with the flames | 〔CSCD §391〕 |
(ma. ni. 1.501 ādayo) | 1 | reference to the Brahmā’s Invitation Sutta | 〔CSCD §391〕 |
(ma. ni. 1.504) | 1 | verse spoken invisibly by the Blessed One in the Brahmā’s Invitation Sutta | 〔CSCD §391〕 |
Direct measurement of citation markers There is 1 occurrence of Yathāha (introducing the long citation from saṃ. ni. 4.346 at 〔CSCD §391〕) and 1 occurrence of Yathā cāha (introducing the citation from ma. ni. 1.504 at 〔CSCD §391〕)—two adjacent markers, each introducing one discourse, a pattern distinctive to this unit. Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Tenetaṃ vuccati・Apare āhu all have zero occurrences. There are 3 occurrences of kira (Te kira dvebhātaro at 〔CSCD §386〕, and Bhagavā kira yamakapāṭihāriyaṃ katvā and Taṃ divasaṃ kira lokavivaraṇaṃ nāma ahosi at 〔CSCD §388〕)—all three introduce narrative accounts. A direct measurement finds 33 pairs of '' quotation marks—the greatest density of quotation marks among the chapter’s six units.
One self-citation by the Commentator in this unit The end of 〔CSCD §386〕 reads Idaṃ sandhāya vuttaṃ ''yathā āyasmā cūḷapanthako''ti.—the Commentator himself marks that the account explains one phrase from the Paṭisambhidāmagga quoted earlier, and the wording matches the earlier citation exactly. The fact is recorded.
Threefold distribution of sources for the accounts Of the unit’s six accounts (Cūḷapanthaka; the Blessed One and Cūḷasubhaddā; the descent from the gods; Elder Dhammadinna; Yasa and Mahākappina; Mahinda), two have linked sources (a. ni. 3.16・pārā. aṭṭha. 1.tatiyasaṅgītikathā) and four do not. The Commentator does not use the assignment phrase Vatthu pana vitthāretabbaṃ in this unit (three occurrences in the preceding unit), but supplies the text of each account himself—this unit has the most detailed narrative and no assignment formula. The fact is recorded.
V. Similes and Rhetoric
This heading records only the locations and applications of similes in this unit; it does not offer literary evaluation.
A. Direct measurement of similes There are 16 occurrences of the comparative marker Yathā／yathā throughout the unit (Yathāha and Yathā cāha as citation markers are excluded), 1 of viya, zero of iva, 2 forms of sadisa, and zero of upamā, seyyathāpi, or evameva. Of the sixteen occurrences of yathā, only two are image-bearing similes: anekāni cakkavāḷasahassāni vivaṭāni hutvā ekaṅgaṇaṃ viya pakāsiṃsu in 〔CSCD §388〕 (the world-systems revealed like a single courtyard), and yāva avīcito ekaṅgaṇaṃ ahosi in the same paragraph (reusing the same image). The other fourteen are comparative constructions of the form yathā … evaṃ (for example, yathā sāketanagaravāsino sāvatthivāsike … passanti, evaṃ adhiṭṭhāsi), used to explain the appearance produced by supernormal power rather than to introduce an object as a simile. The two occurrences of sadisa are similar (iddhimatā sadisāva honti・ekasadisā bhikkhū); both judge something “similar to” another and are not similes.
The unit’s figurative spine is the single image of “one courtyard” ekaṅgaṇa (one courtyard) has 3 occurrences in 〔CSCD §388〕 (the world-systems, below to Avīci, and above to the Brahmā world), an image shared by the descent from the gods and the account of Elder Dhammadinna—one image used three times across two accounts, the unit’s only object-image simile. The fact is recorded without evaluation.
B. Verifiable rhetorical observations ① There are 6 questions (?), including 2 occurrences of Kathaṃ? (one each in the modes of manifestation and concealment at 〔CSCD §387〕 and 〔CSCD §389〕, word-for-word counterparts) and 2 occurrences of Etaṃ pana pāṭihāriyaṃ kena katapubbanti? (one in the cases of each mode at 〔CSCD §388〕 and 〔CSCD §390〕, identical wording)—four questions forming two pairs, the clearest evidence of the unit’s symmetry. ② There is 1 abbreviation of the form …pe… (in the verse of illumination). ③ There is 1 analogical extension of the form Esa nayo (Esa nayo bahudhāpi hutvā eko hotītiādīsu at 〔CSCD §386〕). ④ There are 3 verse passages (the two-line verse from a. ni. 5.195, the four-line verse of illumination plus its abbreviation from mahāni. 209, and the two-line verse from theragā. 563), plus the two-line verse before Brahmā at the end of 〔CSCD §391〕—4 in all, the highest number of verse passages in the chapter. ⑤ There are 6 accounts, three concerning the Blessed One and three concerning disciples.
All counts above apply only to the domain of this unit, not to the whole work.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor. Each point is established only from terminology verifiable in this unit—the correspondence between this unit’s paragraph numbers and chapter-section system is unknown, so these references do not attach chapter sections and do not estimate or convert them. No reading is determined on behalf of later scholars.
| Passage in This Unit | Points To | Verifiable Basis |
|---|---|---|
〔CSCD §386〕 Yampi paṭisambhidāyaṃ vuttaṃ ''pakatiyā eko bahukaṃ āvajjati | this chapter’s third unit, 〔CSCD §385〕 | continues verbatim and expands the text cited at the end of the preceding unit—a continuation marked by the treatise itself |
〔CSCD §386〕 pañcasu khandhesu ñāṇaṃ otāretvā vipassanaṃ vaḍḍhetvā anulomato gotrabhusamīpaṃ pāpesi | the chapter on aggregates and the chapter on purification by knowledge and vision of the way | the sequence of the five aggregates and insight, and the position of change-of-lineage, appear in those two chapters |
〔CSCD §386〕 Bhagavā dibbacakkhunā disvā | the later chapter on direct knowledge | the divine eye is explained there; this unit only invokes its name |
〔CSCD §387〕 paṭisambhidāyaṃ vuttaṃ ''āvibhāvanti kenaci anāvaṭaṃ hoti appaṭicchannaṃ vivaṭaṃ pākaṭaṃ | this chapter’s second unit, 〔CSCD §369〕 | citations from the Paṭisambhidāmagga supply the chapter’s skeleton; its citation on the ten powers appears there |
〔CSCD §388〕 Bhagavā kira yamakapāṭihāriyaṃ katvā | 〔CSCD §391〕 | the definition of the Twin Marvel is at the end of this unit—one event appearing twice, first as narrative and later as proof |
〔CSCD §391〕 mahakasuttena (saṃ. ni. 4.346) ca brahmanimantanikasuttena (ma. ni. 1.501 ādayo) ca dīpetabbaṃ | the two long citations in 〔CSCD §391〕 | the Commentator himself names the two discourses immediately cited below—marker joined directly to citation |
〔CSCD §392〕 Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati | this chapter’s fifth unit | the next unit opens the next case in the scriptural passage—a continuation marked by the treatise itself |
VII. Transmission
This edition does not use its apparatus to advance claims about authorship, textual transmission, or the lineage of commentaries.