清淨道論 穿壁乃至手捫日月Visuddhimagga · Passing through Walls to Touching the Sun and Moon
五件事，一個格式：釋字義、入某遍、轉向、遍作、決意、引聖典。所緣是什麼就入什麼遍：壁要成虛空——空遍；地要成水——水遍；水要成地、虛空要成地——地遍；唯捫日月不入遍，因為所決意的不是「成為什麼」而是「要在手之及處」，只須基礎禪。
兩個細節：神變所化唯對自己成——他腳下是水，旁人腳下仍是地，魚鱉照樣游；一切所化皆有時限，過時仍舊。空中行者須先得天眼：路上有龍與金翅鳥所化之障，落地要避浴渡村門。先化者力強，後到的繞路。
三藏小無畏長老兩次問「入遍有什麼用，心豈不已得定、要什麼就成什麼」——論主兩次答「聖典所來如此」。伸長去捫日月的那隻手，是執取還是非執取？——依於執取而非執取增長。
Five cases, one format: explain the words, enter a kasiṇa, direct the mind, perform preliminary work, determine, and cite scripture. Whatever is to be the object determines the kasiṇa: a wall is to become space—the space kasiṇa; earth is to become water—the water kasiṇa; water is to become earth and space to become earth—the earth kasiṇa. Only touching the sun and moon does not use a kasiṇa, because the determination is not “Let them become something” but “Let them be within reach of my hand”; the foundational jhāna alone is needed.
Two details: a supernormal creation becomes so only for its maker—under him is water, under others remains earth, and fish and turtles continue to swim; every creation also has a time limit and reverts when it expires. One traveling through the air must first attain the divine eye: nāgas or supaṇṇas may create an obstacle on the route, and when descending one must avoid bathing fords and village gates. The earlier creation is stronger; the later arrival goes around.
Elder Tipiṭaka Cūḷābhaya asks twice, “What use is there in entering a kasiṇa? Has the mind not already attained concentration, so that whatever one wishes becomes so?” Twice the Commentator answers, “This is how it occurs in scripture.” Is the hand extended to touch the sun and moon appropriated or unappropriated?—the unappropriated grows in dependence on the appropriated.
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 穿壁過山而行 〔CSCD §392〕
「穿越壁外、牆外、山外而行，無所障礙，如同在虛空中一樣」——這裡，「壁外」就是他壁，也就是說壁的彼方；其餘二者也是這個方法。而「壁」是屋牆的異名。「牆」是屋、寺、村等等的圍牆。「山」是土山或石山。「無礙」就是不著。「如同在虛空中一樣」就是像在虛空裡那樣。而想要這樣行的人，就入空遍¹之等至，出定之後轉向於壁，或牆，或須彌與諸輪圍之中的任何一山，作了遍作²而決意³「要成為虛空」。它就正是虛空。對於想要下降的人，或想要上升的人，它就成為中空；對於想要穿透而行的人，它就成為穿。他就在那裡無所障礙地行走。
而三藏小無畏長老在這裡說：「賢友啊，入空遍之等至有什麼用呢？難道想要化作象、馬等等的人，就要入象遍、馬遍等等之等至嗎？豈不是隨便在哪一個遍上作了遍作，唯有八等至之自在性才是〔其〕量呢？他想要什麼，就成為什麼。」諸比丘說：「尊者，聖典中所來的正是空遍，所以這是必須說的。」其聖典之文如下——
「他本來就是空遍等至的得者。他轉向於壁外、牆外、山外；轉向之後以智決意：『要成為虛空。』它就成為虛空。他就穿越壁外、牆外、山外而行，無所障礙。就如同人們本來沒有神變，在不為任何〔物〕所覆、所圍之處無所障礙地行走一樣；同樣地，那位得心自在⁴的有神變者，也穿越壁外、牆外、山外而行，無所障礙，如同在虛空中一樣。」
而如果這位比丘決意之後行走時，中途生起了山或樹，是否應當再入定而決意呢？沒有過失。因為再入定而決意，就像在和尚座前重取依止⁵一樣。而由於這位比丘已決意「要成為虛空」，它就正是虛空。並且以先前決意之力，說在他中途會生起別的時節所成之山或樹，這是不可能的。不過，若是別的有神變者所化的，那麼先化的力強；後者就應當從它的上方或下方而行。
§2 於地中出沒 〔CSCD §393〕
「於地中也〔能作〕出沒」——這裡，「出」是說起上，「沒」是說沈下；出與沒，就是出沒。想要這樣作的人，就入水遍⁶之等至，出定之後限定「在這麼大的地方，地要成為水」，作了遍作，就以所說的方法而決意。與決意俱時，在所限定之處，地就正是水。他就在那裡作出沒。其聖典之文如下——
「他本來就是水遍等至的得者。他轉向於地；轉向之後以智決意：『要成為水。』它就成為水。他就在地中作出沒。就如同人們本來沒有神變，在水中作出沒一樣；同樣地，那位得心自在的有神變者，也在地中作出沒，如同在水中一樣。」
而不僅是出沒而已，於沐浴、飲用、洗臉、洗器等等之中，他想要什麼就作什麼。也不僅是水而已，於酥、油、蜜、砂糖等等之中，他想要哪一種，就轉向「這個那個要成為這麼多」，作了遍作而決意，就正如所決意的那樣。取上來而盛入器中的時候，酥就正是酥，油等等就正是油等等，水就正是水。他在那裡想濕就濕，不想濕就不濕。而且那地唯獨對他而言成為水，對其餘的人就仍舊是地。人們在那裡步行也行，乘車等等也行，耕作等等也照樣作。而如果他想要「對他們也成為水」，那也就成為〔水〕。不過超過了所限定之時，除了本來就在甕與池等等之中的水以外，其餘所限定之處就仍舊是地。
§3 於水上不沈而行 〔CSCD §394〕
「於不陷之水上也〔能行〕」——這裡，凡是踏上去就沈下的水，就叫作「陷」；與此相反的是「不陷」。而想要這樣行的人，就入地遍之等至，出定之後限定「在這麼大的地方，水要成為地」，作了遍作，就以所說的方法而決意。與決意俱時，在所限定之處，水就正是地。他就在那裡行走。其聖典之文如下——
「他本來就是地遍等至的得者。他轉向於水；轉向之後以智決意：『要成為地。』它就成為地。他就在不陷之水上行走。就如同人們本來沒有神變，在不陷之地上行走一樣；同樣地，那位得心自在的有神變者，也在不陷之水上行走，如同在地上一樣。」
而不僅是行走而已，他想要哪一種威儀，就作哪一種。也不僅是作地而已，於摩尼、黃金、山、樹等等之中，他想要哪一種，就以所說的方法轉向而決意，就正如所決意的那樣。而且那水唯獨對他而言成為地，對其餘的人就仍舊是水，魚鱉與水烏等等仍隨其所樂而遊行。而如果他想要對其餘的人們也把它作成地，那也就作成了。不過超過了所限定之時，就仍舊是水。
§4 於空中結跏趺而行 〔CSCD §395〕
「結跏趺而行」就是以結跏趺而行走。「有翼之鳥」就是具翼之鳥。而想要這樣作的人，就入地遍之等至，出定之後——如果想要坐著行，就限定結跏趺之量的地方，作了遍作，以所說的方法而決意；如果想要臥著行，就〔限定〕床量；如果想要步行，就〔限定〕道量——這樣依其所宜而限定了地方之後，就以所說的方法決意「要成為地」；與決意俱時，就正是地。其聖典之文如下——
「『於虛空中也結跏趺而行，如同有翼之鳥一樣。』他本來就是地遍等至的得者，他轉向於虛空；轉向之後以智決意：『要成為地。』它就成為地。他就在虛空、在空中經行，也站立，也坐，也作臥。就如同人們本來沒有神變，在地上經行……乃至（廣說如前）……也作臥一樣；同樣地，那位得心自在的有神變者，也在虛空、在空中經行……乃至（廣說如前）……也作臥。」
而想要在虛空中行的比丘，也必須是天眼⁷的得者。為什麼呢？因為中途或有時節所成的山、樹等等，或有龍與金翅鳥等等出於嫉妒而化現〔障礙〕，〔天眼〕是為了見到它們〔的緣故〕。那麼，見了它們之後應當怎麼作呢？入基礎禪⁸，出定之後作遍作而決意「要成為虛空」。而長老⁹說：「賢友啊，入等至有什麼用呢？他的心豈不就是已得定的嗎？以此，他決意哪一處『要成為虛空』，那裡就正是虛空。」雖然他這樣說，然而還是應當以穿壁之處理中所說的方法而行。
還有，為了在〔可下之〕處下降，他也必須是天眼的得者。因為這位〔比丘〕若在非處——在浴渡或在村門——下降，就會為大眾所見。所以他以天眼見了之後，避開非處而在〔可下之〕處下降。
§5 以手捫日月 〔CSCD §396〕
「對於這樣大神變、這樣大威力的日月，也以手捫、摩」——這裡，應當知道：日月的大神變性，是由於行於四萬二千由旬之上；其大威力性，是由於在三洲同一剎那作光明。這樣，或者〔說〕由於行於上與作光明二者而為大神變，也正由此而為大威力。「捫」就是握持，或於一處而觸。「摩」就是周遍地摩，如同鏡面一般。而他這一神變，唯依神通之基礎禪而成就，這裡並沒有遍之等至的限定。因為《無礙解道》中這樣說了——
「『對於這樣的日月……乃至（廣說如前）……也摩』——這裡，那位得心自在的有神變者轉向於日月；轉向之後以智決意：『要在手之及處¹⁰。』它就在手之及處。他或坐著或臥著，以手觸日月、捫日月、摩日月。就如同人們本來沒有神變，觸、捫、摩在手之及處的某一色法一樣；同樣地，那位有神變者……乃至（廣說如前）……也摩。」
這位〔有神變者〕，如果想要前去而捫，就前去而捫；而如果想要就在此處坐著或臥著而捫，就決意「要在手之及處」，以決意之力，〔日月〕就如同離莖的多羅果¹¹一般前來，他就捫那在手之及處而住的〔日月〕，或者伸長了手〔而捫〕。那麼，伸長的時候，是執取增長呢，還是非執取¹²增長呢？——依於執取而非執取增長。
關於這一點，三藏小龍長老說：「賢友啊，難道執取就不會或小或大嗎？當比丘從鍵孔等等出來的時候，執取豈不就成為小的了嗎？而當他作大的自體之時，它就成為大的——如同大目犍連長老那樣。」
註
¹ 空遍（ākāsakasiṇa）：以虛空為所緣之遍；其修習之法在本書餘遍之品，本篇唯取其果。
² 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，於遍作之後方入定而決意。
³ 決意（adhiṭṭhāna）：於遍作之後所生起之一心，以決定為其義，故得此名；十神變之第一即以此為名。
⁴ 得心自在（cetovasippatta）：於諸等至之入出轉向等等已得自在者；為聖典所出之神變者之相。
⁵ 取依止（nissayaggahaṇa）：新學比丘於和尚座前受依止而住之法；其事在本書戒之品，本篇借之為喻。
⁶ 水遍（āpokasiṇa）與地遍（pathavīkasiṇa）：以水、以地為所緣之遍；地遍之修習在本書地遍之品，水遍在餘遍之品。
⁷ 天眼（dibbacakkhu）：見遠近粗細諸色之神通；其解釋在本書神通之品——本篇自標欲於空中行者須先得此。
⁸ 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。
⁹ 長老：本篇於此處不冠其名，其所指即前文難空遍之必要的三藏小無畏長老。
¹⁰ 手之及處（hatthapāsa）：伸手可及之處；決意之所至，令日月來至於此。
¹¹ 離莖的多羅果（vaṇṭā muttatālaphala）：多羅樹之果離其莖而墜；以喻日月應決意而來至手邊。
¹² 執取（upādiṇṇaka）與非執取（anupādiṇṇaka）：前者謂業所執取之色，後者謂非其所執取者；伸手之問所辨即此二，論主結以「依於執取而非執取增長」。
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 Passing through Walls and Mountains 〔CSCD §392〕
“He passes beyond a wall, beyond a rampart, and beyond a mountain without obstruction, as though in space.” Here, “beyond a wall” means the other side of a wall; that is, beyond the wall. The same method applies to the other two. A “wall” is another name for the wall of a house. A “rampart” is the enclosing wall of a house, monastery, village, and so forth. A “mountain” is a mountain of earth or stone. “Without obstruction” means without sticking. “As though in space” means as if in space. One who wishes to travel in this way enters attainment in the space kasiṇa¹, emerges, and directs his mind to a wall, a rampart, or any mountain among Sineru and the world-system mountains. Having performed the preliminary work², he determines³, “Let it become space.” It becomes precisely space. For one who wishes to descend or ascend, it becomes hollow; for one who wishes to pass through, it becomes an opening. He travels there without obstruction.
But the Elder Tipiṭaka Cūḷābhaya said here: “Friends, what use is there in entering attainment in the space kasiṇa? Would one who wishes to create an elephant or horse have to enter attainment in an elephant kasiṇa or horse kasiṇa? Is it not mastery over the eight attainments alone that is the measure, after one has performed the preliminary work upon any kasiṇa whatever? Whatever he wishes, that is what it becomes.” The bhikkhus said, “Venerable sir, it is precisely the space kasiṇa that occurs in the scriptural passage, so it must be stated.” The scriptural passage is as follows—
“He is originally one who has attained attainment in the space kasiṇa. He directs his mind beyond a wall, beyond a rampart, and beyond a mountain. Having directed his mind, he determines with knowledge: ‘Let it become space.’ It becomes space. He passes beyond a wall, beyond a rampart, and beyond a mountain without obstruction. Just as people without supernormal power naturally travel without obstruction where they are not covered or enclosed by anything, so too the practitioner of supernormal power who has attained mastery of mind⁴ passes beyond a wall, beyond a rampart, and beyond a mountain without obstruction, as though in space.”
If, after this bhikkhu has determined and is traveling, a mountain or tree arises midway, should he enter attainment again and determine? There is no fault in doing so. For entering again and determining is like retaking dependence⁵ in the presence of one’s preceptor. Yet because the bhikkhu has already determined, “Let it become space,” it is precisely space. And through the power of the preceding determination, it is impossible that a mountain or tree produced by temperature at some other time could arise midway before him. But if it was created by another practitioner of supernormal power, the power of the earlier creation is stronger; the later practitioner should travel above or below it.
§2 Emerging and Submerging in the Earth 〔CSCD §393〕
“He also emerges and submerges in the earth.” Here, “emerging” means rising up, and “submerging” means sinking down; emerging and submerging together are “emergence and submergence.” One who wishes to do this enters attainment in the water kasiṇa⁶, emerges, and defines, “Within this much space, let the earth become water.” Having performed the preliminary work, he determines in the stated manner. Simultaneously with the determination, the earth within the defined area becomes precisely water. There he emerges and submerges. The scriptural passage is as follows—
“He is originally one who has attained attainment in the water kasiṇa. He directs his mind to the earth. Having directed his mind, he determines with knowledge: ‘Let it become water.’ It becomes water. There he emerges and submerges in the earth. Just as people without supernormal power naturally emerge and submerge in water, so too the practitioner of supernormal power who has attained mastery of mind emerges and submerges in the earth as though in water.”
Nor is this limited to emerging and submerging: he does whatever he wishes, such as bathing, drinking, washing his face, and washing vessels. Nor is it limited to water. Whichever among ghee, oil, honey, sugar, and so forth he wants, he directs his mind, “Let this or that become this much,” performs the preliminary work, and determines; it becomes just as determined. When it is taken up and poured into a vessel, ghee remains precisely ghee, oil and the rest remain oil and the rest, and water remains precisely water. There he becomes wet if he wishes and does not become wet if he does not wish. Moreover, the earth becomes water only for him; for everyone else it remains earth. People walk there, travel by carts and so forth, and plow and perform other work as before. If he wishes, “Let it become water for them too,” then it becomes [water]. But once the defined time has passed, every defined place is again earth, apart from water that was already in jars, ponds, and so forth.
§3 Walking on Water without Sinking 〔CSCD §394〕
“He also [walks] on water without sinking.” Here, water into which one sinks when stepping upon it is called “sinking”; its opposite is “without sinking.” One who wishes to travel in this way enters attainment in the earth kasiṇa, emerges, and defines, “Within this much space, let the water become earth.” Having performed the preliminary work, he determines in the stated manner. Simultaneously with the determination, the water within the defined area becomes precisely earth. There he walks. The scriptural passage is as follows—
“He is originally one who has attained attainment in the earth kasiṇa. He directs his mind to the water. Having directed his mind, he determines with knowledge: ‘Let it become earth.’ It becomes earth. There he walks on water without sinking. Just as people without supernormal power naturally walk on earth without sinking, so too the practitioner of supernormal power who has attained mastery of mind walks on water without sinking, as though on earth.”
Nor is this limited to walking. He assumes whichever posture he wishes. Nor is it limited to making earth. Whichever among gems, gold, mountains, trees, and so forth he wants, he directs his mind and determines in the stated manner, and it becomes just as determined. Moreover, the water becomes earth only for him; for everyone else it remains water, and fish, turtles, water birds, and the rest move about as they please. If he wishes to make it earth for the others too, it becomes earth. But once the defined time has passed, it is again water.
§4 Traveling Cross-Legged through the Air 〔CSCD §395〕
“He travels cross-legged” means that he travels in the cross-legged posture. “A winged bird” means a bird furnished with wings. One who wishes to do this enters attainment in the earth kasiṇa and emerges. If he wishes to travel seated, he defines an area the size of his cross-legged posture, performs the preliminary work, and determines in the stated manner. If he wishes to travel lying down, he [defines] an area the size of a bed; if he wishes to walk, an area the size of a path. Having thus defined an appropriate area, he determines in the stated manner, “Let it become earth.” Simultaneously with the determination, it becomes precisely earth. The scriptural passage is as follows—
“‘He also travels cross-legged through space like a winged bird.’ He is originally one who has attained attainment in the earth kasiṇa. He directs his mind to space. Having directed his mind, he determines with knowledge: ‘Let it become earth.’ It becomes earth. There in space, in the air, he walks back and forth, stands, sits, and lies down. Just as people without supernormal power naturally walk back and forth on earth … up to (expanded as before) … and lie down, so too the practitioner of supernormal power who has attained mastery of mind walks back and forth in space, in the air … up to (expanded as before) … and lies down.”
A bhikkhu who wishes to travel through the air must also have attained the divine eye⁷. Why? Because a mountain or tree produced by temperature might appear midway, or nāgas and supaṇṇas might create [an obstacle] out of jealousy; [the divine eye] is needed to see them. What should he do after seeing them? He enters the foundational jhāna⁸, emerges, performs the preliminary work, and determines, “Let it become space.” But the Elder⁹ said: “Friends, what use is there in entering attainment? Has his mind not already attained concentration? By it, wherever he determines, ‘Let it become space,’ becomes precisely space.” Although he said this, one should nevertheless proceed by the method stated in the treatment of passing through a wall.
Moreover, to descend at an [appropriate] place, he must have attained the divine eye. For if this [bhikkhu] were to descend at an inappropriate place—at a bathing ford or a village gate—he would be seen by the crowd. Thus, having seen with the divine eye, he avoids an inappropriate place and descends at an [appropriate] one.
§5 Touching the Sun and Moon with the Hand 〔CSCD §396〕
“Even the sun and moon, so mighty in supernormal power and so mighty in influence, he touches and strokes with his hand.” Here it should be understood that the sun and moon are mighty in supernormal power because they travel at a height of forty-two thousand leagues, and mighty in influence because they illuminate three continents at the same instant. Or, in this way, because they both travel above and illuminate, they are mighty in supernormal power, and by that very fact mighty in influence. “Touches” means grasps or makes contact at one point. “Strokes” means rubs all around, as over the surface of a mirror. This supernormal power of his succeeds solely through the foundational jhāna for direct knowledge; there is no requirement here concerning attainment in a kasiṇa. For it is said in the Paṭisambhidāmagga—
“‘Even the sun and moon … up to (expanded as before) … he strokes.’ Here the practitioner of supernormal power who has attained mastery of mind directs his mind to the sun and moon. Having directed his mind, he determines with knowledge: ‘Let them be within reach of my hand¹⁰.’ They come within reach of his hand. Whether seated or lying down, he touches, grasps, and strokes the sun and moon with his hand. Just as people without supernormal power naturally touch, grasp, and stroke some material form within reach of the hand, so too the practitioner of supernormal power … up to (expanded as before) … strokes them.”
If he wishes to go to them and touch them, he goes and touches them. But if he wishes to touch them while remaining seated or lying here, he determines, “Let them be within reach of my hand.” Through the power of the determination, [the sun and moon] come like palm fruits released from their stalks¹¹, and he touches [them] as they remain within his reach; or else he extends his hand [to touch them]. Now when it is extended, is it the appropriated that grows, or the unappropriated¹²?—the unappropriated grows in dependence on the appropriated.
On this point Elder Tipiṭaka Cūḷanāga said: “Friends, can the appropriated not become either small or large? When a bhikkhu comes out through a keyhole and the like, does not the appropriated become small? And when he makes his individual existence large, it becomes large—as in the case of Elder Mahāmoggallāna.”
Notes
¹ Space kasiṇa (ākāsakasiṇa): a kasiṇa taking space as its object. Its method of cultivation appears in this work’s chapter on the remaining kasiṇas; this unit uses only its result.
² Preliminary work (parikamma): the preparatory attention and series of minds before absorption. In this unit, supernormal power likewise takes preliminary work as its preceding portion; only after the preliminary work does one enter attainment and determine.
³ Determination (adhiṭṭhāna): the one mind arising after the preliminary work; because its meaning is deciding, it receives this name. The first of the ten powers is named for it.
⁴ Attained mastery of mind (cetovasippatta): one who has gained mastery in directing the mind to, entering, emerging from, and reviewing the attainments and the rest. It is a characteristic of the practitioner of supernormal power stated in the scriptural passage.
⁵ Taking dependence (nissayaggahaṇa): the practice by which a newly trained bhikkhu receives dependence in the presence of a preceptor and lives under it. Its account appears in this work’s chapter on virtue; this unit borrows it as a simile.
⁶ Water kasiṇa (āpokasiṇa) and earth kasiṇa (pathavīkasiṇa): kasiṇas taking water and earth as their respective objects. Cultivation of the earth kasiṇa appears in this work’s chapter on the earth kasiṇa, and cultivation of the water kasiṇa in the chapter on the remaining kasiṇas.
⁷ 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. This unit itself specifies that one who wishes to travel through the air must first attain it.
⁸ Foundational jhāna (pādakajjhāna): the jhāna that serves as the basis for direct knowledges, namely the fourth jhāna. Each cultivation of supernormal power begins by emerging from it.
⁹ The Elder: the unit gives no name at this point. It refers to Elder Tipiṭaka Cūḷābhaya, who earlier questioned the necessity of the space kasiṇa.
¹⁰ Within reach of the hand (hatthapāsa): close enough to be reached with an extended hand; the determination causes the sun and moon to come there.
¹¹ Palm fruit released from its stalk (vaṇṭā muttatālaphala): the fruit of a palmyra tree falling free of its stalk; a simile for the sun and moon coming within reach in response to the determination.
¹² Appropriated (upādiṇṇaka) and unappropriated (anupādiṇṇaka): the first is material form appropriated by kamma, the second what is not so appropriated. The question about extending the hand distinguishes these two; the Commentator concludes, “the unappropriated grows in dependence on the appropriated.”
每一事只換一個遍：穿壁入空遍、地中出沒入水遍、水上行入地遍、空中坐入地遍——唯捫日月不限遍，唯依基礎禪；而那被伸長的手，「依於執取而非執取增長」
大局 — 決意神變之第三至第七事
經文所列決意神變之餘事：穿壁過山（§1）、地中出沒（§2）、水上不沈（§3）、空中結跏趺行如鳥（§4）、手捫日月（§5）。論主的格式在此最整齊：每事先釋經句字義，再說「想要這樣行的人入某遍之等至、出定、轉向、遍作、決意」，再引《無礙解道》之文為證，再附辨難。每事所入之遍不同——這是本單元的骨架：所緣是什麼，就入什麼遍（壁要成虛空→空遍；地要成水→水遍；水要成地→地遍；虛空要成地→地遍）；唯捫日月不須遍，因為所決意的不是「成為什麼」而是「要在手之及處」。三藏小無畏長老兩度出來質疑「入遍有什麼用」，論主兩度照錄而仍從聖典。此單元承上位科。〔所見〕
§01 穿壁過山而行 → 白話 §1
字義：「壁外」壁之彼方（壁是屋牆、牆是屋寺村之圍、山是土石山）、「無礙」不著、「如虛空」。法：入空遍之等至、出定、轉向壁牆或須彌諸輪圍之任一山、遍作、決意「要成為虛空」——即成虛空：欲下降上升則成中空，欲穿透則成穿。小無畏長老難：入空遍有什麼用？欲化象馬難道要入象遍馬遍？唯八等至之自在性才是量——諸比丘答：聖典所來正是空遍，故必須說（引文：「本是空遍等至之得者……轉向之後以智決意『要成為虛空』……如人無神變於無覆無圍處無礙而行」）。辨難：決意後行而中途生起山樹，須再入定決意否？無過失——再入定決意如在和尚座前重取依止；但以先前決意之力，中途不可能生起時節所成之山樹；若是他神變者所化，先化者力強，後者當從其上方或下方行（白話 §1）。〔讀法〕小無畏長老的問題其實是個好問題（要什麼就成什麼，何必對號入遍），論主的答覆只有一句「聖典所來正是空遍」——文本勝於推理，這是論主一貫的態度。「先化者力強」是神變者之間的規矩：後到的繞路。
§02 於地中出沒 → 白話 §2
「出」起上、「沒」沈下。法：入水遍、出定、限定「這麼大的地方地要成為水」、遍作、決意——所限之處地即水，於中出沒（引文同式）。不唯出沒：沐浴飲用洗臉洗器皆可；不唯水：酥油蜜糖等欲何種即轉向「這個要成為這麼多」而決意——取出盛器則酥是酥油是油水是水；欲濕則濕、不欲則不濕；且唯對他成水，餘人仍是地——步行乘車耕作照常；欲對他們亦成水則亦成；過所限之時，除甕池本有之水外仍是地（白話 §2）。〔讀法〕這一段最細的是「唯對他成水」：神變者腳下是水，旁人腳下仍是地——神變的所緣是自心所決意的，不改他人之世界，除非另決意。「過所限之時仍是地」：一切所化都有時限。
§03 於水上不沈而行 → 白話 §3
「陷」踏上即沈、「不陷」反之。法：入地遍、出定、限定「這麼大的地方水要成為地」、遍作、決意——水即地，於上行（引文同式）。不唯行：欲何威儀即作何威儀；不唯地：摩尼黃金山樹等欲何種即轉向決意；唯對他成地，餘人仍是水，魚鱉水鳥隨樂遊行；欲對餘人亦成地則成；過時仍是水（白話 §3）。〔讀法〕與 §2 完全對稱：地成水、水成地，入的遍相反。「魚鱉水鳥隨樂遊行」一句可愛：神變者走在上面，魚照樣游在下面。
§04 於空中結跏趺而行 → 白話 §4
「結跏趺而行」即以結跏趺而行走；「有翼之鳥」具翼之鳥。法：入地遍、出定、欲坐著行則限定結跏趺之量、臥則床量、步行則道量，決意「要成為地」——即是地（引文：於虛空經行站立坐臥如人於地上）。附：欲於空中行者須是天眼之得者——為見中途時節所成之山樹、龍與金翅鳥出於嫉妒所化之障礙；見之則入基礎禪、遍作、決意「要成為虛空」；長老（小無畏）又說「入等至有什麼用，心豈不已得定」——雖如此說，仍當依穿壁之處理而行。又為在可下之處下降亦須天眼——非處（浴渡村門）下降為大眾所見，以天眼見而避非處（白話 §4）。〔讀法〕天眼在此是配備：空中有障，要先看見；落地有處，要先看見。小無畏長老的第二次質疑與第一次同構（要什麼就成什麼），論主的處理也同——「雖他這樣說，仍當……」。
§05 以手捫日月 → 白話 §5
日月之大神變性由行於四萬二千由旬之上、大威力性由三洲同剎那作光明（或二者合為大神變亦即大威力）。「捫」握持或一處而觸、「摩」周遍地摩如鏡面。此神變唯依神通之基礎禪而成就、無遍之等至之限定——《無礙解道》：轉向日月、以智決意「要在手之及處」——即在手之及處，坐臥而觸捫摩，如人觸捫摩手邊之某色法。欲前去而捫則前去；欲就此坐臥而捫則決意「要在手之及處」，日月如離莖之多羅果前來，或伸長了手而捫。伸長時是執取增長還是非執取增長？——依於執取而非執取增長。三藏小龍長老說：執取豈不會或小或大？比丘從鍵孔出時執取豈不成小？作大自體時則成大——如大目犍連長老（白話 §5）。〔讀法〕這是五事中唯一不入遍的：所決意的不是「日月成為什麼」，而是「距離成為手之及處」——所以不須遍，只須基礎禪。末尾的辨難是一個色法問題：伸長的那隻手是業生之身（執取）還是神變所化（非執取）？論主的答覆「依於執取而非執取增長」——手是化出來的、但依著這個身。小龍長老的異說（執取本身可大可小）論主照錄，下單元以目犍連降龍之事回應。〔所見〕
給一般讀者
五件事，一個格式：說字義、入某遍、轉向、遍作、決意、引聖典。記住那個對應表就夠了：要穿壁，入空遍；要入地，入水遍；要踏水、坐空，入地遍；要捫日月，不入遍。兩個小細節請記住：神變所化唯對自己成，旁人腳下的地仍是地、魚照樣游；一切所化都有時限。小無畏長老兩次問「入遍有什麼用」——論主兩次答「聖典所來如此」。這就是這本書的脾氣。
想讀本單元全文：白話 §1–§5 即穿壁過山（含小無畏長老之難與中途生障之辨）・地中出沒・水上不沈・空中結跏趺行（含天眼之須）・手捫日月（含執取非執取之辨與小龍長老之說）的全段逐段全譯。
Each case changes only the kasiṇa: to pass through a wall, enter the space kasiṇa; to emerge and submerge in earth, the water kasiṇa; to walk on water or sit in the air, the earth kasiṇa—only touching the sun and moon requires no particular kasiṇa but solely the foundational jhāna; and of the hand that extends, “the unappropriated grows in dependence on the appropriated”
The Big Picture — The Third through Seventh Cases of Supernormal Power by Determination
These are the remaining cases of supernormal power by determination listed in the scriptural passage: passing through walls and mountains (§1), emerging and submerging in the earth (§2), walking on water without sinking (§3), traveling cross-legged through the air like a bird (§4), and touching the sun and moon (§5). Here the Commentator’s format is at its most regular. For each case he first explains the words of the scriptural passage; then says, “One who wishes to travel in this way enters attainment in a certain kasiṇa, emerges, directs the mind, performs the preliminary work, and determines”; then cites the Paṭisambhidāmagga as proof; and then adds a discussion. A different kasiṇa is entered for each case—this is the unit’s skeleton: whatever is to be the object, enter the corresponding kasiṇa (wall to become space → space kasiṇa; earth to become water → water kasiṇa; water to become earth → earth kasiṇa; space to become earth → earth kasiṇa). Only touching the sun and moon does not require a kasiṇa, because the determination is not “Let it become something” but “Let them be within reach of my hand.” Elder Tipiṭaka Cūḷābhaya twice questions, “What use is there in entering a kasiṇa?” The Commentator records both challenges but nevertheless follows scripture both times. This unit inherits the higher-level discussion. 〔Observation〕
§01 Passing through Walls and Mountains → Vernacular §1
Word meanings: “beyond a wall” is the far side of a wall (a wall is the wall of a house, a rampart encloses a house, monastery, or village, and a mountain is of earth or stone); “without obstruction” means without sticking; “as though in space” means as in space. Method: enter attainment in the space kasiṇa, emerge, direct the mind to a wall, rampart, or any mountain among Sineru and the world-system mountains, perform the preliminary work, and determine, “Let it become space.” It becomes space: hollow for one wishing to descend or ascend, and an opening for one wishing to pass through. Elder Cūḷābhaya objects: What use is there in entering the space kasiṇa? Must one wishing to create an elephant or horse enter an elephant or horse kasiṇa? Mastery over the eight attainments alone should be the measure. The bhikkhus answer: the space kasiṇa is what occurs in the scriptural passage, so it must be stated (the citation says: “He is originally one who has attained the space kasiṇa … having directed his mind, he determines with knowledge, ‘Let it become space’ … like a person without supernormal power walking freely in an uncovered, unenclosed place”). Discussion: if a mountain or tree arises midway after the determination, must one enter attainment again and determine? There is no fault in doing so—entering again is like retaking dependence in the presence of one’s preceptor. Yet through the preceding determination, no mountain or tree produced by temperature can arise midway. If another practitioner has created it, the earlier creation is stronger, and the later practitioner must go above or below (vernacular §1). 〔Reading〕 Elder Cūḷābhaya’s challenge is a good one: if whatever one wishes becomes so, why match each task to a kasiṇa? The Commentator’s answer is simply, “It is precisely the space kasiṇa that occurs in the scriptural passage.” Text outranks inference—his consistent position. “The earlier creation is stronger” is the rule between practitioners: the later arrival goes around.
§02 Emerging and Submerging in the Earth → Vernacular §2
“Emerging” is rising and “submerging” is sinking. Method: enter the water kasiṇa, emerge, define “Within this much space, let the earth become water,” perform preliminary work, and determine. The earth in the defined area becomes water, in which he emerges and submerges (the citation follows the same formula). This is not limited to emerging and submerging: he can bathe, drink, wash his face or vessels. Nor is it limited to water: ghee, oil, honey, sugar, and so forth become whatever he directs his mind toward and determines. Once taken up and put into a vessel, ghee remains ghee, oil oil, and water water. He gets wet if he wishes, or does not if he does not. And it becomes water only for him; for others it remains earth—they walk, ride, and plow as usual. If he wishes it to become water for them too, it does. Once the defined time passes, it is again earth apart from water originally present in jars and ponds (vernacular §2). 〔Reading〕 The finest point is “it becomes water only for him.” Under the practitioner’s feet is water, while under everyone else’s feet remains earth. The object of the power is what his own mind determines; it does not alter another’s world unless he separately determines that it do so. “Once the defined time passes, it is again earth”: every creation has a time limit.
§03 Walking on Water without Sinking → Vernacular §3
“Sinking” is what happens when water is stepped upon; “without sinking” is the opposite. Method: enter the earth kasiṇa, emerge, define “Within this much space, let the water become earth,” perform preliminary work, and determine. The water becomes earth and he walks upon it (the citation follows the same formula). This is not limited to walking: he assumes any posture he wishes. Nor only earth: gems, gold, mountains, trees, and so forth become whatever he directs his mind toward and determines. It becomes earth only for him; for others it remains water, and fish, turtles, and water birds swim about as they please. If he wishes it to become earth for others, it does. After the time passes, it is again water (vernacular §3). 〔Reading〕 This is perfectly symmetrical with §2: earth becomes water, water becomes earth, and the kasiṇa entered is the opposite one. The line “fish, turtles, and water birds move about as they please” is delightful: the practitioner walks above while the fish continue swimming below.
§04 Traveling Cross-Legged through the Air → Vernacular §4
“Travels cross-legged” means moving in the cross-legged posture; “winged bird” means a bird furnished with wings. Method: enter the earth kasiṇa and emerge. To travel sitting, define an area the size of one’s cross-legged posture; lying down, the size of a bed; walking, the size of a path. Determine, “Let it become earth,” and it becomes earth (the citation says one walks, stands, sits, and lies in space as people do on earth). Addition: one who wishes to travel in the air must have attained the divine eye—to see mountains and trees produced by temperature midway, or obstacles created out of jealousy by nāgas and supaṇṇas. On seeing one, enter the foundational jhāna, perform preliminary work, and determine, “Let it become space.” The Elder (Cūḷābhaya) again says, “What use is there in entering attainment? Has his mind not already attained concentration?” Yet despite his words, one should proceed by the method for passing through a wall. The divine eye is also necessary in order to descend at an appropriate place. Descending at a bathing ford or village gate would expose one to a crowd; with the divine eye, one sees and avoids such a place (vernacular §4). 〔Reading〕 The divine eye is equipment here: there may be an obstacle in the air, so one must see it; there is an appropriate place to land, so one must see that too. Elder Cūḷābhaya’s second challenge has the same structure as the first—whatever one wishes becomes so—and the Commentator handles it in the same way: “Although he said this, nevertheless one should …”
§05 Touching the Sun and Moon with the Hand → Vernacular §5
The sun and moon are mighty in supernormal power because they travel forty-two thousand leagues above, and mighty in influence because they illuminate three continents in one instant (or the two together make them mighty in both power and influence). “Touches” means grasps or makes contact at one place; “strokes” means rubs all around like a mirror surface. This power succeeds solely through the foundational jhāna for direct knowledge, with no requirement concerning a kasiṇa attainment. The Paṭisambhidāmagga says: he directs his mind to the sun and moon and determines with knowledge, “Let them be within reach of my hand.” They come within reach, and seated or lying down he touches, grasps, and strokes them as a person touches a material form at hand. If he wishes to go and touch them, he goes. If he wishes to remain seated or lying here, he determines, “Let them be within reach”; they come like palm fruits released from their stalks, or he extends his hand. When it extends, is it the appropriated or unappropriated that grows?—the unappropriated grows in dependence on the appropriated. Elder Tipiṭaka Cūḷanāga says: Can the appropriated not become small or large? Does it not become small when a bhikkhu passes through a keyhole, and large when he makes his individual existence large, as in the case of Elder Mahāmoggallāna? (vernacular §5). 〔Reading〕 This is the only one of the five cases that does not enter a kasiṇa. What is determined is not “Let the sun and moon become something,” but “Let the distance become within reach of the hand”; therefore only the foundational jhāna is needed. The final discussion is a question concerning material form: is the extended hand a kamma-produced body (appropriated) or a creation of supernormal power (unappropriated)? The Commentator answers, “the unappropriated grows in dependence on the appropriated”—the hand is created, but depends on this body. The Commentator records Elder Cūḷanāga’s alternative (that the appropriated itself can become large or small); the next unit answers through the account of Moggallāna subduing the nāga. 〔Observation〕
For the General Reader
Five cases, one format: explain the words, enter a kasiṇa, direct the mind, perform preliminary work, determine, cite scripture. Remember the correspondence table: to pass through a wall, enter the space kasiṇa; to enter earth, the water kasiṇa; to tread water or sit in air, the earth kasiṇa; to touch the sun and moon, no kasiṇa. Two small details matter. A supernormal creation becomes so only for its maker—earth remains earth under others’ feet, and fish continue to swim; and every creation has a time limit. Elder Cūḷābhaya asks twice, “What use is there in entering a kasiṇa?” Twice the Commentator answers, “This is how it occurs in scripture.” That is the temperament of this book.
To read this unit in full: vernacular §1–§5 is the complete paragraph-by-paragraph rendering of passing through walls and mountains (including Elder Cūḷābhaya’s challenge and the discussion of an intervening obstacle), emerging and submerging in earth, walking on water without sinking, traveling cross-legged through the air (including the requirement of the divine eye), and touching the sun and moon (including the discussion of appropriated and unappropriated material form and Elder Cūḷanāga’s position).
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 [§392] 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 §392〕至〔CSCD §396〕，實落段號 5 個，號序連續無缺。本篇於譯底欄之幅為 9,391 位元組。
科之構——一事一段之五 本篇之骨為經句所列之五事，一事一段：穿壁過山（〔CSCD §392〕）・於地中出沒（〔CSCD §393〕）・於水上不沈而行（〔CSCD §394〕）・於空中結跏趺而行（〔CSCD §395〕）・以手捫日月（〔CSCD §396〕）。五段五事，無一段兼二事（本欄逐段反查）。
五段之定型四分 本欄逐段反查，前四段皆為同一之四分：①經句之逐語釋；②修法（Evaṃ gantukāmena pana⋯kasiṇaṃ samāpajjitvā⋯parikammaṃ katvā⋯adhiṭṭhātabbaṃ）；③無礙解道之引（Tatrāyaṃ pāḷi – 領起，其文皆為 Pakatiyā⋯kasiṇasamāpattiyā lābhī hoti⋯Yathā manussā pakatiyā aniddhimanto⋯evameva so iddhimā cetovasippatto⋯之定型）；④其餘之廣（不限於一事、不限於一物、限時之後復本）。第五段（捫日月）獨異：其引在段之中而非段之末，且論主自標 natthettha kasiṇasamāpattiniyamo——五事之中唯此一事不繫於某一遍之等至。誌其實。
論主自標所引之聖典之標 Tatrāyaṃ pāḷi – 於本篇 4 見（〔CSCD §392〕–〔CSCD §395〕），四段各一而第五段作 Vuttañhetaṃ paṭisambhidāyaṃ –——五段之引標二式，四同一異，誌其字面。
前後接點 前承同科之第四單元：本篇首句作 Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāseti ettha——別開經句之次事。後接同科之第六單元：本篇末之三藏小龍長老之語（mahāmoggallānattherassa viyā''ti）不自足其論，次單元即以降伏難陀優波難陀龍王之事全文承之而後結之（Iti imaṃ imasmiṃ nandopanandadamane kataṃ mahantaṃ attabhāvaṃ sandhāyetaṃ vuttaṃ）——一議跨二單元，其問在本篇之末而其答在次單元之中。本欄誌其實，切分之判不由本目下。
movement 品夾《總覽》繫本單元於 §E〈Dasaiddhikathā 穿壁乃至手捫日月〉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 ākāsakasiṇa（空遍）・āpokasiṇa／pathavīkasiṇa（水遍／地遍）・iddhi（神變）・dibbacakkhu（天眼）・pādakajjhāna（基礎禪）・adhiṭṭhāti（決意）・parikamma（遍作）・Sineru／Cakkavāḷa（須彌／輪圍）・utumaya（時節所成）・chidda（穿）・ādāsatala（鏡面）・upajjhāya（和尚）・Mahāmoggallānatthera（大目犍連長老）。以下唯列本篇新出者。
穿壁過山 〔CSCD §392〕。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| tirokuṭṭa・tiropākāra・tiropabbata | 壁外・牆外・山外 | 本科之經句所列三事；tiro- 皆作「彼方」 | 〔CSCD §392〕 |
| ⚠︎ pākāra | 牆 | 本篇正文與 tirokuṭṭa 一列同讀「牆」（本欄原提「垣」誌之）；kuṭṭa（壁）剔——歸一形既列而非同詞：既列者為 kutta（行儀，蘊之品之詞條 *liṅga・kutta・ākappa*），與本篇之 kuṭṭa（壁）非一詞；本欄依既列不重立之律剔之而誌其實，其是否回補以俟來哲（本篇之「壁」之讀見 tirokuṭṭa 一列） | 〔CSCD §392〕 |
| paṃsupabbata・pāsāṇapabbata | 土山・石山 | pabbata 之二類 | 〔CSCD §392〕 |
| asajjamāna・alaggamāna | 無礙・不著 | 經句之語與其釋 | 〔CSCD §392〕 |
| susira | 中空 | chidda 剔——原形既列，既列之讀作「穿」（戒之品之詞條），本欄原提「穿孔」，從先例 | 〔CSCD §392〕 |
| nissayaggahaṇa | 取依止 | 再入定而決意之比——如於和尚前重取依止 | 〔CSCD §392〕 |
地中出沒與水上不沈 〔CSCD §393〕–〔CSCD §394〕。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| ummujjanimujja | 出沒 | 本科之經句所指之事 | 〔CSCD §393〕 |
| uṭṭhāna・saṃsīdana | 出・沒 | ummujja・nimujja 之二釋語 | 〔CSCD §393〕 |
| sappitelamadhuphāṇita | 酥・油・蜜・砂糖 | 地成液之所得非唯水 | 〔CSCD §393〕 |
| ghaṭataḷāka | 甕與池 | 限時之後本有之水不變者 | 〔CSCD §393〕 |
| abhijjamāna・bhijjamāna | 不陷・陷 | 水上行之經句之語與其反 | 〔CSCD §394〕 |
| macchakacchapa・udakakāka | 魚鱉・水烏 | 他人所見之水中之物——神變唯及己 | 〔CSCD §394〕 |
空中結跏趺而行 〔CSCD §395〕。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| pallaṅkena kamati | 結跏趺而行 | 空中行之經句之語 | 〔CSCD §395〕 |
| pakkhī sakuṇo | 有翼之鳥 | 空中行之經句之比 | 〔CSCD §395〕 |
| mañcappamāṇa・maggappamāṇa | 床量・道量 | 臥行與步行所限定之量 | 〔CSCD §395〕 |
| nāgasupaṇṇa | 龍與金翅鳥 | 空中所妒而化障者 | 〔CSCD §395〕 |
| anokāsa・okāsa | 非處・處 | 下降之處之擇 | 〔CSCD §395〕 |
| nhānatittha | 浴渡 | 非處之例——人所聚而易見 | 〔CSCD §395〕 |
以手捫日月 〔CSCD §396〕。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| Tipiṭakacūḷanāgatthera | 三藏小龍長老 | 論執取之大小者；末以摩訶目犍連之事為證 | 〔CSCD §396〕 |
| dvācattālīsayojanasahassa | 四萬二千由旬 | 日月所行之高 | 〔CSCD §396〕 |
| mahiddhika・mahānubhāva | 大神變・大威力 | 日月之二德；上行為神變之大、照三洲為威力之大 | 〔CSCD §396〕 |
| parāmasati・parimajjati・āmasati | 捫・摩・觸 | 經句之三動作與其釋 | 〔CSCD §396〕 |
| hatthapāsa | 手之及處 | 決意之所至——令日月在手之及處 | 〔CSCD §396〕 |
| vaṇṭā muttatālaphala | 離莖之多羅果 | 日月來至手邊之比 | 〔CSCD §396〕 |
| upādiṇṇaka・anupādiṇṇaka | 執取・非執取 | 伸手之問所辨之二；論主之結取「依於執取而非執取增長」；本欄原提「有執受・無執受」，依既定之 upādiṇṇa・anupādiṇṇa＝執取・非執取改讀，誌其原提 | 〔CSCD §396〕 |
須併觀之三處 ①五事之經句之語為一族——本欄逐段收其語（tirokuṭṭa 等三・ummujjanimujja・abhijjamāna・pallaṅkena kamati・parāmasati 等三），其修法之語則歸各段。②⚠︎ kuṭṭa（壁）於去重之時為歸一形之偶合所剔——既列者為 kutta（行儀，蘊之品之詞條），與本篇之 kuṭṭa（壁）非一詞；本欄依既列不重立之律而於本目誌其實，其讀見 tirokuṭṭa 一列，其是否回補以俟來哲。③本篇之二長老之語（三藏小無畏長老難空遍之必要・三藏小龍長老論執取之大小）為古師之異說，論主一以諸比丘之答折之、一以諸比丘之議定之——二處皆論主自出而自判，本欄誌其實，不入異讀之數（見目三）。
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 5 個與版頁記 8 個）。查無即記無。
古師之說二處之判 ①〔CSCD §392〕之 Tipiṭakacūḷābhayatthero panetthāha⋯（難空遍之必要）與諸比丘之答 Bhikkhū āhaṃsu – ''pāḷiyā, bhante, ākāsakasiṇaṃyeva āgataṃ, tasmā avassametaṃ vattabba''nti.；②〔CSCD §395〕之 Thero panāha⋯（難再入定之必要）與論主之結 Kiñcāpi evamāha, atha kho tirokuṭṭapārihāriye vuttanayeneva paṭipajjitabbaṃ.——二處皆為一師之議與其折，非傳本之異讀；本欄逐處反查而判其為論中之議，不入異讀之數。其判以俟來哲。
本欄自出之字面之二處 ①〔CSCD §395〕之 Thero panāha 之「長老」不冠其名，而〔CSCD §392〕之同式作 Tipiṭakacūḷābhayatthero panetthāha 冠其名——同篇之內二式，後者之所指須由前者定之。誌其字面，本欄不代補其名。②〔CSCD §394〕之引之末作 seyyathāpi pathaviya''nti (paṭi. ma. 3.11)——其 pathaviya 一形與同段前文之 pathaviyā 不齊（引文之收處作短音）。誌之不改不代齊。
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 5 處，其五皆為無礙解道：(paṭi. ma. 3.11) 4 見（〔CSCD §392〕–〔CSCD §395〕四段之引各一）與 (paṭi. ma. 3.12) 1 見（〔CSCD §396〕之引）。本篇為本品六單元中出處最純之篇——五引一源，無一引出於他部。誌其實。
引式之標之實測 Tatrāyaṃ pāḷi – 4 見（見目一）；Vuttañhetaṃ paṭisambhidāyaṃ – 1 見（〔CSCD §396〕）；Yathāha・Vuttampi cetaṃ・Tena vuttaṃ・Tenetaṃ vuccati・Apare āhu・kira 俱零命中；āha 1 見（〔CSCD §392〕三藏小無畏長老之語，為議而非引經）。引號 '' 實測 9 對。
所引之五文之定型 五引之文皆為同一之三分：①Pakatiyā⋯samāpattiyā lābhī hoti（本得某遍之等至）；②āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti（轉向・以智決意）與 hotū'ti.（即成）；③Yathā manussā pakatiyā aniddhimanto⋯evameva so iddhimā cetovasippatto（凡人與神變者之比）。五引無一溢此三分之外——唯第五引（捫日月）之①分作 idha so iddhimā cetovasippatto candimasūriye āvajjati，無「本得某遍之等至」一句，與論主所標之 natthettha kasiṇasamāpattiniyamo 逐字相應。引文之字面自證論主之判，本欄誌其實。
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 seyyathāpi 6 見、evameva 5 見、Yathā／yathā 7 見、viya 3 見、sadisa 諸形 1 見、iva・upamā 俱零命中。其大半在所引之聖典之文中：五引之「Yathā manussā⋯evameva so iddhimā」定型佔 Yathā 4 見與 evameva 5 見；seyyathāpi 6 見之中 5 見在經句與引文（seyyathāpi ākāse・seyyathāpi udake・seyyathāpi pathaviya・seyyathāpi pakkhī sakuṇo 等）。論主自出之喻唯三：①〔CSCD §392〕之 upajjhāyassa santike nissayaggahaṇasadisaṃ hoti（再入定而決意，如於和尚前重取依止）——本篇唯一以 sadisa 立之喻；②〔CSCD §396〕之 vaṇṭā muttatālaphalaṃ viya āgantvā（日月來至手邊，如離莖之多羅果）；③〔CSCD §396〕之 samantato ādāsatalaṃ viya parimajjati（摩之如鏡面）。三喻皆取器物與果實而無一取於人事，與前單元（喻在事中）異其格。誌其實不代評。
乙・修辭之可核觀察 ①問句 4 見（?），皆為論主自設之難（kiṃ puna samāpajjitvā adhiṭṭhātabbanti?・Te pana disvā kiṃ kātabbanti?・kiṃ upādiṇṇakaṃ vaḍḍhati, anupādiṇṇakanti? 等）——與第三單元之「所引之問五、自設之問零」成對。②…pe… 省略式 4 見，皆在所引之文中。③Esa nayo 式之例推 1 見（〔CSCD §392〕之 Esa nayo itaresu）。④偈頌 零處。⑤事例：本篇無人事之記，唯二長老之議（見目三）。⑥Na kevalañca 之遞進句 4 見（〔CSCD §393〕2・〔CSCD §394〕2）——論主於二段各以二重「不唯如此」廣其事，為本篇之句式之一格。
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 §392〕 ākāsakasiṇaṃ samāpajjitvā vuṭṭhāya | 餘遍之品（空遍） | 空遍之修在彼品；本篇取其果 |
〔CSCD §393〕 āpokasiṇaṃ samāpajjitvā ／〔CSCD §394〕 pathavīkasiṇaṃ samāpajjitvā | 地遍之品與餘遍之品 | 地遍水遍之修在彼二品 |
〔CSCD §392〕 upajjhāyassa santike nissayaggahaṇasadisaṃ | 戒之品 | 依止與和尚之語在彼品；本篇借之為喻 |
〔CSCD §395〕 Ākāse gantukāmena ca bhikkhunā dibbacakkhulābhināpi bhavitabbaṃ | 本品後之神通之品（天眼） | 天眼之修在彼品；本篇自標空行者須先得天眼——二品相須 |
〔CSCD §396〕 Ayaṃ panassa iddhi abhiññāpādakajjhānavaseneva ijjhati, natthettha kasiṇasamāpattiniyamo | 本篇前四段 | 論主自標第五事不同前四——一篇之內自標其例外 |
〔CSCD §396〕 mahāmoggallānattherassa viyā''ti | 本品之第六單元 | 次單元以降龍之事全文承之而後結之——一議跨二單元 |
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 [§392] 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 §392〕 through 〔CSCD §396〕, with 5 paragraph numbers actually present, continuous and without a gap. The span of this unit in the base-text column is 9,391 bytes.
Structure of the discussion—five cases, one paragraph each The spine of this unit is the five cases listed in the scriptural passage, one case per paragraph: passing through walls and mountains (〔CSCD §392〕)・emerging and submerging in the earth (〔CSCD §393〕)・walking on water without sinking (〔CSCD §394〕)・traveling cross-legged through the air (〔CSCD §395〕)・touching the sun and moon with the hand (〔CSCD §396〕). Five paragraphs and five cases; not one paragraph combines two cases (checked paragraph by paragraph here).
The four-part pattern of the five paragraphs A paragraph-by-paragraph check finds the same four parts in each of the first four paragraphs: ① a word-by-word explanation of the scriptural phrase; ② method of cultivation (Evaṃ gantukāmena pana … kasiṇaṃ samāpajjitvā … parikammaṃ katvā … adhiṭṭhātabbaṃ); ③ a citation from the Paṭisambhidāmagga (introduced by Tatrāyaṃ pāḷi –, with the recurring pattern Pakatiyā … kasiṇasamāpattiyā lābhī hoti … Yathā manussā pakatiyā aniddhimanto … evameva so iddhimā cetovasippatto); ④ further expansion (not limited to one act, not limited to one substance, and reversion after the time limit). The fifth paragraph (touching the sun and moon) alone differs: its citation occurs in the middle rather than at the end, and the Commentator expressly states natthettha kasiṇasamāpattiniyamo—among the five cases, this alone is not tied to attainment in a particular kasiṇa. The fact is recorded.
The Commentator’s markers for cited scripture Tatrāyaṃ pāḷi – has 4 occurrences in this unit (〔CSCD §392〕–〔CSCD §395〕), one in each of four paragraphs, while the fifth uses Vuttañhetaṃ paṭisambhidāyaṃ –—two forms of citation marker across five paragraphs, four identical and one different. Their wording is recorded.
Preceding and following joints The fourth unit in the same discussion precedes this one. The opening here reads Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāseti ettha—opening the next case in the scriptural passage. The sixth unit in the same discussion follows. The words of Elder Tipiṭaka Cūḷanāga at this unit’s end (mahāmoggallānattherassa viyā''ti) do not complete their own argument; the next unit continues with the entire account of subduing the nāga Nandopananda and only then concludes it (Iti imaṃ imasmiṃ nandopanandadamane kataṃ mahantaṃ attabhāvaṃ sandhāyetaṃ vuttaṃ)—one discussion spanning two units, with its question at the end of this one and its answer within the next. This apparatus records the fact; the decision to divide does not rest on this heading.
Movement The chapter Overview assigns this unit to movement §E, “Dasaiddhikathā Passing through Walls to Touching the Sun and Moon.” 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 ākāsakasiṇa (space kasiṇa)・āpokasiṇa／pathavīkasiṇa (water kasiṇa／earth kasiṇa)・iddhi (supernormal power)・dibbacakkhu (divine eye)・pādakajjhāna (foundational jhāna)・adhiṭṭhāti (determines)・parikamma (preliminary work)・Sineru／Cakkavāḷa (Sineru／world-system mountain)・utumaya (produced by temperature)・chidda (opening)・ādāsatala (surface of a mirror)・upajjhāya (preceptor)・Mahāmoggallānatthera (Elder Mahāmoggallāna). Only forms new in this unit are listed below.
Passing through walls and mountains 〔CSCD §392〕.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| tirokuṭṭa・tiropākāra・tiropabbata | beyond a wall・beyond a rampart・beyond a mountain | three items in the scriptural passage for this discussion; tiro- in each means “far side” | 〔CSCD §392〕 |
| ⚠︎ pākāra | rampart | this unit’s main text had originally proposed “wall” beside tirokuṭṭa (this apparatus had recorded the proposal “enclosing wall”); kuṭṭa (wall) was removed—an accidental collision in normalization, not the same word: the already listed form was kutta (conduct, in the chapter on aggregates under *liṅga・kutta・ākappa*), not this unit’s kuṭṭa (wall). Following the rule not to relist established forms, this apparatus removes it while recording the fact; whether it should be restored remains for later scholars (the rendering “wall” appears in the row for tirokuṭṭa) | 〔CSCD §392〕 |
| paṃsupabbata・pāsāṇapabbata | mountain of earth・mountain of stone | two kinds of pabbata | 〔CSCD §392〕 |
| asajjamāna・alaggamāna | without obstruction・without sticking | phrase from the scriptural passage and its explanation | 〔CSCD §392〕 |
| susira | hollow | chidda removed—the form was already listed, with the established reading “opening” (in the apparatus of the chapter on virtue); this apparatus’s original proposal “perforation” follows the precedent | 〔CSCD §392〕 |
| nissayaggahaṇa | taking dependence | simile for entering attainment and determining again—as though retaking dependence before one’s preceptor | 〔CSCD §392〕 |
Emerging and submerging in earth, and walking on water without sinking 〔CSCD §393〕–〔CSCD §394〕.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| ummujjanimujja | emerging and submerging | case indicated by the scriptural passage for this discussion | 〔CSCD §393〕 |
| uṭṭhāna・saṃsīdana | emerging・submerging | two explanatory terms for ummujja and nimujja | 〔CSCD §393〕 |
| sappitelamadhuphāṇita | ghee・oil・honey・sugar | liquids produced from earth are not limited to water | 〔CSCD §393〕 |
| ghaṭataḷāka | jar and pond | water originally present that does not change when the time limit passes | 〔CSCD §393〕 |
| abhijjamāna・bhijjamāna | without sinking・sinking | phrase in the scriptural passage on walking on water and its opposite | 〔CSCD §394〕 |
| macchakacchapa・udakakāka | fish and turtles・water birds | things in the water seen by others—the supernormal power applies only to its maker | 〔CSCD §394〕 |
Traveling cross-legged through the air 〔CSCD §395〕.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| pallaṅkena kamati | travels cross-legged | phrase from the scriptural passage on traveling through the air | 〔CSCD §395〕 |
| pakkhī sakuṇo | winged bird | comparison in the scriptural passage on traveling through the air | 〔CSCD §395〕 |
| mañcappamāṇa・maggappamāṇa | size of a bed・size of a path | extent defined for traveling lying down and walking | 〔CSCD §395〕 |
| nāgasupaṇṇa | nāgas and supaṇṇas | those who may jealously create obstacles in the air | 〔CSCD §395〕 |
| anokāsa・okāsa | inappropriate place・appropriate place | choice of a place to descend | 〔CSCD §395〕 |
| nhānatittha | bathing ford | example of an inappropriate place—crowded and likely to expose the practitioner | 〔CSCD §395〕 |
Touching the sun and moon with the hand 〔CSCD §396〕.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| Tipiṭakacūḷanāgatthera | Elder Tipiṭaka Cūḷanāga | the one who discusses the size of appropriated material form; he ends by citing the case of Mahāmoggallāna | 〔CSCD §396〕 |
| dvācattālīsayojanasahassa | forty-two thousand leagues | height at which the sun and moon travel | 〔CSCD §396〕 |
| mahiddhika・mahānubhāva | mighty in supernormal power・mighty in influence | two qualities of the sun and moon; traveling above is greatness in power, illuminating three continents greatness in influence | 〔CSCD §396〕 |
| parāmasati・parimajjati・āmasati | touches・strokes・makes contact | three acts in the scriptural passage and their explanations | 〔CSCD §396〕 |
| hatthapāsa | within reach of the hand | goal of the determination—causing the sun and moon to come within reach | 〔CSCD §396〕 |
| vaṇṭā muttatālaphala | palm fruit released from its stalk | simile for the sun and moon coming within reach | 〔CSCD §396〕 |
| upādiṇṇaka・anupādiṇṇaka | appropriated・unappropriated | two terms distinguished in the question about extending the hand; the Commentator concludes “the unappropriated grows in dependence on the appropriated.” This apparatus originally proposed “appropriated form・unappropriated form,” but changes the reading in accord with the established upādiṇṇa・anupādiṇṇa = appropriated・unappropriated and records the original proposal | 〔CSCD §396〕 |
Three points to be read together ① The terms for the five scriptural cases form one family—this apparatus collects the terms from each paragraph (tirokuṭṭa and the other two・ummujjanimujja・abhijjamāna・pallaṅkena kamati・the three beginning with parāmasati), while assigning terms for the method to their respective paragraphs. ② ⚠︎ kuṭṭa (wall) was removed through an accidental collision during normalization—the already listed form was kutta (conduct, in the apparatus of the chapter on aggregates), not this unit’s kuṭṭa (wall). Following the rule not to relist established forms, this apparatus records the fact in this heading; its reading appears in the row for tirokuṭṭa, and whether it should be restored remains for later scholars. ③ The statements of the unit’s two elders (Elder Tipiṭaka Cūḷābhaya challenging the necessity of the space kasiṇa; Elder Tipiṭaka Cūḷanāga discussing the size of appropriated material form) are alternative views of ancient teachers. The Commentator rejects one through the bhikkhus’ answer and resolves the other through the bhikkhus’ discussion—both are introduced and decided by the Commentator, and this apparatus records them without counting them as textual variants (see Heading III).
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, Keci／keci, or eke. The only bracketed notes are of two kinds (5 [§NN] paragraph numbers and 8 edition-page markers). When none is found, none is recorded.
Classification of two ancient teachers’ statements ① At 〔CSCD §392〕, Tipiṭakacūḷābhayatthero panetthāha … (challenging the necessity of the space kasiṇa) and the bhikkhus’ answer, Bhikkhū āhaṃsu – ''pāḷiyā, bhante, ākāsakasiṇaṃyeva āgataṃ, tasmā avassametaṃ vattabba''nti.; ② at 〔CSCD §395〕, Thero panāha … (challenging the necessity of entering attainment again) and the Commentator’s conclusion, Kiñcāpi evamāha, atha kho tirokuṭṭapārihāriye vuttanayeneva paṭipajjitabbaṃ.—both are one teacher’s proposal and its rejection, not textual variants. This apparatus checks each in place and classifies it as discussion within the treatise, excluding it from the variant count. The classification remains for later scholars.
Two features of the column’s own wording ① In 〔CSCD §395〕, the “Elder” in Thero panāha is not named, whereas the same pattern at 〔CSCD §392〕 reads Tipiṭakacūḷābhayatthero panetthāha and names him—two forms in the same unit, with the reference of the latter form determined from the former context. The wording is recorded; this apparatus does not supply his name. ② The end of the citation in 〔CSCD §394〕 reads seyyathāpi pathaviya''nti (paṭi. ma. 3.11)—the form pathaviya does not match pathaviyā earlier in the same paragraph (the citation closes with the short vowel). It is recorded without alteration or regularization.
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 5 parenthetical source citations, all five from the Paṭisambhidāmagga: (paṭi. ma. 3.11) has 4 occurrences (one citation in each of the four paragraphs 〔CSCD §392〕–〔CSCD §395〕), and (paṭi. ma. 3.12) has 1 occurrence (the citation in 〔CSCD §396〕). Among the chapter’s six units, this has the purest source profile—five citations from one source, not one from another collection. The fact is recorded.
Direct measurement of citation markers Tatrāyaṃ pāḷi – has 4 occurrences (see Heading I); Vuttañhetaṃ paṭisambhidāyaṃ – has 1 occurrence (〔CSCD §396〕); Yathāha・Vuttampi cetaṃ・Tena vuttaṃ・Tenetaṃ vuccati・Apare āhu・kira all have zero occurrences. There is 1 occurrence of āha (the words of Elder Tipiṭaka Cūḷābhaya at 〔CSCD §392〕, a discussion rather than a scriptural citation). A direct measurement finds 9 pairs of '' quotation marks.
The pattern of the five cited passages All five cited passages have the same three parts: ① Pakatiyā … samāpattiyā lābhī hoti (one has already attained a particular kasiṇa attainment); ② āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti (directing the mind and determining with knowledge), followed by hotū'ti. (it becomes so); ③ Yathā manussā pakatiyā aniddhimanto … evameva so iddhimā cetovasippatto (comparison between ordinary people and the practitioner of supernormal power). Not one of the five citations extends beyond these three parts—except that part ① of the fifth (touching the sun and moon) reads idha so iddhimā cetovasippatto candimasūriye āvajjati, without the sentence “one has already attained a particular kasiṇa attainment.” This corresponds word for word to the Commentator’s statement natthettha kasiṇasamāpattiniyamo. The wording of the citation itself proves the Commentator’s judgment; 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 6 occurrences of seyyathāpi, 5 of evameva, 7 of Yathā／yathā, 3 of viya, 1 form of sadisa, and zero of iva or upamā. Most occur within cited scriptural passages: the recurring “Yathā manussā … evameva so iddhimā” pattern of the five citations accounts for 4 occurrences of Yathā and all 5 of evameva; of the 6 occurrences of seyyathāpi, 5 occur in the scriptural phrases and citations (seyyathāpi ākāse・seyyathāpi udake・seyyathāpi pathaviya・seyyathāpi pakkhī sakuṇo, and so forth). Only three similes are supplied by the Commentator himself: ① upajjhāyassa santike nissayaggahaṇasadisaṃ hoti at 〔CSCD §392〕 (entering attainment and determining again is like retaking dependence before one’s preceptor)—the unit’s only simile formed with sadisa; ② vaṇṭā muttatālaphalaṃ viya āgantvā at 〔CSCD §396〕 (the sun and moon come near like palm fruits released from their stalks); ③ samantato ādāsatalaṃ viya parimajjati at 〔CSCD §396〕 (strokes as over a mirror surface). All three take objects and fruit as their images; none is drawn from a human event, a different pattern from the preceding unit (where simile occurs within accounts). The fact is recorded without evaluation.
B. Verifiable rhetorical observations ① There are 4 questions (?), all challenges posed within the Commentator’s discussion (kiṃ puna samāpajjitvā adhiṭṭhātabbanti?・Te pana disvā kiṃ kātabbanti?・kiṃ upādiṇṇakaṃ vaḍḍhati, anupādiṇṇakanti?, and so forth)—a counterpart to the third unit’s five cited questions and zero questions posed by the Commentator. ② There are 4 abbreviations of the form …pe…, all in cited passages. ③ There is 1 analogical extension of the form Esa nayo (Esa nayo itaresu at 〔CSCD §392〕). ④ There are zero verse passages. ⑤ As examples, the unit has no narrative of persons, only the discussions of two elders (see Heading III). ⑥ There are 4 occurrences of the progressive sentence Na kevalañca (2 in 〔CSCD §393〕 and 2 in 〔CSCD §394〕)—in each of the two paragraphs, the Commentator broadens the case with a double “nor is this limited to,” a distinctive sentence pattern of the unit.
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 §392〕 ākāsakasiṇaṃ samāpajjitvā vuṭṭhāya | chapter on the remaining kasiṇas (space kasiṇa) | cultivation of the space kasiṇa appears there; this unit uses its result |
〔CSCD §393〕 āpokasiṇaṃ samāpajjitvā ／〔CSCD §394〕 pathavīkasiṇaṃ samāpajjitvā | chapter on the earth kasiṇa and chapter on the remaining kasiṇas | cultivation of the earth and water kasiṇas appears in those two chapters |
〔CSCD §392〕 upajjhāyassa santike nissayaggahaṇasadisaṃ | chapter on virtue | the terminology of dependence and the preceptor appears there; this unit borrows it as a simile |
〔CSCD §395〕 Ākāse gantukāmena ca bhikkhunā dibbacakkhulābhināpi bhavitabbaṃ | the later chapter on direct knowledge (divine eye) | cultivation of the divine eye appears there; this unit itself specifies that one traveling through the air must first attain the divine eye—the two chapters require one another |
〔CSCD §396〕 Ayaṃ panassa iddhi abhiññāpādakajjhānavaseneva ijjhati, natthettha kasiṇasamāpattiniyamo | the first four paragraphs of this unit | the Commentator himself marks that the fifth case differs from the first four—an exception marked within the unit itself |
〔CSCD §396〕 mahāmoggallānattherassa viyā''ti | the sixth unit of this chapter | the next unit continues with the entire account of subduing the nāga and only then concludes it—one discussion spanning two units |
VII. Transmission
This edition does not use its apparatus to advance claims about authorship, textual transmission, or the lineage of commentaries.