清淨道論 身自在至梵界——降伏難陀優波難陀龍王Visuddhimagga · Mastery with the Body as Far as the Brahmā World—Subduing the Nāga King Nandopananda
目犍連化大龍王纏須彌十四匝、煙對煙火對火、入耳入鼻入腹、金翅鳥風追之，龍化童子禮足歸依——全書最長的神變故事，論主引它只為一句：「作大自體如目犍連」；引畢仍裁：依於執取，非執取增長。佛只許目犍連去，因為到鼻風那一關唯他能瞬間入第四禪——六重之難的第六重「速察」在此落實。千鉢映月：千人各捫日月而日月如故。
「乃至梵界以身行自在」：遠近多少隨意決意（小海長老縮大地——七百比丘越一道「青溝」而不知是海；大迦葉五百月餅入一鉢；一鉢酸粥足大僧伽），以身之力轉心則遲、以心之力轉身則速，樂想輕想令業生身如兜羅綿——但這些「僅以此還不是」；唯於梵天前化一身、與己同作，方名以身行自在。決意神變之論至此收。
變化神變：我變成童子龍金翅鳥（決意「我要成為」）；外現象馬軍陣（決意「要成為」）。意所成神變：身先成中空、於內另出一身、拔之如從文闍草拔葦、從鞘拔劍、從篋取蛇。品訖。
Moggallāna becomes a great nāga king, coils fourteen times around Sineru, meets smoke with smoke and fire with fire, enters ears, nose, and belly, and pursues the nāga with a supaṇṇa wind until the nāga assumes the form of a young man, bows, and goes for refuge. It is the longest story of supernormal power in the chapter, but the Commentator cites it for one sentence: “a large individual existence as in the case of Moggallāna.” Having cited it, he still judges: the unappropriated grows in dependence on the appropriated. The Buddha permits only Moggallāna because at the gate of the nostril-wind only he can enter the fourth jhāna instantly—the sixth of the six difficulties, “swift discernment,” realized here. A thousand bowls reflect the moon: a thousand people each touch the sun and moon while they remain unchanged.
“As far as the Brahmā world, he exercises mastery with the body”: far and near, many and few are determined at will. Elder Cūḷasamudda shortens the earth—seven hundred bhikkhus cross a “blue ditch” without knowing it is the ocean; Mahākassapa makes five hundred moon cakes fit one bowl; one bowl of sour gruel feeds the great community. Transforming mind by the power of body is slow; transforming body by the power of mind is fast. Perceptions of pleasure and lightness make the kamma-born body like cotton fluff—but “by this alone, not yet.” Only creating a body before Brahmā to act together with its maker is called exercising mastery with the body. The discussion of supernormal power by determination ends here.
Supernormal power by transformation: I become a young man, nāga, or supaṇṇa (determine “May I become”); externally manifest elephants, horses, or armies (determine “Let there be”). Mind-made supernormal power: first make the body hollow, bring forth another body within it, and draw it out like a reed from muñja grass, a sword from its sheath, or a snake from its basket. The chapter is concluded.
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 降伏難陀優波難陀龍王 〔無號 · 承前單元〕
降伏難陀優波難陀龍王之論
據說有一次，給孤獨居士聽了世尊的說法，就「尊者，明天請與五百比丘一同在我們家裡受食」地作了請，然後離去。世尊承諾之後，度過了那一天的其餘時間與夜分，在近曉之時觀察一萬世界。這時有一位名叫難陀優波難陀的龍王，入於祂智門之現。世尊轉向「這位龍王入於我的智門之現，他是否有親依止呢」，就見到「這位是邪見者，於三寶不淨信」；又轉向「那麼，誰能令這位離於邪見呢」，就見到了大目犍連長老。
於是夜已破曉，祂作了身之照料，就對尊者阿難說：「阿難啊，你去告訴五百比丘：如來要作天之遊行¹。」而那一天，人們為難陀優波難陀設了飲宴之場。他坐在天寶之座上，有天之白傘覆持著，為三種舞樂與龍眾所圍繞，正看著盛在天之器皿中所備辦的飲食。這時世尊作成使龍王能見的樣子，就從他的天蓋之上，與五百比丘一同面向三十三天而行。
而那時候，難陀優波難陀龍王生起了這樣的惡見：「這些禿頭的沙門竟然從我們的住處之上、之上，出入於三十三天諸天的住處；從今以後，我再也不讓這些人把足塵撒在我們頭上而行了。」他就起身走到須彌之足，捨了那個自體，以身盤把須彌纏繞七匝，在上面作起蛇冠²，以覆下的蛇冠罩住三十三天的住處，令它不能被見到。
這時尊者賴吒和羅對世尊這樣說：「尊者，從前我站在這個地方，能見到須彌，能見到須彌之欄，能見到三十三天，能見到最勝殿，能見到最勝殿之上的幢。尊者，是什麼因、什麼緣，如今我既見不到須彌……乃至（廣說如前）……也見不到最勝殿之上的幢呢？」〔世尊說：〕「賴吒和羅啊，這是名叫難陀優波難陀的龍王；他對你們發怒，以身盤把須彌纏繞七匝，在上面以蛇冠遮蔽，作了黑闇而住。」「尊者，我來調伏他。」世尊沒有允許。這時尊者跋提梨迦、尊者羅睺羅，次第地一切比丘都起身〔請命〕；世尊都沒有允許。
最後，大目犍連長老說：「尊者，我來調伏他。」世尊允許說：「目犍連啊，你去調伏。」長老捨了自體，化作大龍王之形，把難陀優波難陀以身盤纏繞十四匝，把自己的蛇冠安在他的蛇冠之上，連同須彌一起壓迫他。龍王就出煙。長老也「不是只有你身上有煙，我也有」地出煙。龍王的煙不能惱害長老，長老的煙卻惱害龍王。於是龍王熾燃。長老也「不是只有你身上有火，我也有」地熾燃。龍王的火不能惱害長老，長老的火卻惱害龍王。龍王心想「這位把我連同須彌一起壓迫，又出煙又熾燃」，就反問道：「喂，你是誰？」「難陀啊，我是目犍連。」「尊者，請以您自己的比丘之身而住吧。」
長老捨了那個自體，從他的右耳孔進入而從左耳孔出來，從左耳孔進入而從右耳孔出來；同樣地，從右鼻孔進入而從左鼻孔出來，從左鼻孔進入而從右鼻孔出來。於是龍王張開了口。長老從口中進入，在腹內從東到西地經行。世尊說：「目犍連啊，你要作意；這條龍是大神變者。」長老說：「尊者，我的四神足³已修習、已多作、已作乘、已作事、已現起、已習熟、已善精勤；尊者，難陀優波難陀且置一邊，就是與難陀優波難陀同樣的龍王，一百、一千、十萬，我也能調伏。」
龍王心想：「他進來的時候我沒有見到；如今在他出來之時，我要把他放在牙齒之間嚼碎。」想了之後就說：「尊者，出來吧，不要在腹內來來去去地經行而惱害我。」長老出來，站在外面。龍王見了「就是這個人」，就放出鼻風。長老入了第四禪⁴，那風連他的一個毛孔也不能動搖。據說其餘的比丘從最初起雖然也都能作一切示導，但到了這個地步，卻不能這樣速察⁵而入定——因此世尊不允許他們調伏龍王。
龍王心想：「我以鼻風連這位沙門的一個毛孔也不能動搖，這沙門是大神變者。」長老捨了自體，化作金翅鳥之形，現出金翅鳥之風而追逐龍王。龍王捨了那個自體，化作童子之形，說著「尊者，我歸依您」而禮拜長老之足。長老說：「難陀啊，導師來了，來吧，我們去。」就這樣調伏了龍王，令他無毒⁶，帶著他到世尊那裡去。龍王禮拜世尊，說：「尊者，我歸依您。」世尊說了「龍王啊，願你安樂」，就為比丘僧伽所圍繞，前往給孤獨的住處。
給孤獨說：「尊者，怎麼今天來得這樣晚呢？」〔世尊說：〕「目犍連與難陀優波難陀之間有一場戰。」「尊者，誰勝，誰敗呢？」「目犍連勝，難陀敗。」給孤獨說：「尊者，願世尊為我承諾七日連續之食；我要作七日對長老的恭敬。」就在七日之中，對以佛為首的五百比丘作了大恭敬。這樣，就是就在這降伏難陀優波難陀之中所作的大自體而說了「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」。雖然這樣說了，諸比丘還是說：依於執取，正是非執取⁷增長。而這裡也正是這樣才合理。
他這樣作了之後，不僅是捫日月而已。如果願意，他就〔把日月〕作成足几而安足，作成小座而坐，作成床而臥，作成憑板而倚。就如一人這樣，別的人也是這樣。因為即使有數十萬比丘都這樣作，對他們每一個人也都同樣地成就；而日月的運行與作光明，也仍舊如故。譬如在盛滿水的千鉢之中，一切鉢裡都見到月輪，而月的運行與作光明仍舊是本來的樣子——這示導就以此為喻。
§2 身自在至梵界——聖典之文與遠近之決意 〔CSCD §397〕
「乃至梵界」就是把梵界也作為限定。「以身行自在⁸」就是在那梵界之中以身而行自己的自在。其義應當隨順聖典而知。這裡的聖典之文如下——
「『乃至梵界也以身行自在』——如果那位得心自在的有神變者想要前往梵界，他把遠的也決意⁹為近：『要成為近的』，它就成為近的；把近的也決意為遠：『要成為遠的』，它就成為遠的；把多的也決意為少：『要成為少的』，它就成為少的；把少的也決意為多：『要成為多的』，它就成為多的。他以天眼見那位梵天之色，以天耳界聞那位梵天之聲，以他心智¹⁰知那位梵天之心。如果那位得心自在的有神變者想要以可見之身前往梵界，他就以身之力而轉心、以身之力而決意心；以身之力轉了心、以身之力決意了心之後，入於樂想與輕想，就以可見之身前往梵界。如果那位得心自在的有神變者想要以不可見之身前往梵界，他就以心之力而轉身、以心之力而決意身；以心之力轉了身、以心之力決意了身之後，入於樂想與輕想，就以不可見之身前往梵界。他在那位梵天之前化作意所成的、具一切支與五支的、諸根不缺的色。如果那位有神變者經行，所化的在那裡也經行；如果那位有神變者站立、坐、作臥，所化的在那裡也作臥。如果那位有神變者出煙、熾燃、說法、問難、被問而答，所化的在那裡也被問而答。如果那位有神變者與那位梵天一同站立、交談、共議，所化的在那裡也與那位梵天一同站立、交談、共議。因為凡是那位有神變者所作的，所化的就作那同一件事。」
其中，「把遠的也決意為近」就是：從基礎禪¹¹出定，轉向於遠處的天界或梵界「要成為近的」；轉向之後作了遍作¹²，再度入定，以智決意「要成為近的」，它就成為近的。其餘諸句也是這個方法。
§3 遠近多少之轉與諸長老之事 〔CSCD §397〕
其中，誰曾取遠而作近呢？是世尊。因為世尊在雙神變¹³之終前往天界時，把由乾陀羅與須彌作成近的，從地面上以一足安立於由乾陀羅，把第二足放在須彌之頂。還有誰作過呢？是大目犍連長老。因為長老把從舍衛城作了食事而出發的十二由旬之眾，將三十由旬的僧迦舍城之道縮短，就在那一剎那令他們到達。
還有，銅鍱洲的小海長老也作過。據說在饑饉之時，有七百比丘一早來到長老那裡。長老想著「這麼大的比丘僧伽，到哪裡去乞食呢」，遍觀整個銅鍱洲而不見，又見到「在對岸的波吒釐子會有」，就令諸比丘取了衣鉢，說「來吧賢友們，我們去乞食」，把大地縮短而到了波吒釐子。諸比丘問：「尊者，這是哪一座城呢？」「賢友們，是波吒釐子。」「尊者，波吒釐子是很遠的。」「賢友們，年長的諸長老是能取遠而作近的。」「尊者，那大海在哪裡呢？」「賢友們，你們來的時候豈不是中途越過了一道青溝嗎？」「是的，尊者。」「可是大海是很大的呀。」「賢友們，年長的諸長老是能把大的也作成小的。」
就如這位那樣，帝須達多長老也是：在傍晚沐浴之後、著好上衣，心裡生起「我要禮拜大菩提樹」之念的時候，就〔把它〕作成近的了。
那麼，誰曾取近而作遠呢？是世尊。因為世尊把自己與央掘魔羅之間，雖近也作成了遠。
那麼，誰曾把多的作成少的呢？是大迦葉長老。據說在王舍城的星祭之日，有五百童女帶著月餅，正要去作星祭之戲；她們見了世尊卻什麼也沒有布施，而見到隨後而來的長老，就「我們的長老來了，我們布施餅吧」地都拿著餅來到長老那裡。長老取出鉢，把一切〔餅〕作成只滿一鉢之量。世尊等候著長老，在前面坐下。長老取來而奉給了世尊。
而在伊利沙長者之事中，大目犍連長老把少的作成了多的；在迦迦跋利耶之事中，則是世尊。據說大迦葉長老以等至度過七日，作攝受貧者之行，站在名叫迦迦跋利耶的貧人的家門口。他的妻子見了長老，就把為丈夫所煮的無鹽之酸粥倒進鉢裡。長老拿了它，放在世尊手上。世尊決意令它足夠大比丘僧伽〔之用〕。以一鉢所持來的，就足夠一切人了。而迦迦跋利耶在第七日也得到了長者之位。
而不僅是把少的作成多的而已，於「把甜的〔作成〕不甜的、把不甜的〔作成〕甜的」等等之中，他想要什麼，對有神變者來說一切都成就。正是這樣：名叫大阿㝹羅的長老，見到眾多比丘行乞而只得到乾飯，坐在恆河岸上受用，就決意「恆河之水是醍醐¹⁴」，而給沙彌們作了信號。他們用碗取來，給了比丘僧伽。一切人就都以甘美的醍醐而食了。
§4 天眼天耳他心之簡別與以身轉心之往 〔CSCD §397〕
「以天眼」就是：他就住在此處而增大光明，見那位梵天之色。也就住在此處而聽到他所說的一切聲。〔也就住在此處而〕知〔他的〕心。「以身之力而轉心」就是以業生身¹⁵之力而轉心：取基礎禪之心而置於身上，令〔心〕隨身而行，成為遲行——因為身之行是遲的。「入於樂想與輕想」就是：入、進、觸、達到與以基礎禪為所緣的神變心俱生的樂想與輕想。所謂樂想，就是與捨¹⁶相應之想；因為捨被說為寂靜之樂。而正是那個想，由於從諸蓋以及尋等等諸違逆法解脫，所以也應當知道為輕想。而入了那〔二想〕的人，他的業生身也如同兜羅綿¹⁷一般極輕。他就這樣以如同被風吹起的兜羅綿一般極輕的、可見之身而前往梵界。而這樣前往的時候，如果願意，他就依地遍之力在虛空中化出道路而步行；如果願意，他就依風遍之力決意於風，如同兜羅綿一般乘風而行。還有，這裡以想去之性為量：「在有想去之性時」，這樣作了心之決意的人，就被決意之勢所推，如同射者所射之箭一般，可見地而行。
§5 以心轉身・意所成之身與決意神變之收 〔CSCD §397〕
「以心之力而轉身」就是取身而置於心上，令〔身〕隨心而行，成為速行——因為心之行是速的。「入於樂想與輕想」就是入與以色身為所緣的神變心俱生的樂想與輕想。其餘的應當以所說的方法而知。不過這〔往梵界〕就唯是心之行了。而這樣以不可見之身而行的人，當有人問「他是在那決意心的生起剎那而行呢，還是在住剎那、壞剎那呢」時，長老說：在三個剎那中都行。「那麼，是他自己去呢，還是遣所化去呢？」——隨其所樂而作。不過此處所來的，唯是他自己去。
「意所成」就是由決意之意所化，所以是意所成。「諸根不缺」——這是就眼、耳等等的形狀而說的；而在所化之色上，並沒有所謂的淨¹⁸。「如果有神變者經行，所化的在那裡也經行」等等一切，都是就弟子之所化而說的。至於佛之所化，則是世尊作什麼，它也作什麼；並且依世尊之所樂，它還作別的。而這裡：那位有神變者就住在此處而以天眼見色、以天耳界聞聲、以他心智知心，僅以此還不是以身行自在；他就住在此處而與那位梵天一同站立、交談、共議，僅以此也還不是以身行自在；他那「把遠的也決意為近」等等的決意，僅以此也還不是以身行自在；他以可見或不可見之身前往梵界，僅以此也還不是以身行自在。而唯有他以「他在那位梵天之前化作色」等等方式所說的作法而行，僅以此才名為以身行自在。至於此處其餘的〔諸事〕，則是為了示現以身行自在的前分而說的——這就是決意神變。
§6 變化神變 〔CSCD §398〕
而變化神變¹⁹與意所成〔神變〕，其差別如下。首先，作變化的人，於「他捨了本來之形，或現童子之形，或現龍之形，或現金翅鳥之形，或現阿修羅之形，或現帝釋之形，或現天之形，或現梵天之形，或現海之形，或現山之形，或現獅子之形，或現虎之形，或現豹之形，也現象，也現馬，也現車，也現步兵，也現種種軍陣」這樣所說的童子之形等等之中，他希求哪一種，就應當決意哪一種。而決意的人，應當從以地遍等等之中的任何一種為所緣的神通之基礎禪出定，轉向於自己的童子之形；轉向之後，在遍作之終再度入定，出定之後決意「我要成為這樣一個童子」。與決意心俱時，就成為童子，如同提婆達多那樣。一切處也是這個方法。
而這裡的「也現象」等等，則是就在外也現象等等而說的。其中，不應當決意「我要成為象」，而應當決意「要成為象」；於馬等等也是這個方法。這就是變化神變。
§7 意所成神變與品末 〔CSCD §399〕
而想要作意所成的人，就從基礎禪出定，先轉向於身，以所說的方法決意「要成為中空」，它就成為中空。接著轉向於其內的另一個身，作了遍作，以所說的方法決意「在它之內要有另一個身」。他就把那〔身〕拔出來，如同從文闍草²⁰拔葦、如同從鞘拔劍、如同從篋取蛇一般。因此說了：「這裡，比丘從這個身化作另一個有色的、意所成的、具一切支分的、諸根不缺的身。譬如有人從文闍草引出葦，他就會這樣想：這是文闍草，這是葦；文闍草是一，葦是另一；正是從文闍草引出了葦。」等等。而這裡，正如葦等等與文闍草等等相似那樣，意所成之色也與有神變者相似——為了示現這一點，就說了這些譬喻。這就是意所成神變。
於為令善人歡喜而造的《清淨道論》中
名為神變之解釋的
第十二品〔已竟〕。
註
¹ 天之遊行（devacārika）：世尊託言往天界之行；其實所為者即下文之降龍。
² 蛇冠（phaṇa）：龍蛇頸上所張之冠；龍王以之覆罩三十三天之住處而作黑闇。
³ 四神足（iddhipāda）：欲、心、精進、簡擇四者，為神變所依之足；其名目與釋在本品之第三單元。
⁴ 第四禪（catutthaṃ jhānaṃ）：色界四禪之最上者，以捨與念清淨為支；其支與其修在本書地遍之品。
⁵ 速察（khippanisanti）：於一觸即察、當下即能轉心入定之性；世尊以其餘比丘於此地步不能如是，故不許彼等降龍。
⁶ 無毒（nibbisa）：令龍去其毒；降龍之果。
⁷ 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；此議之問在本品之第五單元之末，其答即此一事。
⁸ 以身行自在（kāyena vasaṃ vatteti）：於梵界之中以身而行己之自在；本節之經句，其實義由本單元之末逐層簡別而定。
⁹ 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。
¹⁰ 天眼（dibbacakkhu）・天耳界（dibbasotadhātu）・他心智（cetopariyañāṇa）：見色、聞聲、知他心之三神通；其解釋皆在本書神通之品——本篇自標此三者尚不名為「以身行自在」。
¹¹ 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。
¹² 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。
¹³ 雙神變（yamakapāṭihāriya）：不共於諸弟子之神變，上身出火聚而下身出水流；其定義文在本品之第四單元之末。
¹⁴ 醍醐（sappimaṇḍa）：酥之精者；大阿㝹羅長老決意恆河之水而成之物。
¹⁵ 業生身（karajakāya）：由業所生之此四大之身，別於神變所化之身。
¹⁶ 捨（upekkhā）：第四禪之支，非苦非樂而中庸者；「捨是寂靜之樂」一語在本書地遍之品。
¹⁷ 兜羅綿（tūlapicu）：樹綿之絮，至輕而隨風；入樂想輕想之後，業生身之比。
¹⁸ 淨（pasāda）：眼耳等諸根能取所緣之淨色；所化之色唯有眼耳等之形狀而無此。
¹⁹ 變化神變（vikubbanā iddhi）：捨本來之形而現他形之神變，為十神變之第二。
²⁰ 文闍草（muñja）與葦（īsikā）：文闍草之中所抽出之莖心；聖典以之為意所成之身之第一喻。
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 Subduing the Nāga King Nandopananda 〔No number · Continuing from the Preceding Unit〕
The Discussion of Subduing the Nāga King Nandopananda
It is said that on one occasion the householder Anāthapiṇḍika listened to the Blessed One’s teaching and made this invitation: “Venerable sir, tomorrow please take a meal at our house with five hundred bhikkhus.” He then departed. After accepting, the Blessed One spent the remainder of that day and the night, and toward dawn surveyed ten thousand worlds. At that time a nāga king named Nandopananda appeared at the gateway of his knowledge. The Blessed One directed his mind: “This nāga king has appeared at the gateway of my knowledge. Does he have the decisive support [for liberation]?” He saw, “He holds wrong view and has no confidence in the Three Jewels.” Directing his mind again, “Then who can free him from wrong view?” he saw Elder Mahāmoggallāna.
When the night had dawned, he attended to his body and said to the Venerable Ānanda: “Ānanda, go tell the five hundred bhikkhus that the Tathāgata is going on a divine excursion¹.” On that day people had prepared a drinking festival for Nandopananda. He sat on a divine-jeweled seat beneath a divine white parasol, surrounded by three kinds of dance and music and by his nāga host, gazing at food and drink prepared in divine vessels. The Blessed One then made himself visible to the nāga king and, with the five hundred bhikkhus, traveled toward the Heaven of the Thirty-three directly above his divine canopy.
At that time the nāga king Nandopananda conceived this evil view: “These bald-headed ascetics pass back and forth to the dwelling of the gods of the Thirty-three directly over our residence. From now on, I will no longer let these people travel above us, scattering the dust of their feet upon our heads.” He rose, went to the foot of Sineru, abandoned that individual existence, and wrapped his coils seven times around Sineru. Raising his serpent hood² above it, he covered the abode of the Thirty-three with the hood turned downward, making it invisible.
Then the Venerable Raṭṭhapāla said to the Blessed One: “Venerable sir, when I stood here before, I could see Sineru, the terrace of Sineru, the Thirty-three, the Vejayanta Palace, and the banner above the Vejayanta Palace. Venerable sir, what is the cause, what is the reason that now I cannot see Sineru … up to (expanded as before) … nor the banner above the Vejayanta Palace?” [The Blessed One said,] “Raṭṭhapāla, this is the nāga king named Nandopananda. Angry with you, he has wrapped his coils seven times around Sineru, covered it above with his hood, and remains there making darkness.” “Venerable sir, I shall tame him.” The Blessed One did not permit it. Then the Venerable Bhaddiya, the Venerable Rāhula, and in turn all the bhikkhus rose [and requested permission]; the Blessed One permitted none of them.
Finally Elder Mahāmoggallāna said, “Venerable sir, I shall tame him.” The Blessed One permitted him: “Go, Moggallāna, and tame him.” The Elder abandoned his individual existence and created the form of a great nāga king. He wound fourteen coils around Nandopananda, set his own hood upon the nāga’s hood, and pressed him together with Sineru. The nāga king emitted smoke. The Elder likewise emitted smoke, thinking, “Smoke is not found only in your body; it is found in mine too.” The nāga’s smoke could not trouble the Elder, while the Elder’s smoke troubled the nāga. Then the nāga blazed. The Elder likewise blazed, thinking, “Fire is not found only in your body; it is found in mine too.” The nāga’s fire could not trouble the Elder, while the Elder’s fire troubled the nāga. The nāga king thought, “This one presses me together with Sineru, emits smoke, and blazes,” and asked, “Hey, who are you?” “Nanda, I am Moggallāna.” “Venerable sir, please remain in your own bhikkhu form.”
The Elder abandoned that individual existence, entered through the opening of the right ear and emerged through the opening of the left, then entered through the left and emerged through the right. Likewise, he entered through the right nostril and emerged through the left, then entered through the left nostril and emerged through the right. The nāga king opened his mouth. The Elder entered through his mouth and walked back and forth inside his belly from east to west. The Blessed One said, “Moggallāna, be mindful; this nāga is mighty in supernormal power.” The Elder said: “Venerable sir, my four bases of power³ have been developed, cultivated, made a vehicle, made a basis, established, practiced, and well undertaken. Venerable sir, let alone Nandopananda: even a hundred, a thousand, or a hundred thousand nāga kings equal to Nandopananda—I could tame them.”
The nāga king thought, “I did not see him when he entered. Now when he comes out, I shall put him between my teeth and chew him to pieces.” Having thought this, he said, “Venerable sir, come out. Do not trouble me by pacing back and forth in my belly.” The Elder came out and stood outside. Seeing him, the nāga thought, “This is the man,” and released a blast from his nostrils. The Elder entered the fourth jhāna⁴, and the wind could not stir even a single pore of his body. It is said that although the other bhikkhus could perform every kind of guidance from the outset, at this point they could not discern so swiftly⁵ and enter attainment. That is why the Blessed One did not permit them to tame the nāga king.
The nāga king thought, “With the blast from my nostrils I cannot stir even one pore of this ascetic. This ascetic is mighty in supernormal power.” The Elder abandoned his individual existence, created the form of a supaṇṇa, manifested a supaṇṇa wind, and pursued the nāga king. The nāga king abandoned that individual existence, created the form of a young man, and, saying, “Venerable sir, I go to you for refuge,” paid homage at the Elder’s feet. The Elder said, “Nanda, the Teacher has come. Come, let us go.” Having thus tamed the nāga king and made him venomless⁶, he brought him to the Blessed One. The nāga king paid homage to the Blessed One and said, “Venerable sir, I go to you for refuge.” The Blessed One said, “May you be well, nāga king,” and, surrounded by the community of bhikkhus, went to Anāthapiṇḍika’s residence.
Anāthapiṇḍika said, “Venerable sir, why have you arrived so late today?” [The Blessed One said,] “There was a battle between Moggallāna and Nandopananda.” “Venerable sir, who won and who lost?” “Moggallāna won; Nanda lost.” Anāthapiṇḍika said, “Venerable sir, may the Blessed One accept seven consecutive days of meals from me. I shall honor the Elder for seven days.” For seven days he showed great honor to the five hundred bhikkhus headed by the Buddha. Thus it was with reference to the large individual existence created in this subduing of Nandopananda that the words were spoken: “When he makes his individual existence large, it becomes large—as in the case of Elder Mahāmoggallāna.” Although this was said, the bhikkhus nevertheless maintained: the unappropriated⁷ grows precisely in dependence on the appropriated. Here too, only this position is reasonable.
After he has done this, the power is not limited to touching the sun and moon. If he wishes, he makes them a footstool and rests his feet upon them, makes them a low seat and sits, makes them a bed and lies down, or makes them a backrest and leans. As with one person, so with another. Even if hundreds of thousands of bhikkhus all do this, it succeeds in the same way for each one, while the sun and moon continue their courses and illumination just as before. Just as the disk of the moon appears in every one of a thousand bowls filled with water while the moon continues its course and illumination as before, so this guidance should be understood by that simile.
§2 Mastery with the Body as Far as the Brahmā World—the Scriptural Passage and Determining Far and Near 〔CSCD §397〕
“As far as the Brahmā world” means making the Brahmā world the limit. “He exercises mastery with the body⁸” means that within that Brahmā world he exercises his own mastery with the body. The meaning should be understood in accordance with scripture. The scriptural passage here is as follows—
“‘As far as the Brahmā world, he exercises mastery with the body.’ If the practitioner of supernormal power who has attained mastery of mind wishes to go to the Brahmā world, he determines⁹ even what is far to be near: ‘Let it be near,’ and it becomes near. He determines even what is near to be far: ‘Let it be far,’ and it becomes far. He determines even what is many to be few: ‘Let it be few,’ and it becomes few. He determines even what is few to be many: ‘Let it be many,’ and it becomes many. With the divine eye he sees the material form of that Brahmā; with the divine-ear element he hears that Brahmā’s voice; with knowledge of the minds of others¹⁰ he knows that Brahmā’s mind. If the practitioner of supernormal power who has attained mastery of mind wishes to go to the Brahmā world with a visible body, he transforms the mind by the power of the body and determines the mind by the power of the body. Having transformed and determined the mind by the power of the body, he enters the perceptions of pleasure and lightness and goes to the Brahmā world with a visible body. If the practitioner of supernormal power who has attained mastery of mind wishes to go to the Brahmā world with an invisible body, he transforms the body by the power of the mind and determines the body by the power of the mind. Having transformed and determined the body by the power of the mind, he enters the perceptions of pleasure and lightness and goes to the Brahmā world with an invisible body. In the presence of that Brahmā he creates a mind-made material form complete in all its greater and lesser parts, with no faculties deficient. If the practitioner of supernormal power walks back and forth, the created figure walks back and forth there too. If the practitioner stands, sits, or lies down, the created figure also lies down there. If the practitioner emits smoke, blazes, teaches the Dhamma, poses a question, or answers when questioned, the created figure there also answers when questioned. If the practitioner stands, converses, and holds counsel together with that Brahmā, the created figure there also stands, converses, and holds counsel together with that Brahmā. For whatever the practitioner of supernormal power does, the created figure does the same thing.”
Here, “he determines even what is far to be near” means that, having emerged from the foundational jhāna¹¹, he directs his mind to a distant heavenly world or Brahmā world, “Let it be near.” Having directed his mind and performed the preliminary work¹², he enters attainment again and determines with knowledge, “Let it be near.” It becomes near. The method is the same for the remaining clauses.
§3 Transforming Far and Near, Many and Few, and the Accounts of the Elders 〔CSCD §397〕
Who has taken what is far and made it near? The Blessed One. For when the Blessed One went to the heavenly world at the end of the Twin Marvel¹³, he made Yugandhara and Sineru near, placing one foot on Yugandhara from the surface of the earth and the second upon the summit of Sineru. Who else has done so? Elder Mahāmoggallāna. For the Elder shortened the thirty-league road to the city of Saṅkassa for the gathering extending twelve leagues that set out from Sāvatthī after eating, and caused them to arrive in that very instant.
Elder Cūḷasamudda of Tambapaṇṇi Island also did so. It is said that during a famine seven hundred bhikkhus came to the Elder early in the morning. The Elder thought, “Where shall so large a community of bhikkhus go for alms?” Surveying the whole of Tambapaṇṇi Island and finding nothing, he saw, “There will be [food] at Pāṭaliputta on the far shore.” He had the bhikkhus take their bowls and robes and said, “Come, friends, let us go for alms.” Shortening the earth, he reached Pāṭaliputta. The bhikkhus asked, “Venerable sir, what city is this?” “Friends, it is Pāṭaliputta.” “Venerable sir, Pāṭaliputta is very far away.” “Friends, senior elders can take what is far and make it near.” “Venerable sir, where is the great ocean?” “Friends, did you not cross a blue ditch midway as you came?” “Yes, venerable sir.” “But the ocean is very large.” “Friends, senior elders can also make what is large small.”
Like him, Elder Tissadatta, after bathing in the evening and putting on his upper robe, conceived the thought, “I shall pay homage to the Great Bodhi Tree,” and made it near.
Then who has taken what is near and made it far? The Blessed One. For the Blessed One made the distance between himself and Aṅgulimāla far even when it was near.
Then who has made many into few? Elder Mahākassapa. It is said that on the day of the star festival in Rājagaha, five hundred young women carrying moon cakes were going to join the festival games. They saw the Blessed One but gave him nothing. Then, seeing the Elder coming behind, they said, “Our Elder has come; let us give him cakes,” and all approached him with their cakes. The Elder took out his bowl and made all [the cakes] no more than the amount filling a single bowl. The Blessed One waited for the Elder and sat ahead. The Elder brought them and presented them to the Blessed One.
In the account of the merchant Illisa, Elder Mahāmoggallāna made a little into much; in the account of Kākavaliya, the Blessed One did so. It is said that Elder Mahākassapa spent seven days in attainment and, practicing compassion toward the poor, stood at the door of a poor man named Kākavaliya. The man’s wife saw the Elder and poured into his bowl the saltless sour gruel she had cooked for her husband. The Elder took it and placed it in the Blessed One’s hands. The Blessed One determined that it should be enough for the great community of bhikkhus. What had been brought in a single bowl was enough for everyone. On the seventh day Kākavaliya also gained the status of a merchant.
Nor is this limited to making a little into much. Whatever he wishes—“making what is sweet not sweet, and what is not sweet sweet,” and so forth—succeeds for the practitioner of supernormal power. Thus Elder Mahāanuḷa saw many bhikkhus who, having received only dry rice on almsround, sat on the bank of the Ganges to eat. He determined, “Let the water of the Ganges be clarified butter¹⁴,” and signaled to the novices. They brought it in bowls and gave it to the community of bhikkhus. Everyone then ate with delicious clarified butter.
§4 Distinguishing the Divine Eye, Divine Ear, and Knowledge of Others’ Minds, and Going by Transforming Mind through Body 〔CSCD §397〕
“With the divine eye” means that, while remaining right here, he expands the light and sees the material form of that Brahmā. Remaining right here, he also hears every sound the Brahmā speaks and knows [his] mind. “He transforms mind by the power of body” means that he transforms the mind by the power of the kamma-born body¹⁵. He takes the mind of the foundational jhāna and places it upon the body, makes [the mind] follow the body, and makes it move slowly, because the movement of the body is slow. “He enters the perceptions of pleasure and lightness” means that he enters, goes into, touches, and reaches the perceptions of pleasure and lightness arising together with the supernormal-power mind whose object is the foundational jhāna. The perception of pleasure is the perception associated with equanimity¹⁶, for equanimity is called peaceful pleasure. That very perception should also be understood as the perception of lightness because it is freed from the hindrances and from opposed phenomena such as applied thought. One who has entered those [two perceptions] has a kamma-born body extremely light, like cotton fluff¹⁷. With a visible body as light as cotton fluff lifted by the wind, he goes to the Brahmā world. When traveling in this way, if he wishes, through the power of the earth kasiṇa he creates a road in the sky and walks; if he wishes, through the power of the air kasiṇa he determines upon air and travels riding the wind like cotton fluff. Here, the measure is simply the wish to go. “When the wish to go is present,” one who has thus determined the mind is propelled by the force of the determination and travels visibly, like an arrow shot by an archer.
§5 Transforming Body through Mind, the Mind-Made Body, and the Conclusion of Supernormal Power by Determination 〔CSCD §397〕
“He transforms the body by the power of the mind” means taking the body and placing it upon the mind, making [the body] follow the mind and travel swiftly, because the movement of the mind is swift. “He enters the perceptions of pleasure and lightness” means entering the perceptions of pleasure and lightness that arise together with the supernormal-power mind whose object is the material body. The rest should be understood by the method already stated. This [journey to the Brahmā world], however, is solely movement by mind. When someone asked whether a person traveling with an invisible body travels at the arising moment of the determination mind, its moment of presence, or its moment of dissolution, the Elder said: he travels during all three moments. “Then does he go himself, or does he send a created figure?”—he does as he pleases. But what is described here is only his going himself.
“Mind-made” means created by the mind of determination and thus made by mind. “With no faculties deficient”—this is said with respect to the shapes of the eye, ear, and so forth; there is no such thing as sensitivity¹⁸ in created material form. All the statements beginning “If the practitioner of supernormal power walks back and forth, the created figure there also walks back and forth” are said of a disciple’s created figure. As for a Buddha’s created figure, it does what the Blessed One does and, according to the Blessed One’s wish, does other things as well. Here, the practitioner remains right here and sees material form with the divine eye, hears sound with the divine-ear element, and knows a mind with knowledge of the minds of others; by this alone, he does not yet exercise mastery with the body. He remains right here and stands, converses, and holds counsel with that Brahmā; by this alone, he still does not exercise mastery with the body. He makes determinations such as “determining even what is far to be near”; by this alone, he still does not exercise mastery with the body. He goes to the Brahmā world with a visible or invisible body; by this alone, he still does not exercise mastery with the body. Only when he proceeds according to the method stated in such words as “in the presence of that Brahmā he creates a material form” is he said to exercise mastery with the body. The other [acts] here are spoken to show the preliminary portion of exercising mastery with the body. This is supernormal power by determination.
§6 Supernormal Power by Transformation 〔CSCD §398〕
The distinction between supernormal power by transformation¹⁹ and [supernormal power] by mind-making is as follows. First, one performing a transformation should determine whichever form he desires among those stated in the passage: “Having abandoned his original appearance, he shows the form of a young man, or the form of a nāga, or the form of a supaṇṇa, or the form of an asura, or the form of Sakka, or the form of a god, or the form of a Brahmā, or the form of an ocean, or the form of a mountain, or the form of a lion, or the form of a tiger, or the form of a leopard; he also shows an elephant, a horse, a chariot, infantry, or a varied array of troops.” One who determines should emerge from the foundational jhāna for direct knowledge whose object is any one of the earth kasiṇa and the rest, and direct his mind to his own form as a young man. Having directed his mind, he enters attainment again at the end of the preliminary work, emerges, and determines, “May I become such a young man.” Simultaneously with the determination mind, he becomes a young man, as Devadatta did. The same method applies in every case.
Here, however, “he also shows an elephant” and so forth is spoken of showing an elephant and the rest externally. In that case, one should not determine “May I become an elephant,” but “Let there be an elephant.” The method is the same for a horse and the rest. This is supernormal power by transformation.
§7 Mind-Made Supernormal Power and the End of the Chapter 〔CSCD §399〕
One who wishes to perform a mind-made creation emerges from the foundational jhāna, first directs his mind to the body, and determines in the stated manner, “Let it become hollow.” It becomes hollow. Next he directs his mind to another body inside it, performs the preliminary work, and determines in the stated manner, “Let there be another body inside it.” He draws that [body] out, as one draws a reed from muñja grass²⁰, a sword from its sheath, or a snake from its basket. Therefore it was said: “Here a bhikkhu creates from this body another body, material, mind-made, complete in all its greater and lesser parts, with no faculties deficient. It is as though a person were to draw a reed from muñja grass. He would think: ‘This is the muñja grass, this is the reed; the muñja grass is one thing, the reed another; the reed has indeed been drawn from the muñja grass,’” and so forth. Here, just as the reed and the rest resemble the muñja grass and the rest, the mind-made material form resembles the practitioner of supernormal power. These similes are stated to show this point. This is mind-made supernormal power.
In the Visuddhimagga, made for the joy of good people,
the twelfth chapter, called
the Explanation of Supernormal Power, is concluded.
Notes
¹ Divine excursion (devacārika): the Blessed One’s stated journey to the heavenly world; its actual purpose is the subduing of the nāga recounted below.
² Serpent hood (phaṇa): the expanded hood at a nāga’s neck. The nāga king uses it to cover the abode of the Thirty-three and make darkness.
³ Four bases of power (iddhipāda): desire, mind, energy, and investigation, the bases upon which supernormal power depends. Their names and explanations appear in this chapter’s third unit.
⁴ Fourth jhāna (catutthaṃ jhānaṃ): the highest of the four fine-material jhānas, with purification of mindfulness by equanimity. Its factors and cultivation appear in this work’s chapter on the earth kasiṇa.
⁵ Swift discernment (khippanisanti): the capacity to discern upon a single contact and direct the mind into attainment immediately. Because the other bhikkhus could not do so at this point, the Blessed One did not permit them to subdue the nāga.
⁶ Venomless (nibbisa): depriving the nāga of his venom; the result of his subduing.
⁷ Appropriated (upādiṇṇaka) and unappropriated (anupādiṇṇaka): the first is material form appropriated by kamma, the second what is not so appropriated. The question occurs at the end of this chapter’s fifth unit, and this event provides its answer.
⁸ Exercises mastery with the body (kāyena vasaṃ vatteti): exercises his own mastery with the body within the Brahmā world. This is the scriptural phrase for the section; its actual meaning is fixed by successive distinctions at the end of this unit.
⁹ 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.
¹⁰ Divine eye (dibbacakkhu), divine-ear element (dibbasotadhātu), and knowledge of the minds of others (cetopariyañāṇa): three direct knowledges that see material form, hear sound, and know another’s mind. All are explained in this work’s chapter on direct knowledge. This unit itself states that these three are not yet called “exercising mastery with the body.”
¹¹ 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.
¹² 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.
¹³ 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 at the end of this chapter’s fourth unit.
¹⁴ Clarified butter (sappimaṇḍa): the finest part of ghee, which Elder Mahāanuḷa determines the water of the Ganges to become.
¹⁵ Kamma-born body (karajakāya): this body of the four great elements born of kamma, distinct from a body created by supernormal power.
¹⁶ Equanimity (upekkhā): a factor of the fourth jhāna, neither painful nor pleasant and poised between the two. The statement “equanimity is peaceful pleasure” appears in this work’s chapter on the earth kasiṇa.
¹⁷ Cotton fluff (tūlapicu): the extremely light fiber of tree cotton, carried by the wind; a simile for the kamma-born body after entering the perceptions of pleasure and lightness.
¹⁸ Sensitivity (pasāda): sensitive material form in faculties such as the eye and ear that can take an object. Created material form has only the shape of the eye, ear, and the rest, not this sensitivity.
¹⁹ Supernormal power by transformation (vikubbanā iddhi): supernormal power that abandons one’s original appearance and manifests another form, the second of the ten powers.
²⁰ Muñja grass (muñja) and reed (īsikā): the pith-stem drawn from within muñja grass; scripture uses it as the first simile for the mind-made body.
目犍連化大龍王纏須彌十四匝——那個「大的自體」回答了上單元的問；「以身行自在」要層層簡別到「於梵天前化作色」方名；變化是現他形、意所成是身中拔身——如從文闍草拔葦
大局 — 決意神變之收與二神變之別
本單元三事：①降伏難陀優波難陀龍王之事（§1，承前單元末「如大目犍連長老」一語而敘，譯底於此段無新段號）；②「乃至梵界也以身行自在」之經文與逐句釋（§2–§5）——遠近多少之決意及諸長老之事、天眼天耳他心之簡別、以身轉心與以心轉身、意所成之身、何者方名「以身行自在」；③變化神變與意所成神變之別（§6–§7），品末奧書。全品至此把經文「一身而成多身……乃至梵界以身行自在」逐句說訖，決意神變之論收；再以變化、意所成二神變結品。〔所見〕
§01 降伏難陀優波難陀龍王 → 白話 §1
給孤獨請佛與五百比丘明日受食。世尊近曉觀一萬世界，難陀優波難陀龍王入智門之現——邪見者、於三寶不淨信；誰能令離邪見？大目犍連。世尊令阿難告五百比丘「如來要作天之遊行」。龍王正於天寶之座飲宴，世尊作成使龍王能見的樣子，從其天蓋之上與五百比丘面向三十三天而行。龍王生惡見：「禿頭沙門竟從我們住處之上出入天處、撒足塵於我頭上」，往須彌之足、以身盤纏須彌七匝、蛇冠覆罩三十三天令不可見。賴吒和羅白佛：從前此處見須彌、欄、三十三天、最勝殿、幢，今皆不見，何因何緣？佛告以龍王纏山作闇。賴吒和羅、跋提梨迦、羅睺羅、一切比丘次第請命，佛皆不許；大目犍連請，佛許。長老化大龍王形、纏龍王十四匝、己蛇冠安其蛇冠上、連須彌壓之；龍出煙，長老亦出煙——龍煙不能惱長老、長老煙惱龍；龍熾燃，長老亦熾燃，同之；龍問「你是誰」——「難陀啊，我是目犍連」——「請以比丘之身而住」。長老捨自體，從右耳入左耳出、左耳入右耳出、右鼻入左鼻出、左鼻入右鼻出；龍張口，長老入口、於腹內東西經行。世尊：「目犍連你要作意，這龍是大神變者。」長老：「我的四神足已修習多作……難陀且置，同樣的龍王百千十萬我也能調伏。」龍欲於其出時置牙間嚼碎，請其出；長老出而立外；龍放鼻風，長老入第四禪，風不能動一毛孔——其餘比丘雖能作一切示導，至此不能如是速察入定，故佛不許。龍知是大神變者；長老化金翅鳥形、現金翅鳥風追之，龍化童子形、禮足歸依；長老「導師來了，我們去」，令無毒、帶至佛所，龍歸依；世尊「願你安樂」，往給孤獨處。給孤獨問何以晚——目犍連與龍王一戰——誰勝——目犍連勝；居士請七日之食、作七日對長老之恭敬。結：此大自體即「作大自體時它就成為大的——如大目犍連長老」之所指；雖如此說，諸比丘仍說：依於執取，正是非執取增長——此方合理。又捫日月之餘：欲則以日月作足几、小座、床、憑板；數十萬比丘各作亦各成，而日月運行作光明如故——如盛水千鉢中皆見月輪而月如故，此示導以此為喻（白話 §1）。〔讀法〕這是全品最長的故事，論主引它只為接上單元末小龍長老那句「作大自體如目犍連」，而引畢仍說「諸比丘說：依於執取非執取增長，此方合理」——故事再精彩，裁斷不改。故事本身值得讀的是那個次第：佛不許其他人，因為到了鼻風那一關只有目犍連能「速察」入第四禪——這正是 12-01 六重之難的第六重；龍王從煙到火到鼻風到嚼碎，長老從纏到入耳入鼻入腹到化金翅鳥——一場神變者的對弈，結局是龍化童子禮足。末尾千鉢映月之喻收捫日月：千人各捫日月而日月如故。
§02 身自在至梵界——聖典之文與遠近之決意 → 白話 §2
「乃至梵界」以梵界為限；「以身行自在」於梵界以身行己自在。聖典：得心自在者欲往梵界——遠決意為近、近決意為遠、多為少、少為多；以天眼見梵天之色、天耳聞其聲、他心智知其心；欲以可見之身往，以身之力轉心決意心、入樂想輕想而往；欲以不可見之身往，以心之力轉身決意身、入樂想輕想而往；於梵天前化意所成、具一切支、諸根不缺之色——神變者經行站坐臥出煙熾燃說法問答、與梵天共立共談共議，所化皆同作。釋「遠決意為近」：出基礎禪、轉向遠處天界梵界「要成為近的」、遍作、再入定、以智決意——即成近；餘句同法（白話 §2）。〔讀法〕經文列了一串能力（遠近多少、見聞知、可見不可見之往、化身），本單元末段（§5）要問：其中哪一項才叫「以身行自在」？先把清單記住。
§03 遠近多少之轉與諸長老之事 → 白話 §3
取遠作近：世尊雙神變終往天界時把由乾陀羅與須彌作近、一足立由乾陀羅、第二足放須彌頂；大目犍連把十二由旬之眾的三十由旬僧迦舍之路縮短而即剎那至；銅鍱洲小海長老饑饉時七百比丘來、遍觀銅鍱洲無食、見對岸波吒釐子有、縮大地而至——「這是哪座城」「波吒釐子」「很遠啊」「年長的諸長老能取遠作近」「大海在哪裡」「你們中途豈不越過一道青溝」「可是大海很大」「年長的諸長老能把大的作成小的」；帝須達多長老傍晚念「我要禮拜大菩提樹」即作近。取近作遠：世尊於己與央掘魔羅之間雖近作遠。多作少：大迦葉於王舍城星祭日、五百童女之月餅皆入一鉢之量、奉佛。少作多：伊利沙長者事中目犍連；迦迦跋利耶事中世尊——大迦葉以等至度七日、立貧人迦迦跋利耶門口、其妻倒無鹽酸粥入鉢、長老奉佛、佛決意令足大比丘僧伽、一鉢足一切人，貧人第七日得長者位。甜作不甜等亦隨欲——大阿㝹羅長老見比丘唯得乾飯坐恆河岸受用，決意「恆河之水是醍醐」、沙彌以碗取來、一切人以甘美醍醐而食（白話 §3）。〔讀法〕小海長老那段對話是全品最好的一段白描：七百個比丘走過一道「青溝」而不知那是大海。遠近多少之決意不只是神通，是慈——每一事都是為了讓人吃上飯、禮到塔、聽到法。
§04 天眼天耳他心之簡別與以身轉心之往 → 白話 §4
「以天眼」——就住此處增大光明見梵天之色，住此處聞其聲、知其心。「以身之力轉心」——以業生身之力轉心：取基礎禪之心置於身上、令心隨身而行、成遲行（身之行遲）。「入樂想輕想」——入與以基礎禪為所緣的神變心俱生之樂想輕想：樂想是與捨相應之想（捨被說為寂靜之樂），又由從諸蓋與尋等違逆法解脫故亦是輕想；入此二想者其業生身如兜羅綿極輕，以如被風吹起的兜羅綿般極輕之可見身往梵界——欲則依地遍之力於空中化道路步行、依風遍之力決意於風乘風而行；以想去之性為量：「在有想去之性時」這樣作心之決意者，被決意之勢所推如射者之箭、可見而行（白話 §4）。〔讀法〕「以身之力轉心」是身帶著心走（遲）、「以心之力轉身」（下段）是心帶著身走（速）。關鍵在「樂想輕想」：捨是寂靜之樂、離蓋離尋是輕——第四禪本身就是輕身之因。兜羅綿與箭二喻：一個說輕，一個說被決意推動。
§05 以心轉身・意所成之身與決意神變之收 → 白話 §5
「以心之力轉身」——取身置於心上、令身隨心而行、成速行；入與以色身為所緣的神變心俱生之樂想輕想；此唯是心之行。以不可見身行者，於決意心之生住壞三剎那皆行（長老說）；自去或遣所化去——隨其所樂，此處所來唯自去。「意所成」——由決意之意所化；「諸根不缺」就眼耳等形狀說，所化之色上無所謂淨；「神變者經行所化亦經行」等就弟子之所化說，佛之所化則世尊作什麼它作什麼、並依世尊所樂另作別的。簡別：住此處以天眼天耳他心見聞知——不是以身行自在；住此處與梵天共立共談——不是；遠近之決意——不是；以可見不可見之身往梵界——不是；唯以「於梵天前化作色」等所說之作法而行，方名以身行自在；其餘為示現其前分而說——此即決意神變（白話 §5）。〔讀法〕§2 那張清單在此逐項劃去：見聞知不是、交談不是、決意遠近不是、親身去也不是——唯「在梵天面前化出一個身、它與我同作」才叫以身行自在。論主用四個「僅以此還不是」把經文的重心釘死在最後一句。決意神變之論至此收。〔所見〕
§06 變化神變 → 白話 §6
變化者：於「捨本來之形，現童子之形、龍、金翅鳥、阿修羅、帝釋、天、梵天、海、山、獅子、虎、豹、象、馬、車、步兵、種種軍陣」中欲何種即決意何種——自以地遍等為所緣之基礎禪出定、轉向自己之童子形、遍作之終再入定、出定決意「我要成為這樣一個童子」——與決意心俱時成童子，如提婆達多。「也現象」等就在外現象說：不應決意「我要成為象」，應決意「要成為象」（白話 §6）。〔讀法〕變化是「我變成」，外現是「那裡要有」——兩句決意語的差別（「我要成為」與「要成為」）就是自身變化與外化的差別。提婆達多化童子之事論主只點名。本編「形」字從此段（現形位），前單元「色」從之。
§07 意所成神變與品末 → 白話 §7
意所成者：出基礎禪、先轉向身、決意「要成為中空」——即中空；轉向其內另一身、遍作、決意「在它之內要有另一個身」；拔出之，如從文闍草拔葦、從鞘拔劍、從篋取蛇——故說「從此身化作另一有色、意所成、具一切支分、諸根不缺之身，譬如從文闍草引出葦：這是文闍草這是葦、文闍草是一葦是另一」；葦與文闍草相似，意所成之色亦與神變者相似——喻為示此。此即意所成神變。品末奧書：名為神變之解釋的第十二品已竟（白話 §7）。〔讀法〕三喻（葦、劍、蛇）都是「從裡面抽出一個同形的」——這就是意所成與變化的差別：變化是本身改形，意所成是本身不改而另抽一身。品至此結。
給一般讀者
這個單元有全書最長的神變故事（目犍連與龍王），但論主引它只為回答一個色法問題（伸長的手是執取還是非執取——答案不變）。故事裡請看一件事：佛為什麼只許目犍連去——因為到鼻風那一關只有他能瞬間入第四禪。經文「以身行自在」被論主用四個「僅以此還不是」釘死在「於梵天前化出一身與己同作」；而變化（我變成）與意所成（從我身中抽出一個同形者）的差別在最後兩段說清。記住那個小海長老的對話：七百比丘走過一道青溝而不知是海——神變在這本書裡，是為了讓人吃上飯。
想讀本單元全文：白話 §1–§7 即降伏難陀優波難陀龍王全事與千鉢映月之喻・身自在至梵界之聖典與遠近多少之決意・諸長老之事・天眼天耳他心之簡別與以身轉心・以心轉身與意所成之身與決意神變之收・變化神變・意所成神變三喻與品末奧書的全段逐段全譯。
Moggallāna becomes a great nāga king and coils fourteen times around Sineru—the “large individual existence” answers the previous unit’s question; “exercising mastery with the body” is distinguished step by step until only “creating material form before Brahmā” qualifies; transformation shows another form, while mind-making draws a body from within a body—like drawing a reed from muñja grass
The Big Picture — The Conclusion of Supernormal Power by Determination and the Distinction between Two Powers
This unit contains three matters: ① the account of subduing the nāga king Nandopananda (§1), which continues the previous unit’s final words “as in the case of Elder Mahāmoggallāna” and has no new paragraph number in the base text; ② the scriptural phrase “as far as the Brahmā world, he exercises mastery with the body” and its word-by-word explanation (§§2–5)—determining far and near, many and few and the accounts of the elders; distinguishing the divine eye, divine ear, and knowledge of others’ minds; transforming mind by body and body by mind; the mind-made body; and what alone is called “exercising mastery with the body”; ③ the distinction between supernormal power by transformation and mind-made supernormal power (§§6–7), followed by the chapter colophon. At this point the chapter completes the word-by-word explanation of the scriptural passage from “having been one, he becomes many” through “as far as the Brahmā world, he exercises mastery with the body,” and concludes the discussion of supernormal power by determination. It then closes the chapter with transformation and mind-making. 〔Observation〕
§01 Subduing the Nāga King Nandopananda → Vernacular §1
Anāthapiṇḍika invites the Buddha and five hundred bhikkhus to eat the next day. Toward dawn the Blessed One surveys ten thousand worlds, and the nāga king Nandopananda appears at the gateway of his knowledge—a holder of wrong view without confidence in the Three Jewels. Who can free him from wrong view? Mahāmoggallāna. The Blessed One has Ānanda tell the five hundred bhikkhus, “The Tathāgata is going on a divine excursion.” The nāga is at a drinking festival upon a divine-jeweled seat. Making himself visible to the nāga, the Blessed One passes with five hundred bhikkhus directly above his canopy toward the Thirty-three. The nāga conceives an evil view: “These bald-headed ascetics go to the gods over our dwelling, scattering foot-dust on my head.” At the foot of Sineru he coils seven times around the mountain and covers the Thirty-three with his hood. Raṭṭhapāla asks the Buddha why Sineru, its terrace, the Thirty-three, the Vejayanta Palace, and its banner, all formerly visible, can no longer be seen. The Buddha tells him that the nāga has coiled around the mountain and made darkness. Raṭṭhapāla, Bhaddiya, Rāhula, and all the bhikkhus in turn request permission to tame him; the Buddha permits none. Mahāmoggallāna asks and is permitted. The Elder creates the form of a great nāga king, coils fourteen times around Nandopananda, sets his hood upon the nāga’s, and presses him together with Sineru. The nāga emits smoke; the Elder meets smoke with smoke—the nāga’s smoke cannot trouble him, but his troubles the nāga. The nāga blazes; the Elder meets fire with fire, with the same result. “Who are you?” “Nanda, I am Moggallāna.” “Please remain in your bhikkhu form.” The Elder abandons that form, enters the right ear and emerges from the left, enters the left and emerges from the right, enters and exits the two nostrils in the same way, then enters the open mouth and paces east and west inside the belly. The Blessed One says, “Moggallāna, be mindful; this nāga is mighty in supernormal power.” The Elder answers, “My four bases of power have been cultivated … let alone Nandopananda; I could tame a hundred thousand equal nāgas.” Planning to chew him on his way out, the nāga asks him to leave. The Elder emerges and stands outside. The nāga blasts him with nostril-wind; the Elder enters the fourth jhāna, and the wind cannot stir one pore. Although the other bhikkhus could perform every guidance, they could not at this point discern swiftly enough to enter attainment—hence the Buddha’s refusal. The nāga knows that he is mighty in power. The Elder creates a supaṇṇa form and pursues him with a supaṇṇa wind; the nāga creates the form of a young man, pays homage at his feet, and goes for refuge. The Elder says, “The Teacher has come; let us go,” makes the nāga venomless, and brings him to the Buddha. The nāga goes for refuge; the Blessed One says, “May you be well,” and goes to Anāthapiṇḍika. Asked why he is late, the Buddha says that Moggallāna fought Nandopananda—Moggallāna won. The householder offers seven days of meals and honor to the Elder. Conclusion: this “large individual existence” is the referent of “When he makes his individual existence large, it becomes large—as in the case of Elder Mahāmoggallāna.” Yet the bhikkhus still say that the unappropriated grows in dependence on the appropriated—only this is reasonable. Beyond touching the sun and moon, one can make them footstool, seat, bed, or backrest; even if a hundred thousand bhikkhus each do so, each succeeds while sun and moon continue as before—like the moon reflected in a thousand bowls while the moon itself remains unchanged (vernacular §1). 〔Reading〕 This is the longest story of supernormal power in the chapter, yet the Commentator cites it only to continue Elder Cūḷanāga’s words at the end of the previous unit, “a large individual existence as in the case of Moggallāna.” Having cited it, he still says: “The bhikkhus maintain that the unappropriated grows in dependence on the appropriated; this alone is reasonable.” However vivid the story, the judgment does not change. Within the story, notice the sequence behind the Buddha’s refusal of the others: at the gate of the nostril-wind, only Moggallāna can enter the fourth jhāna with “swift discernment.” This realizes the sixth of the six difficulties in 12-01. The nāga advances from smoke to fire, nostril-wind, and a plan to chew him; the Elder from coils to entering ears, nose, and belly and finally becoming a supaṇṇa. The contest ends with the nāga becoming a young man and bowing at his feet. The simile of the moon in a thousand bowls concludes the discussion of touching the sun and moon: a thousand people each touch them while sun and moon remain unchanged.
§02 Mastery with the Body as Far as the Brahmā World—the Scriptural Passage and Determining Far and Near → Vernacular §2
“As far as the Brahmā world” makes that world the limit; “exercises mastery with the body” means exercising one’s own mastery there with the body. Scripture: one who has attained mastery of mind and wishes to go to the Brahmā world determines far to be near, near to be far, many to be few, and few to be many; with the divine eye sees Brahmā’s form, with the divine ear hears his voice, and with knowledge of others’ minds knows his mind; wishing to go with a visible body, transforms and determines mind by the power of body, enters perceptions of pleasure and lightness, and goes; wishing to go with an invisible body, transforms and determines body by the power of mind, enters perceptions of pleasure and lightness, and goes; before Brahmā creates a mind-made material form complete in all its greater and lesser parts and with no faculties deficient. Whatever the practitioner does—walking, standing, sitting, lying down, emitting smoke, blazing, teaching, questioning and answering, standing with Brahmā, conversing, and holding counsel—the created figure does as well. Explanation of “determines far to be near”: emerge from the foundational jhāna, direct the mind to a distant heavenly or Brahmā world, “Let it be near,” perform preliminary work, enter attainment again, and determine with knowledge. It becomes near; the other clauses follow the same method (vernacular §2). 〔Reading〕 Scripture gives a list of abilities—far and near, many and few; seeing, hearing, and knowing; visible and invisible travel; creating a body. The end of this unit (§5) asks: which item in the list is actually called “exercising mastery with the body”? Remember the list first.
§03 Transforming Far and Near, Many and Few, and the Accounts of the Elders → Vernacular §3
Taking far and making it near: when the Blessed One goes to the heavenly world after the Twin Marvel, he brings Yugandhara and Sineru near, places one foot on Yugandhara and the other on Sineru’s summit. Mahāmoggallāna shortens the thirty-league road to Saṅkassa for a gathering extending twelve leagues, bringing them there in one instant. During a famine, seven hundred bhikkhus come to Elder Cūḷasamudda in Tambapaṇṇi. Finding no food on the whole island but seeing some at Pāṭaliputta on the opposite shore, he shortens the earth and reaches it. “What city is this?” “Pāṭaliputta.” “But it is very far.” “Senior elders can make far near.” “Where is the ocean?” “Did you not cross a blue ditch midway?” “But the ocean is very large.” “Senior elders can make large small.” In the evening Elder Tissadatta thinks, “I shall pay homage to the Great Bodhi Tree,” and makes it near. Taking near and making it far: the Blessed One makes the short distance between himself and Aṅgulimāla long. Many into few: on the day of the star festival, Mahākassapa puts the moon cakes of five hundred young women into the measure of one bowl and presents them to the Buddha. Few into many: Moggallāna in the account of the merchant Illisa; the Blessed One in the account of Kākavaliya. Mahākassapa emerges from seven days of attainment, stands at poor Kākavaliya’s door, receives saltless sour gruel from his wife, and offers it to the Buddha. The Buddha makes one bowl sufficient for the great community; on the seventh day the poor man becomes a merchant. Sweet can likewise be made not sweet and the reverse: seeing bhikkhus with only dry rice on the bank of the Ganges, Elder Mahāanuḷa determines, “Let the Ganges water be clarified butter.” Novices bring it in bowls, and all eat with delicious clarified butter (vernacular §3). 〔Reading〕 Elder Cūḷasamudda’s dialogue is the finest spare narrative in the chapter: seven hundred bhikkhus cross a “blue ditch” without knowing it is the ocean. Determining far and near, many and few is not merely a power; it is compassion. Every case lets people receive food, reach a shrine, or hear the Dhamma.
§04 Distinguishing the Divine Eye, Divine Ear, and Knowledge of Others’ Minds, and Going by Transforming Mind through Body → Vernacular §4
“With the divine eye”: remaining right here, he expands light and sees Brahmā’s form, hears his voice, and knows his mind. “Transforms mind by the power of body”: by the power of the kamma-born body, places the foundational-jhāna mind upon the body, makes the mind follow the body, and makes it move slowly (because the body moves slowly). “Enters the perceptions of pleasure and lightness”: enters perceptions arising with the supernormal-power mind whose object is the foundational jhāna. The perception of pleasure is associated with equanimity (equanimity is called peaceful pleasure), and it is also a perception of lightness because freed from hindrances and opposing phenomena such as applied thought. One entering these perceptions has a kamma-born body light as cotton fluff and goes to the Brahmā world visibly, like cotton fluff blown by the wind. If he wishes, through the earth kasiṇa he creates a road in the sky and walks; through the air kasiṇa he determines upon air and rides the wind. The wish to go is the measure. When it is present, the force of determination propels him visibly like an arrow shot by an archer (vernacular §4). 〔Reading〕 “Transforming mind by the power of body” is the body carrying the mind (slow); “transforming body by the power of mind” in the next section is the mind carrying the body (fast). The key is the “perceptions of pleasure and lightness”: equanimity is peaceful pleasure, and freedom from hindrances and applied thought is lightness—the fourth jhāna itself causes bodily lightness. The two similes of cotton fluff and arrow explain lightness and propulsion by determination.
§05 Transforming Body through Mind, the Mind-Made Body, and the Conclusion of Supernormal Power by Determination → Vernacular §5
“Transforms the body by the power of mind”: places the body upon the mind, makes the body follow the mind, and makes it travel swiftly; enters the perceptions of pleasure and lightness arising with the supernormal-power mind whose object is the material body. This is solely movement by mind. According to the Elder, one traveling with an invisible body moves through all three moments of the determination mind—arising, presence, and dissolution. Does he go himself or send a created figure? As he wishes, but the passage here describes his going himself. “Mind-made”: created by the mind of determination. “No faculties deficient” refers to the shapes of eye, ear, and the rest; created material form has no sensitivity. “When the practitioner walks, the created figure walks” and the rest refer to a disciple’s creation. A Buddha’s created figure does what the Blessed One does and also something else according to his wish. Distinctions: remaining here and seeing, hearing, and knowing with the divine eye, divine ear, and knowledge of others’ minds—not mastery with the body. Remaining here and standing and conversing with Brahmā—not mastery. Determining far and near—not mastery. Traveling to the Brahmā world with visible or invisible body—not mastery. Only proceeding according to the method “in the presence of Brahmā he creates a material form” is called exercising mastery with the body. The other acts show its preliminary portion. This is supernormal power by determination (vernacular §5). 〔Reading〕 The list in §2 is crossed out point by point here: seeing, hearing, and knowing do not qualify; conversation does not; determining distance does not; even going personally does not. Only “creating a body before Brahmā that acts with me” is mastery with the body. With four repetitions of “by this alone, not yet,” the Commentator fixes the weight of the scriptural passage on its final sentence. The discussion of supernormal power by determination ends here. 〔Observation〕
§06 Supernormal Power by Transformation → Vernacular §6
One who transforms determines whichever is desired among “abandoning the original appearance and showing the form of a young man, nāga, supaṇṇa, asura, Sakka, god, Brahmā, ocean, mountain, lion, tiger, leopard, elephant, horse, chariot, infantry, or varied array of troops.” He emerges from the foundational jhāna whose object is the earth kasiṇa or another kasiṇa, directs his mind to his own form as a young man, enters again at the end of preliminary work, emerges, and determines, “May I become such a young man.” Simultaneously with the determination mind, he becomes one, as Devadatta did. “He also shows an elephant” and the rest means showing an elephant externally: he should not determine “May I become an elephant” but “Let there be an elephant” (vernacular §6). 〔Reading〕 Transformation is “I become”; external manifestation is “Let there be.” The difference between those two formulas of determination is the difference between transforming oneself and creating something outside. The Commentator only names Devadatta’s creation of a young man. From this paragraph this edition uses “form” where appearance is meant, following the source; the preceding unit uses “material form” in its own position.
§07 Mind-Made Supernormal Power and the End of the Chapter → Vernacular §7
For a mind-made creation: emerge from the foundational jhāna, direct the mind to the body, and determine, “Let it become hollow.” It becomes hollow. Direct the mind to another body within, perform preliminary work, and determine, “Let there be another body inside it.” Draw it out like a reed from muñja grass, a sword from its sheath, or a snake from its basket. Thus scripture says, “From this body he creates another body, material, mind-made, complete in all its greater and lesser parts, with no faculties deficient. As if a person drew a reed from muñja grass, he would think: this is muñja grass, this is the reed; the grass is one, the reed another; the reed was drawn from the grass.” As the reed resembles the grass, mind-made material form resembles the practitioner; the simile shows this. This is mind-made supernormal power. Chapter colophon: the twelfth chapter, called the Explanation of Supernormal Power, is concluded (vernacular §7). 〔Reading〕 The three similes—reed, sword, snake—all show “drawing a corresponding form from within.” This is the difference between mind-making and transformation: in transformation the original being changes form; in mind-making the original remains while another body is drawn out. The chapter ends here.
For the General Reader
This unit contains the work’s longest story of supernormal power—Moggallāna and the nāga king—yet the Commentator cites it only to answer a question about material form: is the extended hand appropriated or unappropriated? The answer does not change. Notice one thing in the story: why does the Buddha permit only Moggallāna to go? Because at the gate of the nostril-wind only he can enter the fourth jhāna instantly. The Commentator fixes the phrase “exercising mastery with the body” with four repetitions of “by this alone, not yet,” reserving it for creating before Brahmā a body that acts together with its maker. The last two sections then clarify the difference between transformation (“I become”) and mind-making (“I draw another corresponding body from within my body”). Remember Elder Cūḷasamudda’s dialogue: seven hundred bhikkhus crossed a “blue ditch” without knowing it was the ocean. In this work, supernormal power lets people eat.
To read this unit in full: vernacular §1–§7 is the complete paragraph-by-paragraph rendering of the entire subduing of the nāga king Nandopananda and the simile of the moon in a thousand bowls; the scripture on mastery with the body as far as the Brahmā world and determining far and near, many and few; the accounts of the elders; distinctions involving the divine eye, divine ear, and knowledge of others’ minds and transforming mind through body; transforming body through mind, the mind-made body, and the conclusion of supernormal power by determination; supernormal power by transformation; and the three similes for mind-made supernormal power with the chapter colophon.
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 本單元之切段之首即 ### Nandopanandanāgadamanakathā 一行（本欄實測本單元之 ### 行一個）。
起點與段號之錯位——本篇之第一事 本單元之 body 起於 ### 科題行，而其後之降龍一事全篇無新段號：其首落之號為〔CSCD §397〕，而該號在科題行之後 7,254 位元組處。故本篇之首段（7,254 位元組，即降伏難陀優波難陀龍王之全事）在號之上仍屬前單元〔CSCD §396〕之域——號在前段而科題行在後段。本欄逐字反查：本單元自 body 首至 [§397] 之間，[§ 之命中數為 0。此為譯底之字面，本欄照錄不補、不代移其號。
段號域 譯底欄之實落段號自〔CSCD §397〕至〔CSCD §399〕，實落段號 3 個，號序連續無缺。本篇於譯底欄之幅為 18,645 位元組——為本品六單元中之最大者（次者為 12-04 之 15,157 位元組）。
本品之段號全域 〔CSCD §365〕至〔CSCD §399〕三十五號連續無缺、無重、無降序（本欄反查全品六單元之譯底欄）——本品無缺號之誌可入目三。
科之構——事一而法三 本篇之骨四分：①降龍之事（科題行至〔CSCD §397〕前，無號）；②〔CSCD §397〕決意神變之終——身自在至梵界（其文獨重 9,013 位元組，含無礙解道之長引・遠近多少之轉之四事・以身轉心與以心轉身之二法・末之逐層簡別）；③〔CSCD §398〕變化神變；④〔CSCD §399〕意所成神變與品末奧書。十神變之首三種於此收束——論主於各段之末各以一句自標（ayaṃ tāva adhiṭṭhānā iddhi・Ayaṃ vikubbanā iddhi・Ayaṃ manomayā iddhi），三標逐段一見而無一缺。
論主末段之逐層簡別 〔CSCD §397〕之末以 na ettāvatā kāyena vasaṃ vatteti 一語四重否定（以天眼見色・以天耳聞聲・以他心知心非是；與梵天共語非是；遠近多少之決意非是；以可見不可見之身往梵界亦非是），末乃以 Yañca kho so tassa brahmuno purato rūpaṃ abhinimminātītiādinā nayena⋯vuttavidhānaṃ āpajjati, ettāvatā kāyena vasaṃ vatteti nāmaṃ. 定之——四否一是，為本品最嚴之一次界定。本欄實測 na ettāvatā／ettāvatāpi na 之式 4 見，誌其實。
品末奧書 本篇末三行作 Iti sādhujanapāmojjatthāya kate visuddhimagge／Iddhividhaniddeso nāma／Dvādasamo paricchedo.——三行式，與他品之奧書同格。誌其字面。
前後接點 前承同科之第五單元：本篇之首事即承前單元末三藏小龍長老之語而出（前單元末作 mahāmoggallānattherassa viyā''ti，本篇之事竟乃結曰 Iti imaṃ imasmiṃ nandopanandadamane kataṃ mahantaṃ attabhāvaṃ sandhāyetaṃ vuttaṃ ''yadā mahantaṃ attabhāvaṃ karoti, tadā mahantaṃ hoti mahāmoggallānattherassa viyā''ti.）——一議跨二單元，其問在前篇之末而其答在本篇之中。後接次品：本篇末為品末奧書，論不自標次品之名（本欄逐字反查，譯底於本篇並無次品之名指），次品之首單元以 Idāni⋯dibbasotadhātuyā niddesakkamo anuppatto 自標其次第。
movement 品夾《總覽》繫本單元於 §F〈Nandopanandanāgadamanakathā 身自在至梵界——降伏難陀優波難陀龍王〉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 Nandopananda-nāgarāja（難陀優波難陀龍王）・dasasahassilokadhātu（一萬世界）・Pāṭaliputta（波吒釐子）・karaja-kāya（業生身）・Tambapaṇṇidīpa（銅鍱洲）・Mahāmoggallānatthera（大目犍連長老）・Ānanda（阿難）・Sāriputta／dhammasenāpati（舍利弗／法將）・Sakka devarāja（帝釋天王）・iddhipāda（神足）・catutthajjhāna（第四禪）・dibbacakkhu／dibbasotadhātu／cetopariyañāṇa（天眼／天耳界／他心智）・brahmaloka（梵界）・Sineru（須彌）・upanissaya（親依止）・micchādiṭṭhi（邪見）・saraṇaṃ gacchati（歸依）。以下唯列本篇新出者。
降龍之事之語 〔CSCD §396〕之續——本單元之首段無新號（見目一）。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| Anāthapiṇḍika gahapati | 給孤獨居士 | 請佛之人；事之發端與其收皆繫之 | 〔CSCD §396〕之續 |
| ñāṇamukhe āpāthamāgacchati | 入於智門之現 | 龍王入於世尊智門之語 | 〔CSCD §396〕之續 |
| devacārika | 天之遊行 | 世尊託言之行——實為降龍 | 〔CSCD §396〕之續 |
| āpānabhūmi | 飲宴之場 | 龍王之座所設 | 〔CSCD §396〕之續 |
| dibbaratanapallaṅka・setacchatta | 天寶之座・白傘 | 龍王之具 | 〔CSCD §396〕之續 |
| tividhanāṭaka | 三種舞樂 | 龍王之樂 | 〔CSCD §396〕之續 |
| vitānamatthaka | 天蓋之上 | 世尊所行之路——從龍王天蓋之上而過 | 〔CSCD §396〕之續 |
| muṇḍakā samaṇakā | 禿頭之沙門 | 龍王起惡見之語 | 〔CSCD §396〕之續 |
| Raṭṭhapāla | 賴吒和羅 | 問須彌不見之由者 | 〔CSCD §396〕之續 |
| Vejayanta pāsāda | 最勝殿 | 賴吒和羅所舉不見之物之一 | 〔CSCD §396〕之續 |
| sineruparibhaṇḍa | 須彌之欄 | 賴吒和羅所舉不見之物之一 | 〔CSCD §396〕之續 |
| phaṇa・avakujja phaṇa | 蛇冠・覆之蛇冠 | 龍王以蛇冠覆三十三天 | 〔CSCD §396〕之續 |
| Bhaddiya | 跋提梨迦 | 次第請降龍之長老之一 | 〔CSCD §396〕之續 |
| padhūmāyati・pajjalati | 出煙・熾燃 | 龍與長老相對之二事——煙與火 | 〔CSCD §396〕之續 |
| dakkhiṇakaṇṇasota・vāmanāsasota | 右耳孔・左鼻孔 | 長老出入龍身之四孔 | 〔CSCD §396〕之續 |
| nāsavāta | 鼻風 | 龍王最後之攻；長老入第四禪而毛孔不動 | 〔CSCD §396〕之續 |
| lomakūpa | 毛孔 | 風所不能動之處 | 〔CSCD §396〕之續 |
| supaṇṇarūpa・supaṇṇavāta | 金翅鳥之形・金翅鳥之風 | 長老最後所化之形與風 | 〔CSCD §396〕之續 |
| māṇavakavaṇṇa | 童子之形 | 龍王降伏後所化之形 | 〔CSCD §396〕之續 |
| nibbisa | 無毒 | 降龍之果——令其無毒 | 〔CSCD §396〕之續 |
| saṅgāma・jaya・parājaya | 戰・勝・敗 | 給孤獨問答之語 | 〔CSCD §396〕之續 |
| pādakathalika・apassenaphalaka | 足几・憑板 | 以日月為器之四用之二 | 〔CSCD §396〕之續 |
| pātisahassa | 千鉢 | 千鉢之水各現月輪之喻——所化雖多而日月之行不礙 | 〔CSCD §396〕之續 |
身自在至梵界之語 〔CSCD §397〕。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| paricchedaṃ katvā | 作限定 | Yāva⋯brahmalokāpīti 之釋 | 〔CSCD §397〕 |
| kāyena vasaṃ vatteti | 以身行自在 | 本科之經句；論主末段逐層簡別何者方為其實 | 〔CSCD §397〕 |
| kāyavasena cittaṃ pariṇāmeti・cittavasena kāyaṃ pariṇāmeti | 以身轉心・以心轉身 | 往梵界之二法；前者身行遲、後者心行速 | 〔CSCD §397〕 |
| dissamānena kāyena・adissamānena kāyena | 以可見之身・以不可見之身 | 往梵界之二身 | 〔CSCD §397〕 |
| sabbaṅgapaccaṅgi・ahīnindriya | 具一切支分・諸根不缺 | 所化之相；論主誌其唯形似而無淨色 | 〔CSCD §397〕 |
| Cūḷasamuddatthera | 小海長老 | 本欄之讀 | 〔CSCD §397〕 |
| dubbhikkhasamaya | 饑饉之時 | 小海長老縮地之緣 | 〔CSCD §397〕 |
| nīlamātikā | 青溝 | 本欄不代考定其物 | 〔CSCD §397〕 |
| Tissadattatthera | 帝須達多長老 | 以近作遠之第三例 | 〔CSCD §397〕 |
| Mahābodhi | 大菩提樹 | 帝須達多長老所欲禮之處 | 〔CSCD §397〕 |
| Aṅgulimāla | 央掘魔羅 | 世尊以近作遠之事之對 | 〔CSCD §397〕 |
| candapūva | 月餅 | 五百童女所持之物 | 〔CSCD §397〕 |
| nakkhattadivasa・nakkhattakīḷana | 星祭之日・星祭之戲 | 其事之時 | 〔CSCD §397〕 |
| Illisaseṭṭhi | 伊利沙長者 | 本欄之讀 | 〔CSCD §397〕 |
| Kākavaliya | 迦迦跋利耶 | 音譯 | 〔CSCD §397〕 |
| aloṇambilayāgu | 無鹽之酸粥 | 迦迦跋利耶之婦所施之食 | 〔CSCD §397〕 |
| Mahāanuḷatthera | 大阿㝹羅長老 | 音譯 | 〔CSCD §397〕 |
| sappimaṇḍa | 醍醐 | 大阿㝹羅長老決意恆河之水所成 | 〔CSCD §397〕 |
| tūlapicu | 兜羅綿 | 入樂想輕想之後身之比 | 〔CSCD §397〕 |
| issāsakhittasara | 射者所射之箭 | 決意之勢所推之行之比 | 〔CSCD §397〕 |
| sukhasaññā・lahusaññā | 樂想・輕想 | 往梵界之要；論主自釋其即捨相應想 | 〔CSCD §397〕 |
| kāyānugatika・cittānugatika | 隨身而行・隨心而行 | 二法所成之行之異 | 〔CSCD §397〕 |
| dandhagamana・sīghagamana | 遲行・速行 | 身行與心行之別 | 〔CSCD §397〕 |
| buddhanimmita・sāvakanimmita | 佛之所化・弟子之所化 | 所化之二類；佛所化不限於本身之所為 | 〔CSCD §397〕 |
變化神變與意所成神變 〔CSCD §398〕–〔CSCD §399〕，並品末奧書。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| indavaṇṇa・asuravaṇṇa | 帝釋之形・阿修羅之形 | 變化神變之經文所列之形 | 〔CSCD §398〕 |
| byagghavaṇṇa・dīpivaṇṇa | 虎之形・豹之形 | 變化神變之經文所列之形 | 〔CSCD §398〕 |
| Devadatta | 提婆達多 | 變化之比——化童子形如提婆達多 | 〔CSCD §398〕 |
| muñja・īsikā | 文闍草・葦 | 意所成之經文之第一喻 | 〔CSCD §399〕 |
| kosi・asi・karaṇḍa・ahi | 鞘・劍・篋・蛇 | 意所成之經文之第二第三喻 | 〔CSCD §399〕 |
| abbāhati・pavāheti | 拔出・引出 | 拔出所化之身之語 | 〔CSCD §399〕 |
| Iddhividhaniddesa | 神變之解釋 | 品末奧書 | 〔CSCD §399〕 |
| dvādasamo paricchedo | 第十二品 | 品末奧書之語 | 〔CSCD §399〕 |
須併觀之三處 ①降龍之事之語為一族（本欄以其段之列收之），其列之定位皆作〔CSCD §396〕之續——其號在前單元而其文在本篇，見目一。②〔CSCD §397〕之 dūre／santike・bahuka／thoka 二對之轉為四事之骨（世尊・大目犍連・大迦葉・世尊），本欄以 paricchedaṃ katvā 與二 pariṇāmeti 之列收其法。③本篇之人名地名十四，除既立五名外皆為構擬轉寫（Cūḷasamuddatthera・Kākavaliya・Mahāanuḷatthera・Illisaseṭṭhi 等），逐名誌之以俟來哲。
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.)）零命中；pāṭho 零命中；Porāṇā／porāṇā・Keci／keci・eke 俱零命中。方括注唯二式（[§NN] 段號 3 個與版頁記 17 個）。查無即記無。
本欄自出之字面之四處 ①首段無號（見目一）——### 科題行在前而段號在後 7,254 位元組，號與科題行錯位。此為本品唯一之如是者。誌其實，不代補號。②〔CSCD §397〕之 Tattha⋯dūrepi santike adhiṭṭhātīti 一句，其前之版頁記插於 Tattha 與 dūrepi 之間而無空格（Tattha＋版頁記＋dūrepi，中無空格）；同段之 Dibbena＋版頁記＋cakkhunāti 與 Cittavasena 之前亦然——本篇之版頁記三處插於詞中而不留空格，餘十四處皆留空格。誌其字面，本欄引之處皆以 ⋯ 斷之。③〔CSCD §397〕之 ''Sati hi gantukāmatāya'' evaṃ katacittādhiṭṭhāno 一處——引號之內為一短語而非一句，且其前後無引式之標，本篇唯此一見。誌之不代改。④〔CSCD §398〕之 devadatto viya (cūḷava. 333)——其出處之括注繫於一喻之後而非繫於引文之後，與〔CSCD §397〕之 aṅgulimālassa (ma. ni. 2.348) ca antaraṃ 同式（括注繫於人名之後）。二處皆為「以出處指其事」而非「以出處繫其引」，誌其實。
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：
| 出處（譯底逐字） | 見數 | 所引之要 | 定位 |
|---|---|---|---|
(paṭi. ma. 3.12) | 1 | 身自在至梵界之定義文（本篇最長之引，含遠近多少之決意與二法之往） | 〔CSCD §397〕 |
(ma. ni. 2.348) | 1 | 央掘魔羅之事之指（繫於人名之後） | 〔CSCD §397〕 |
(paṭi. ma. 3.13) | 1 | 變化神變之定義文（So pakativaṇṇaṃ vijahitvā⋯） | 〔CSCD §398〕 |
(cūḷava. 333) | 1 | 提婆達多之事之指（繫於一喻之後） | 〔CSCD §398〕 |
(paṭi. ma. 3.14) | 1 | 意所成神變之定義文（imamhā kāyā aññaṃ kāyaṃ abhinimmināti⋯與三喻） | 〔CSCD §399〕 |
引式之標之實測 Ayañhettha pāḷi – 1 見（〔CSCD §397〕）；Tena vuttaṃ 1 見（〔CSCD §399〕領意所成之引）；Yathāha・Vuttañhetaṃ・Vuttampi cetaṃ・Tenetaṃ vuccati・Apare āhu 俱零命中；kira 5 見（降龍之事1・小海長老之事1・大迦葉之事2・大阿㝹羅長老之事1）——五見皆領事記之敘，為本品六單元中 kira 最密之篇；āha 7 見，皆為事中之人語。引號 '' 實測 32 對——次於 12-04 之 33 對。
論主自引本品之一處 〔CSCD §396〕之續之末（降龍之事之收）作 Iti imaṃ imasmiṃ nandopanandadamane kataṃ mahantaṃ attabhāvaṃ sandhāyetaṃ vuttaṃ ''yadā mahantaṃ attabhāvaṃ karoti, tadā mahantaṃ hoti mahāmoggallānattherassa viyā''ti.——論主自引前單元三藏小龍長老之語而以本篇之事證之，其引與前單元之字面逐字相同。此為本欄所測本品唯一之「跨單元自引」，誌其實。
事之出處之三分 本篇之事凡十（降龍・世尊縮須彌・大目犍連縮道・小海長老縮地・帝須達多長老・世尊與央掘魔羅・大迦葉受餅・伊利沙長者・迦迦跋利耶・大阿㝹羅長老），其繫出處者唯一（ma. ni. 2.348），其餘九事皆不繫。論主於本篇不用 Vatthu pana vitthāretabbaṃ 之付語（本欄實測零見）——與 12-02 之三見付語成對。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 viya 8 見、Yathā／yathā 5 見、sadisa 諸形 3 見、upamā 1 見、seyyathāpi 1 見、iva・evameva 俱零命中。本篇為本品六單元中 viya 最密之篇。其八 viya 之取材：vaṇṭā muttatālaphalaṃ viya（前單元之語，本篇不重出——本篇之八見別為）tūlapicu viya sallahuko（身輕如兜羅綿）・vāyukkhittatūlapicunā⋯viya（如風所吹之兜羅綿）・issāsakhittasaro viya（如射者所射之箭）等。其骨喻在末段之千鉢一喻（〔CSCD §396〕之續之 Yathā hi pātisahassesu udakapūresu sabbapātīsu ca candamaṇḍalāni dissanti. Pākatikameva ca candassa gamanaṃ ālokakaraṇañca hoti. Tathūpamametaṃ pāṭihāriyaṃ.）——千鉢之水各現月輪而月之行照如故，以明多人同捫日月而日月之行不礙。upamā 一形之唯一命中即在此喻之收語 Tathūpamametaṃ。
三喻之收於意所成 〔CSCD §399〕之引文載三喻（muñjamhā īsikaṃ・kosiyā asiṃ・karaṇḍāya ahiṃ），論主自標其意：Ettha ca yathā īsikādayo muñjādīhi sadisā honti, evaṃ manomayarūpaṃ iddhimatāsadisameva hotīti dassanatthaṃ etā upamā vuttāti.——論主自釋三喻之所為（明所化與能化相似），而不作他解。誌其實。
乙・修辭之可核觀察 ①問句 6 見（?），其四在降龍之事中為人語之問（Kassa, bhante, jayo, kassa parājayoti 等），其二為論主自設之難（kiṃ tassa adhiṭṭhānacittassa uppādakkhaṇe gacchati, udāhu ṭhitikkhaṇe bhaṅgakkhaṇe vāti vutte・Kiṃ pana so sayaṃ gacchati nimmitaṃ pesetīti.）。②…pe… 省略式 1 見（賴吒和羅之語）。③Esa nayo 式之例推 2 見（〔CSCD §397〕之 Esa nayo sesapadesupi・〔CSCD §398〕之 Esa nayo sabbattha）。④偈頌 零處（品末奧書三行不入偈之數）。⑤事例 10 事，為本品六單元中事例最多之篇（次於 12-02 之十二人，然本篇之事各自成篇而彼篇之事多為一二句）。⑥降龍一事獨佔 7,254 位元組，為本品六單元中最長之單一敘事。
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 |
|---|---|---|
| 本篇首段（無號，承〔CSCD §396〕） | 本品之第五單元〔CSCD §396〕 | 號在前單元而文在本篇；三藏小龍長老之議之答即此一事 |
〔CSCD §397〕 mayhaṃ kho, bhante, cattāro iddhipādā bhāvitā bahulīkatā | 本品之第三單元〔CSCD §382〕 | 四神足之目在彼篇；本篇以大目犍連之語證其修之果 |
〔CSCD §397〕 Thero catutthaṃ jhānaṃ samāpajji | 地遍之品（第四禪） | 第四禪之支與其修在彼品 |
〔CSCD §397〕 Dibbena⋯cakkhunāti idheva ṭhito ālokaṃ vaḍḍhetvā | 本品後之神通之品 | 天眼・天耳・他心三智之解釋在彼品；本篇自標三者非「以身行自在」 |
〔CSCD §397〕 Sukhasaññā nāma upekkhāsampayuttasaññā. Upekkhā hi santaṃ sukhanti vuttā. | 地遍之品（第四禪之捨） | 捨為寂靜之樂之語在彼品 |
〔CSCD §398〕 ''so pakativaṇṇaṃ vijahitvā kumārakavaṇṇaṃ vā dasseti, nāgavaṇṇaṃ vā dasseti | 本品之第二單元〔CSCD §371〕 | 與彼篇之引逐字同源——彼出其名，本篇出其修 |
〔CSCD §399〕 ''idha bhikkhu imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. | 本品之第二單元〔CSCD §372〕 | 與彼篇之引逐字同源——彼出其名，本篇出其修 |
| 〔CSCD §399〕品末奧書 | 本品之首單元〔CSCD §365〕 | 首尾相扣——彼篇開 Tasmā abhiññākathaṃ tāva ārabhissāma，本篇以品名收之 |
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.
Discussion title The first line of this unit’s segment is ### Nandopanandanāgadamanakathā (direct measurement: one ### line in this unit).
Dislocation between the start and the paragraph number—the first matter in this unit The body of this unit begins with the ### discussion-title line, but the entire following account of subduing the nāga has no new paragraph number. The first number that occurs is 〔CSCD §397〕, 7,254 bytes after the discussion-title line. Thus the opening passage (7,254 bytes, the entire account of subduing the nāga king Nandopananda) remains above the number and within the domain of 〔CSCD §396〕 from the preceding unit—the number is in the preceding segment, while the discussion-title line is in the following one. A verbatim check finds 0 occurrences of [§ from the beginning of this unit’s body to [§397]. This is the wording of the base text; the apparatus reproduces it without supplying or moving a number.
Paragraph-number domain The paragraph numbers actually present in the source column run from 〔CSCD §397〕 through 〔CSCD §399〕, with 3 paragraph numbers, continuous and without a gap. The span of this unit in the base-text column is 18,645 bytes—the largest of the chapter’s six units (the next largest is 12-04 at 15,157 bytes).
The chapter’s complete paragraph-number domain 〔CSCD §365〕 through 〔CSCD §399〕 form thirty-five continuous numbers without omission, repetition, or descending order (checked across the source columns of all six units in the chapter)—there is no missing number in this chapter to record under Heading III.
Structure of the discussion—one account and three methods The unit has four parts: ① the account of subduing the nāga (from the discussion-title line to before 〔CSCD §397〕, unnumbered); ② the conclusion of supernormal power by determination in 〔CSCD §397〕—mastery with the body as far as the Brahmā world (this part alone occupies 9,013 bytes, including the long Paṭisambhidāmagga citation, four cases of transforming far and near and many and few, the two methods of transforming mind through body and body through mind, and the final successive distinctions); ③ supernormal power by transformation in 〔CSCD §398〕; ④ mind-made supernormal power and the chapter colophon in 〔CSCD §399〕. The first three of the ten powers are concluded here—the Commentator labels each with one sentence at the end of its paragraph (ayaṃ tāva adhiṭṭhānā iddhi・Ayaṃ vikubbanā iddhi・Ayaṃ manomayā iddhi), one marker in each paragraph, with none omitted.
The Commentator’s successive distinctions in the final passage At the end of 〔CSCD §397〕, the expression na ettāvatā kāyena vasaṃ vatteti makes a fourfold negation (seeing with the divine eye, hearing with the divine ear, and knowing the mind of another are not it; conversing with Brahmā is not it; determining far and near, many and few is not it; going to the Brahmā world with a visible or invisible body is not it). Only at the end does Yañca kho so tassa brahmuno purato rūpaṃ abhinimminātītiādinā nayena … vuttavidhānaṃ āpajjati, ettāvatā kāyena vasaṃ vatteti nāmaṃ. define it—four negatives and one affirmation, the strictest single definition in the chapter. A direct measurement finds 4 occurrences of the na ettāvatā／ettāvatāpi na pattern. The fact is recorded.
Chapter colophon The final three lines read Iti sādhujanapāmojjatthāya kate visuddhimagge／Iddhividhaniddeso nāma／Dvādasamo paricchedo.—a three-line form matching the colophons of other chapters. The wording is recorded.
Preceding and following joints The fifth unit in the same discussion precedes this one. Its opening account directly continues the words of Elder Tipiṭaka Cūḷanāga at the end of the preceding unit (the earlier unit ends mahāmoggallānattherassa viyā''ti; after this unit’s account, the conclusion reads Iti imaṃ imasmiṃ nandopanandadamane kataṃ mahantaṃ attabhāvaṃ sandhāyetaṃ vuttaṃ ''yadā mahantaṃ attabhāvaṃ karoti, tadā mahantaṃ hoti mahāmoggallānattherassa viyā''ti.)—one discussion spanning two units, with its question at the end of the preceding unit and its answer within this one. The next chapter follows: this unit ends with the chapter colophon and the treatise does not itself name the next chapter here (a verbatim check finds no reference to the next chapter’s name in this unit); the first unit of the next chapter marks the sequence with Idāni … dibbasotadhātuyā niddesakkamo anuppatto.
Movement The chapter Overview assigns this unit to movement §F, “Nandopanandanāgadamanakathā Mastery with the Body as Far as the Brahmā World—Subduing the Nāga King Nandopananda.” 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 Nandopananda-nāgarāja (nāga king Nandopananda)・dasasahassilokadhātu (ten thousand worlds)・Pāṭaliputta (Pāṭaliputta)・karaja-kāya (kamma-born body)・Tambapaṇṇidīpa (Tambapaṇṇi Island)・Mahāmoggallānatthera (Elder Mahāmoggallāna)・Ānanda (Ānanda)・Sāriputta／dhammasenāpati (Sāriputta／General of the Dhamma)・Sakka devarāja (Sakka, king of the gods)・iddhipāda (basis of power)・catutthajjhāna (fourth jhāna)・dibbacakkhu／dibbasotadhātu／cetopariyañāṇa (divine eye／divine-ear element／knowledge of the minds of others)・brahmaloka (Brahmā world)・Sineru (Sineru)・upanissaya (decisive support)・micchādiṭṭhi (wrong view)・saraṇaṃ gacchati (goes for refuge). Only forms new in this unit are listed below.
Terms in the account of subduing the nāga Continuation of 〔CSCD §396〕—the opening passage of this unit has no new number (see Heading I).
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| Anāthapiṇḍika gahapati | householder Anāthapiṇḍika | the inviter of the Buddha; both the beginning and conclusion of the account are tied to him | continuation of 〔CSCD §396〕 |
| ñāṇamukhe āpāthamāgacchati | appears at the gateway of knowledge | expression for the nāga king entering the range of the Blessed One’s knowledge | continuation of 〔CSCD §396〕 |
| devacārika | divine excursion | the Blessed One’s stated journey—actually undertaken to subdue the nāga | continuation of 〔CSCD §396〕 |
| āpānabhūmi | drinking festival | the setting prepared around the nāga king’s seat | continuation of 〔CSCD §396〕 |
| dibbaratanapallaṅka・setacchatta | divine-jeweled seat・white parasol | the nāga king’s furnishings | continuation of 〔CSCD §396〕 |
| tividhanāṭaka | three kinds of dance and music | the nāga king’s entertainment | continuation of 〔CSCD §396〕 |
| vitānamatthaka | above the canopy | the Blessed One’s route—passing over the nāga king’s canopy | continuation of 〔CSCD §396〕 |
| muṇḍakā samaṇakā | bald-headed ascetics | words in the nāga king’s evil view | continuation of 〔CSCD §396〕 |
| Raṭṭhapāla | Raṭṭhapāla | the one who asks why Sineru is no longer visible | continuation of 〔CSCD §396〕 |
| Vejayanta pāsāda | Vejayanta Palace | one of the things Raṭṭhapāla says is no longer visible | continuation of 〔CSCD §396〕 |
| sineruparibhaṇḍa | terrace of Sineru | one of the things Raṭṭhapāla says is no longer visible | continuation of 〔CSCD §396〕 |
| phaṇa・avakujja phaṇa | serpent hood・downturned serpent hood | the hood with which the nāga king covers the Thirty-three | continuation of 〔CSCD §396〕 |
| Bhaddiya | Bhaddiya | one of the elders who in turn asks to subdue the nāga | continuation of 〔CSCD §396〕 |
| padhūmāyati・pajjalati | emits smoke・blazes | two exchanges between the nāga and Elder—smoke and fire | continuation of 〔CSCD §396〕 |
| dakkhiṇakaṇṇasota・vāmanāsasota | opening of the right ear・left nostril | two among the four openings through which the Elder enters and exits the nāga’s body | continuation of 〔CSCD §396〕 |
| nāsavāta | blast from the nostrils | the nāga king’s final attack; the Elder enters the fourth jhāna and not a pore moves | continuation of 〔CSCD §396〕 |
| lomakūpa | pore | what the wind cannot stir | continuation of 〔CSCD §396〕 |
| supaṇṇarūpa・supaṇṇavāta | form of a supaṇṇa・supaṇṇa wind | the final form and wind created by the Elder | continuation of 〔CSCD §396〕 |
| māṇavakavaṇṇa | form of a young man | form assumed by the nāga king after being subdued | continuation of 〔CSCD §396〕 |
| nibbisa | venomless | result of subduing the nāga—depriving him of venom | continuation of 〔CSCD §396〕 |
| saṅgāma・jaya・parājaya | battle・victory・defeat | terms in Anāthapiṇḍika’s questions and answers | continuation of 〔CSCD §396〕 |
| pādakathalika・apassenaphalaka | footstool・backrest | two of the four ways the sun and moon are used as furniture | continuation of 〔CSCD §396〕 |
| pātisahassa | thousand bowls | simile of water in a thousand bowls each showing the moon’s disk—the creations are many but do not obstruct the moon’s course | continuation of 〔CSCD §396〕 |
Terms for mastery with the body as far as the Brahmā world 〔CSCD §397〕.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| paricchedaṃ katvā | making the limit | explanation of Yāva … brahmalokāpīti | 〔CSCD §397〕 |
| kāyena vasaṃ vatteti | exercises mastery with the body | scriptural phrase for the discussion; the Commentator successively distinguishes at the end which act alone fulfills it | 〔CSCD §397〕 |
| kāyavasena cittaṃ pariṇāmeti・cittavasena kāyaṃ pariṇāmeti | transforms mind by the power of body・transforms body by the power of mind | two methods of going to the Brahmā world; the former follows the body’s slow movement, the latter the mind’s swift movement | 〔CSCD §397〕 |
| dissamānena kāyena・adissamānena kāyena | with a visible body・with an invisible body | two bodies for going to the Brahmā world | 〔CSCD §397〕 |
| sabbaṅgapaccaṅgi・ahīnindriya | complete in all greater and lesser parts・with no faculties deficient | appearance of the created figure; the Commentator records that it only resembles the faculties in shape and lacks sensitive matter | 〔CSCD §397〕 |
| Cūḷasamuddatthera | Elder Cūḷasamudda | Reading as given in this column | 〔CSCD §397〕 |
| dubbhikkhasamaya | time of famine | occasion for Elder Cūḷasamudda shortening the earth | 〔CSCD §397〕 |
| nīlamātikā | blue ditch | this apparatus does not determine the object | 〔CSCD §397〕 |
| Tissadattatthera | Elder Tissadatta | third example of making what is far near | 〔CSCD §397〕 |
| Mahābodhi | Great Bodhi Tree | place Elder Tissadatta wishes to venerate | 〔CSCD §397〕 |
| Aṅgulimāla | Aṅgulimāla | counterpart in the Blessed One’s case of making what is near far | 〔CSCD §397〕 |
| candapūva | moon cake | object carried by the five hundred young women | 〔CSCD §397〕 |
| nakkhattadivasa・nakkhattakīḷana | day of the star festival・star-festival games | occasion of that account | 〔CSCD §397〕 |
| Illisaseṭṭhi | merchant Illisa | Reading as given in this column | 〔CSCD §397〕 |
| Kākavaliya | Kākavaliya | transcription | 〔CSCD §397〕 |
| aloṇambilayāgu | saltless sour gruel | food offered by Kākavaliya’s wife | 〔CSCD §397〕 |
| Mahāanuḷatthera | Elder Mahāanuḷa | transcription | 〔CSCD §397〕 |
| sappimaṇḍa | clarified butter | what Elder Mahāanuḷa determines the water of the Ganges to become | 〔CSCD §397〕 |
| tūlapicu | cotton fluff | simile for the body after entering perceptions of pleasure and lightness | 〔CSCD §397〕 |
| issāsakhittasara | arrow shot by an archer | simile for travel propelled by the force of determination | 〔CSCD §397〕 |
| sukhasaññā・lahusaññā | perception of pleasure・perception of lightness | essential to going to the Brahmā world; the Commentator explains the former as perception associated with equanimity | 〔CSCD §397〕 |
| kāyānugatika・cittānugatika | following the body・following the mind | difference in the movement produced by the two methods | 〔CSCD §397〕 |
| dandhagamana・sīghagamana | slow movement・swift movement | difference between bodily and mental movement | 〔CSCD §397〕 |
| buddhanimmita・sāvakanimmita | a Buddha’s created figure・a disciple’s created figure | two kinds of created figure; a Buddha’s is not limited to what its maker is doing | 〔CSCD §397〕 |
Supernormal power by transformation and mind-made supernormal power 〔CSCD §398〕–〔CSCD §399〕, together with the chapter colophon.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| indavaṇṇa・asuravaṇṇa | form of Sakka・form of an asura | forms listed in the scriptural passage on supernormal power by transformation | 〔CSCD §398〕 |
| byagghavaṇṇa・dīpivaṇṇa | form of a tiger・form of a leopard | forms listed in the scriptural passage on supernormal power by transformation | 〔CSCD §398〕 |
| Devadatta | Devadatta | example of transformation—creating the form of a young man as Devadatta did | 〔CSCD §398〕 |
| muñja・īsikā | muñja grass・reed | first simile in the scriptural passage on mind-making | 〔CSCD §399〕 |
| kosi・asi・karaṇḍa・ahi | sheath・sword・basket・snake | second and third similes in the scriptural passage on mind-making | 〔CSCD §399〕 |
| abbāhati・pavāheti | draws out・brings forth | terms for drawing out the created body | 〔CSCD §399〕 |
| Iddhividhaniddesa | Explanation of Supernormal Power | chapter colophon | 〔CSCD §399〕 |
| dvādasamo paricchedo | twelfth chapter | wording of the chapter colophon | 〔CSCD §399〕 |
Three points to be read together ① The terms of the account of subduing the nāga form one family (collected in the rows for that passage); every location in those rows reads “continuation of 〔CSCD §396〕”—its paragraph number is in the preceding unit while its text is in this one, as explained under Heading I. ② The transformation of the two pairs dūre／santike and bahuka／thoka at 〔CSCD §397〕 forms the spine of four cases (the Blessed One・Mahāmoggallāna・Mahākassapa・the Blessed One); this apparatus collects the method in the rows for paricchedaṃ katvā and the two forms of pariṇāmeti. ③ This unit has fourteen personal and place names; apart from five established names, all are constructed transcriptions (Cūḷasamuddatthera・Kākavaliya・Mahāanuḷatthera・Illisaseṭṭhi, and so forth), each 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, Keci／keci, or eke. The only bracketed notes are of two kinds (3 [§NN] paragraph numbers and 17 edition-page markers). When none is found, none is recorded.
Four features of the column’s own wording ① The opening passage has no number (see Heading I): the ### discussion-title line precedes the next paragraph number by 7,254 bytes; number and discussion-title line are dislocated. This is the only such instance in the chapter. The fact is recorded, and no number is supplied. ② In the sentence Tattha … dūrepi santike adhiṭṭhātīti at 〔CSCD §397〕, an edition-page marker is inserted between Tattha and dūrepi without a space (Tattha + page marker + dūrepi, with no space); the same occurs between Dibbena + page marker + cakkhunāti, and before Cittavasena. Three edition-page markers in this unit are inserted within a word without a space; the remaining fourteen have spaces. The wording is recorded; citations in this apparatus use ⋯ to break at these points. ③ At 〔CSCD §397〕, ''Sati hi gantukāmatāya'' evaṃ katacittādhiṭṭhāno has a short phrase rather than a sentence inside quotation marks, with no citation marker before or after it, the only such occurrence in the unit. It is recorded without correction. ④ At 〔CSCD §398〕, devadatto viya (cūḷava. 333) has a parenthetical source attached after a simile rather than after a citation, the same pattern as aṅgulimālassa (ma. ni. 2.348) ca antaraṃ at 〔CSCD §397〕 (the parenthesis follows a person’s name). Both use a source to point to an event rather than attach it to a quotation. The fact is recorded.
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:
| Source (verbatim from the base) | Count | Substance of Citation | Location |
|---|---|---|---|
(paṭi. ma. 3.12) | 1 | definition of mastery with the body as far as the Brahmā world (the unit’s longest citation, including determinations of far and near, many and few, and the two methods of travel) | 〔CSCD §397〕 |
(ma. ni. 2.348) | 1 | reference to the account of Aṅgulimāla (attached after the person’s name) | 〔CSCD §397〕 |
(paṭi. ma. 3.13) | 1 | definition of supernormal power by transformation (So pakativaṇṇaṃ vijahitvā …) | 〔CSCD §398〕 |
(cūḷava. 333) | 1 | reference to the account of Devadatta (attached after a simile) | 〔CSCD §398〕 |
(paṭi. ma. 3.14) | 1 | definition of mind-made supernormal power (imamhā kāyā aññaṃ kāyaṃ abhinimmināti … and the three similes) | 〔CSCD §399〕 |
Direct measurement of citation markers Ayañhettha pāḷi – has 1 occurrence (〔CSCD §397〕); Tena vuttaṃ has 1 occurrence (introducing the mind-made citation in 〔CSCD §399〕); Yathāha・Vuttañhetaṃ・Vuttampi cetaṃ・Tenetaṃ vuccati・Apare āhu all have zero occurrences. There are 5 occurrences of kira (one in the account of subduing the nāga, one in the account of Elder Cūḷasamudda, two in Mahākassapa’s account, and one in Elder Mahāanuḷa’s)—all five introduce narratives, the highest density of kira among the six units in the chapter. There are 7 occurrences of āha, all words spoken by persons within narratives. A direct measurement finds 32 pairs of '' quotation marks—second only to the 33 pairs in 12-04.
One self-citation by the Commentator across units At the conclusion of the account of subduing the nāga in the continuation of 〔CSCD §396〕, the text reads Iti imaṃ imasmiṃ nandopanandadamane kataṃ mahantaṃ attabhāvaṃ sandhāyetaṃ vuttaṃ ''yadā mahantaṃ attabhāvaṃ karoti, tadā mahantaṃ hoti mahāmoggallānattherassa viyā''ti.—the Commentator cites Elder Tipiṭaka Cūḷanāga’s words from the preceding unit and proves them through the account in this one, with wording verbatim identical to the preceding unit. This is the only “cross-unit self-citation” measured in the chapter. The fact is recorded.
Threefold distribution of sources for the accounts This unit has ten accounts (subduing the nāga・the Blessed One shortening the distance to Sineru・Mahāmoggallāna shortening the road・Elder Cūḷasamudda shortening the earth・Elder Tissadatta・the Blessed One and Aṅgulimāla・Mahākassapa receiving the cakes・the merchant Illisa・Kākavaliya・Elder Mahāanuḷa). Only one has a linked source (ma. ni. 2.348); the other nine do not. The Commentator does not use the assignment phrase Vatthu pana vitthāretabbaṃ in this unit (direct measurement: zero)—a counterpart to its three occurrences in 12-02. 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 8 occurrences of viya, 5 of Yathā／yathā, 3 forms of sadisa, 1 of upamā, 1 of seyyathāpi, and zero of iva or evameva. This unit has the highest density of viya among the chapter’s six units. The source material of the eight viya occurrences includes: vaṇṭā muttatālaphalaṃ viya (words from the preceding unit, not repeated in this one—the eight occurrences here instead include) tūlapicu viya sallahuko (body light like cotton fluff)・vāyukkhittatūlapicunā … viya (like cotton fluff blown by the wind)・issāsakhittasaro viya (like an arrow shot by an archer), and so on. The principal simile is the single simile of the thousand bowls near the end of the opening account (Yathā hi pātisahassesu udakapūresu sabbapātīsu ca candamaṇḍalāni dissanti. Pākatikameva ca candassa gamanaṃ ālokakaraṇañca hoti. Tathūpamametaṃ pāṭihāriyaṃ. in the continuation of 〔CSCD §396〕)—the water in each of a thousand bowls shows the moon’s disk, while the moon’s course and illumination continue unchanged, explaining how many people can touch the sun and moon without obstructing their courses. The only occurrence of a form of upamā is in the conclusion of this simile, Tathūpamametaṃ.
The three similes concluding mind-making The citation at 〔CSCD §399〕 gives three similes (muñjamhā īsikaṃ・kosiyā asiṃ・karaṇḍāya ahiṃ), and the Commentator himself marks their purpose: Ettha ca yathā īsikādayo muñjādīhi sadisā honti, evaṃ manomayarūpaṃ iddhimatāsadisameva hotīti dassanatthaṃ etā upamā vuttāti.—the Commentator explains the purpose of the three similes himself (showing the similarity between what is created and its creator) and offers no other interpretation. The fact is recorded.
B. Verifiable rhetorical observations ① There are 6 questions (?): four are questions spoken by people in the account of subduing the nāga (Kassa, bhante, jayo, kassa parājayoti, and so forth), while two are challenges posed by the Commentator (kiṃ tassa adhiṭṭhānacittassa uppādakkhaṇe gacchati, udāhu ṭhitikkhaṇe bhaṅgakkhaṇe vāti vutte・Kiṃ pana so sayaṃ gacchati nimmitaṃ pesetīti.). ② There is 1 abbreviation of the form …pe… (in Raṭṭhapāla’s words). ③ There are 2 analogical extensions of the form Esa nayo (Esa nayo sesapadesupi at 〔CSCD §397〕 and Esa nayo sabbattha at 〔CSCD §398〕). ④ There are zero verse passages (the three-line chapter colophon is not counted as verse). ⑤ There are 10 accounts, the greatest number of accounts among the chapter’s six units (12-02 has twelve persons, but most of its accounts occupy only one or two sentences, while the accounts here each form their own narrative). ⑥ The account of subduing the nāga alone occupies 7,254 bytes, the longest single narrative among the chapter’s six units.
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 |
|---|---|---|
| opening passage of this unit (unnumbered, continuing 〔CSCD §396〕) | this chapter’s fifth unit, 〔CSCD §396〕 | the number is in the preceding unit while the text is in this one; this account is the answer to Elder Tipiṭaka Cūḷanāga’s discussion |
〔CSCD §397〕 mayhaṃ kho, bhante, cattāro iddhipādā bhāvitā bahulīkatā | this chapter’s third unit, 〔CSCD §382〕 | the four bases of power are listed there; this unit uses Moggallāna’s words to show the fruit of their cultivation |
〔CSCD §397〕 Thero catutthaṃ jhānaṃ samāpajji | chapter on the earth kasiṇa (fourth jhāna) | the factors and cultivation of the fourth jhāna appear there |
〔CSCD §397〕 Dibbena⋯cakkhunāti idheva ṭhito ālokaṃ vaḍḍhetvā | the later chapter on direct knowledge | the divine eye, divine ear, and knowledge of others’ minds are explained there; this unit itself states that the three are not “exercising mastery with the body” |
〔CSCD §397〕 Sukhasaññā nāma upekkhāsampayuttasaññā. Upekkhā hi santaṃ sukhanti vuttā. | chapter on the earth kasiṇa (equanimity of the fourth jhāna) | the statement that equanimity is peaceful pleasure appears there |
〔CSCD §398〕 ''so pakativaṇṇaṃ vijahitvā kumārakavaṇṇaṃ vā dasseti, nāgavaṇṇaṃ vā dasseti | this chapter’s second unit, 〔CSCD §371〕 | drawn verbatim from the same source as the citation there—that unit gives its name, this one its cultivation |
〔CSCD §399〕 ''idha bhikkhu imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. | this chapter’s second unit, 〔CSCD §372〕 | drawn verbatim from the same source as the citation there—that unit gives its name, this one its cultivation |
| chapter colophon at 〔CSCD §399〕 | this chapter’s first unit, 〔CSCD §365〕 | beginning and end correspond—the first opens Tasmā abhiññākathaṃ tāva ārabhissāma, while this one closes with the chapter’s name |
VII. Transmission
This edition does not use its apparatus to advance claims about authorship, textual transmission, or the lineage of commentaries.