清淨道論 白話全本 · 冊12Visuddhimagga · Complete Vernacular · Vol. 12

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

§1 The Occasion for the Direct Knowledges and the List of Fourteen Modes 〔CSCD §365〕

Twelve: Explanation of Supernormal Power

Discussion of the Direct Knowledges

Now, when it was said above that “the development of this concentration has direct knowledge as a benefit,” that was said with reference to the mundane direct knowledges¹. To accomplish them, a practitioner who has attained the fourth jhāna in the earth kasiṇa² and the rest should undertake the practice. In this way their development of concentration both obtains its benefit and becomes more firmly established; and a person whose development of concentration has obtained its benefit and become more firmly established can comfortably accomplish the development of wisdom. Therefore we shall first begin the discussion of the direct knowledges.

In order to show the benefit of the development of concentration to sons of good family who have attained concentration of the fourth jhāna, and in order to teach successively higher and ever more excellent phenomena, the Blessed One taught the five mundane direct knowledges—supernormal power, knowledge of the divine-ear element, knowledge encompassing the minds of others, knowledge of recollection of past lives, and knowledge of the death and rebirth of sentient beings³—by such a method as this: “When his mind is thus concentrated, purified, bright, unblemished, free from defilement, become malleable, wieldy, steady, and attained to imperturbability, he directs and inclines the mind toward supernormal power. He experiences the various kinds of supernormal power: having been one, he becomes many,” and so forth.

Here a beginning practitioner who wishes to perform the transformation⁴ of supernormal power beginning with “having been one, he becomes many” should produce the eight attainments⁵ in each of the eight kasiṇas ending with the white kasiṇa, and then—

by the forward order of the kasiṇas, by their reverse order, and by their forward and reverse order; by the forward order of the jhānas, by their reverse order, and by their forward and reverse order; by skipping jhānas, by skipping kasiṇas, and by skipping both jhānas and kasiṇas; by shifting factors, by shifting objects, and by shifting both factors and objects; by determining factors, and by determining objects—

they should train the mind in these fourteen modes.

§2 Each of the Fourteen Modes 〔CSCD §366〕

What, then, is the forward order of the kasiṇas here … up to (expanded as before) … what is determining objects? Here a bhikkhu enters jhāna on the earth kasiṇa, then on the water kasiṇa, and so on in sequence through the eight kasiṇas, entering a hundred times and a thousand times. This is called the forward order of the kasiṇas.

Starting from the white kasiṇa and entering in the same way in reverse sequence is called the reverse order of the kasiṇas.

Starting from the earth kasiṇa and proceeding to the white kasiṇa, and then starting from the white kasiṇa and proceeding to the earth kasiṇa—repeatedly entering in forward and reverse order in this way—is called the forward and reverse order of the kasiṇas.

Starting from the first jhāna and proceeding in sequence to the base of neither perception nor non-perception, repeatedly entering in this way, is called the forward order of the jhānas.

Starting from the base of neither perception nor non-perception and proceeding to the first jhāna, repeatedly entering in this way, is called the reverse order of the jhānas.

Starting from the first jhāna and proceeding to the base of neither perception nor non-perception, and then starting from the base of neither perception nor non-perception and proceeding to the first jhāna—repeatedly entering in forward and reverse order in this way—is called the forward and reverse order of the jhānas.

After entering the first jhāna on the earth kasiṇa, one enters the third jhāna on that same kasiṇa, then removes the kasiṇa and enters the base of infinite space, and then enters the base of nothingness. Skipping jhānas at intervals in this way without skipping the kasiṇa is called skipping jhānas. The combinations beginning with the water kasiṇa and the rest should also be carried out in the same way.

After entering the first jhāna on the earth kasiṇa, one enters that same jhāna on the fire kasiṇa, then on the blue kasiṇa, then on the red kasiṇa. Skipping kasiṇas at intervals in this way without skipping the jhāna is called skipping kasiṇas.

After entering the first jhāna on the earth kasiṇa, one then enters the third jhāna on the fire kasiṇa, removes the blue kasiṇa and enters the base of infinite space, and enters the base of nothingness from the red kasiṇa. Skipping both jhānas and kasiṇas in this way is called skipping jhānas and kasiṇas.

After entering the first jhāna on the earth kasiṇa, one enters the remaining jhānas there as well. This is called shifting factors.

After entering the first jhāna on the earth kasiṇa, one enters that same jhāna on the water kasiṇa … up to (expanded as before) … and enters that same jhāna on the white kasiṇa. Entering only the same jhāna on all the kasiṇas in this way is called shifting objects.

One enters the first jhāna on the earth kasiṇa, the second jhāna on the water kasiṇa, the third jhāna on the fire kasiṇa, the fourth jhāna on the air kasiṇa, the base of infinite space after removing the blue kasiṇa, the base of infinite consciousness from the yellow kasiṇa, the base of nothingness from the red kasiṇa, and the base of neither perception nor non-perception from the white kasiṇa. Shifting factors and objects at intervals in this way is called shifting factors and objects.

One determines the first jhāna as having five factors, the second as having three, the third as having two, and the fourth likewise; then the base of infinite space … up to (expanded as before) … the base of neither perception nor non-perception. Determining only the jhāna factors in this way is called determining factors.

Likewise, one determines, “This is the earth kasiṇa,” “This is the water kasiṇa” … up to (expanded as before) … “This is the white kasiṇa.” Determining only the object in this way is called determining objects. Some wish to include “determining factors and objects”; but because that determination has not been handed down in the commentaries⁶, it is not an avenue of development.

§3 Six Degrees of Difficulty and the Accounts of Two Elders 〔CSCD §367〕

It is impossible for a beginning practitioner who has not previously developed development to accomplish a transformation by supernormal power without training the mind in these fourteen modes. For a beginner, even making the kasiṇa is a burden—only one among a hundred or a thousand can do it. For one who has made the kasiṇa, bringing forth the sign is a burden—only one among a hundred or a thousand can do it. When the sign has arisen, enlarging it and attaining absorption⁷ is a burden—only one among a hundred or a thousand can do it. For one who has attained absorption, training the mind in the fourteen modes is a burden—only one among a hundred or a thousand can do it. Even for one who has trained the mind in the fourteen modes, what is called transformation by supernormal power is a burden—only one among a hundred or a thousand can do it. Even for one who has attained transformation, what is called quick discernment is a burden—only one among a hundred or a thousand is quick to discern. Such was the Elder Rakkhita⁸, eight years fully ordained, among the thirty thousand possessors of supernormal power who had assembled at Therambatthala to attend the Elder Mahā-Rohanagutta in his illness. His power has already been related in the Explanation of the Earth Kasiṇa. When the [great] elder saw that power, he said, “Friends, had Rakkhita not been there, we would all have been reproached: ‘They were unable to protect the nāga king.’ Therefore, one should cleanse the dirt from whatever weapon one carries before carrying it about.” They abided by the elder’s instruction, and all thirty thousand bhikkhus became quick to discern.

Even with quick discernment, serving as a support for another is a burden—only one among a hundred or a thousand [can do it]. Such was the elder who, when Māra rained down embers at the Mountain Festival, created earth in the air and gave protection from the rain of embers.

But Buddhas, paccekabuddhas, chief disciples, and others with powerful practice in former lives accomplish transformation by supernormal power and such various qualities as the discriminations merely by attaining arahantship, even without a sequence of development of the kind described. Therefore, just as a goldsmith who wishes to fashion an ornament first makes the gold malleable and wieldy by blowing it in the fire and so forth, and then fashions it; and just as a potter who wishes to fashion a vessel first kneads the clay thoroughly and makes it soft, and then fashions it—so too a beginner should train the mind in these fourteen modes, enter attainment with desire, mind, energy, and investigation respectively in the leading position, and gain mastery in adverting and the rest⁹, thus making [the mind] malleable and wieldy; only then should they undertake the practice for supernormal power. One furnished with prior causes can perform it even by becoming practiced and mastered only in the fourth jhāna on the kasiṇas. To indicate how the practice should be undertaken here, the Blessed One said, “When his mind is thus concentrated,” and so forth.

§4 Word-by-Word Explanation of the Scriptural Passage—The Mind Possessing Eight Factors 〔CSCD §368〕

Here is the discussion of discernment according to the method of the canonical text. In it, “his” means the practitioner who has attained the fourth jhāna. “Thus” indicates the sequence of the fourth jhāna—that is, the fourth jhāna attained by the sequence beginning with attaining the first jhāna. “Concentrated” means concentrated by the concentration of that fourth jhāna. “Mind” means a fine-material-sphere mind. As to “purified” and the rest: because it has the nature of purity of mindfulness through equanimity¹⁰, it is “purified.” Precisely because it is purified, it is “bright”—that is, luminous. Because the conditions beginning with pleasure have been destroyed and the stains beginning with greed have been removed, it is “unblemished.” Precisely because it is unblemished, it is “free from defilement,” for the mind is defiled precisely by stains. Because it has been well developed, it has “become malleable”—that is, it has gained mastery; for a mind that turns according to one’s mastery is called malleable. Precisely because it is malleable, it is “wieldy”—that is, serviceable and fit to be worked; for a malleable mind is wieldy, like well-refined gold, and both qualities are due precisely to its having been well developed. As it is said: “Bhikkhus, I do not see any other single phenomenon that, when thus developed and much cultivated, becomes malleable and wieldy as does this mind, bhikkhus.”

Because it is established in these qualities beginning with purification, it is “steady.” Precisely because it is steady, it has “attained to imperturbability”—that is, it is unmoved and unshaken. Alternatively, because it is malleable and wieldy it is established in its own mastery, and so it is “steady”; because it is supported by faith and the rest it has “attained to imperturbability.” For a mind supported by faith is not moved by lack of faith; one supported by energy is not moved by indolence; one supported by mindfulness¹¹ is not moved by negligence; one supported by concentration is not moved by restlessness; one supported by wisdom is not moved by ignorance; and a luminous mind is not moved by the darkness of defilements. What is supported by these six phenomena has attained to imperturbability. A mind thus possessing eight factors is fit to be directed toward those phenomena to be realized by direct knowledge.

Another method: it is “concentrated” by the concentration of the fourth jhāna. It is “purified” because the hindrances are remote. It is “bright” because it has transcended applied thought and the rest. It is “unblemished” because it lacks the resort of desire that serves as a condition for attaining jhāna. It is “free from defilement” because such defilements of mind as covetousness have departed; these two should be understood according to the Anaṅgaṇa Sutta and the Vattha Sutta¹². It has “become malleable” because it has gained mastery. It is “wieldy” because it has reached the nature of a basis of power¹³. It is “steady and attained to imperturbability” because the development has become complete and reached excellence—the meaning is that it is steady in such a way that it has attained to imperturbability. A mind thus possessing eight factors is likewise fit to be directed toward those phenomena to be realized by direct knowledge, and becomes their basis and proximate cause.

Notes

¹ Mundane direct knowledges (lokikābhiññā): the five kinds of direct knowledge that arise in dependence on the fourth jhāna, which are the subject of this and the following chapter. The same term in its uncompounded form is interpreted in the chapter on taking a meditation subject as “penetration”—the wisdom extending from access to absorption; the two usages belong to different classifications.

² Kasiṇa (kasiṇa): a method of developing concentration that takes earth, water, and the rest as its objects and extends them everywhere; the ten kasiṇas and their development are treated in this work’s chapters on the earth kasiṇa and the remaining kasiṇas.

³ Knowledge of the divine-ear element, knowledge encompassing the minds of others, knowledge of recollection of past lives, and knowledge of the death and rebirth of sentient beings: the latter four of the five mundane direct knowledges; their individual methods of development and explanations occur in this work’s chapters on supernormal power and direct knowledge.

⁴ Transformation by supernormal power (iddhivikubbana): the transformation into various forms by means of supernormal power. The term “transformation” (vikubbanā) is the collective name for the three kinds of pervasion in this work’s chapter on the divine abodes, but is the name of the second of the ten kinds of supernormal power in the present chapter; one term has two usages.

⁵ Attainment (samāpatti): a meditative attainment accomplished by entering concentration; here it refers to the eight attainments consisting of the four jhānas and the four immaterial states. The names and development of the four immaterial states occur in this work’s chapter on immaterial states.

⁶ Commentary (aṭṭhakathā): a general designation for commentaries on the canonical text; the Commentator treats what is not recorded in them as not being an avenue of development.

⁷ Absorption (appanā-samādhi, absorption concentration): concentration in which the mind enters its object fully and remains unmoved, distinguished from the preceding access concentration (upacāra-samādhi), in which the hindrances have been suppressed but the mind has not yet entered absorption.

⁸ Elder Rakkhita: the account cited here—the gathering at Therambatthala of thirty thousand possessors of supernormal power—already occurs in this work’s Explanation of the Earth Kasiṇa, and the Commentator marks that location without repeating the account. There his name is given in full as “the Elder Buddharakkhita.”

⁹ Mastery in adverting and the rest: the five masteries of adverting, entering, sustaining, emerging, and reviewing; their names and characteristics are developed in this work’s chapter on the earth kasiṇa.

¹⁰ Purity of mindfulness through equanimity (upekkhāsatipārisuddhi): a factor of the fourth jhāna, in which mindfulness is purified by equanimity; it is explained in this work’s chapter on the earth kasiṇa.

¹¹ Mindfulness (sati): the mental factor that retains the object and does not forget it; throughout the treatise it proceeds together with knowledge, energy, and concentration. It belongs to a different category from the diffuse awareness commonly designated today by the word “mindfulness” and should be read according to the treatise’s own definition.

¹² The Anaṅgaṇa Sutta and the Vattha Sutta: the two discourses to which the Commentator points in explaining “unblemished” and “free from defilement.”

¹³ Basis of power (iddhipāda): desire, energy, mind, and investigation as the four bases of supernormal power; the four bases are explained in this chapter’s unit “The Four Grounds, Four Bases, Eight Terms, and Sixteen Roots of Supernormal Power.”

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

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

Discussion of the Ten Kinds of Supernormal Power

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Notes

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

§1 Word-by-Word Explanation of the Scriptural Passage—Directing the Mind toward Supernormal Power 〔CSCD §380〕

“Supernormal power” means a division of supernormal power, or a variety of it. “He directs and inclines the mind”: when the bhikkhu’s mind of the kind described has become a basis for direct knowledge, he directs the preliminary-work mind¹ to gain supernormal power—turning it away from the kasiṇa object and sending it toward supernormal power. “Inclines” means that he makes [the mind] incline toward the supernormal power to be attained and tend toward it. “He” means the bhikkhu who has thus directed the mind. “Various” means many kinds and varieties. “Supernormal power” means a division of supernormal power. “Experiences” means experiences, touches, realizes, and reaches. Now, to show its variousness, the passage says “having been one” and so forth. Here, “having been one”: before performing supernormal power, he was originally one. “He becomes many”: wishing to walk back and forth in front of a multitude, or wishing to recite or ask a question, he becomes a hundred or a thousand. How does he become thus? Having accomplished the four grounds, four bases, eight terms, and sixteen roots of supernormal power, he determines with knowledge.

§2 The Four Grounds of Supernormal Power—The Four Jhānas 〔CSCD §381〕

Here, the “four grounds” should be understood as the four jhānas. This has been said by the General of the Dhamma²: “What are the four grounds of supernormal power? The ground born of seclusion is the first jhāna; the ground of rapture and pleasure is the second jhāna; the ground of equanimity and pleasure is the third jhāna; the ground neither painful nor pleasant is the fourth jhāna. These four grounds of supernormal power lead to the gaining of supernormal power, the obtaining of supernormal power, transformation by supernormal power, the full ripening of supernormal power, mastery of supernormal power, and fearlessness in supernormal power.” Here, by entering perceptions of pleasure and lightness through pervasion with rapture and pervasion with pleasure, in the first three jhānas the practitioner’s body becomes light, malleable, and wieldy, and gains supernormal power. Thus, in this sense, the first three should be understood as accessory grounds because they lead to gaining supernormal power; but the fourth jhāna is precisely the fundamental ground for gaining it.

§3 The Four Bases of Supernormal Power—The Four Bases of Power 〔CSCD §382〕

The “four bases” should be understood as the four bases of power³. This has been said: “What are the four bases of supernormal power? Here a bhikkhu develops the basis of power furnished with concentration due to desire and formations of exertion; due to energy … due to mind … he develops the basis of power furnished with concentration due to investigation and formations of exertion. These four bases of supernormal power lead to the gaining of supernormal power … up to (expanded as before) … fearlessness in supernormal power.” Here, concentration having desire as its cause or predominance is concentration due to desire—a designation for concentration attained with active desire as predominant. Formations that constitute exertion are formations of exertion—a designation for the energy of right striving that accomplishes four tasks. “Furnished with” means accompanied by concentration due to desire and formations of exertion. “Basis of power”: desire, concentration, and formations of exertion associated with a direct-knowledge mind gain the name “supernormal power” either in the sense of accomplishment through succeeding, or in the sense that “sentient beings succeed through it and become prosperous, flourishing, and supreme.” The remaining group of mind and mental factors that serve as their base in the sense of an abiding place is the meaning [of the basis of power]. This has been said: “‘Basis of power’ means the feeling aggregate of such a person … up to (expanded as before) … the consciousness aggregate.”

Alternatively, that through which one goes is a base—that which is reached. A base for supernormal power is a basis of power. This designates desire and the rest. As it is said: “Bhikkhus, if a bhikkhu gains concentration and one-pointedness of mind in dependence on desire, this is called concentration due to desire. He strives for the non-arising of unarisen evil [unwholesome phenomena] … up to (expanded as before) … these are called formations of exertion. Thus, bhikkhus, this desire, this concentration due to desire, and these formations of exertion are called the basis of power furnished with concentration due to desire and formations of exertion.” The meanings of the remaining bases of power should be understood in the same way.

§4 The Eight Terms of Supernormal Power—Desire and the Other Eight Phenomena 〔CSCD §383〕

The “eight terms” should be understood as the eight phenomena beginning with desire. This has been said: “What are the eight terms of supernormal power? If a bhikkhu gains concentration and one-pointedness of mind in dependence on desire—desire is not concentration, and concentration is not desire; desire is one, concentration another. If a bhikkhu gains concentration in dependence on energy … in dependence on mind … in dependence on investigation—investigation is not concentration, and concentration is not investigation; investigation is one, concentration another. These eight terms of supernormal power lead to the gaining of supernormal power … up to (expanded as before) … fearlessness in supernormal power.” Here, desire to produce supernormal power can lead to the gaining of supernormal power only when united with and bound to concentration; so too with energy and the rest. The eight terms should therefore be understood as stated in this way.

§5 The Sixteen Roots of Supernormal Power—Sixteen Kinds of Imperturbability 〔CSCD §384〕

The “sixteen roots” should be understood as the mind’s imperturbability in sixteen modes. This has been said: “How many roots does supernormal power have? It has sixteen roots. A mind not downcast is not moved by indolence, and so it is imperturbable. A mind not elated is not moved by restlessness, and so it is imperturbable. A mind not inclined is not moved by greed, and so it is imperturbable. A mind not turned away is not moved by ill will, and so it is imperturbable. A mind not dependent is not moved by views, and so it is imperturbable. A mind not bound is not moved by the greed of desire, and so it is imperturbable. A mind released is not moved by sensual greed, and so it is imperturbable. A mind freed from bonds is not moved by defilements, and so it is imperturbable. A mind rid of limits is not moved by the limits of defilement, and so it is imperturbable. A mind arrived at unity is not moved by the various defilements, and so it is imperturbable. A mind supported by faith is not moved by lack of faith, and so it is imperturbable. A mind supported by energy is not moved by indolence, and so it is imperturbable. A mind supported by mindfulness is not moved by negligence, and so it is imperturbable. A mind supported by concentration is not moved by restlessness, and so it is imperturbable. A mind supported by wisdom is not moved by ignorance, and so it is imperturbable. A mind arrived at luminosity is not moved by the darkness of ignorance, and so it is imperturbable. These sixteen roots of supernormal power lead to the gaining of supernormal power … up to (expanded as before) … fearlessness in supernormal power.”

Although this meaning has already been established by “when his mind is thus concentrated” and the rest, it is stated again to show that the first jhāna and the rest are the grounds, bases, terms, and roots of supernormal power. The former method is handed down in the discourses; this one is [handed down] in the Paṭisambhidāmagga. It is repeated so that there will be no confusion in either place.

§6 The Method of Determining with Knowledge and the Objects of Its Minds 〔CSCD §385〕

“He determines with knowledge”: having accomplished these phenomena that serve as the grounds, bases, terms, [and roots] of supernormal power, the [bhikkhu] enters the jhāna that serves as the basis for direct knowledge⁵ and emerges. If he wishes to become a hundred, he performs the preliminary work “May I become a hundred, may I become a hundred,” enters that jhāna again and emerges, and then determines. Simultaneously with the determination mind, he becomes a hundred. The method is the same for a thousand and the rest. If it does not succeed in this way, he should perform the preliminary work again, enter attainment and emerge a second time, and then determine; for the Commentary on the Saṃyutta⁶ says that one may enter attainment once or twice. Here, the mind of the foundational jhāna takes the sign as its object. The preliminary-work minds take a hundred or a thousand as object, and that is by way of material form, not by way of concept⁷. The determination mind likewise takes a hundred or a thousand as object. Like the absorption mind described earlier, only one such mind arises after change-of-lineage⁸; it belongs to the fourth jhāna of the fine-material sphere.

Notes

¹ Preliminary-work mind (parikammacitta): a preparatory mind that arises before absorption or supernormal power. The sequence of preliminary work, access, conformity, and change-of-lineage is developed in this work’s chapter on the earth kasiṇa.

² General of the Dhamma (dhammasenāpati): an honorific used by this treatise; this unit gives only the title and does not name the person.

³ Four bases of power (iddhipāda): desire, energy, mind, and investigation as the four bases of supernormal power; the four names already appear in this work’s chapter on taking a meditation subject.

⁴ One-pointedness of mind (cittassekaggatā): the state in which the mind is focused on one object without distraction, the intrinsic nature of concentration.

⁵ Jhāna that serves as the basis for direct knowledge (abhiññāpādakaṃ jhānaṃ): the jhāna on which the direct knowledges depend, namely the fourth jhāna.

⁶ Commentary on the Saṃyutta: the commentary cited by the Commentator as authority for the number of entries into attainment when determination does not succeed and must be repeated.

⁷ By way of material form, not by way of concept: determination concerning the object of the preliminary-work mind—the object taken is material form, not the verbal concept “hundred” or “thousand.”

⁸ Change-of-lineage (gotrabhu): the single mind that arises immediately before absorption in the cognitive process of absorption; its position and sequence occur in this work’s chapter on the earth kasiṇa.

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

§1 The Scriptural Passage on One and Many, and Its Explanation 〔CSCD §386〕

As to what is said in the Paṭisambhidāmagga: “Originally one, he directs his mind toward many—a hundred, a thousand, or a hundred thousand. Having directed his mind, he determines with knowledge, ‘May I become many,’ and he becomes many, as did the Venerable Cūḷapanthaka”—there “directs his mind” is said only with reference to the preliminary work¹, while “having directed his mind, he determines with knowledge” is said with reference to the knowledge of supernormal power. Thus, he directs his mind toward many and then enters attainment at the end of those preliminary-work minds. After emerging from the attainment, he again directs his mind: “May I become many.” He then determines with the single knowledge of supernormal power that arises immediately after the three or four preceding preliminary minds and is called “determination²” because it has the meaning of deciding. This is how the meaning should be understood here.

§2 The Account of Cūḷapanthaka 〔CSCD §386〕

The words “as did the Venerable Cūḷapanthaka” are spoken to show an embodied witness to the case of becoming many; this should be explained by recounting the event. It is said that because the two brothers were born on a road, they received the name “Panthaka.” The elder of them was Mahāpanthaka. After going forth, he attained arahantship together with the analytical knowledges. Having become an arahant, he had Cūḷapanthaka go forth and gave him this verse—

Fragrant as the red-lotus flower, opening in the morning before its scent has gone; behold the radiance of Aṅgīrasa, like the sun shining in the sky.

But in four months he could not master it. The Elder therefore said, “You are incapable in the Teaching,” and drove him from the monastery. At that time the Elder was the assigner of meals³. Jīvaka came to the Elder and said, “Venerable sir, tomorrow please come with the Blessed One and five hundred bhikkhus to take a meal at our house.” The Elder accepted, saying, “I accept for the others, apart from Cūḷapanthaka.”

Cūḷapanthaka stood weeping at the gatehouse⁴. The Blessed One saw him with the divine eye⁵, went to him, and asked, “Why are you weeping?” He told the Blessed One what had happened. The Blessed One said, “One who cannot recite is not thereby called incapable in my Teaching. Do not grieve, bhikkhu.” Taking him by the arm, he led him into the monastery, fashioned a piece of cloth by supernormal power and gave it to him, saying, “Come, bhikkhu. Rub this while repeatedly reciting, ‘Removing dust, removing dust⁶.’” As he did so, the [cloth] turned black. He conceived the thought, “The cloth was clean, and there was no fault in it; the fault belongs to this individual existence.” Directing knowledge into the five aggregates, he developed insight and, through conformity, brought [the mind] near change-of-lineage⁷. At that moment the Blessed One spoke to him the verse of illumination—

Greed is dust, but dirt is not called [dust]; “dust” is precisely another name for greed. Having abandoned this dust, the wise dwell in the Teaching of the Dustless One. Hate … up to (expanded as before) … Delusion is dust, but dirt is not called [dust]; “dust” is precisely another name for delusion. Having abandoned this dust, the wise dwell in the Teaching of the Dustless One.

At the end of the verse, the nine supramundane dhammas⁸, attended by the four analytical knowledges and the six direct knowledges, all came into his possession.

The next day the Teacher went with the community of bhikkhus to Jīvaka’s house. When the water of dedication had been poured and the gruel was being served, [the Blessed One] covered his bowl with his hand. Jīvaka asked, “Venerable sir, what is it?” [The Blessed One said,] “There is still one bhikkhu at the monastery.” He sent a man, saying, “Go, bring the noble one, and return quickly.” But after the Blessed One had left the monastery—

Panthaka, having created himself a thousand times, sat in the delightful mango grove until the time was announced.

The man went and saw the grove made a single blaze by the robes. He returned and said, “Venerable sir, the grove is full of bhikkhus. I do not know which one is the noble one.” The Blessed One then told him, “Go. Take the corner of the robe of the first one you see, say, ‘The Teacher calls you,’ and bring him.” He went and took the corner of the Elder’s own robe. At that very instant all the created figures vanished. The Elder told him, “You go,” dismissed him, performed his bodily duties such as washing his face, and arrived before the man, taking his seat on the place reserved for him. It is with reference to this event that the words “as did the Venerable Cūḷapanthaka” were spoken.

§3 The Appearance of Created Figures and Their Return to One 〔CSCD §386〕

Among them, the many created figures made without specification all resemble the practitioner of supernormal power. Whether standing, sitting, and so forth, or speaking, remaining silent, and so forth, whatever the practitioner does, they do as well. But if he wishes to make them appear in different forms—some young, some middle-aged, some old; likewise some with long hair, some half shaven, some shaven, and some with mixed hair; some wearing half-red robes and some yellow-brown robes; some reciting passages, discussing the Dhamma, chanting, posing questions, answering questions, boiling dye, sewing robes, washing, and so forth—or if he wishes to make yet other kinds of diversity, he emerges from the foundational jhāna⁹ and performs the preliminary work in such ways as, “So many bhikkhus are to be young.” He again enters attainment, emerges, and determines. Simultaneously with the determination mind, they become the kinds he wished for. The same method applies to “having been many, he becomes one” and so forth.

There is this distinction here. After a bhikkhu has thus created many bodies, he may think, “I wish to walk alone, recite, or pose a question.” Or, out of fewness of wishes, he may think: “This monastery has few bhikkhus. If someone comes, they will think, ‘Where did so many identical bhikkhus come from? This must be the Elder’s power,’ and they will recognize me.” If midway through he thus wishes, “May I become one,” he enters the foundational jhāna, emerges, performs the preliminary work “May I become one,” enters attainment again, emerges, and determines, “May I become one.” Simultaneously with the determination mind, he becomes one. If he does not do this, he naturally becomes one when the specified time has elapsed.

§4 The Method of Manifestation 〔CSCD §387〕

“Manifestation and concealment”—the meaning here is “making manifest and making concealed.” It is precisely on this point that the Paṭisambhidāmagga says: “What is called ‘manifest’ is uncovered by anything, unobscured, open, evident; what is called ‘concealed’ is covered by something, obscured, closed, overturned.” Here, if the practitioner of supernormal power wishes to make something manifest, he turns darkness into light, what is covered into what is open, or what is out of view into what is in view. How does he do it? Wishing that he or another may be seen even though screened off or staying far away, he emerges from the foundational jhāna and directs his mind: “Let this dark place become luminous,” or “Let what is covered become open,” or “Let what is out of view come into view.” Having performed the preliminary work, he determines in the stated manner. Simultaneously with the determination mind, it becomes just as determined. Others see even from far away. If he himself wishes to see, he sees.

§5 Three Cases of Manifestation—Cūḷasubhaddā’s Invitation, the Descent from the Gods, and Elder Dhammadinna 〔CSCD §388〕

Who has performed this guidance¹⁰ before? The Blessed One. For when the Blessed One accepted Cūḷasubhaddā’s invitation, he traveled from Sāvatthī to Sāketa, seven leagues away, in five hundred peaked dwellings created by Vissakamma. Along the way he determined that the residents of Sāketa should see the residents of Sāvatthī, and that the residents of Sāvatthī should see those of Sāketa. Having descended in the center of the city, he split the earth in two and revealed it down to Avīci; he also divided the sky in two and revealed it up to the Brahmā world.

The meaning should also be made clear through the case of the descent from the gods¹¹. It is said that after performing the Twin Marvel¹² and freeing eighty-four thousand beings from bondage, the Blessed One directed his mind: “Where did past Buddhas go at the end of the Twin Marvel?” He saw that they went to the Heaven of the Thirty-three. Placing one foot on the earth, he set his second foot upon Mount Yugandhara; then, raising the first foot, he stepped onto the summit of Sineru. There, seated on the Yellow-Stone Seat, he entered the rains residence and expounded the Abhidhamma teaching from the beginning to the gods assembled from ten thousand world-systems. At the time for alms, he created a created Buddha, who taught the Dhamma. The Blessed One chewed a Nāgalatā tooth-stick, rinsed his mouth at Lake Anotatta, collected alms in Uttarakuru, and ate on the shore of Lake Anotatta. Elder Sāriputta went there to pay homage to the Blessed One. The Blessed One gave the Elder the method, saying, “Today I taught this much Dhamma.” In this way he taught the Abhidhamma continuously for three months. On hearing it, eighty koṭis of gods gained direct realization of the Dhamma.

The gathering extending twelve leagues that had assembled for the Twin Marvel encamped there, saying, “We will not leave until we see the Blessed One.” The junior Anāthapiṇḍika supplied them with all requisites. To learn where the Blessed One was, the people appealed to Elder Anuruddha. The Elder increased the light, saw with the divine eye the Blessed One keeping the rains residence there, and told them.

To pay homage to the Blessed One, they appealed to Elder Mahāmoggallāna. In the midst of that assembly, the Elder sank into the earth, passed through Mount Sineru, and emerged at the Tathāgata’s feet, paying homage to the Blessed One’s feet. He said to the Blessed One: “Venerable sir, the inhabitants of Jambudīpa say, ‘We will pay homage at the Blessed One’s feet, and only after seeing the Blessed One will we depart.’” The Blessed One said: “Moggallāna, where is your elder brother, the General of the Dhamma, now?” “Venerable sir, at the city of Saṅkassa.” “Moggallāna, those who wish to see me should come tomorrow to the city of Saṅkassa. Tomorrow, on the full-moon observance day of the Great Invitation, I shall descend at Saṅkassa.” The Elder said, “Good, venerable sir,” paid homage to the One of Ten Powers, descended by the route he had come, and went to the people. Both in going and returning he determined that the people should be able to see him. Here, this is the guidance of manifestation performed by Elder Mahāmoggallāna.

Returning thus, he reported what had happened and said, “Do not think it is far. Eat your morning meal and then set out.” The Blessed One told Sakka, king of the gods, “Great King, tomorrow I shall go to the human world.” The king commanded Vissakamma: “Dear sir, the Blessed One will go to the human world tomorrow. Build three flights of stairs—one made of gold, one of silver, and one of gems.” He did so. The next day the Blessed One stood on the summit of Sineru and looked toward the eastern world. Innumerable thousands of world-systems lay open and appeared like a single courtyard. As in the east, so in the west, north, and south: he saw all of them lying open. Downward he saw as far as Avīci, and upward as far as the realm of the Akaniṭṭhas.

It is said that day was called “the Opening of the World.” Humans saw gods, and gods saw humans. There, humans did not have to look upward, nor did gods have to look downward: all saw one another face to face. The Blessed One descended by the central flight of stairs made of gems; the gods of the six sensual heavens descended on the left by the golden [stairs], and the gods of the Pure Abodes and Great Brahmā on the right by the silver [stairs]. Sakka held the bowl and robe; Great Brahmā [held] a white parasol three leagues across; Suyāma [held] a yak-tail fan; and Pañcasikha, son of a gandhabba, held a lute of beḷuva color three gāvutas in size and descended while making an offering to the Tathāgata. There was no sentient being who saw the Blessed One that day and did not arouse an aspiration toward Buddhahood. Here, this is the guidance of manifestation performed by the Blessed One.

Again, Elder Dhammadinna, a resident of Talaṅgara in Tambapaṇṇi Island, sat in the courtyard of the stūpa at the Tissamahāvihāra and taught the Discourse on the Sure Course, saying, “Bhikkhus, a bhikkhu endowed with three qualities practices the sure course.” Lowering his fan, he made everything down to Avīci into a single courtyard; then raising it, he made everything up to the Brahmā world into a single courtyard. Frightening [his hearers] with the terror of hell and enticing them with the bliss of heaven, the Elder taught the Dhamma. Some became stream-enterers; some became once-returners, non-returners, or arahants.

§6 The Method of Concealment 〔CSCD §389〕

One who wishes to make something concealed turns light into darkness, what is uncovered into what is covered, or what is in view into what is out of view. How does he do it? Wishing that he or another not be seen even when unscreened and standing near at hand, he emerges from the foundational jhāna and directs his mind: “Let this light place become dark,” or “Let what is uncovered become covered,” or “Let what is in view pass out of view.” Having performed the preliminary work, he determines in the stated manner. Simultaneously with the determination mind, it becomes just as determined. Others do not see even from near at hand. If he himself does not wish to see, he does not see.

§7 Three Cases of Concealment—Yasa, Mahākappina, and Elder Mahinda 〔CSCD §390〕

Who has performed this guidance before? The Blessed One. For the Blessed One caused Yasa, the son of good family, not to be seen by his father even though he was sitting near at hand. Likewise, after traveling two thousand leagues to meet Mahākappina, establishing him in the fruit of non-returning, and establishing his thousand ministers in the fruit of stream-entry, he made Queen Anojā—who followed their route with a retinue of a thousand women—unable to see the king and his company even though they sat close by. When she asked, “Venerable sir, have you seen the king?” [the Blessed One said,] “Well, is it better that you seek the king or that you seek yourself?” She replied, “Myself, venerable sir,” and sat down. He taught her the Dhamma so that she and the thousand women were established in stream-entry, the ministers in non-returning, and the king in arahantship. Elder Mahinda did this same thing on the day he arrived in Tambapaṇṇi Island: he caused the king not to see the others who had come with him.

§8 The General Classification of Manifestation and Concealment, and the Twin Marvel 〔CSCD §391〕

Moreover, every evident guidance is called “manifestation,” and every nonevident guidance is called “concealment.” In evident guidance, both the supernormal power and the practitioner of supernormal power are known. This should be explained by the Twin Marvel. For there: “Here the Tathāgata performs the Twin Marvel, which is not shared by disciples: he produces a mass of fire from the upper body and a stream of water from the lower body.” Thus both are known. In nonevident guidance only the supernormal power is known, while the practitioner is not [known]. This should be explained by the Mahaka Sutta and the Brahmā’s Invitation Sutta. For there, in the cases both of the Venerable Mahaka and of the Blessed One, only the supernormal power was known, while the practitioner was not [known].

As it is said—

“The householder Citta, sitting to one side, said to the Venerable Mahaka: ‘Venerable sir, it would be good if the noble Mahaka would show me guidance by supernormal power belonging to a state beyond ordinary humans.’ ‘Householder, then spread your upper robe on the veranda and place a bundle of grass on it.’ The householder Citta assented to the Venerable Mahaka, saying, ‘Yes, venerable sir,’ spread his upper robe on the veranda, and placed the bundle of grass on it. Then the Venerable Mahaka entered his dwelling and performed such a formation of supernormal power¹³ that flames came through the keyhole and the gap at the door hinge, burning the grass but not the upper robe.”

And as it is said—

“Bhikkhus, I then performed such a formation of supernormal power: ‘To this extent, Brahmā, the company of Brahmā, and the gods of Brahmā’s retinue will hear my voice but not see me.’ Having thus vanished, I spoke this verse—”

I have seen fear in becoming, and becoming in those who seek non-becoming; I commend no kind of becoming, nor did I grasp at delight.

Notes

¹ Preliminary work (parikamma): the preparatory attention and series of minds before absorption. In this chapter, supernormal power likewise takes preliminary work as its preceding portion; only after the preliminary-work minds does one enter attainment and determine.

² Determination (adhiṭṭhāna): the one mind arising after three or four preliminary-work minds; because its meaning is deciding, it receives this name. The first of the ten powers is named for it.

³ Assigner of meals (bhattuddesaka): the office in the community that assigns invited meals and order of attendance. Mahāpanthaka held this office at the time and could therefore leave out Cūḷapanthaka’s name.

⁴ Gatehouse (dvārakoṭṭhaka): the building at a monastery gate, where Cūḷapanthaka stood and wept after being expelled.

⁵ Divine eye (dibbacakkhu): the direct knowledge that sees material forms far and near, gross and subtle. It is explained in this work’s chapter on direct knowledge.

⁶ Removing dust (rajoharaṇa): a cloth for wiping away dust. In the verse of illumination below, “dust” (rajo) is not external dirt (reṇu) but another name for greed, hate, and delusion; the wording turns on the name of this object.

⁷ Change-of-lineage (gotrabhu): one mind arising after conformity of insight and before the noble path, crossing from the lineage of the ordinary person into that of the noble ones. The sequence of the five aggregates and insight appears in this work’s chapter on the aggregates, and the position of change-of-lineage in the chapter on purification by knowledge and vision of the way.

⁸ Nine supramundane dhammas: the four paths, four fruits, and Nibbāna; here they are attended by the four analytical knowledges and the six direct knowledges.

⁹ Foundational jhāna (pādakajjhāna): the jhāna that serves as the basis for supernormal powers, namely the fourth jhāna. Each cultivation of a supernormal power begins by emerging from it.

¹⁰ Guidance (pāṭihāriya): that which overcomes another’s wrong adherence by supernormal power and brings understanding and confidence; its meaning is “dispelling.” It is set word by word beside “supernormal power” (iddhi) in this chapter, and this edition therefore reads the two terms separately.

¹¹ Descent from the gods (devorohaṇa): the Blessed One’s descent to the human world after teaching the Abhidhamma for three months in the Heaven of the Thirty-three, as recounted below.

¹² Twin Marvel (yamakapāṭihāriya): a supernormal power not shared by the disciples, with a mass of fire issuing from the upper body and a stream of water from the lower body. Its defining passage is cited at the end of this unit.

¹³ Formation of supernormal power (iddhābhisaṅkhāra): the mental formation performed to produce a supernormal power; the same expression is used in the accounts of Mahaka and the Blessed One.

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

§1 Passing through Walls and Mountains 〔CSCD §392〕

“He passes beyond a wall, beyond a rampart, and beyond a mountain without obstruction, as though in space.” Here, “beyond a wall” means the other side of a wall; that is, beyond the wall. The same method applies to the other two. A “wall” is another name for the wall of a house. A “rampart” is the enclosing wall of a house, monastery, village, and so forth. A “mountain” is a mountain of earth or stone. “Without obstruction” means without sticking. “As though in space” means as if in space. One who wishes to travel in this way enters attainment in the space kasiṇa¹, emerges, and directs his mind to a wall, a rampart, or any mountain among Sineru and the world-system mountains. Having performed the preliminary work², he determines³, “Let it become space.” It becomes precisely space. For one who wishes to descend or ascend, it becomes hollow; for one who wishes to pass through, it becomes an opening. He travels there without obstruction.

But the Elder Tipiṭaka Cūḷābhaya said here: “Friends, what use is there in entering attainment in the space kasiṇa? Would one who wishes to create an elephant or horse have to enter attainment in an elephant kasiṇa or horse kasiṇa? Is it not mastery over the eight attainments alone that is the measure, after one has performed the preliminary work upon any kasiṇa whatever? Whatever he wishes, that is what it becomes.” The bhikkhus said, “Venerable sir, it is precisely the space kasiṇa that occurs in the scriptural passage, so it must be stated.” The scriptural passage is as follows—

“He is originally one who has attained attainment in the space kasiṇa. He directs his mind beyond a wall, beyond a rampart, and beyond a mountain. Having directed his mind, he determines with knowledge: ‘Let it become space.’ It becomes space. He passes beyond a wall, beyond a rampart, and beyond a mountain without obstruction. Just as people without supernormal power naturally travel without obstruction where they are not covered or enclosed by anything, so too the practitioner of supernormal power who has attained mastery of mind⁴ passes beyond a wall, beyond a rampart, and beyond a mountain without obstruction, as though in space.”

If, after this bhikkhu has determined and is traveling, a mountain or tree arises midway, should he enter attainment again and determine? There is no fault in doing so. For entering again and determining is like retaking dependence⁵ in the presence of one’s preceptor. Yet because the bhikkhu has already determined, “Let it become space,” it is precisely space. And through the power of the preceding determination, it is impossible that a mountain or tree produced by temperature at some other time could arise midway before him. But if it was created by another practitioner of supernormal power, the power of the earlier creation is stronger; the later practitioner should travel above or below it.

§2 Emerging and Submerging in the Earth 〔CSCD §393〕

“He also emerges and submerges in the earth.” Here, “emerging” means rising up, and “submerging” means sinking down; emerging and submerging together are “emergence and submergence.” One who wishes to do this enters attainment in the water kasiṇa⁶, emerges, and defines, “Within this much space, let the earth become water.” Having performed the preliminary work, he determines in the stated manner. Simultaneously with the determination, the earth within the defined area becomes precisely water. There he emerges and submerges. The scriptural passage is as follows—

“He is originally one who has attained attainment in the water kasiṇa. He directs his mind to the earth. Having directed his mind, he determines with knowledge: ‘Let it become water.’ It becomes water. There he emerges and submerges in the earth. Just as people without supernormal power naturally emerge and submerge in water, so too the practitioner of supernormal power who has attained mastery of mind emerges and submerges in the earth as though in water.”

Nor is this limited to emerging and submerging: he does whatever he wishes, such as bathing, drinking, washing his face, and washing vessels. Nor is it limited to water. Whichever among ghee, oil, honey, sugar, and so forth he wants, he directs his mind, “Let this or that become this much,” performs the preliminary work, and determines; it becomes just as determined. When it is taken up and poured into a vessel, ghee remains precisely ghee, oil and the rest remain oil and the rest, and water remains precisely water. There he becomes wet if he wishes and does not become wet if he does not wish. Moreover, the earth becomes water only for him; for everyone else it remains earth. People walk there, travel by carts and so forth, and plow and perform other work as before. If he wishes, “Let it become water for them too,” then it becomes [water]. But once the defined time has passed, every defined place is again earth, apart from water that was already in jars, ponds, and so forth.

§3 Walking on Water without Sinking 〔CSCD §394〕

“He also [walks] on water without sinking.” Here, water into which one sinks when stepping upon it is called “sinking”; its opposite is “without sinking.” One who wishes to travel in this way enters attainment in the earth kasiṇa, emerges, and defines, “Within this much space, let the water become earth.” Having performed the preliminary work, he determines in the stated manner. Simultaneously with the determination, the water within the defined area becomes precisely earth. There he walks. The scriptural passage is as follows—

“He is originally one who has attained attainment in the earth kasiṇa. He directs his mind to the water. Having directed his mind, he determines with knowledge: ‘Let it become earth.’ It becomes earth. There he walks on water without sinking. Just as people without supernormal power naturally walk on earth without sinking, so too the practitioner of supernormal power who has attained mastery of mind walks on water without sinking, as though on earth.”

Nor is this limited to walking. He assumes whichever posture he wishes. Nor is it limited to making earth. Whichever among gems, gold, mountains, trees, and so forth he wants, he directs his mind and determines in the stated manner, and it becomes just as determined. Moreover, the water becomes earth only for him; for everyone else it remains water, and fish, turtles, water birds, and the rest move about as they please. If he wishes to make it earth for the others too, it becomes earth. But once the defined time has passed, it is again water.

§4 Traveling Cross-Legged through the Air 〔CSCD §395〕

“He travels cross-legged” means that he travels in the cross-legged posture. “A winged bird” means a bird furnished with wings. One who wishes to do this enters attainment in the earth kasiṇa and emerges. If he wishes to travel seated, he defines an area the size of his cross-legged posture, performs the preliminary work, and determines in the stated manner. If he wishes to travel lying down, he [defines] an area the size of a bed; if he wishes to walk, an area the size of a path. Having thus defined an appropriate area, he determines in the stated manner, “Let it become earth.” Simultaneously with the determination, it becomes precisely earth. The scriptural passage is as follows—

“‘He also travels cross-legged through space like a winged bird.’ He is originally one who has attained attainment in the earth kasiṇa. He directs his mind to space. Having directed his mind, he determines with knowledge: ‘Let it become earth.’ It becomes earth. There in space, in the air, he walks back and forth, stands, sits, and lies down. Just as people without supernormal power naturally walk back and forth on earth … up to (expanded as before) … and lie down, so too the practitioner of supernormal power who has attained mastery of mind walks back and forth in space, in the air … up to (expanded as before) … and lies down.”

A bhikkhu who wishes to travel through the air must also have attained the divine eye⁷. Why? Because a mountain or tree produced by temperature might appear midway, or nāgas and supaṇṇas might create [an obstacle] out of jealousy; [the divine eye] is needed to see them. What should he do after seeing them? He enters the foundational jhāna⁸, emerges, performs the preliminary work, and determines, “Let it become space.” But the Elder⁹ said: “Friends, what use is there in entering attainment? Has his mind not already attained concentration? By it, wherever he determines, ‘Let it become space,’ becomes precisely space.” Although he said this, one should nevertheless proceed by the method stated in the treatment of passing through a wall.

Moreover, to descend at an [appropriate] place, he must have attained the divine eye. For if this [bhikkhu] were to descend at an inappropriate place—at a bathing ford or a village gate—he would be seen by the crowd. Thus, having seen with the divine eye, he avoids an inappropriate place and descends at an [appropriate] one.

§5 Touching the Sun and Moon with the Hand 〔CSCD §396〕

“Even the sun and moon, so mighty in supernormal power and so mighty in influence, he touches and strokes with his hand.” Here it should be understood that the sun and moon are mighty in supernormal power because they travel at a height of forty-two thousand leagues, and mighty in influence because they illuminate three continents at the same instant. Or, in this way, because they both travel above and illuminate, they are mighty in supernormal power, and by that very fact mighty in influence. “Touches” means grasps or makes contact at one point. “Strokes” means rubs all around, as over the surface of a mirror. This supernormal power of his succeeds solely through the foundational jhāna for direct knowledge; there is no requirement here concerning attainment in a kasiṇa. For it is said in the Paṭisambhidāmagga—

“‘Even the sun and moon … up to (expanded as before) … he strokes.’ Here the practitioner of supernormal power who has attained mastery of mind directs his mind to the sun and moon. Having directed his mind, he determines with knowledge: ‘Let them be within reach of my hand¹⁰.’ They come within reach of his hand. Whether seated or lying down, he touches, grasps, and strokes the sun and moon with his hand. Just as people without supernormal power naturally touch, grasp, and stroke some material form within reach of the hand, so too the practitioner of supernormal power … up to (expanded as before) … strokes them.”

If he wishes to go to them and touch them, he goes and touches them. But if he wishes to touch them while remaining seated or lying here, he determines, “Let them be within reach of my hand.” Through the power of the determination, [the sun and moon] come like palm fruits released from their stalks¹¹, and he touches [them] as they remain within his reach; or else he extends his hand [to touch them]. Now when it is extended, is it the appropriated that grows, or the unappropriated¹²?—the unappropriated grows in dependence on the appropriated.

On this point Elder Tipiṭaka Cūḷanāga said: “Friends, can the appropriated not become either small or large? When a bhikkhu comes out through a keyhole and the like, does not the appropriated become small? And when he makes his individual existence large, it becomes large—as in the case of Elder Mahāmoggallāna.”

Notes

¹ Space kasiṇa (ākāsakasiṇa): a kasiṇa taking space as its object. Its method of cultivation appears in this work’s chapter on the remaining kasiṇas; this unit uses only its result.

² Preliminary work (parikamma): the preparatory attention and series of minds before absorption. In this unit, supernormal power likewise takes preliminary work as its preceding portion; only after the preliminary work does one enter attainment and determine.

³ Determination (adhiṭṭhāna): the one mind arising after the preliminary work; because its meaning is deciding, it receives this name. The first of the ten powers is named for it.

⁴ Attained mastery of mind (cetovasippatta): one who has gained mastery in directing the mind to, entering, emerging from, and reviewing the attainments and the rest. It is a characteristic of the practitioner of supernormal power stated in the scriptural passage.

⁵ Taking dependence (nissayaggahaṇa): the practice by which a newly trained bhikkhu receives dependence in the presence of a preceptor and lives under it. Its account appears in this work’s chapter on virtue; this unit borrows it as a simile.

⁶ Water kasiṇa (āpokasiṇa) and earth kasiṇa (pathavīkasiṇa): kasiṇas taking water and earth as their respective objects. Cultivation of the earth kasiṇa appears in this work’s chapter on the earth kasiṇa, and cultivation of the water kasiṇa in the chapter on the remaining kasiṇas.

⁷ Divine eye (dibbacakkhu): the direct knowledge that sees material forms far and near, gross and subtle. It is explained in this work’s chapter on direct knowledge. This unit itself specifies that one who wishes to travel through the air must first attain it.

⁸ Foundational jhāna (pādakajjhāna): the jhāna that serves as the basis for direct knowledges, namely the fourth jhāna. Each cultivation of supernormal power begins by emerging from it.

⁹ The Elder: the unit gives no name at this point. It refers to Elder Tipiṭaka Cūḷābhaya, who earlier questioned the necessity of the space kasiṇa.

¹⁰ Within reach of the hand (hatthapāsa): close enough to be reached with an extended hand; the determination causes the sun and moon to come there.

¹¹ Palm fruit released from its stalk (vaṇṭā muttatālaphala): the fruit of a palmyra tree falling free of its stalk; a simile for the sun and moon coming within reach in response to the determination.

¹² Appropriated (upādiṇṇaka) and unappropriated (anupādiṇṇaka): the first is material form appropriated by kamma, the second what is not so appropriated. The question about extending the hand distinguishes these two; the Commentator concludes, “the unappropriated grows in dependence on the appropriated.”

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.