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CHAPTER XII
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(Iddhividha-niddesa)
[THE BENEFITS OF CONCENTRATION (CONTINUED)]
1.
[373] It was said above with reference to the mundane kinds of direct-
knowledge that this development of concentration “provides … the benefit of the
kinds of direct-knowledge” (XI.122). Now, in order to perfect those kinds of
direct-knowledge the task must be undertaken by a meditator who has reached
the fourth jhāna in the earth kasiṇa, and so on. And in doing this, not only will
this development of concentration have provided benefits in this way, it will also
have become more advanced; and when he thus possesses concentration so
developed as to have both provided benefits and become more advanced, he will
then more easily perfect the development of understanding. So meanwhile we
shall deal with the explanation of the kinds of direct-knowledge now.
2. In order to show the benefits of developing concentration to clansmen whose
concentration has reached the fourth jhāna, and in order to teach progressively
refined Dhamma, five kinds of mundane direct-knowledge have been described
by the Blessed One. They are: (1) the kinds of supernormal power, described in
the way beginning, “When his concentrated mind is thus purified, bright,
unblemished, rid of defilement, and has become malleable, wieldy, steady, and
attained to imperturbability,1 he directs, he inclines, his mind to the kinds of
supernormal power. He wields the various kinds of supernormal power. Having
been one, he becomes many …” (D I 77); (2) the knowledge of the divine ear
element; (3) the knowledge of penetration of minds; (4) the knowledge of
recollection of past lives; and (5) the knowledge of the passing away and
reappearance of beings.
[(1) THE KINDS OF SUPERNORMAL POWER]
If a meditator wants to begin performing the transformation by supernormal
power described as, “Having been one, he becomes many,” etc., he must achieve
the eight attainments in each of the eight kasiṇas ending with the white kasiṇa.
He must also have complete control of his mind in the following fourteen ways:
[374] (i) in the order of the kasiṇa, (ii) in the reverse order of the kasiṇa, (iii) in the
1. Áneñja—“imperturbability”: a term normally used for the four immaterial states,
together with the fourth jhāna. See also §16f., and MN 106.
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order and reverse order of the kasiṇa, (iv) in the order of the jhāna, (v) in the
reverse order of the jhāna (vi) in the order and reverse order of the jhāna, (vii)
skipping jhāna, (viii) skipping kasiṇa, (ix) skipping jhāna and kasiṇa, (x)
transposition of factors, (xi) transposition of object, (xii) transposition of factors
and object, (xiii) definition of factors, and (xiv) definition of object.
3.
But what is “in the order of the kasiṇa” here? What is “definition of object”?
(i) Here a bhikkhu attains jhāna in the earth kasiṇa, after that in the water
kasiṇa, and so progressing through the eight kasiṇas, doing so even a hundred
times, even a thousand times, in each one. This is called in the order of the kasiṇas.
(ii) Attaining them in like manner in reverse order, starting with the white kasiṇa,
is called in the reverse order of the kasiṇas. (iii) Attaining them again and again in
forward and reverse order, from the earth kasiṇa up to the white kasiṇa and from
the white kasiṇa back to the earth kasiṇa, is called in the order and reverse order of
the kasiṇas.
4. (iv) Attaining again and again from the first jhāna up to the base consisting
of neither perception nor non-perception is called in the order of the jhānas. (v)
Attaining again and again from the base consisting of neither perception nor
non-perception back to the first jhāna is called in the reverse order of the jhānas.
(vi) Attaining in forward and reverse order, from the first jhāna up to the base
consisting of neither perception nor non-perception and from the base consisting
of neither perception nor non-perception back to the first jhāna, is called in the
order and reverse order of the jhānas.
5. (vii) He skips alternate jhānas without skipping the kasiṇas in the following
way: having first attained the first jhāna in the earth kasiṇa, he attains the third
jhāna in that same kasiṇa, and after that, having removed [the kasiṇa (X.6), he
attains] the base consisting of boundless space, after that the base consisting of
nothingness. This is called skipping jhānas. And that based on the water kasiṇa,
etc., should be construed similarly. (viii) When he skips alternate kasiṇas without
skipping jhānas in the following way: having attained the first jhāna in the
earth kasiṇa, he again attains that same jhāna in the fire kasiṇa and then in the
blue kasiṇa and then in the red kasiṇa, this is called skipping kasiṇas. (ix) When
he skips both jhānas and kasiṇas in the following way: having attained the first
jhāna in the earth kasiṇa, he next attains the third in the fire kasiṇa, next the
base consisting of boundless space after removing the blue kasiṇa, next the base
consisting of nothingness [arrived at] from the red kasiṇa, this is called skipping
jhānas and kasiṇas.
6. (x) Attaining the first jhāna in the earth kasiṇa [375] and then attaining the
others in that same kasiṇa is called transposition of factors. (xi) Attaining the first
jhāna in the earth kasiṇa and then that same jhāna in the water kasiṇa … in the
white kasiṇa is called transposition of object. (xii) Transposition of object and
factors together takes place in the following way: he attains the first jhāna in the
earth kasiṇa, the second jhāna in the water kasiṇa, the third in the fire kasiṇa,
the fourth in the air kasiṇa, the base consisting of boundless space by removing
the blue kasiṇa, the base consisting of boundless consciousness [arrived at]
from the yellow kasiṇa, the base consisting of nothingness from the red kasiṇa,
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and the base consisting of neither perception nor non-perception from the white
kasiṇa. This is called transposition of factors and object.
7. (xiii) The defining of only the jhāna factors by defining the first jhāna as five-
factored, the second as three-factored, the third as two-factored, and likewise
the fourth, the base consisting of boundless space, … and the base consisting of
neither perception nor non-perception, is called definition of factors. (xiv) Likewise,
the defining of only the object as “This is the earth kasiṇa,” “This is the water
kasiṇa” … “This is the white kasiṇa,” is called definition of object. Some would
also have “defining of factors and object”; but since that is not given in the
commentaries it is certainly not a heading in the development.
8.
It is not possible for a meditator to begin to accomplish transformation by
supernormal powers unless he has previously completed his development by
controlling his mind in these fourteen ways. Now, the kasiṇa preliminary work
is difficult for a beginner and only one in a hundred or a thousand can do it. The
arousing of the sign is difficult for one who has done the preliminary work and
only one in a hundred or a thousand can do it. To extend the sign when it has
arisen and to reach absorption is difficult and only one in a hundred or a
thousand can do it. To tame one’s mind in the fourteen ways after reaching
absorption is difficult and only one in a hundred or a thousand can do it. The
transformation by supernormal power after training one’s mind in the fourteen
ways is difficult and only one in a hundred or a thousand can do it. Rapid
response after attaining transformation is difficult and only one in a hundred or
a thousand can do it.
9.
Like the Elder Rakkhita who, eight years after his full admission to the
Order, was in the midst of thirty thousand bhikkhus possessing supernormal
powers who had come to attend upon the sickness of the Elder Mahā-Rohaṇa-
Gutta at Therambatthala. [376] His feat is mentioned under the earth kasiṇa
(IV.135). Seeing his feat, an elder said, “Friends, if Rakkhita had not been there,
we should have been put to shame. [It could have been said], ‘They were unable
to protect the royal nāga.’ So we ourselves ought to go about [with our abilities
perfected], just as it is proper (for soldiers) to go about with weapons cleaned of
stains.” The thirty thousand bhikkhus heeded the elder’s advice and achieved
rapid response.
10.
And helping another after acquiring rapidity in responding is difficult
and only one in a hundred or a thousand can do it. Like the elder who gave
protection against the rain of embers by creating earth in the sky, when the rain
of embers was produced by Māra at the Giribhaṇḍavahana offering. 2
11.
It is only in Buddhas, Paccekabuddhas, chief disciples, etc., who have vast
previous endeavour behind them, that this transformation by supernormal power
2.  Giribhaṇḍavahanapūjā: Vism-mhṭ (p. 375) says: “Giribhaṇḍa-vahanapūjā nāma
Cetiyagiriṃ ādiṃ katvā sakaladīpe samudde ca yāva yojanā mahatī dīpapūjā (‘it is a name for
a great island-offering starting with the Cetiyagiri (Mihintale) and extending over the
whole island and up to a league into the sea ’).” Mentioned in A-a to AN 1:1; M-a II 398;
and Mahāvaṃsa XXXIV.81.
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and other such special qualities as the discriminations are brought to success
simply with the attainment of Arahantship and without the progressive course
of development of the kind just described.
12.
So just as when a goldsmith wants to make some kind of ornament, he
does so only after making the gold malleable and wieldy by smelting it, etc., and
just as when a potter wants to make some kind of vessel, he does so only after
making the clay well kneaded and malleable, a beginner too must likewise
prepare for the kinds of supernormal powers by controlling his mind in these
fourteen ways; and he must do so also by making his mind malleable and wieldy
both by attaining under the headings of zeal, consciousness, energy, and inquiry,3
and by mastery in adverting, and so on. But one who already has the required
condition for it owing to practice in previous lives needs only prepare himself
by acquiring mastery in the fourth jhāna in the kasiṇas.
13.
Now, the Blessed One showed how the preparation should be done in
saying, “When his concentrated mind,” and so on. Here is the explanation,
which follows the text (see §2). Herein, he is a meditator who has attained the
fourth jhāna. Thus signifies the order in which the fourth jhāna comes; having
obtained the fourth jhāna in this order beginning with attaining the first jhāna,
is what is meant. Concentrated: concentrated by means of the fourth jhāna. Mind:
fine-material-sphere consciousness.
14.
But as to the words “purified,” etc., it is purified by means of the state of
mindfulness purified by equanimity. [377] It is bright precisely because it is
purified; it is limpid (see A I 10), is what is meant. It is unblemished since the
blemishes consisting of greed, etc., are eliminated by the removal of their
conditions consisting of bliss, and the rest. It is rid of defilement precisely because
it is unblemished; for it is by the blemish that the consciousness becomes defiled.
It has become malleable because it is well developed; it suffers mastery, is what is
meant, for consciousness that suffers mastery is called “malleable.” It is wieldy
(kammanīya) precisely because it is malleable; it suffers being worked
(kammakkhama), is fit to be worked (kammayogga), is what is meant.
15.
For a malleable consciousness is wieldy, like well-smelted gold; and it is
both of these because it is well developed, according as it is said: “Bhikkhus, I do
not see anyone thing that, when developed and cultivated, becomes so malleable
and wieldy as does the mind” (A I 9).
16.
It is steady because it is steadied in this purifiedness, and the rest. It is
attained to imperturbability  (āneñjappatta) precisely because it is steady; it is
motionless, without perturbation (niriñjana), is what is meant. Or alternatively, it
is steady because steady in its own masterability through malleability and
wieldiness, and it is attained to imperturbability because it is reinforced by faith,
and so on.
17.
For consciousness reinforced by faith is not perturbed by faithlessness;
when reinforced by energy, it is not perturbed by idleness; when reinforced by
mindfulness, it is not perturbed by negligence; when reinforced by concentration,
3. These are the four headings of the roads to power (see §50).
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it is not perturbed by agitation; when reinforced by understanding, it is not
perturbed by ignorance; and when illuminated, it is not perturbed by the
darkness of defilement. So when it is reinforced by these six states, it is attained
to imperturbability.
18.
Consciousness possessing these eight factors in this way is susceptible
of being directed to the realization by direct-knowledge of states realizable by
direct-knowledge.
19.
Another method: It is concentrated by means of fourth-jhāna concentration.
It is purified by separation from the hindrances. It is bright owing to the
surmounting of applied thought and the rest. It is unblemished owing to absence
of evil wishes based on the obtainment of jhāna.4 It is rid of defilement owing to
the disappearance of the defilements of the mind consisting in covetousness,
etc.; and both of these should be understood according to the Anaṅgaṇa Sutta
(MN 5) and the Vattha Sutta (MN 7). It is become malleable by masterability. It is
wieldy by reaching the state of a road to power (§50). It is steady and attained to
imperturbability by reaching the refinement of completed development; the
meaning is that according as it has attained imperturbability so it is steady.
And the consciousness possessing these eight factors in this way [378] is
susceptible of being directed to the realization by direct-knowledge of states
realizable by direct-knowledge, since it is the basis, the proximate cause, for
them.
20.
He directs, he inclines, his mind to the kinds of supernormal powers  (iddhi-
vidha—lit. “kinds of success”): here “success” (iddhi) is the success of
succeeding (ijjhana); in the sense of production, in the sense of obtainment, is
what is meant. For what is produced and obtained is called “successful,”
according as it is said, “When a mortal desires, if his desire is fulfilled”
(samijjhati) (Sn 766), and likewise: “Renunciation succeeds (ijjhati), thus it is a
success (iddhi) … It metamorphoses (paṭiharati) [lust], thus it is a metamorphosis
(pāṭihāriya)5 … The Arahant path succeeds, thus it is a success … It
metamorphoses [all defilements], thus it is a metamorphosis” (Paṭis II 229).
21.
Another method: success is in the sense of succeeding. That is a term for
the effectiveness of the means; for effectiveness of the means succeeds with the
production of the result intended, according as it is said: “This householder
Citta is virtuous and magnanimous. If he should aspire, ‘Let me in the future
become a Wheel-turning Monarch,’ being virtuous, he will succeed in his
aspiration, because it is purified” (S IV 303).
22.
Another method: beings succeed by its means, thus it is success. They
succeed, thus they are successful; they are enriched, promoted, is what is meant.
4. I.e. one wants it to be known that he can practice jhāna.
5. “It counter-strikes (paṭiharati), thus it is a counter-stroke (pāṭihāriya—metamorphosis
= miracle). What strikes out (harati), removes, what is counter to it (paṭipakkha) is
therefore called counter-striking (paṭihāriya), since what is counter-striking strikes
out anything counter (paṭipakkha) to itself. Paṭihāriya (counter-striking) is the same as
pāṭihāriya  (counter-stroke = metamorphosis = miracle)” (Vism-mhṭ 379).
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That [success (power)] is of ten kinds, according as it is said, “Kinds of success:
ten kinds of success,” after which it is said further, “What ten kinds of success?
Success by resolve, success as transformation, success as the mind-made [body],
success by intervention of knowledge, success by intervention of concentration,
Noble Ones’ success, success born of kamma result, success of the meritorious,
success through the sciences, success in the sense of succeeding due to right
exertion applied here or there” (Paṭis II 205).
23.
(i) Herein, the success shown in the exposition [of the above summary]
thus, “Normally one, he adverts to [himself as] many or a hundred or a thousand
or a hundred thousand; having adverted, he resolves with knowledge, “Let me
be many” (Paṭis II 207), is called success by resolve because it is produced by
resolving.
24.
(ii) That given as follows, “Having abandoned his normal form, he shows
[himself in] the form of a boy or the form of a serpent … or he shows a manifold
military array” (Paṭis II 210), is called success as transformation because of the
abandoning and alteration of the normal form. [379]
25.
(iii) That given in this way, “Here a bhikkhu creates out of this body another
body possessing visible form, mind-made” (Paṭis II 210), is called success as the
mind-made (body) because it occurs as the production of another, mind-made,
body inside the body.
26.
(iv) A distinction brought about by the influence of knowledge either
before the arising of the knowledge or after it or at that moment is called success
by intervention of knowledge; for this is said: “The meaning (purpose) as
abandoning perception of permanence succeeds through contemplation of
impermanence, thus it is success by intervention of knowledge … The meaning
(purpose) as abandoning all defilements succeeds through the Arahant path,
thus it is success by intervention of knowledge. There was success by intervention
of knowledge in the venerable Bakkula. There was success by intervention of
knowledge in the venerable Saṅkicca. There was success by intervention of
knowledge in the venerable Bhūtapāla” (Paṭis II 211).
27.
Herein, when the venerable Bakkula as an infant was being bathed in the
river on an auspicious day, he fell into the stream through the negligence of his
nurse. A fish swallowed him and eventually came to the bathing place at Benares.
There it was caught by a fisherman and sold to a rich man’s wife. The fish
interested her, and thinking to cook it herself, she slit it open. When she did so,
she saw the child like a golden image in the fish’s stomach. She was overjoyed,
thinking, “At last I have got a son.” So the venerable Bakkula’s safe survival in a
fish’s stomach in his last existence is called “success by intervention of
knowledge” because it was brought about by the influence of the Arahant-path
knowledge due to be obtained by [him in] that life. But the story should be told in
detail (see M-a IV 190).
28.
The Elder Saṅkicca’s mother died while he was still in her womb. At the
time of her cremation she was pierced by stakes and placed on a pyre. The infant
received a wound on the corner of his eye from the point of a stake and made a
sound. Then, thinking that the child must be alive, they took down the body and
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opened its belly. They gave the child to the grandmother. Under her care he grew
up, and eventually he went forth and reached Arahantship together with the
discriminations. So the venerable Saṅkicca’s safe survival on the pyre is called,
“success by intervention of knowledge” in the way just stated (see Dhp-a II 240).
29.
The boy Bhūtapāla’s father was a poor man in Rājagaha. [380] He went
into the forest with a cart to get a load of wood. It was evening when he returned
to the city gate. Then his oxen slipped the yoke and escaped into the city. He
seated the child beside the cart and went into the city after the oxen. Before he
could come out again, the gate was closed. The child’s safe survival through the
three watches of the night outside the city in a place infested by wild beasts and
spirits is called, “success by intervention of knowledge” in the way just stated.
But the story should be told in detail.
30.
(v) A distinction brought about by the influence of serenity either before
the concentration or after it or at that moment is called success by intervention of
concentration for this is said: “The meaning (purpose) as abandoning the
hindrances succeeds by means of the first jhāna, thus it is success by intervention
of concentration … The meaning (purpose) as abandoning the base consisting
of nothingness succeeds by means of the attainment of the base consisting of
neither perception nor non-perception, thus it is success by intervention of
concentration. There was success by intervention of concentration in the venerable
Sāriputta … in the venerable Sañjīva … in the venerable Khāṇu-Kondañña … in
the laywoman devotee Uttarā … in the lay-woman devotee Sāmāvatī” (Paṭis II
211–12).
31.
Herein, while the venerable Sāriputta was living with the Elder Mahā
Moggallāna at Kapotakandarā he was sitting in the open on a moonlit night
with his hair newly cut. Then a wicked spirit, though warned by his companion,
gave him a blow on the head, the noise of which was like a thunder clap. At the
time the blow was given the elder was absorbed in an attainment; consequently
he suffered no harm from the blow. This was success by intervention of
concentration in that venerable one. The story is given in the Udāna too (Ud 39).
32.
While the Elder Sañjīva was in the attainment of cessation, cowherds, etc.,
who noticed him thought he was dead. They brought grass and sticks and cow-
dung and set fire to them. Not even a corner of the elder’s robe was burnt. This
was success by intervention of concentration in him because it was brought
about by the influence of the serenity occurring in his successive attainment [of
each of the eight jhānas preceding cessation]. But the story is given in the Suttas
too (M I 333).
33.
The Elder Khāṇu Kondañña was naturally gifted in attainments. He was
sitting absorbed in attainment one night in a certain forest. [381] Five hundred
robbers came by with stolen booty. Thinking that no one was following them
and needing rest, they put the booty down. Believing the elder was a tree stump
(khāṇuka), they piled all the booty on him. The elder emerged at the predetermined
time just as they were about to depart after resting, at the very time in fact when
the one who had put his booty down first was picking it up. When they saw the
elder move, they cried out in fear. The elder said, “Do not be afraid, lay followers;
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I am a bhikkhu.” They came and paid homage. Such was their confidence in the
elder that they went forth into homelessness, and they eventually reached
Arahantship together with the discriminations. The absence here of harm to the
elder, covered as he was by five hundred bundles of goods, was success by
intervention of concentration (see Dhp-a II 254).
34.
The laywoman devotee Uttarā was the daughter of a rich man called
Puṇṇaka. A harlot called Sirimā who was envious of her, poured a basin of hot
oil over her head. At that moment Uttarā had attained [jhāna in], loving-kindness.
The oil ran off her like water on a lotus leaf. This was success by intervention of
concentration in her. But the story should be given in detail (see Dhp-a III 310; A-
a I 451).
35.
King Udena’s chief queen was called Sāmāvatī. The brahman Māgaṇḍiya,
who aspired to elevate his own daughter to the position of chief queen, put a
poisonous snake into Sāmāvatī’s lute. Then he told the king, “Sāmāvatī wants to
kill you, sire. She is carrying a poisonous snake about in her lute.” When the
king found it, he was furious. Intending to kill her, he took his bow and aimed a
poisoned arrow. Sāmāvatī with her retinue pervaded the king with loving-
kindness. The king stood trembling, unable either to shoot the arrow or to put it
away. Then the queen said to him, “What is it, sire, are you tired?”—“Yes, I am
tired.”—“Then put down the bow.” The arrow fell at the king’s feet. Then the
queen advised him, “Sire, one should not hate one who has no hate.” So the
king’s not daring to release the arrow was success by intervention of concentration
in the laywoman Sāmāvatī (see Dhp-a I 216; A-a I 443).
36.
(vi) That which consists in dwelling perceiving the unrepulsive in the
repulsive, etc., is called Noble Ones’ success, according as it is said: “What is
Noble Ones’ success? Here, if a bhikkhu should wish, “May I dwell perceiving
the unrepulsive in the repulsive,” he dwells perceiving the unrepulsive in that
… he dwells in equanimity towards that, mindful and fully aware” (Paṭis II 212).
[382] This is called “Noble Ones’ success” because it is only produced in Noble
Ones who have reached mind mastery.
37.
For if a bhikkhu with cankers destroyed possesses this kind of success,
then when in the case of a disagreeable object he is practicing pervasion with
loving-kindness or giving attention to it as elements, he dwells perceiving the
unrepulsive; or when in the case of an agreeable object he is practicing pervasion
with foulness or giving attention to it as impermanent, he dwells perceiving the
repulsive. Likewise, when in the case of the repulsive and unrepulsive he is
practicing that same pervasion with loving-kindness or giving attention to it as
elements, he dwells perceiving the unrepulsive; and when in the case of the
unrepulsive and repulsive he is practicing that same pervasion with foulness or
giving attention to it as impermanent, he dwells perceiving the repulsive. But
when he is exercising the six-factored equanimity in the following way, “On
seeing a visible object with the eye, he is neither glad nor …” (Paṭis II 213), etc.,
then rejecting both the repulsive and the unrepulsive, he dwells in equanimity,
mindful and fully aware.
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38.
For the meaning of this is expounded in the Paṭisambhidā in the way
beginning: “How does he dwell perceiving the unrepulsive in the repulsive? In
the case of a disagreeable object he pervades it with loving-kindness or he treats
it as elements” (Paṭis II 212). Thus it is called, “Noble Ones’ success” because it
is only produced in Noble Ones who have reached mind mastery.
39.
(vii) That consisting in travelling through the air in the case of winged
birds, etc., is called success born of kamma result, according as it is said: “What is
success born of kamma result? That in all winged birds, in all deities, in some
human beings, in some inhabitants of states of loss, is success born of kamma
result” (Paṭis II 213). For here it is the capacity in all winged birds to travel
through the air without jhāna or insight that is success born of kamma result;
and likewise that in all deities, and some human beings, at the beginning of the
aeon, and likewise that in some inhabitants of states of loss such as the female
spirit Piyaṅkara’s mother (see S-a II 509), Uttara’s mother (Pv 140), Phussamittā,
Dhammaguttā, and so on.
40.
(viii) That consisting in travelling through the air, etc., in the case of Wheel-
turning Monarchs, etc., is called success of the meritorious, according as it is said:
“What is success of the meritorious? The Wheel-turning Monarch travels
through the air with his fourfold army, even with his grooms and shepherds.
The householder Jotika had the success of the meritorious. The householder
Jaṭilaka had the success of the meritorious. [383] The householder Ghosita had
the success of the meritorious. The householder Meṇḍaka had the success of the
meritorious. That of the five very meritorious is success of the meritorious” (Paṭis
II 213). In brief, however, it is the distinction that consists in succeeding when
the accumulated merit comes to ripen that is success of the meritorious.
41.
A crystal palace and sixty-four wishing trees cleft the earth and sprang
into existence for the householder Jotika. That was success of the meritorious in
his case (Dhp-a IV 207). A golden rock of eighty cubits [high] was made for
Jaṭilaka (Dhp-a IV 216). Ghosita’s safe survival when attempts were made in
seven places to kill him was success of the meritorious (Dhp-a I 174). The
appearance to Meṇḍaka (= Ram) of rams (meṇḍaka) made of the seven gems in a
place the size of one sītā 6 was success of the meritorious in Meṇḍaka (Dhp-a III
364).
42.
The “five very meritorious” are the rich man Meṇḍaka, his wife
Candapadumasiri, his son the rich man Dhanañjaya, his daughter-in-law
Sumanadevī, and his slave Puṇṇa. When the rich man [Meṇḍaka] washed his
head and looked up at the sky, twelve thousand five hundred measures were
filled for him with red rice from the sky. When his wife took a nāḷi measure of
cooked rice, the food was not used up though she served the whole of Jambudīpa
with it. When his son took a purse containing a thousand [ducats (kahāpaṇa)],
the ducats were not exhausted even though he made gifts to all the inhabitants
6. Sītā: not in this sense in PED. Vism-mhṭ (p. 383) says, “It is the path traversed by a
ploughshare in ploughing that is called a sītā.” Another reading is karīsa (an area of
land).
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of Jambudīpa. When his daughter-in-law took a pint (tumba) measure of paddy,
the grain was not used up even when she shared it out among all the inhabitants
of Jambudīpa. When the slave ploughed with a single ploughshare, there were
fourteen furrows, seven on each side (see Vin I 240; Dhp-a I 384). This was
success of the meritorious in them.
43.
(ix) That beginning with travelling through the air in the case of masters
of the sciences is success through the sciences, according as it is said: “What is
success through the sciences? Masters of the sciences, having pronounced their
scientific spells, travel through the air, and they show an elephant in space, in
the sky … and they show a manifold military array” (Paṭis II 213).
44.
(x) But the succeeding of such and such work through such and such
right exertion is success in the sense of succeeding due to right exertion applied here or
there, according as it is said: “The meaning (purpose) of abandoning lust
succeeds through renunciation, thus it is success in the sense of succeeding due
to right exertion applied here or there … The meaning (purpose) of abandoning
all defilements succeeds through the Arahant path, thus it is success in the
sense of succeeding due to right exertion applied here or there” (Paṭis II 213).
[384] And the text here is similar to the previous text in the illustration of right
exertion, in other words, the way. But in the Commentary it is given as follows:
“Any work belonging to a trade such as making a cart assemblage, etc., any
medical work, the learning of the Three Vedas, the learning of the Three Piṭakas,
even any work connected with ploughing, sowing, etc.—the distinction
produced by doing such work is success in the sense of succeeding due to right
exertion applied here or there.”
45.
So, among these ten kinds of success, only (i) success by resolve is actually
mentioned in the clause “kinds of supernormal power (success),” but (ii) success
as transformation and (iii) success as the mind-made [body] are needed in this
sense as well.
46.
(i)  To the kinds of supernormal power (see §20): to the components of
supernormal power, or to the departments of supernormal power. He directs, he
inclines, his mind: when that bhikkhu’s consciousness has become the basis for
direct-knowledge in the way already described, he directs the preliminary-work
consciousness with the purpose of attaining the kinds of supernormal power,
he sends it in the direction of the kinds of supernormal power, leading it away
from the kasiṇa as its object. Inclines: makes it tend and lean towards the
supernormal power to be attained.
47.
He: the bhikkhu who has done the directing of his mind in this way. The
various: varied, of different sorts. Kinds of supernormal power: departments of
supernormal power. Wields: paccanubhoti = paccanu-bhavati (alternative form); the
meaning is that he makes contact with, realizes, reaches.
48.
Now, in order to show that variousness, it is said: “Having been one, [he becomes
many; having been many, he becomes one. He appears and vanishes. He goes unhindered
through walls, through enclosures, through mountains, as though in open space. He
dives in and out of the earth as though in water. He goes on unbroken water as though on
earth. Seated cross-legged he travels in space like a winged bird. With his hand he
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touches and strokes the moon and sun so mighty and powerful. He wields bodily
mastery even as far as the Brahmā-world]” (D I 77).
Herein, having been one: having been normally one before giving effect to the
supernormal power. He becomes many: wanting to walk with many or wanting to
do a recital or wanting to ask questions with many, he becomes a hundred or a
thousand. But how does he do this? He accomplishes, (1) the four planes, (2) the
four bases (roads), (3) the eight steps, and (4) the sixteen roots of supernormal
power, and then he (5) resolves with knowledge.
49.
1. Herein, the four planes should be understood as the four jhānas; for this
has been said by the General of the Dhamma [the Elder Sāriputta]: “What are the
four planes of supernormal power? They are the first jhāna as the plane born of
seclusion, the second jhāna as the plane of happiness and bliss, the third jhāna
as the plane of equanimity and bliss, the fourth jhāna as the plane of neither
pain nor pleasure. These four planes of supernormal power lead to the attaining
of supernormal power, to the obtaining of supernormal power, to the
transformation due to supernormal power, to the majesty7 of supernormal power,
to the mastery of supernormal power, to fearlessness in supernormal power”
(Paṭis II 205). And he reaches supernormal power by becoming light, malleable
and wieldy in the body after steeping himself in blissful perception and light
perception due to the pervasion of happiness and pervasion of bliss, [385] which
is why the first three jhānas should be understood as the accessory plane since
they lead to the obtaining of supernormal power in this manner. But the fourth
is the natural plane for obtaining supernormal power.
50.
2. The four bases (roads) should be understood as the four bases of success
(iddhi-pāda—roads to power); for this is said: “What are the four bases (pāda—
roads) for success (iddhi—power)? Here a bhikkhu develops the basis for success
(road to power) that possesses both concentration due to zeal and the will to
strive (endeavour); he develops the basis for success (road to power) that possesses
both concentration due to energy and the will to strive; he develops the basis for
success (road to power) that possesses both concentration due to [natural purity
of] consciousness and the will to strive; he develops the basis for success (road
to power) that possesses both concentration due to inquiry and the will to strive.
These four bases (roads) for success (power) lead to the obtaining of supernormal
power (success) … to the fearlessness due to supernormal power (success)”
(Paṭis II 205).
51. And here the concentration that has zeal as its cause, or has zeal outstanding,
is  concentration due to zeal; this is a term for concentration obtained by giving
precedence to zeal consisting in the desire to act. Will (formation) as endeavour
is will to strive; this is a term for the energy of right endeavour accomplishing its
fourfold function (see §53). Possesses: is furnished with concentration due to zeal
and with the [four] instances of the will to strive.
7. Visavitā—“majesty”: not in PED; cf. passavati. Vism-mhṭ (p. 385) glosses with iddhiyā
vividhānisaṃsa-pasavanāya. Cf. Dhs-a 109; Dhs-ṭ (p. 84) glosses thus visavitāyā ti arahatāya.
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52.
Road to power (basis for success): the meaning is, the total of consciousness
and its remaining concomitants [except the concentration and the will], which
are, in the sense of resolve, the road to (basis for) the concentration due to zeal
and will to strive associated with the direct-knowledge consciousness, which
latter are themselves termed “power (success)” either by treatment as
“production” (§20) or in the sense of “succeeding” (§21) or by treatment in this
way, “beings succeed by its means, thus they are successful; they are enriched,
promoted” (§22). For this is said: “Basis for success (road to power): it is the
feeling aggregate, [perception aggregate, formations aggregate, and]
consciousness aggregate, in one so become” (Vibh 217).
53.
Or alternatively: it is arrived at (pajjate) by means of that, thus that is a road
(pāda—basis); it is reached, is the meaning. Iddhi-pāda = iddhiyā pāda (resolution
of compound): this is a term for zeal, etc., according as it is said: “Bhikkhus, if a
bhikkhu obtains concentration, obtains unification of mind supported by zeal,
this is called concentration due to zeal. He [awakens zeal] for the non-arising of
unarisen evil, unprofitable states, [strives, puts forth energy, strains his mind
and] struggles. [He awakens zeal for the abandoning of arisen evil, unprofitable
states … He awakens zeal for the arousing of unarisen profitable states … He
awakens zeal for the maintenance, non-disappearance, increase, growth,
development and perfection of arisen profitable states, strives, puts forth energy,
strains his mind and struggles]. These are called instances of the will to strive.
So this zeal and this concentration due to zeal and these [four] instances of will
to strive are called the road to power (basis for success) that possesses
concentration due to zeal and the will to strive” (S V 268). And the meaning
should be understood in this way in the case of the other roads to power (bases
for success).8
54.
3. The eight steps should be understood as the eight beginning with zeal;
for this is said: “What are the eight steps? If a bhikkhu obtains concentration,
obtains unification of mind supported by zeal, then the zeal is not the
concentration; the concentration is not the zeal. [386] The zeal is one, the
concentration is another. If a bhikkhu … supported by energy … supported by
[natural purity of] consciousness … supported by inquiry … then the inquiry is
not the concentration; the concentration is not the inquiry. The inquiry is one, the
concentration is another. These eight steps to power lead to the obtaining of
supernormal power (success) … to fearlessness due to supernormal power
(success)” (Paṭis II 205). For here it is the zeal consisting in the desire to arouse
supernormal power (success), which zeal is joined with concentration, that leads
to the obtaining of the supernormal power. Similarly in the case of energy, and so
on. That should be understood as the reason why they are called the “eight
steps.”
55.
4. The sixteen roots: the mind’s unperturbedness9 should be understood in
sixteen modes, for this is said: “What are the sixteen roots of success (power)?
8. Further explanatory details are given in the commentary to the Iddhipāda Vibhaṅga.
9. Aneja (or aneñja)—“unperturbed”: form not in PED.
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Undejected consciousness is not perturbed by indolence, thus it is unperturbed.
Unelated consciousness is not perturbed by agitation, thus it is unperturbed.
Unattracted consciousness is not perturbed by greed, thus it is unperturbed.
Unrepelled consciousness is not perturbed by ill will, thus it is unperturbed.
Independent consciousness is not perturbed by [false] view, thus it is unperturbed.
Untrammelled consciousness is not perturbed by greed accompanied by zeal,
thus it is unperturbed. Liberated consciousness is not perturbed by greed for
sense desires, thus it is unperturbed. Unassociated consciousness is not
perturbed by defilement, thus it is unperturbed. Consciousness rid of barriers is
not perturbed by the barrier of defilement, thus it is unperturbed. Unified
consciousness is not perturbed by the defilement of variety, thus it is unperturbed.
Consciousness reinforced by faith is not perturbed by faithlessness, thus it is
unperturbed. Consciousness reinforced by energy is not perturbed by indolence,
thus it is unperturbed. Consciousness reinforced by mindfulness is not perturbed
by negligence, thus it is unperturbed. Consciousness reinforced by concentration is
not perturbed by agitation, thus it is unperturbed. Consciousness reinforced by
understanding is not perturbed by ignorance, thus it is unperturbed. Illuminated
consciousness is not perturbed by the darkness of ignorance, thus it is unperturbed.
These sixteen roots of success (power) lead to the obtaining of supernormal power
(success) … to fearlessness due to supernormal power (success)” (Paṭis II 206).
56.
Of course, this meaning is already established by the words, “When his
concentrated mind,” etc., too, but it is stated again for the purpose of showing
that the first jhāna, etc., are the three planes, bases (roads), steps, and roots, of
success (to supernormal powers). And the first-mentioned method is the one
given in the Suttas, but this is how it is given in the Paṭisambhidā. So it is stated
again for the purpose of avoiding confusion in each of the two instances.
57.
5. He resolves with knowledge (§48): when he has accomplished these things
consisting of the planes, bases (roads), steps, and roots, of success (to supernormal
power), [387] then he attains jhāna as the basis for direct-knowledge and emerges
from it. Then if he wants to become a hundred, he does the preliminary work
thus, “Let me become a hundred, let me become a hundred,” after which he
again attains jhāna as basis for direct-knowledge, emerges, and resolves. He
becomes a hundred simultaneously with the resolving consciousness. The same
method applies in the case of a thousand, and so on. If he does not succeed in
this way, he should do the preliminary work again, and attain, emerge, and
resolve a second time. For it is said in the Saṃyutta Commentary that it is
allowable to attain once, or twice.
58.
Herein, the basic-jhāna consciousness has the sign as its object; but the
preliminary-work consciousnesses have the hundred as their object or the
thousand as their object. And these latter are objects as appearances, not as
concepts. The resolving consciousness has likewise the hundred as its object or
the thousand as its object. That arises once only, next to change-of-lineage
[consciousness], as in the case of absorption consciousness already described
(IV.78), and it is fine-material-sphere consciousness belonging to the fourth jhāna.
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59.
Now, it is said in the Paṭisambhidā: “Normally one, he adverts to [himself
as] many or a hundred or a thousand or a hundred thousand; having adverted,
he resolves with knowledge, ‘Let me be many.’ He becomes many, like the
venerable Cūḷa-Panthaka” (Paṭis II 207). Here he adverts is said with respect only
to the preliminary work. Having adverted, he resolves with knowledge is said with
respect to the knowledge of the direct-knowledge. Consequently, he adverts to
many. After that he attains with the last one of the preliminary-work
consciousnesses. After emerging from the attainment, he again adverts thus,
“Let me be many,” after which he resolves by means of the single [consciousness]
belonging to the knowledge of direct-knowledge, which has arisen next to the
three, or four, preparatory consciousnesses that have occurred, and which has
the name “resolve” owing to its making the decision. This is how the meaning
should be understood here.
60.
Like the venerable Cūḷa-Panthaka is said in order to point to a bodily witness
of this multiple state; but that must be illustrated by the story. There were two
brothers, it seems, who were called, “Panthaka (Roadling)” because they were
born on a road. The senior of the two was called Mahā-Panthaka. He went forth
into homelessness and reached Arahantship together with the discriminations.
When he had become an Arahant, he made Cūḷa-Panthaka go forth too, and he
set him this stanza: [388]
As a scented kokanada lotus
Opens in the morning with its perfume,
See the One with Radiant Limbs who glitters10
Like the sun’s orb blazing in the heavens (A III 239; S I 81).
Four months went by, but he could not get it by heart. Then the elder said,
“You are useless in this dispensation,” and he expelled him from the monastery.
61.
At that time the elder had charge of the allocation of meal [invitations].
Jīvaka approached the elder, saying, “Take alms at our house, venerable sir,
together with the Blessed One and five hundred bhikkhus.” The elder consented,
saying, “I accept for all but Cūḷa-Panthaka.” Cūḷa-Panthaka stood weeping at
the gate. The Blessed One saw him with the divine eye, and he went to him.
“Why are you weeping?” he asked, and he was told what had happened.
62.
The Blessed One said, “No one in my dispensation is called useless for
being unable to do a recitation. Do not grieve, bhikkhu.” Taking him by the arm,
he led him into the monastery. He created a piece of cloth by supernormal power
and gave it to him, saying, “Now, bhikkhu, keep rubbing this and recite over and
over again: ‘Removal of dirt, removal of dirt.’” While doing as he had been told,
the cloth became black in colour. What he came to perceive was this: “The cloth
is clean; there is nothing wrong there. It is this selfhood that is wrong.” He
brought his knowledge to bear on the five aggregates, and by increasing insight
he reached the neighbourhood of conformity [knowledge] and change-of-lineage
[knowledge].
10. Aṅgīrasa—“the One with Radiant Limbs”: one of the epithets for the Buddha. Not
in PED; see A III 239.
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63. Then the Blessed One uttered these illuminative stanzas:
Now greed it is, not dust, that we call “dirt,”
And “dirt” is just a term in use for greed;
This greed the wise reject, and they abide
Keeping the Law of him that has no greed.
Now, hate it is, not dust, that we call “dirt,”
… 
… …
Delusion too, it is not dust, that we call “dirt,”
And “dirt” is just a term used for delusion;
Delusion the wise reject, and they abide
Keeping the Dhamma of him without delusion (Nidd I 505).
[389]
When the stanzas were finished, the venerable Cūḷa-Panthaka had at his
command the nine supramundane states attended by the four discriminations
and six kinds of direct-knowledge.
64.
On the following day the Master went to Jīvaka’s house together with the
Community of Bhikkhus. Then when the gruel was being given out at the end of
the water-offering ceremony,11 he covered his bowl. Jīvaka asked, “What is it,
venerable sir?”—“There is a bhikkhu at the monastery.” He sent a man, telling
him, “Go, and return quickly with the lord.”
65.
When the Blessed One had left the monastery:
Now, having multiplied himself
Up to a thousand, Panthaka
Sat in the pleasant mango wood
until the time should be announced (Th 563).
66.
When the man went and saw the monastery all glowing with yellow, he
returned and said, “Venerable sir, the monastery is crowded with bhikkhus. I do
not know which of them the lord is.” Then the Blessed One said, “Go and catch
hold of the hem of the robe of the first one you see, tell him, ‘The Master calls you’
and bring him here.” He went and caught hold of the elder’s robe. At once all the
creations vanished. The elder dismissed him, saying, “You may go,” and when
he had finished attending to his bodily needs such as mouth washing, he arrived
first and sat down on the seat prepared.
It was with reference to this that it was said, “like the venerable Cūḷa-Panthaka.”
67.
The many who were created there were just like the possessor of the
supernormal power because they were created without particular specification. Then
whatever the possessor of the supernormal powers does, whether he stands, sits, etc.,
or speaks, keeps silent, etc., they do the same. But if he wants to make them different
in appearance, some in the first phase of life, some in the middle phase, and some in
the last phase, and similarly some long-haired, some half-shaved, some shaved,
some grey-haired, some with lightly dyed robes, some with heavily dyed robes, or
expounding phrases, explaining Dhamma, intoning, asking questions, answering
11. Dedication of what is to be given accompanied by pouring water over the hand.
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questions, cooking dye, sewing and washing robes, etc., or if he wants to make still
others of different kinds, he should emerge from the basic jhāna, do the preliminary
work in the way beginning ‘Let there be so many bhikkhus in the first phase of life’,
etc.; then he should once more attain and emerge, and then resolve. They become of
the kinds desired simultaneously with the resolving consciousness.12
68.
The same method of explanation applies to the clause having been many, he
becomes one: but there is this difference. After this bhikkhu thus created a manifold
state, then he again thinks, “As one only I will walk about, do a recital, [390] ask
a question,” or out of fewness of wishes he thinks, “This is a monastery with few
bhikkhus. If someone comes, he will wonder, ‘Where have all these bhikkhus
who are all alike come from? Surely it will be one of the elder’s feats?’ and so he
might get to know about me.” Meanwhile, wishing, “Let me be one only,” he
should attain the basic jhāna and emerge. Then, after doing the preliminary
work thus, “Let me be one,” he should again attain and emerge and then resolve
thus, ‘Let me be one’. He becomes one simultaneously with the resolving
consciousness. But instead of doing this, he can automatically become one again
with the lapse of the predetermined time.
69.
He appears and vanishes: the meaning here is that he causes appearance,
causes vanishing. For it is said in the Paṭisambhidā with reference to this: “‘He
appears’: he is not veiled by something, he is not hidden, he is revealed, he is
evident. ‘Vanishes’: he is veiled by something, he is hidden, he is shut away, he
is enclosed” (Paṭis II 207).13
Now, this possessor of supernormal power who wants to make an appearance,
makes darkness into light, or he makes revealed what is hidden, or he makes
what has not come into the visual field come into the visual field.
70.
How? If he wants to make himself or another visible even though hidden
or at a distance, he emerges from the basic jhāna and adverts thus, “Let this that
is dark become light” or “Let this that is hidden be revealed” or “Let this that has
not come into the visual field come into the visual field.” Then he does the
preliminary work and resolves in the way already described. It becomes as
resolved simultaneously with the resolve. Others then see even when at a distance;
and he himself sees too, if he wants to see.
12. “‘They become of the kinds desired’: they become whatever the kinds that were desired:
for they come to possess as many varieties in appearance, etc., as it was wished they
should have. But although they become manifold in this way by being made the object
in different modes of appearance, nevertheless it is only a single resolution
consciousness that occurs. This is its power. For it is like the single volition that
produces a personality possessed of many different facets (see Ch. XIV, n. 14). And
there it is the aspiration to become that is a condition for the differentiation in the
kamma; and kamma-result is imponderable. And here too it is the preliminary-work
consciousness that should be taken as a condition for the difference. And the field of
supernormal power is imponderable too.” (Vism-mhṭ 390)
13. Certain grammatical problems arise about the case of the words āvibhāvaṃ, etc.,
both in the sutta passage and (more so) in the Paṭisambhidā passage; they are examined
by Vism-mhṭ (p. 390) but are not renderable into English.
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71.
But by whom was this miracle formerly performed? By the Blessed One.
For when the Blessed One had been invited by Cūḷa-Subhaddā and was traversing
the seven-league journey between Sāvatthī and Sāketa with five hundred
palanquins14 created by Vissakamma (see Dhp-a III 470), he resolved in suchwise
that citizens of Sāketa saw the inhabitants of Sāvatthī and citizens of Sāvatthī
saw the inhabitants of Sāketa. And when he had alighted in the centre of the city,
he split the earth in two and showed Avīci, and he parted the sky in two and
showed the Brahmā-world.
72.
And this meaning should also be explained by means of the Descent of
the Gods (devorohaṇa). When the Blessed One, it seems, had performed the Twin
Miracle15 and had liberated eighty-four thousand beings from bonds, he
wondered, “Where did the past Enlightened Ones go to when they had finished
the Twin Miracle?” He saw that they had gone to the heaven of the Thirty-three.
[391] Then he stood with one foot on the surface of the earth, and placed the
second on Mount Yugandhara. Then again he lifted his first foot and set it on
the summit of Mount Sineru. He took up the residence for the Rains there on the
Red Marble Terrace, and he began his exposition of the Abhidhamma, starting
from the beginning, to the deities of ten thousand world-spheres. At the time for
wandering for alms he created an artificial Buddha to teach the Dhamma.
73.
Meanwhile the Blessed One himself would chew a tooth-stick of nāgalatā
wood and wash his mouth in Lake Anotatta. Then, after collecting alms food
among the Uttarakurus, he would eat it on the shores of that lake. [Each day] the
Elder Sāriputta went there and paid homage to the Blessed One, who told him,
“Today I taught this much Dhamma,” and he gave him the method. In this way
he gave an uninterrupted exposition of the Abhidhamma for three months. Eighty
million deities penetrated the Dhamma on hearing it.
74.
At the time of the Twin Miracle an assembly gathered that was twelve
leagues across. Then, saying, “We will disperse when we have seen the Blessed
One,” they made an encampment and waited there. Anāthapiṇḍika the Lesser16
supplied all their needs. People asked the Elder Anuruddha to find out where
the Blessed One was. The elder extended light, and with the divine eye he saw
where the Blessed One had taken up residence for the Rains. As soon as he saw
this, he announced it.
75.
They asked the venerable Mahā Moggallāna to pay homage to the Blessed
One. In the midst of the assembly the elder dived into the earth. Then cleaving
14. Kūṭāgāra—“palanquin”: not in this sense in PED. See story at M-a V 90, where it is
told how 500 of these were made by Sakka’s architect Vissakamma for the Buddha to
journey through the air in. The same word is also commonly used in the Commentaries
for the portable structure (catafalque) in which a bier is carried to the pyre. This, built
often in the form of a house, is still used now in Sri Lanka and called ransivi-ge. See A-a
commentary to AN 3:42, and to AN 1:38; also Dhp-a III 470. Not in this sense in PED.
15. The only book in the Tipiṭaka to mention the Twin Miracle is the Paṭisambhidāmagga
(Paṭis I 53).16 Anāthapiṇḍika’s younger brother (Vism-mhṭ 391).
16. Anāthapiṇḍika’s younger brother (Vism-mhṭ 391).
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Mount Sineru, he emerged at the Perfect One’s feet, and he paid homage at the
Blessed One’s feet. This is what he told the Blessed One: “Venerable sir, the
inhabitants of Jambudīpa pay homage at the Blessed One’s feet, and they say,
‘We will disperse when we have seen the Blessed One.’” The Blessed One said,
“But, Moggallāna, where is your elder brother, the General of the Dhamma?”—
“At the city of Saṅkassa, venerable sir.”—“Moggallāna, those who wish to see
me should come tomorrow to the city of Saṅkassa. Tomorrow being the Uposatha
day of the full moon, I shall descend to the city of Saṅkassa for the Mahāpavāraṇā
ceremony.”
76.
Saying, “Good, venerable sir,” the elder paid homage to Him of the Ten
Powers, and descending by the way he came, he reached the human
neighbourhood. And at the time of his going and coming he resolved that people
should see it. This, firstly, is the miracle of becoming apparent that the Elder
Mahā Moggallāna performed here. Having arrived thus, he related what had
happened, and he said, “Come forth after the morning meal and pay no heed to
distance” [thus promising that they would be able to see in spite of the distance].
77.
The Blessed One informed Sakka, Ruler of Gods, “Tomorrow, O King, I am
going to the human world.” The Ruler of Gods [392] commanded Vissakamma,
“Good friend, the Blessed One wishes to go to the human world tomorrow. Build
three flights of stairs, one of gold, one of silver and one of crystal.” He did so.
78.
On the following day the Blessed One stood on the summit of Sineru and
surveyed the eastward world element. Many thousands of world-spheres were
visible to him as clearly as a single plain. And as the eastward world element, so
too he saw the westward, the northward and the southward world elements all
clearly visible. And he saw right down to Avīci, and up to the Realm of the
Highest Gods. That day, it seems, was called the day of the Revelation of Worlds
(loka-vivaraṇa). Human beings saw deities, and deities saw human beings. And
in doing so the human beings did not have to look up or the deities down. They
all saw each other face to face.
79.
The Blessed One descended by the middle flight of stairs made of crystal;
the deities of the six sense-sphere heavens by that on the left side made of gold;
and the deities of the Pure Abodes, and the Great Brahmā, by that on the right
side made of silver. The Ruler of Gods held the bowl and robe. The Great Brahmā
held a three-league-wide white parasol. Suyāma held a yak-tail fan. Five-crest
(Pañcasikha), the son of the gandhabba, descended doing honour to the Blessed
One with his bael-wood lute measuring three quarters of a league. On that day
there was no living being present who saw the Blessed One but yearned for
enlightenment. This is the miracle of becoming apparent that the Blessed One
performed here.
80.
Furthermore, in Tambapaṇṇi Island (Sri Lanka), while the Elder
Dhammadinna, resident of Taḷaṅgara, was sitting on the shrine terrace in the
Great Monastery of Tissa (Tissamahāvihāra) expounding the Apaṇṇaka Sutta,
“Bhikkhus, when a bhikkhu possesses three things he enters upon the
untarnished way” (A I 113), he turned his fan face downwards and an opening
right down to Avīci appeared. Then he turned it face upwards and an opening
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right up to the Brahmā-world appeared. Having thus aroused fear of hell and
longing for the bliss of heaven, the elder taught the Dhamma. Some became
stream-enterers, some once-returners, some non-returners, some Arahants.
81.
But one who wants to cause a vanishing makes light into darkness, or he
hides what is unbidden, or he makes what has come into the visual field come
no more into the visual field. How? If he wants to make himself or another
invisible even though unconcealed or nearby, he emerges from the basic jhāna
and adverts thus, “Let this light become darkness” or [393] “Let this that is
unhidden be hidden” or “Let this that has come into the visual field not come
into the visual field.” Then he does the preliminary work and resolves in the
way already described. It becomes as he has resolved simultaneously with the
resolution. Others do not see even when they are nearby. He too does not see, if
he does not want to see.
82.
But by whom was this miracle formerly performed? By the Blessed One.
For the Blessed One so acted that when the clansman Yasa was sitting beside
him, his father did not see him (Vin I 16). Likewise, after travelling two thousand
leagues to meet [King] Mahā Kappina and establishing him in the fruition of
non-return and his thousand ministers in the fruition of stream-entry, he so
acted that Queen Anojā, who had followed the king with a thousand women
attendants and was sitting nearby, did not see the king and his retinue. And
when he was asked, “Have you seen the king, venerable sir?,” he asked, But
which is better for you, to seek the king or to seek [your] self?” (cf. Vin I 23). She
replied, “[My] self, venerable sir.” Then he likewise taught her the Dhamma as
she sat there, so that, together with the thousand women attendants, she became
established in the fruition of stream-entry, while the ministers reached the fruition
of non-return, and the king that of Arahantship (see A-a I 322; Dhp-a II 124).
83.
Furthermore, this was performed by the Elder Mahinda, who so acted on
the day of his arrival in Tambapaṇṇi Island that the king did not see the others
who had come with him (see Mahāvaṃsa I 103).
84.
Furthermore, all miracles of making evident are called an appearance,
and all miracles of making unevident are called a vanishing. Herein, in the
miracle of making evident, both the supernormal power and the possessor of the
supernormal power are displayed. That can be illustrated with the Twin Miracle;
for in that both are displayed thus: “Here the Perfect One performs the Twin
Miracle, which is not shared by disciples. He produces a mass of fire from the
upper part of his body and a shower of water from the lower part of his body …”
(Paṭis I 125). In the case of the miracle of making unevident, only the supernormal
power is displayed, not the possessor of the supernormal power. That can be
illustrated by means of the Mahaka Sutta (S IV 200), and the Brahmanimantanika
Sutta (M I 330). For there it was only the supernormal power of the venerable
Mahaka and of the Blessed One respectively that was displayed, not the
possessors of the supernormal power, according as it is said:
85.
“When he had sat down at one side, the householder Citta said to the
venerable Mahaka, ‘Venerable sir, it would be good if the lord would show me a
miracle of supernormal power belonging to the higher than human state.’—
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‘Then, householder, spread your upper robe out on the terrace [394] and scatter17
a bundle of hay on it.’—‘Yes, venerable sir,’ the householder replied to the
venerable Mahaka, and he spread out his upper robe on the terrace and scattered
a bundle of hay on it. Then the venerable Mahaka went into his dwelling and
fastened the latch, after which he performed a feat of supernormal power such
that flames came out from the keyhole and from the gaps in the fastenings and
burned the hay without burning the upper robe” (S IV 290).
86.
Also according as it is said: “Then, bhikkhus, I performed a feat of
supernormal power such that Brahmā and Brahmā’s retinue, and those attached
to Brahmā’s retinue might hear my voice and yet not see me, and having vanished
in this way, I spoke this stanza:
I saw the fear in [all kinds of] becoming,
Including becoming that seeks non-becoming;
And no becoming do I recommend;
I cling to no delight therein at all (M I 330).
87.
He goes unhindered through walls, through enclosures, through mountains, as
though in open space: here through walls is beyond walls; the yonder side of a wall,
is what is meant. So with the rest. And wall is a term for the wall of a house;
enclosure is a wall surrounding a house, monastery (park), village, etc.; mountain
is a mountain of soil or a mountain of stone. Unhindered: not sticking. As though
in open space: just as if he were in open space.
88.
One who wants to go in this way should attain the space-kasiṇa [jhāna]
and emerge, and then do the preliminary work by adverting to the wall or the
enclosure or some such mountain as Sineru or the World-sphere Mountains,
and he should resolve, “Let there be space.” It becomes space only; it becomes
hollow for him if he wants to go down or up; it becomes cleft for him if he wants
to penetrate it. He goes through it unhindered.
89.
But here the Elder Tipiṭaka Cūḷa-Abhaya said: “Friends, what is the use of
attaining the space-kasiṇa [jhāna]? Does one who wants to create elephants,
horses, etc., attain an elephant-kasiṇa jhāna or horse-kasiṇa jhāna, and so on?
Surely the only standard is mastery in the eight attainments, and after the
preliminary work has been done on any kasiṇa, it then becomes whatever he
wishes.” The bhikkhus said, “Venerable sir, only the space kasiṇa has been
given in the text, so it should certainly be mentioned.”
90.
Here is the text: “He is normally an obtainer of the space-kasiṇa attainment.
He adverts: “Through the wall, through the enclosure, through the mountain.”
[395] Having adverted, he resolves with knowledge: “Let there be space.” There
is space. He goes unhindered through the wall, through the enclosure, through
the mountain. Just as men normally not possessed of supernormal power go
unhindered where there is no obstruction or enclosure, so too this possessor of
supernormal power, by his attaining mental mastery, goes unhindered through
17. Okāseti—“to scatter”: PED, this ref., gives “to show,” which does not fit the context.
Vism-mhṭ glosses with pakirati.
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the wall, through the enclosure, through the mountain, as though in open space”
(Paṭis II 208).
91.
What if a mountain or a tree is raised in this bhikkhu’s way while he is
travelling along after resolving; should he attain and resolve again?—There is
no harm in that. For attaining and resolving again is like taking the dependence
(see Vin I 58; II 274) in the preceptor’s presence. And because this bhikkhu has
resolved, “Let there be space,” there will be only space there, and because of the
power of his first resolve it is impossible that another mountain or tree can have
sprung up meanwhile made by temperature. However, if it has been created by
another possessor of supernormal power and created first, it prevails; the former
must go above or below it.
92.
He dives in and out of the ground (pathaviyā pi ummujjanimmujjaṃ): here it is
rising up that is called “diving out” (ummujja) and it is sinking down that is
called “diving in” (nimmujja).  Ummujjanimmujjaṃ = ummujjañ ca nimmujjañ ca
(resolution of compound).
One who wants to do this should attain the water-kasiṇa [jhāna] and emerge.
Then he should do the preliminary work, determining thus, “Let the earth in
such an area be water,” and he should resolve in the way already described.
Simultaneously with the resolve, that much extent of earth according as
determined becomes water only. It is there he does the diving in and out.
93.
Here is the text: “He is normally an obtainer of the water-kasiṇa attainment.
He adverts to earth. Having adverted, he resolves with knowledge: “Let there be
water.” There is water. He does the diving in and out of the earth. Just as men
normally not possessed of supernormal power do diving in and out of water, so
this possessor of supernormal power, by his attaining mental mastery, does the
diving in and out of the earth as though in water” (Paṭis II 208).
94.
And he does not only dive in and out, but whatever else he wants, such as
bathing, drinking, mouth washing, washing of chattels, and so on. And not
only water, but there is whatever else (liquid that) he wants, such as ghee, oil,
honey, molasses, and so on. When he does the preliminary work, after adverting
thus, “Let there be so much of this and this” and resolves, [396] it becomes as he
resolved. If he takes them and fills dishes with them, the ghee is only ghee, the
oil, etc., only oil, etc., the water only water. If he wants to be wetted by it, he is
wetted, if he does not want to be wetted by it, he is not wetted. And it is only for
him that that earth becomes water, not for anyone else. People go on it on foot and
in vehicles, etc., and they do their ploughing, etc., there. But if he wishes, “Let it
be water for them too,” it becomes water for them too. When the time determined
has elapsed, all the extent determined, except for water originally present in
water pots, ponds, etc., becomes earth again.
95.
On unbroken water: here water that one sinks into when trodden on is
called “broken,” the opposite is called “unbroken.” But one who wants to go in
this way should attain the earth-kasiṇa [jhāna] and emerge. Then he should do
the preliminary work, determining thus, “Let the water in such an area become
earth,” and he should resolve in the way already described. Simultaneously
with the resolve, the water in that place becomes earth. He goes on that.
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96.
Here is the text: “He is normally an obtainer of the earth-kasiṇa attainment.
He adverts to water. Having adverted, he resolves with knowledge: ‘Let there be
earth.’ There is earth. He goes on unbroken water. Just as men normally not
possessed of supernormal power go on unbroken earth, so this possessor of
supernormal power, by his attaining of mental mastery, goes on unbroken water
as if on earth” (Paṭis II 208).
97.
And he not only goes, but he adopts whatever posture he wishes. And not
only earth, but whatever else [solid that] he wants such as gems, gold, rocks,
trees, etc. he adverts to that and resolves, and it becomes as he resolves. And that
water becomes earth only for him; it is water for anyone else. And fishes and
turtles and water birds go about there as they like. But if he wishes to make it
earth for other people, he does so too. When the time determined has elapsed, it
becomes water again.
98.
Seated cross-legged he travels: he goes seated cross-legged. Like a winged
bird: like a bird furnished with wings. One who wants to do this should attain
the earth kasiṇa and emerge. [397] Then if he wants to go cross-legged, he
should do the preliminary work and determine an area the size of a seat for
sitting cross-legged on, and he should resolve in the way already described. If
he wants to go lying down, he determines an area the size of a bed. If he wants
to go on foot, he determines a suitable area the size of a path, and he resolves in
the way already described: “Let it be earth.” Simultaneously with the resolve it
becomes earth.
99.
Here is the text: “‘Seated cross-legged he travels in space like a winged
bird’: he is normally an obtainer of the earth-kasiṇa attainment. He adverts to
space. Having adverted, he resolves with knowledge: ‘Let there be earth.’ There
is earth. He travels (walks), stands, sits, and lies down in space, in the sky. Just as
men normally not possessed of supernormal power travel (walk), stand, sit, and
lie down on earth, so this possessor of supernormal power, by his attaining of
mental mastery, travels (walks), stands, sits, and lies down in space, in the sky”
(Paṭis II 208).
100. And a bhikkhu who wants to travel in space should be an obtainer of the
divine eye. Why? On the way there may be mountains, trees, etc., that are
temperature-originated, or jealous nāgas, supaṇṇas, etc., may create them. He
will need to be able to see these. But what should be done on seeing them? He
should attain the basic jhāna and emerge, and then he should do the preliminary
work thus, “Let there be space,” and resolve.
101. But the Elder [Tipiṭaka Cūḷa-Abhaya] said: “Friends, what is the use of
attaining the attainment? Is not his mind concentrated? Hence any area that he
has resolved thus, ‘Let it be space’ is space.” Though he spoke thus, nevertheless
the matter should be treated as described under the miracle of going unhindered
through walls. Moreover, he should be an obtainer of the divine eye for the
purpose of descending in a secluded place, for if he descends in a public place,
in a bathing place, or at a village gate, he is exposed to the multitude. So, seeing
with the divine eye, he should avoid a place where there is no open space and
descend in an open space.
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102. With his hand he touches and strokes the moon and sun so mighty and powerful:
here the “might” of the moon and sun should be understood to consist in the
fact that they travel at an altitude of forty-two thousand leagues, and their “power”
to consist in their simultaneous illuminating of three [of the four] continents.
[398] Or they are “mighty” because they travel overhead and give light as they
do, and they are “powerful” because of that same might. He touches: he seizes, or
he touches in one place. Strokes: he strokes all over, as if it were the surface of a
looking-glass.
103. This supernormal power is successful simply through the jhāna that is
made the basis for direct-knowledge; there is no special kasiṇa attainment here.
For this is said in the Paṭisambhidā: “‘With his hand … so mighty and powerful’:
here this possessor of supernormal power who has attained mind mastery …
adverts to the moon and sun. Having adverted, he resolves with knowledge: ‘Let
it be within hand’s reach.’ It is within hand’s reach. Sitting or lying down, with
his hand he touches, makes contact with, strokes the moon and sun. Just as men
normally not possessed of supernormal power touch, make contact with, stroke,
some material object within hand’s reach, so this possessor of supernormal
power, by his attaining of mental mastery, sitting or lying down, with his hands
touches, makes contact with, strokes the moon and sun” (Paṭis II 298).
104. If he wants to go and touch them, he goes and touches them. But if he
wants to touch them here sitting or lying down, he resolves: “Let them be within
hand’s reach. Then he either touches them as they stand within hand’s reach
when they have come by the power of the resolve like palmyra fruits loosened
from their stalk, or he does so by enlarging his hand. But when he enlarges his
hand, does he enlarge what is clung to or what is not clung to? He enlarges
what is not clung to supported by what is clung to.
105. Here the Elder Tipiṭaka Cūḷa-Nāga said: “But, friends, why does what is
clung to not become small and big too? When a bhikkhu comes out through a
keyhole, does not what is clung to become small? And when he makes his body
big, does it not then become big, as in the case of the Elder Mahā Moggallāna?”
106. At  one time, it seems, when the householder Anāthapiṇḍika had heard
the Blessed One preaching the Dhamma, he invited him thus, Venerable sir, take
alms at our house together with five hundred bhikkhus,” and then he departed.
The Blessed One consented. When the rest of that day and part of the night had
passed, he surveyed the ten-thousandfold world element in the early morning.
Then the royal nāga (serpent) called Nandopananda came within the range of
his knowledge.
107. The Blessed One considered him thus: “This royal nāga has come into
the range of my knowledge. Has he the potentiality for development?” Then he
saw that he had wrong view and no confidence in the Three Jewels. [399] He
considered thus, “Who is there that can cure him of his wrong view?” He saw
that the Elder Mahā Moggallāna could. Then when the night had turned to
dawn, after he had seen to the needs of the body, he addressed the venerable
Ánanda: “Ánanda, tell five hundred bhikkhus that the Perfect One is going on
a visit to the gods.”
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108. It was on that day that they had got a banqueting place ready for
Nandopananda. He was sitting on a divine couch with a divine white parasol
held aloft, surrounded by the three kinds of dancers18 and a retinue of nāgas,
and surveying the various kinds of food and drink served up in divine vessels.
Then the Blessed One so acted that the royal nāga saw him as he proceeded
directly above his canopy in the direction of the divine world of the Thirty-three,
accompanied by the five hundred bhikkhus.
109. Then this evil view arose in Nandopananda the royal nāga: “There go
these bald-headed monks in and out of the realm of the Thirty-three directly over
my realm. I will not have them scattering the dirt off their feet on our heads.” He
got up, and he went to the foot of Sineru. Changing his form, he surrounded it
seven times with his coils. Then he spread his hood over the realm of the Thirty-
three and made everything there invisible.
110. The venerable Raṭṭhapāla said to the Blessed One: “Venerable sir, standing
in this place formerly I used to see Sineru and the ramparts of Sineru,19 and the
Thirty-three, and the Vejayanta Palace, and the flag over the Vejayanta Palace.
Venerable sir, what is the cause, what is the reason, why I now see neither Sineru
nor … the flag over the Vejayanta Palace?”—“This royal nāga called
Nandopananda is angry with us, Raṭṭhapāla. He has surrounded Sineru seven
times with his coils, and he stands there covering us with his raised hood,
making it dark.”—“I will tame him, venerable sir.” But the Blessed One would
not allow it. Then the venerable Bhaddiya and the venerable Rāhula and all the
bhikkhus in turn offered to do so, but the Blessed One would not allow it.
111. Last of all the venerable Mahā Moggallāna said, “I will tame him, venerable
sir.” The Blessed One allowed it, saying, “Tame him, Moggallāna.” The elder
abandoned that form and assumed the form of a huge royal nāga, and he
surrounded Nandopananda fourteen times with his coils and raised his hood
above the other’s hood, and he squeezed him against Sineru. The royal nāga
produced smoke. [400] The elder said, “There is smoke not only in your body but
also in mine,” and he produced smoke. The royal nāga’s smoke did not distress
the elder, but the elder’s smoke distressed the royal nāga. Then the royal nāga
produced flames. The elder said, “There is fire not only in your body but also in
mine,” and he produced flames. The royal nāga’s fire did not distress the elder,
but the elder’s fire distressed the royal nāga.
112.
The royal nāga thought, “He has squeezed me against Sineru, and he has
produced both smoke and flames.” Then he asked, “Sir, who are you?”—“I am
Moggallāna, Nanda.”—“Venerable sir, resume your proper bhikkhu’s state.” The
elder abandoned that form, and he went into his right ear and came out from his left
ear; then he went into his left ear and came out from his right ear. Likewise he went
18. Vism-mhṭ (p.394): “Vadhūkumārikaññā-vatthāhi tividhāhi nāṭakitthīhi.”
19. “‘The ramparts of Sineru’: the girdle of Sineru. There are, it seems, four ramparts
that encircle Sineru, measuring 5,000 leagues in breadth and width. They were built to
protect the realm of the Thirty-three against nāgas, garudas, kumbhaṇḍas and yakkhas.
They enclose half of Sineru, it seems” (Vism-mhṭ 394).
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into his right nostril and came out from his left nostril; then he went into his left
nostril and came out from his right nostril. Then the royal nāga opened his mouth.
The elder went inside it, and he walked up and down, east and west, inside his belly.
113. The Blessed One said, “Moggallāna, Moggallāna, beware; this is a
mighty nāga.” The elder said, “Venerable sir, the four roads to power have been
developed by me, repeatedly practiced, made the vehicle, made the basis,
established, consolidated, and properly undertaken. I can tame not only
Nandopananda, venerable sir, but a hundred, a thousand, a hundred thousand
royal nāgas like Nandopananda.”
114. The royal nāga thought, “When he went in the first place I did not see
him. But now when he comes out I shall catch him between my fangs and chew
him up.” Then he said, “Venerable sir, come out. Do not keep troubling me by
walking up and down inside my belly.” The elder came out and stood outside.
The royal nāga recognized him, and blew a blast from his nose. The elder attained
the fourth jhāna, and the blast failed to move even a single hair on his body. The
other bhikkhus would, it seems, have been able to perform all the miracles up to
now, but at this point they could not have attained with so rapid a response,
which is why the Blessed One would not allow them to tame the royal nāga.
115.
The royal nāga thought, “I have been unable to move even a single hair on
this monk’s body with the blast from my nose. He is a mighty monk.” The elder
abandoned that form, and having assumed the form of a supaṇṇa, he pursued the
royal nāga demonstrating the supaṇṇa’s blast. [401] The royal nāga abandoned
that form, and having assumed the form of a young brahman, he said, “Venerable
sir, I go for refuge to you,” and he paid homage at the elder’s feet. The elder said,
“The Master has come, Nanda; come, let us go to him.” So having tamed the royal
nāga and deprived him of his poison, he went with him to the Blessed One’s presence.
116. The royal nāga paid homage to the Blessed One and said, “Venerable sir,
I go for refuge to you.” The Blessed One said, “May you be happy, royal nāga.”
Then he went, followed by the Community of Bhikkhus, to Anāthapiṇḍika’s
house. Anāthapiṇḍika said, “Venerable sir, why have you come so late?”—“There
was a battle between Moggallāna and Nandopananda.”—“Who won, venerable
sir? Who was defeated?”—“Moggallāna won; Nanda was defeated.”
Anāthapiṇḍika said, “Venerable sir, let the Blessed One consent to my providing
meals for seven days in a single series, and to my honouring the elder for seven
days.” Then for seven days he accorded great honour to the five hundred
bhikkhus with the Enlightened One at their head.
117. So it was with reference to this enlarged form created during this taming
of Nandopananda that it was said: “When he makes his body big, does it not
then become big, as in the case of the Elder Mahā Moggallāna?” (§105). Although
this was said, the bhikkhus observed, “He enlarges only what is not clung to
supported by what is clung to.” And only this is correct here.20
20. “Only this is correct because instances of clung-to (kammically acquired) materiality
do not arise owing to consciousness or to temperature. Or alternatively, ‘clung-to’ is
intended as all matter that is bound up with faculties (i.e. ‘sentient’), too. And so to
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118. And when he has done this, he not only touches the moon and sun, but if
he wishes, he makes a footstool [of them] and puts his feet on it, he makes a chair
[of them] and sits on it, he makes a bed [of them] and lies on it, he makes a
leaning-plank [of them] and leans on it. And as one does, so do others. For even
when several hundred thousand bhikkhus do this and each one succeeds, still
the motions of the moon and sun and their radiance remain the same. For just as
when a thousand saucers are full of water and moon disks are seen in all the
saucers, still the moon’s motion is normal and so is its radiance. And this miracle
resembles that.
119. Even as far as the Brahmā-world: having made even the Brahmā-world the
limit.  He wields bodily mastery: herein, he wields self-mastery in the Brahmā-
world by means of the body. The meaning of this should be understood according
to the text.
 Here is the text: “‘He wields bodily mastery even as far as the Brahmā-
world’: if this possessor of supernormal power, having reached mental mastery,
wants to go to the Brahmā-world, though far, he resolves upon nearness, ‘Let it
be near.’ [402] It is near. Though near, he resolves upon farness, ‘Let it be far.’ It
is far. Though many, he resolves upon few, ‘Let there be few.’ There are few.
Though few, he resolves upon many, ‘Let there be many.’ There are many. With
the divine eye he sees the [fine-material] visible form of that Brahmā. With the
divine ear element he hears the voice of that Brahmā. With the knowledge of
penetration of minds he understands that Brahmā’s mind. If this possessor of
supernormal power, having reached mental mastery, wants to go to the Brahmā-
world with a visible body, he converts his mind to accord with his body, he
resolves his mind to accord with his body. Having converted his mind to accord
with his body, resolved his mind to accord with his body, he arrives at blissful
(easy) perception and light (quick) perception, and he goes to the Brahmā-
world with a visible body. If this possessor of supernormal power, having reached
mental mastery, wants to go to the Brahmā-world with an invisible body, he
converts his body to accord with his mind, he resolves his body to accord with
his mind. Having converted his body to accord with his mind, resolved his body
to accord with his mind, he arrives at blissful (easy) perception and light (quick)
perception, and he goes to the Brahmā-world with an invisible body. He creates
a [fine-material] visible form before that Brahmā, mind-made with all its limbs,
lacking no faculty. If that possessor of supernormal power walks up and down,
take it as enlargement of that is likewise not correct. Consequently, enlargement
should be understood only in the way stated. Though the clung-to and the unclung-to
occur, as it were, mixed up in a single continuity, they are nevertheless not mixed up in
meaning. Herein, just as when a pint measure (āḷhaka) of milk is poured into a number
of pints of water, though the milk becomes completely mixed up with the water, and is
present appreciably in all, it is nevertheless not the milk that has increased there, but
only the water. And so too, although the clung-to and unclung-to occur mixed up
together, it is nevertheless not the clung-to that is enlarged. It should be taken that it
is the consciousness-born matter that is enlarged by the influence of the supernormal
power, and the temperature-born is enlarged pari passu” (Vism-mhṭ 395).
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the creation walks up and down there too. If that possessor of supernormal
power stands … sits … lies down, the creation lies down there too. If that possessor
of supernormal power produces smoke … produces flames … preaches Dhamma
… asks a question … being asked a question, answers, the creation, being asked
a question, answers there too. If that possessor of supernormal power stands
with that Brahmā, converses, enters into communication with that Brahmā, the
creation stands with that Brahmā there too, converses, enters into communication
with that Brahmā there too. Whatever that possessor of supernormal power does,
the creation does the same thing’” (Paṭis II 209).
120. Herein, though far, he resolves upon nearness: having emerged from the basic
jhāna, he adverts to a far-off world of the gods or to the Brahmā-world thus, “Let
it be near.” Having adverted and done the preliminary work, he attains again,
and then resolves with knowledge: “Let it be near.” It becomes near. The same
method of explanation applies to the other clauses too.
121. Herein, who has taken what was far and made it near? The Blessed One.
For when the Blessed One was going to the divine world after the Twin Miracle,
he made Yugandhara and Sineru near, and from the earth’s surface he set one
foot [403] on Yugandhara, and then he set the other on the summit of Sineru.
122. Who else has done it? The Elder Mahā Moggallāna. For when the elder
was leaving Sāvatthī after completing his meal, he abridged the twelve-league
crowd and the thirty-league road to the city of Saṅkassa, and he arrived at the
same moment.
123. Furthermore, the Elder Cūḷa Samudda did it as well in Tambapaṇṇi Island.
During a time of scarcity, it seems, seven hundred bhikkhus came to the elder
one morning. The elder thought, “Where can a large community of bhikkhus
wander for alms?” He saw nowhere at all in Tambapaṇṇi Island, but he saw that
it would be possible on the other shore at Pāṭaliputta (Patna). He got the bhikkhus
to take their bowls and [outer] robes, and he said, “Come friends, let us go
wandering for alms.” Then he abridged the earth and went to Pāṭaliputta. The
bhikkhus asked, “What is the city, venerable sir?”—“It is Pāṭaliputta, friends.”—
“Pāṭaliputta is far away, venerable sir.”—“Friends, experienced elders make what
is far near.”—“Where is the ocean (mahā-samudda), venerable sir?”—“Friends,
did you not cross a blue stream on the way as you came?”—“Yes, venerable sir,
but the ocean is vast.”—“Friends, experienced elders also make what is vast
small.”
124. And the Elder Tissadatta did likewise, when he had put on his upper
robes after bathing in the evening, and the thought of paying homage at the
Great Enlightenment Tree arose in him.
125. Who has taken what was near and made it far? The Blessed One. For
although Aṅgulimāla was near to the Blessed One, yet he made him far (see M II
99).
126. Who has made much little? The Elder Mahā Kassapa. One feast day at
Rājagaha, it seems, there were five hundred girls on their way to enjoy the festival,
and they had taken moon cakes with them. They saw the Blessed One but gave
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him nothing. On their way back, however, they saw the elder. Thinking, “He is
our elder,” they each took a cake and approached the elder. The elder took out
his bowl and made a single bowlful of them all. The Blessed One had sat down
first to await the elder. The elder brought them and gave them to the Blessed One.
127. In the story of the rich man Illīsa, however, (J-a I 348; Dhp-a I 372) the Elder
Mahā Moggallāna made little much. And in the story of Kākavaḷiya the Blessed
One did so. The Elder Mahā Kassapa, it seems, after spending seven days in
attainment, stood at the house door of a man in poor circumstances called
Kākavaḷiya in order to show favour to the poor. [404] His wife saw the elder, and
she poured into his bowl the unsalted sour gruel that she had cooked for her
husband. The elder took it and placed it in the Blessed One’s hand. The Blessed
One resolved to make it enough for the Greater Community of Bhikkhus. What
was brought in a single bowl became enough for all. And on the seventh day
Kākavaḷiya became a rich man.
128. And not only in the case of making little much, but whatever the possessor
of supernormal power wishes, whether to make the sweet unsweet, etc., it is
successful for him. For so it was that when the Elder Mahā Anula saw many
bhikkhus sitting on the banks of the Gaṅgā River [in Sri Lanka] eating plain rice,
which was all that they had got after doing their alms round, he resolved, “Let
the Gaṅgā River water be cream of ghee,” and he gave a sign to the novices. They
fetched it in their vessels and gave it to the Community of Bhikkhus. All of them
ate their meal with sweet cream of ghee.
129. With the divine eye: remaining here and extending light, he sees the visible
form of that Brahmā. And remaining here he also hears the sound of his speech
and he understands his mind.
130. He converts his mind according to his body: he converts the mind to accord
with the material body; taking the consciousness of the basic jhāna, he mounts
it upon the body, he makes its going slow to coincide with that of the body; for
the body’s mode of going is slow.
131. He arrives at blissful perception and light perception: he arrives at, enters,
makes contact with, reaches, the perception of bliss and perception of lightness
that are conascent with the consciousness whose object is the basic jhāna. And
it is perception associated with equanimity that is called “perception of bliss”;
for equanimity is called “bliss” since it is peaceful. And that same perception
should be understood to be called “perception of lightness” too because it is
liberated from hindrances and from the things that oppose it beginning with
applied thought. But when he arrives at that state, his physical body too becomes
as light as a tuft of cotton. He goes to the Brahmā-world thus with a visible body
as light as a tuft of cotton wafted by the wind.
132. As he goes thus, if he wishes, he creates a path in space by means of the
earth kasiṇa and goes on foot. If he wishes, he resolves by means of the air kasiṇa
that there shall be air, and he goes by air like a tuft of cotton. Moreover, the desire
to go is the measure here. When there is the desire to go, one who has made his
mental resolve in this way goes visibly, carried by the force of the resolution like
an arrow shot by an archer. [405]
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133. He converts his body to accord with his mind: he takes the body and mounts
it on the mind. He makes its going swift to coincide with that of the mind; for the
mind’s mode of going is swift.
He arrives at blissful perception and light perception: he arrives at perception
of bliss and perception of lightness that are conascent with the supernormal-
power consciousness whose object is the material body. The rest should be
understood in the way already described. But here there is only the going of
consciousness.21
134. When it was asked, “As he goes with an invisible body thus, does he
go at the moment of the resolution-consciousness’s arising or at the moment
of its presence or at the moment of its dissolution?”, an elder replied, “He
goes in all three moments.”—“But does he go himself, or does he send a
creation?”—“He does as he pleases. But here it is only the going himself that
has been given [in the text].”
135. Mind-made: mind-made because created by the mind in resolution. Lacking
no faculty: this refers to the shape of the eye, ear, etc.; but there is no sensitivity in
21. “‘There is only the going of consciousness’: there is only a going that is the same as
that of the mind. But how does the body, whose going [being that of matter] is slow,
come to have the same going as the mind, which quickly passes? Its going is not the
same in all respects; for in the case of converting the mind to conform with the body,
the mind does not come to have the same going as the body in all respects. For it is not
that the mind then occurs with the moment of a material state, which passes slowly,
instead of passing with its own kind of moment, which is what establishes its individual
essence. But rather the mind is called ‘converted to accord with the going of the body’
as long as it goes on occurring in a continuity that conforms with the body until the
desired place is arrived at. This is because its passing occurs parallel with that of the
body, whose going is slow, owing to the resolution, ‘Let the mind be like this body.’
And likewise, it is while the body keeps occurring in suchwise that its arrival at the
desired place comes about in only a few quick passes of the mind instead of passing
slowly, as in those who have not developed the roads to power—and this mode of
occurrence is due to the possession of the perception of lightness, to say nothing of
the resolve, ‘Let this body be like this mind’—that the body is called ‘converted to
accord with the going of the mind,’ not because it arrives at the desired place in a
single consciousness moment. And when taken thus the simile, ‘Just as a strong man
might stretch out his bent arm, or bend his outstretched arm’ (Vin I 5) can be taken
literally. And this must be accepted in this way without reserve, otherwise there is
conflict with the Suttas, the Abhidhamma and the Commentary, as well as contradiction
of natural law (dhammatā). ‘Bhikkhus, I see no other one thing that is so quickly
transformed as the mind’ (A I 10)—here it is material states that are referred to by the
word ‘other’ because they do not pass quickly. And in the Abhidhamma only matter
is called prenascence condition and only consciousness postnascence condition. And
wherever states (dhamma) arise, there they dissolve. There is no transmigration to an
adjacent location (desantara-saṅkamana), nor does the individual essence become other.
For it is not possible to effect any alteration of the characteristics of dhammas by
force of the roads to power. But it is possible to effect alteration of the mode in which
they are present (bhāva)” (Vism-mhṭ 397).
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a created visible form.22 If the possessor of supernormal power walks up and down, the
creation walks up and down there too, etc., all refers to what a disciple creates; but
what the Blessed One creates does whatever the Blessed One does, and it also
does other things according to the Blessed One’s pleasure.
136. When this possessor of supernormal power, while remaining here sees a
visible object with the divine eye, hears a sound with the divine ear element,
knows consciousness with the penetration of minds, he does not wield bodily
power in doing that. And when, while remaining here, he stands with that
Brahmā, converses, enters into communication with that Brahmā, he does not
wield bodily power in doing that. And when he makes his resolve described in
the way beginning “though far, he resolves upon nearness,” he does not wield
bodily power in doing that. And when he goes to the Brahmā-world with a
visible or an invisible body, he does not wield bodily power in doing that. But
when he enters upon the process described in the way beginning, “He creates a
visible form before that Brahmā, mind-made,” then he wields bodily power in
doing that. The rest, however, is said here for the purpose of showing the stage
prior to the wielding of the bodily power. This, firstly, is (i) success by resolve
(§45).
137. The difference between (i) success as transformation and (ii) success as
the mind-made [body], is as follows (see §22, 24, 25, 45).
(i) One, firstly, who performs a transformation [406] should resolve upon
whatever he chooses from among the things beginning with the appearance of
a boy, described as follows: “He abandons his normal appearance and shows
the appearance of a boy or the appearance of a nāga (serpent), or the appearance
of a supaṇṇa (winged demon), or the appearance of an asura (demon), or the
appearance of the Ruler [of Gods] (Indra), or the appearance of some [other
sensual-sphere] deity, or the appearance of a Brahmā, or the appearance of the
sea, or the appearance of a rock, or the appearance of a lion, or the appearance
of a tiger, or the appearance of a leopard, or he shows an elephant, or he shows
a horse, or he shows a chariot, or he shows a foot soldier, or he shows a manifold
military array” (Paṭis II 210).
138. And when he resolves he should emerge from the fourth jhāna that is the
basis for direct-knowledge and has one of the things beginning with the earth
kasiṇa as its object, and he should advert to his own appearance as a boy. After
adverting and finishing the preliminary work, he should attain again and
emerge, and he should resolve thus: “Let me be a boy of such and such a type.”
Simultaneously with the resolve consciousness he becomes the boy, just as
Devadatta did (Vin I 185; Dhp-a I 139). This is the method in all instances. But he
shows an elephant, etc., is said here with respect to showing an elephant, etc.,
externally. Herein, instead of resolving, “Let me be an elephant,” he resolves,
“Let there be an elephant.” The same method applies in the case of the horse
and the rest.
22. “This should be regarded as implying that there is no sex or life faculty in it either.”
(Vism-mhṭ 398).
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This is success as transformation.
139. (ii) One who wants to make the mind-made [body] should emerge from
the basic jhāna and first advert to the body in the way already described, and
then he should resolve, “Let it be hollow.” It becomes hollow. Then he adverts to
another body inside it, and having done the preliminary work in the way already
described, he resolves, “Let there be another body inside it.” Then he draws it
out like a reed from its sheath, like a sword from its scabbard, like a snake from
its slough. Hence it is said: “Here a bhikkhu creates from this body another
body possessing visible form, mind-made, with all its limbs, lacking no faculty.
Just as though a man pulled out a reed from its sheath and thought thus: ‘This
is the sheath; this is the reed; the sheath is one, the reed is another, it was from the
sheath that the reed was pulled out’” (Paṭis II 210), and so on. And here, just as
the reed, etc., are similar to the sheath, etc., so too the mind-made visible form is
similar to the possessor of supernormal power, and this simile is given in order
to show that.
This is success as the mind-made [body].
The twelfth chapter called “The Description of the
Supernormal Powers” in the Path of Purification composed
for the purpose of gladdening good people.