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12. Описание различных видов сверхспособностей Палийский оригинал
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| 365.Idāni yāsaṃ lokikābhiññānaṃ vasena ayaṃ samādhibhāvanā abhiññānisaṃsāti vuttā, tā abhiññā sampādetuṃ yasmā pathavīkasiṇādīsu adhigatacatutthajjhānena yoginā yogo kātabbo. | 1. 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. | ||
| Evañhissa sā samādhibhāvanā adhigatānisaṃsā ceva bhavissati thiratarā ca, so adhigatānisaṃsāya thiratarāya samādhibhāvanāya samannāgato sukheneva paññābhāvanaṃ sampādessati. | 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. | ||
| Tasmā abhiññākathaṃ tāva ārabhissāma. | So meanwhile we shall deal with the explanation of the kinds of direct-knowledge now. | ||
| Bhagavatā hi adhigatacatutthajjhānasamādhīnaṃ kulaputtānaṃ samādhibhāvanānisaṃsadassanatthañceva uttaruttari paṇītapaṇītadhammadesanatthañca "so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti. | 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. |
Comm. NT: 1. Āneñja—“imperturbability”: a term normally used for the four immaterial states, together with the fourth jhāna. See also §16f., and MN 10... Все комментарии (1) |
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| So anekavihitaṃ iddhividhaṃ paccanubhoti ekopi hutvā bahudhā hotī"tiādinā (dī. ni. 1.238) nayena iddhividhaṃ, dibbasotadhātuñāṇaṃ, cetopariyañāṇaṃ, pubbenivāsānussatiñāṇaṃ, sattānaṃ cutūpapāte ñāṇanti pañca lokikābhiññā vuttā. | 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. | ||
| Tattha ekopi hutvā bahudhā hotītiādikaṃ iddhivikubbanaṃ kātukāmena ādikammikena yoginā odātakasiṇapariyantesu aṭṭhasu kasiṇesu aṭṭha aṭṭha samāpattiyo nibbattetvā – | 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] | ||
| Kasiṇānulomato, kasiṇapaṭilomato, kasiṇānulomapaṭilomato, jhānānulomato, jhānapaṭilomato, jhānānulomapaṭilomato, jhānukkantikato, kasiṇukkantikato, jhānakasiṇukkantikato, aṅgasaṅkantito, ārammaṇasaṅkantito, aṅgārammaṇasaṅkantito, aṅgavavatthāpanato, ārammaṇavavatthāpanatoti. | (i) in the order of the kasiṇa, (ii) in the reverse order of the kasiṇa, (iii) in the 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. | ||
| Imehi cuddasahi ākārehi cittaṃ paridametabbaṃ. | 3. But what is “in the order of the kasiṇa” here? | ||
| 366.Katamaṃ panettha kasiṇānulomaṃ - pe - katamaṃ ārammaṇavavatthāpananti. | What is “definition of object”? | ||
| Idha bhikkhu pathavīkasiṇe jhānaṃ samāpajjati, tato āpokasiṇeti evaṃ paṭipāṭiyā aṭṭhasu kasiṇesu satakkhattumpi sahassakkhattumpi samāpajjati, idaṃ kasiṇānulomaṃ nāma. | (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. | ||
| Odātakasiṇato pana paṭṭhāya tatheva paṭilomakkamena samāpajjanaṃ kasiṇapaṭilomaṃ nāma. | (ii) Attaining them in like manner in reverse order, starting with the white kasiṇa, is called in the reverse order of the kasiṇas. | ||
| Pathavīkasiṇato paṭṭhāya yāva odātakasiṇaṃ, odātakasiṇatopi paṭṭhāya yāva pathavīkasiṇanti evaṃ anulomapaṭilomavasena punappunaṃ samāpajjanaṃ kasiṇānulomapaṭilomaṃ nāma. | (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. | ||
| Paṭhamajjhānato pana paṭṭhāya paṭipāṭiyā yāva nevasaññānāsaññāyatanaṃ, tāva punappunaṃ samāpajjanaṃ jhānānulomaṃ nāma. | 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. | ||
| Nevasaññānāsaññāyatanato paṭṭhāya yāva paṭhamajjhānaṃ, tāva punappunaṃ samāpajjanaṃ jhānapaṭilomaṃ nāma. | (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. | ||
| Paṭhamajjhānato paṭṭhāya yāva nevasaññānāsaññāyatanaṃ, nevasaññānāsaññāyatanato paṭṭhāya yāva paṭhamajjhānanti evaṃ anulomapaṭilomavasena punappunaṃ samāpajjanaṃ jhānānulomapaṭilomaṃ nāma. | (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. | ||
| Pathavīkasiṇe pana paṭhamaṃ jhānaṃ samāpajjitvā tattheva tatiyaṃ samāpajjati, tato tadeva ugghāṭetvā ākāsānañcāyatanaṃ, tato ākiñcaññāyatananti evaṃ kasiṇaṃ anukkamitvā jhānasseva ekantarikabhāvena ukkamanaṃ jhānukkantikaṃ nāma. | 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. | ||
| Evaṃ āpokasiṇādimūlikāpi yojanā kātabbā. | And that based on the water kasiṇa, etc., should be construed similarly. | ||
| Pathavīkasiṇe paṭhamaṃ jhānaṃ samāpajjitvā puna tadeva tejokasiṇe, tato nīlakasiṇe, tato lohitakasiṇeti iminā nayena jhānaṃ anukkamitvā kasiṇasseva ekantarikabhāvena ukkamanaṃ kasiṇukkantikaṃ nāma. | (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. | ||
| Pathavīkasiṇe paṭhamaṃ jhānaṃ samāpajjitvā tato tejokasiṇe tatiyaṃ, nīlakasiṇaṃ ugghāṭetvā ākāsānañcāyatanaṃ, lohitakasiṇato ākiñcaññāyatananti iminā nayena jhānassa ceva kasiṇassa ca ukkamanaṃ jhānakasiṇukkantikaṃ nāma. | (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. | ||
| Pathavīkasiṇe pana paṭhamaṃ jhānaṃ samāpajjitvā tattheva itaresampi samāpajjanaṃ aṅgasaṅkantikaṃ nāma. | 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. | ||
| Pathavīkasiṇe paṭhamaṃ jhānaṃ samāpajjitvā tadeva āpokasiṇe - pe - tadeva odātakasiṇeti evaṃ sabbakasiṇesu ekasseva jhānassa samāpajjanaṃ ārammaṇasaṅkantikaṃ nāma. | (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. | ||
| Pathavīkasiṇe paṭhamaṃ jhānaṃ samāpajjitvā āpokasiṇe dutiyaṃ, tejokasiṇe tatiyaṃ, vāyokasiṇe catutthaṃ, nīlakasiṇaṃ ugghāṭetvā ākāsānañcāyatanaṃ, pītakasiṇato viññāṇañcāyatanaṃ, lohitakasiṇato ākiñcaññāyatanaṃ, odātakasiṇato nevasaññānāsaññāyatananti evaṃ ekantarikavasena aṅgānañca ārammaṇānañca saṅkamanaṃ aṅgārammaṇasaṅkantikaṃ nāma. | (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, and the base consisting of neither perception nor non-perception from the white kasiṇa. This is called transposition of factors and object. | ||
| Paṭhamaṃ jhānaṃ pana pañcaṅgikanti vavatthapetvā dutiyaṃ tivaṅgikaṃ, tatiyaṃ duvaṅgikaṃ, tathā catutthaṃ ākāsānañcāyatanaṃ - pe - nevasaññānāsaññāyatananti evaṃ jhānaṅgamattasseva vavatthāpanaṃ aṅgavavatthāpanaṃ nāma. | 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. | ||
| Tathā idaṃ pathavīkasiṇanti vavatthapetvā idaṃ āpokasiṇaṃ - pe - idaṃ odātakasiṇanti evaṃ ārammaṇamattasseva vavatthāpanaṃ ārammaṇavavatthāpanaṃ nāma. | (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. | ||
| Aṅgārammaṇavavatthāpanampi eke icchanti. | Some would also have “defining of factors and object”; | ||
| Aṭṭhakathāsu pana anāgatattā addhā taṃ bhāvanāmukhaṃ na hoti. | but since that is not given in the commentaries it is certainly not a heading in the development. | ||
| 367.Imehi pana cuddasahi ākārehi cittaṃ aparidametvā pubbe abhāvitabhāvano ādikammiko yogāvacaro iddhivikubbanaṃ sampādessatīti netaṃ ṭhānaṃ vijjati. | 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. | ||
| Ādikammikassa hi kasiṇaparikammampi bhāro, satesu sahassesu vā ekova sakkoti. | Now, the kasiṇa preliminary work is difficult for a beginner and only one in a hundred or a thousand can do it. | ||
| Katakasiṇaparikammassa nimittuppādanaṃ bhāro, satesu sahassesu vā ekova sakkoti. | 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. | ||
| Uppanne nimitte taṃ vaḍḍhetvā appanādhigamo bhāro, satesu sahassesu vā ekova sakkoti. | 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. | ||
| Adhigatappanassa cuddasahākārehi cittaparidamanaṃ bhāro, satesu sahassesu vā ekova sakkoti. | 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. | ||
| Cuddasahākārehi paridamitacittassāpi iddhivikubbanaṃ nāma bhāro, satesu sahassesu vā ekova sakkoti. | 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. | ||
| Vikubbanappattassāpi khippanisantibhāvo nāma bhāro, satesu sahassesu vā ekova khippanisantī hoti. | Rapid response after attaining transformation is difficult and only one in a hundred or a thousand can do it. | ||
| Therambatthale mahārohaṇaguttattherassa gilānupaṭṭhānaṃ āgatesu tiṃsamattesu iddhimantasahassesu upasampadāya aṭṭhavassiko rakkhitatthero viya. | 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. | ||
| Tassānubhāvo pathavīkasiṇaniddese (visuddhi. 1.78 ādayo) vuttoyeva. | His feat is mentioned under the earth kasiṇa (IV.135). | ||
| Taṃ panassānubhāvaṃ disvā thero āha "āvuso, sace rakkhito nābhavissa sabbe garahappattā assāma 'nāgarājānaṃ rakkhituṃ nāsakkhiṃsū'ti. | 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.’ | ||
| Tasmā attanā gahetvā vicaritabbaṃ āvudhaṃ nāma malaṃ sodhetvāva gahetvā vicarituṃ vaṭṭatī"ti. | 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.” | ||
| Te therassa ovāde ṭhatvā tiṃsasahassāpi bhikkhū khippanisantino ahesuṃ. | The thirty thousand bhikkhus heeded the elder’s advice and achieved rapid response. | ||
| Khippanisantiyāpi ca sati parassa patiṭṭhābhāvo bhāro, satesu sahassesu vā ekova hoti, giribhaṇḍavāhanapūjāya mārena aṅgāravasse pavattite ākāse pathaviṃ māpetvā aṅgāravassaparittārako thero viya. | 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 |
Comm. NT: 2. Giribhaṇḍavahanapūjā: Vism-mhṭ (p. 375) says:
Mentioned in A-a to AN 1:1; M-a II 398; and Mahāvaṃsa XXXIV.81. Все комментарии (1) |
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| Balavapubbayogānaṃ pana buddhapaccekabuddhaaggasāvakādīnaṃ vināpi iminā vuttappakārena bhāvanānukkamena arahattapaṭilābheneva idañca iddhivikubbanaṃ aññe ca paṭisambhidādibhedā guṇā ijjhanti. | 11. It is only in Buddhas, Paccekabuddhas, chief disciples, etc., who have vast previous endeavour behind them, that this transformation by supernormal power 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. | ||
| Tasmā yathā piḷandhanavikatiṃ kattukāmo suvaṇṇakāro aggidhamanādīhi suvaṇṇaṃ muduṃ kammaññaṃ katvāva karoti, yathā ca bhājanavikatiṃ kattukāmo kumbhakāro mattikaṃ suparimadditaṃ muduṃ katvā karoti, evameva ādikammikena imehi cuddasahākārehi cittaṃ paridametvā chandasīsacittasīsavīriyasīsavīmaṃsāsīsasamāpajjanavasena ceva āvajjanādivasībhāvavasena ca muduṃ kammaññaṃ katvā iddhividhāya yogo karaṇīyo. | 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. |
Comm. NT: 3. These are the four headings of the roads to power (see §50). Все комментарии (1) |
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| Pubbahetusampannena pana kasiṇesu catutthajjhānamatte ciṇṇavasināpi kātuṃ vaṭṭati. | 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. | ||
| Yathā panettha yogo kātabbo, taṃ vidhiṃ dassento bhagavā "so evaṃ samāhite citte"tiādimāha. | 13. Now, the Blessed One showed how the preparation should be done in saying, “When his concentrated mind,” and so on. | ||
| 368.Tatrāyaṃ pāḷinayānusāreneva vinicchayakathā. | Here is the explanation, which follows the text (see §2). | ||
| Tattha soti so adhigatacatutthajjhāno yogī. | Herein, he is a meditator who has attained the fourth jhāna. | ||
| Evanti catutthajjhānakkamanidassanametaṃ. | Thus signifies the order in which the fourth jhāna comes; | ||
| Iminā paṭhamajjhānādhigamādinā kamena catutthajjhānaṃ paṭilabhitvāti vuttaṃ hoti. | having obtained the fourth jhāna in this order beginning with attaining the first jhāna, is what is meant. | ||
| Samāhiteti iminā catutthajjhānasamādhinā samāhite. | Concentrated: concentrated by means of the fourth jhāna. | ||
| Citteti rūpāvacaracitte. | Mind: fine-material-sphere consciousness. | ||
| Parisuddhetiādīsu pana upekkhāsatipārisuddhibhāvena parisuddhe. | 14. But as to the words “purified,” etc., it is purified by means of the state of mindfulness purified by equanimity. | ||
| Parisuddhattāyeva pariyodāte, pabhassareti vuttaṃ hoti. | It is bright precisely because it is purified; it is limpid (see A I 10), is what is meant. | ||
| Sukhādīnaṃ paccayānaṃ ghātena vihatarāgādiaṅgaṇattā anaṅgaṇe. | It is unblemished since the blemishes consisting of greed, etc., are eliminated by the removal of their conditions consisting of bliss, and the rest. | ||
| Anaṅgaṇattāyeva vigatūpakkilese. | It is rid of defilement precisely because it is unblemished; | ||
| Aṅgaṇena hi taṃ cittaṃ upakkilissati. | for it is by the blemish that the consciousness becomes defiled. | ||
| Subhāvitattā mudubhūte, vasībhāvappatteti vuttaṃ hoti. | It has become malleable because it is well developed; it suffers mastery, is what is meant, | ||
| Vase vattamānaṃ hi cittaṃ mudunti vuccati. | for consciousness that suffers mastery is called “malleable.” | ||
| Muduttāyeva ca kammaniye, kammakkhame kammayoggeti vuttaṃ hoti. | It is wieldy (kammanīya) precisely because it is malleable; it suffers being worked (kammakkhama), is fit to be worked (kammayogga), is what is meant. | ||
| Muduṃ hi cittaṃ kammaniyaṃ hoti sudantamiva suvaṇṇaṃ, tañca ubhayampi subhāvitattāyevāti. | 15. For a malleable consciousness is wieldy, like well-smelted gold; and it is both of these because it is well developed, | ||
| Yathāha "nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ bhāvitaṃ bahulīkataṃ muduñca hoti kammaniyañca, yathayidaṃ, bhikkhave, citta"nti (a. ni. 1.22). | 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). | ||
| Etesu parisuddhabhāvādīsu ṭhitattā ṭhite. | 16. It is steady because it is steadied in this purifiedness, and the rest. | ||
| Ṭhitattāyeva āneñjappatte, acale niriñjaneti vuttaṃ hoti. | It is attained to imperturbability (āneñjappatta) precisely because it is steady; it is motionless, without perturbation (niriñjana), is what is meant. | ||
| Mudukammaññabhāvena vā attano vase ṭhitattā ṭhite. | Or alternatively, it is steady because steady in its own masterability through malleability and wieldiness, | ||
| Saddhādīhi pariggahitattā āneñjappatte. | and it is attained to imperturbability because it is reinforced by faith, and so on. | ||
| Saddhāpariggahitaṃ hi cittaṃ assaddhiyena na iñjati. | 17. For consciousness reinforced by faith is not perturbed by faithlessness; | ||
| Vīriyapariggahitaṃ kosajjena na iñjati. | when reinforced by energy, it is not perturbed by idleness; | ||
| Satipariggahitaṃ pamādena na iñjati. | when reinforced by mindfulness, it is not perturbed by negligence; | ||
| Samādhipariggahitaṃ uddhaccena na iñjati. | when reinforced by concentration, it is not perturbed by agitation; | ||
| Paññāpariggahitaṃ avijjāya na iñjati. | when reinforced by understanding, it is not perturbed by ignorance; | ||
| Obhāsagataṃ kilesandhakārena na iñjati. | and when illuminated, it is not perturbed by the darkness of defilement. | ||
| Imehi chahi dhammehi pariggahitaṃ āneñjappattaṃ hoti. | So when it is reinforced by these six states, it is attained to imperturbability. | ||
| Evaṃ aṭṭhaṅgasamannāgataṃ cittaṃ abhinīhārakkhamaṃ hoti abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāya. | 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. | ||
| Aparo nayo, catutthajjhānasamādhinā samāhite. | 19. Another method: It is concentrated by means of fourth-jhāna concentration. | ||
| Nīvaraṇadūrabhāvena parisuddhe. | It is purified by separation from the hindrances. | ||
| Vitakkādisamatikkamena pariyodāte. | It is bright owing to the surmounting of applied thought and the rest. | ||
| Jhānapaṭilābhapaccayānaṃ icchāvacarānaṃ abhāvena anaṅgaṇe. | It is unblemished owing to absence of evil wishes based on the obtainment of jhāna.4 |
Comm. NT: 4. I.e. one wants it to be known that he can practice jhāna. Все комментарии (1) |
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| Abhijjhādīnaṃ cittassa upakkilesānaṃ vigamena vigatūpakkilese. | It is rid of defilement owing to the disappearance of the defilements of the mind consisting in covetousness, etc.; | ||
| Ubhayampi cetaṃ anaṅgaṇasuttavatthasuttānusārena (ma. ni. 1.57 ādayo) veditabbaṃ. | and both of these should be understood according to the Anaṅgaṇa Sutta (MN 5) and the Vattha Sutta (MN 7). | ||
| Vasippattiyā mudubhūte. | It is become malleable by masterability. | ||
| Iddhipādabhāvūpagamena kammaniye. | It is wieldy by reaching the state of a road to power (§50). | ||
| Bhāvanāpāripūriyā paṇītabhāvūpagamena ṭhite āneñjappatte. | It is steady and attained to imperturbability by reaching the refinement of completed development; | ||
| Yathā āneñjappattaṃ hoti, evaṃ ṭhiteti attho. | the meaning is that according as it has attained imperturbability so it is steady. | ||
| Evampi aṭṭhaṅgasamannāgataṃ cittaṃ abhinīhārakkhamaṃ hoti abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāya pādakaṃ padaṭṭhānabhūtanti. | And the 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, since it is the basis, the proximate cause, for them. | ||
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Объяснение 10 сверхспособностей Таблица Палийский оригинал |
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| 369.Iddhividhāya cittaṃ abhinīharati abhininnāmetīti ettha ijjhanaṭṭhena iddhi, nipphattiatthena paṭilābhaṭṭhena cāti vuttaṃ hoti. | 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. | ||
| Yañhi nipphajjati paṭilabbhati ca, taṃ ijjhatīti vuccati. | For what is produced and obtained is called “successful,” | ||
| Yathāha "kāmaṃ kāmayamānassa, tassa cetaṃ samijjhatī"ti (su. ni. 772). | according as it is said, “When a mortal desires, if his desire is fulfilled” (samijjhati) (Sn 766), | ||
| Tathā "nekkhammaṃ ijjhatīti iddhi, paṭiharatīti pāṭihāriyaṃ. | and likewise: “Renunciation succeeds (ijjhati), thus it is a success (iddhi) … It metamorphoses (paṭiharati) [lust], thus it is a metamorphosis (pāṭihāriya)5 … |
Comm. NT: 5.
Все комментарии (1) |
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| Arahattamaggo ijjhatīti iddhi, paṭiharatīti pāṭihāriya"nti (paṭi. ma. 3.32). | The Arahant path succeeds, thus it is a success … It metamorphoses [all defilements], thus it is a metamorphosis” (Paṭis II 229). | ||
| Aparo nayo, ijjhanaṭṭhena iddhi. | 21. Another method: success is in the sense of succeeding. | ||
| Upāyasampadāyetamadhivacanaṃ. | That is a term for the effectiveness of the means; | ||
| Upāyasampadā hi ijjhati adhippetaphalappasavanato. | for effectiveness of the means succeeds with the production of the result intended, | ||
| Yathāha – "ayaṃ kho citto gahapati sīlavā kalyāṇadhammo, sace paṇidahissati 'anāgatamaddhānaṃ rājā assaṃ cakkavattī'ti, tassa kho ayaṃ ijjhissati sīlavato cetopaṇidhi visuddhattā"ti (saṃ. ni. 4.352). | 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). | ||
| Aparo nayo, etāya sattā ijjhantīti iddhi. | 22. Another method: beings succeed by its means, thus it is success. | ||
| Ijjhantīti iddhā vuddhā ukkaṃsagatā hontīti vuttaṃ hoti. | They succeed, thus they are successful; they are enriched, promoted, is what is meant. | ||
| Sā dasavidhā. | |||
| Yathāha "kati iddhiyoti dasa iddhiyo". | |||
| Puna caparaṃ āha "katamā dasa iddhiyo ? | |||
| Adhiṭṭhānā iddhi, vikubbanā iddhi, manomayā iddhi, ñāṇavipphārā iddhi, samādhivipphārā iddhi, ariyā iddhi, kammavipākajā iddhi, puññavato iddhi, vijjāmayā iddhi, tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhī"ti (paṭi. ma. 3.9). | |||
| 370.Tattha "pakatiyā eko bahukaṃ āvajjati. | 23. (i) Herein, “Normally one, he adverts to [himself as] many | ||
| Sataṃ vā sahassaṃ vā satasahassaṃ vā āvajjitvā ñāṇena adhiṭṭhāti 'bahuko homī"'ti (paṭi. ma. 3.10) evaṃ vibhajitvā dassitā iddhi adhiṭṭhānavasena nipphannattā adhiṭṭhānā iddhi nāma. | 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. the success shown in the exposition [of the above summary] thus (above). | ||
| 371."So pakativaṇṇaṃ vijahitvā kumārakavaṇṇaṃ vā dasseti nāgavaṇṇaṃ vā - pe - vividhampi senābyūhaṃ dassetī"ti (paṭi. ma. 3.13) evaṃ āgatā iddhi pakativaṇṇavijahanavikāravasena pavattattā vikubbanā iddhi nāma. | 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. | ||
| 372."Idha bhikkhu imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomaya"nti (paṭi. ma. 3.14) iminā nayena āgatā iddhi sarīrabbhantare aññasseva manomayassa sarīrassa nipphattivasena pavattattā manomayā iddhi nāma. | 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. | ||
| 373.Ñāṇuppattito pana pubbe vā pacchā vā taṃkhaṇe vā ñāṇānubhāvanibbatto viseso ñāṇavipphārā iddhi nāma. | 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; | ||
| Vuttañhetaṃ – "aniccānupassanāya niccasaññāya pahānaṭṭho ijjhatīti ñāṇavipphārā iddhi - pe - arahattamaggena sabbakilesānaṃ pahānaṭṭho ijjhatīti ñāṇavipphārā iddhi. | 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. | ||
| Āyasmato bākkulassa ñāṇavipphārā iddhi. | There was success by intervention of knowledge in the venerable Bakkula. | ||
| Āyasmato saṃkiccassa ñāṇavipphārā iddhi. | There was success by intervention of knowledge in the venerable Saṅkicca. | ||
| Āyasmato bhūtapālassa ñāṇavipphārā iddhī"ti (paṭi. ma. 3.15). | There was success by intervention of knowledge in the venerable Bhūtapāla” (Paṭis II 211). | ||
| Tattha āyasmā bākkulo daharova maṅgaladivase nadiyā nhāpiyamāno dhātiyā pamādena sote patito. | 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. | ||
| Tamenaṃ maccho gilitvā bārāṇasītitthaṃ agamāsi. | A fish swallowed him and eventually came to the bathing place at Benares. | ||
| Tatra taṃ macchabandho gahetvā seṭṭhibhariyāya vikkiṇi. | There it was caught by a fisherman and sold to a rich man’s wife. | ||
| Sā macche sinehaṃ uppādetvā ahameva naṃ pacissāmīti phālentī macchakucchiyaṃ suvaṇṇabimbaṃ viya dārakaṃ disvā putto me laddhoti somanassajātā ahosi. | The fish interested her, and thinking to cook it herself, she slit it open. | ||
| Iti macchakucchiyaṃ arogabhāvo āyasmato bākkulassa pacchimabhavikassa tena attabhāvena paṭilabhitabbaarahattamaggañāṇānubhāvena nibbattattā ñāṇavipphārā iddhi nāma. | 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. | ||
| Vatthu pana vitthārena kathetabbaṃ. | But the story should be told in detail (see M-a IV 190). | ||
| Saṃkiccattherassa pana gabbhagatasseva mātā kālamakāsi. | 28. The Elder Saṅkicca’s mother died while he was still in her womb. | ||
| Tassā citakaṃ āropetvā sūlehi vijjhitvā jhāpiyamānāya dārako sūlakoṭiyā akkhikūṭe pahāraṃ labhitvā saddaṃ akāsi. | 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. | ||
| Tato dārako jīvatīti otāretvā kucchiṃ phāletvā dārakaṃ ayyikāya adaṃsu. | Then, thinking that the child must be alive, they took down the body and opened its belly. They gave the child to the grandmother. | ||
| So tāya paṭijaggito vuddhimanvāya pabbajitvā saha paṭisambhidāhi arahattaṃ pāpuṇi. | Under her care he grew up, and eventually he went forth and reached Arahantship together with the discriminations. | ||
| Iti vuttanayeneva dārucitakāya arogabhāvo āyasmato saṃkiccassa ñāṇavipphārā iddhi nāma. | 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). | ||
| Bhūtapāladārakassa pana pitā rājagahe daliddamanusso. | 29. The boy Bhūtapāla’s father was a poor man in Rājagaha. | ||
| So dārūnaṃ atthāya sakaṭena aṭaviṃ gantvā dārubhāraṃ katvā sāyaṃ nagaradvārasamīpaṃ patto. | He went into the forest with a cart to get a load of wood. It was evening when he returned to the city gate. | ||
| Athassa goṇā yugaṃ ossajjitvā nagaraṃ pavisiṃsu. | Then his oxen slipped the yoke and escaped into the city. | ||
| So sakaṭamūle puttakaṃ nisīdāpetvā goṇānaṃ anupadaṃ gacchanto nagarameva pāvisi. | He seated the child beside the cart and went into the city after the oxen. | ||
| Tassa anikkhantasseva dvāraṃ pihitaṃ. | Before he could come out again, the gate was closed. | ||
| Dārakassa vāḷayakkhānucaritepi bahinagare tiyāmarattiṃ arogabhāvo vuttanayeneva ñāṇavipphārā iddhi nāma. | 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. | ||
| Vatthu pana vitthāretabbaṃ. | But the story should be told in detail. | ||
| 374.Samādhito pubbe vā pacchā vā taṃkhaṇe vā samathānubhāvanibbatto viseso samādhivipphārā iddhi. | 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 | ||
| Vuttañhetaṃ "paṭhamajjhānena nīvaraṇānaṃ pahānaṭṭho ijjhatīti samādhivipphārā iddhi - pe - nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya pahānaṭṭho ijjhatīti samādhivipphārā iddhi. | 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. | ||
| Āyasmato sāriputtassa samādhivipphārā iddhi, āyasmato sañjīvassa, āyasmato khāṇukoṇḍaññassa, uttarāya upāsikāya, sāmāvatiyā upāsikāya samādhivipphārā iddhī"ti (paṭi. ma. 3.16). | 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). | ||
| Tattha yadā āyasmato sāriputtassa mahāmoggallānattherena saddhiṃ kapotakandarāyaṃ viharato juṇhāya rattiyā navoropitehi kesehi ajjhokāse nisinnassa eko duṭṭhayakkho sahāyakena yakkhena vāriyamānopi sīse pahāramadāsi. | 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, | ||
| Yassa meghassa viya gajjato saddo ahosi. | the noise of which was like a thunder clap. | ||
| Tadā thero tassa paharaṇasamaye samāpattiṃ appesi. | At the time the blow was given the elder was absorbed in an attainment; | ||
| Athassa tena pahārena na koci ābādho ahosi. | consequently he suffered no harm from the blow. | ||
| Ayaṃ tassāyasmato samādhivipphārā iddhi. | This was success by intervention of concentration in that venerable one. | ||
| Vatthu pana udāne (udā. 34) āgatameva. | The story is given in the Udāna too (Ud 39). | ||
| Sañjīvattheraṃ pana nirodhasamāpannaṃ kālakatoti sallakkhetvā gopālakādayo tiṇakaṭṭhagomayāni saṅkaḍḍhetvā aggiṃ adaṃsu. | 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. | ||
| Therassa cīvare aṃsumattampi najjhāyittha. | Not even a corner of the elder’s robe was burnt. | ||
| Ayamassa anupubbasamāpattivasena pavattasamathānubhāvanibbattattā samādhivipphārā iddhi. | 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]. | ||
| Vatthu pana sutte (ma. ni. 1.507) āgatameva. | But the story is given in the Suttas too (M I 333). | ||
| Khāṇukoṇḍaññatthero pana pakatiyāva samāpattibahulo. | 33. The Elder Khāṇu Kondañña was naturally gifted in attainments. | ||
| So aññatarasmiṃ araññe rattiṃ samāpattiṃ appetvā nisīdi. | He was sitting absorbed in attainment one night in a certain forest. | ||
| Pañcasatā corā bhaṇḍakaṃ thenetvā gacchantā "idāni amhākaṃ anupathaṃ āgacchantā natthī"ti vissamitukāmā bhaṇḍakaṃ oropayamānā "khāṇuko aya"nti maññamānā therasseva upari sabbabhaṇḍakāni ṭhapesuṃ. | 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. | ||
| Tesaṃ vissamitvā gacchantānaṃ paṭhamaṃ ṭhapitabhaṇḍakassa gahaṇakāle kālaparicchedavasena thero vuṭṭhāsi. | 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. | ||
| Te therassa calanākāraṃ disvā bhītā viraviṃsu. | When they saw the elder move, they cried out in fear. | ||
| Thero "mā bhāyittha upāsakā, bhikkhu aha"nti āha. | The elder said, “Do not be afraid, lay followers; I am a bhikkhu.” | ||
| Te āgantvā vanditvā theragatena pasādena pabbajitvā saha paṭisambhidāhi arahattaṃ pāpuṇiṃsu (dha. pa. aṭṭha. 1.1). | 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. | ||
| Ayamettha pañcahi bhaṇḍakasatehi ajjhotthaṭassa therassa ābādhābhāvo samādhivipphārā iddhi. | 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). | ||
| Uttarā pana upāsikā puṇṇaseṭṭhissa dhītā. | 34. The laywoman devotee Uttarā was the daughter of a rich man called Puṇṇaka. | ||
| Tassā sirimā nāma gaṇikā issāpakatā tattatelakaṭāhaṃ sīse āsiñci. | A harlot called Sirimā who was envious of her, poured a basin of hot oil over her head. | ||
| Uttarā taṃkhaṇaññeva mettaṃ samāpajji. | At that moment Uttarā had attained [jhāna in], loving-kindness. | ||
| Telaṃ pokkharapattato udakabindu viya vivaṭṭamānaṃ agamāsi. | The oil ran off her like water on a lotus leaf. | ||
| Ayamassā samādhivipphārā iddhi. | This was success by intervention of concentration in her. | ||
| Vatthu pana vitthāretabbaṃ. | But the story should be given in detail (see Dhp-a III 310; A- a I 451). | ||
| Sāmāvatī nāma udenassa rañño aggamahesī. | 35. King Udena’s chief queen was called Sāmāvatī. | ||
| Māgaṇḍiyabrāhmaṇo attano dhītāya aggamahesiṭṭhānaṃ patthayamāno tassā vīṇāya āsīvisaṃ pakkhipāpetvā rājānaṃ āha "mahārāja, sāmāvatī taṃ māretukāmā vīṇāya āsīvisaṃ gahetvā pariharatī"ti. | 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.” | ||
| Rājā taṃ disvā kupito sāmāvatiṃ vadhissāmīti dhanuṃ āropetvā visapītaṃ khurappaṃ sannayhi. | When the king found it, he was furious. Intending to kill her, he took his bow and aimed a poisoned arrow. | ||
| Sāmāvatī saparivārā rājānaṃ mettāya phari. | Sāmāvatī with her retinue pervaded the king with loving- kindness. | ||
| Rājā neva saraṃ khipituṃ na oropetuṃ sakkonto vedhamāno aṭṭhāsi. | The king stood trembling, unable either to shoot the arrow or to put it away. | ||
| Tato naṃ devī āha "kiṃ, mahārāja, kilamasī"ti? | Then the queen said to him, “What is it, sire, are you tired? | ||
| "Āma kilamāmī"ti. | ”—“Yes, I am tired.” | ||
| "Tena hi dhanuṃ oropehī"ti. | —“Then put down the bow.” | ||
| Saro rañño pādamūleyeva pati. | The arrow fell at the king’s feet. | ||
| Tato naṃ devī "mahārāja, appaduṭṭhassa nappadussitabba"nti ovadi. | Then the queen advised him, “Sire, one should not hate one who has no hate.” | ||
| Iti rañño saraṃ muñcituṃ avisahanabhāvo sāmāvatiyā upāsikāya samādhivipphārā iddhīti. | 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). | ||
| 375.Paṭikkūlādīsu appaṭikkūlasaññivihārādikā pana ariyā iddhi nāma. | 36. (vi) That which consists in dwelling perceiving the unrepulsive in the repulsive, etc., is called Noble Ones’ success, | ||
| Yathāha – "katamā ariyā iddhi? | according as it is said: “What is Noble Ones’ success? | ||
| Idha – bhikkhu sace ākaṅkhati 'paṭikkūle appaṭikkūlasaññī vihareyya'nti, appaṭikkūlasaññī tattha viharati - pe - upekkhako tattha viharati sato sampajāno"ti (paṭi. ma. 3.17). | 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). | ||
| Ayañhi cetovasippattānaṃ ariyānaṃyeva sambhavato ariyā iddhīti vuccati. | This is called “Noble Ones’ success” because it is only produced in Noble Ones who have reached mind mastery. | ||
| Etāya hi samannāgato khīṇāsavo bhikkhu paṭikkūle aniṭṭhe vatthusmiṃ mettāpharaṇaṃ vā dhātumanasikāraṃ vā karonto appaṭikkūlasaññī viharati. | 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; | ||
| Appaṭikkūle iṭṭhe vatthusmiṃ asubhapharaṇaṃ vā aniccanti manasikāraṃ vā karonto paṭikkūlasaññī viharati. | 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. | ||
| Tathā paṭikkūlāpaṭikkūlesu tadeva mettāpharaṇaṃ vā dhātumanasikāraṃ vā karonto appaṭikkūlasaññī viharati. | 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; | ||
| Appaṭikkūlapaṭikkūlesu ca tadeva asubhapharaṇaṃ vā aniccanti manasikāraṃ vā karonto paṭikkūlasaññī viharati. | 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. | ||
| Cakkhunā rūpaṃ disvā neva sumano hotītiādinā nayena vuttaṃ pana chaḷaṅgupekkhaṃ pavattayamāno paṭikkūle ca appaṭikkūle ca tadubhayaṃ abhinivajjitvā upekkhako viharati sato sampajāno. | 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. | ||
| Paṭisambhidāyañhi "kathaṃ paṭikkūle appaṭikkūlasaññī viharati? | 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? | ||
| Aniṭṭhasmiṃ vatthusmiṃ mettāya vā pharati dhātuso vā upasaṃharatī"tiādinā (paṭi. ma. 3.17) nayena ayameva attho vibhatto. | In the case of a disagreeable object he pervades it with loving-kindness or he treats it as elements” (Paṭis II 212). | ||
| Ayaṃ cetovasippattānaṃ ariyānaṃyeva sambhavato ariyā iddhīti vuccati. | Thus it is called, “Noble Ones’ success” because it is only produced in Noble Ones who have reached mind mastery. | ||
| 376.Pakkhīādīnaṃ pana vehāsagamanādikā kammavipākajā iddhi nāma. | 39. (vii) That consisting in travelling through the air in the case of winged birds, etc., is called success born of kamma result, | ||
| Yathāha – "katamā kammavipākajā iddhi? | according as it is said: “What is success born of kamma result? | ||
| Sabbesaṃ pakkhīnaṃ sabbesaṃ devānaṃ ekaccānaṃ manussānaṃ ekaccānañca vinipātikānaṃ ayaṃ kammavipākajā iddhī"ti (paṭi. ma. 3.18). | 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). | ||
| Ettha hi sabbesaṃ pakkhīnaṃ jhānaṃ vā vipassanaṃ vā vināyeva ākāsena gamanaṃ. | 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; | ||
| Tathā sabbesaṃ devānaṃ paṭhamakappikānañca ekaccānaṃ manussānaṃ. | and likewise that in all deities, and some human beings, at the beginning of the aeon, | ||
| Tathā piyaṅkaramātā (saṃ. ni. 1.240) yakkhinī uttaramātā phussamittā dhammaguttāti evamādīnaṃ ekaccānaṃ vinipātikānaṃ ākāsena gamanaṃ kammavipākajā iddhīti. | 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. | ||
| 377.Cakkavattiādīnaṃ vehāsagamanādikā pana puññavato iddhi nāma. | 40. (viii) That consisting in travelling through the air, etc., in the case of Wheel- turning Monarchs, etc., is called success of the meritorious, | ||
| Yathāha "katamā puññavato iddhi? | according as it is said: “What is success of the meritorious? | ||
| Rājā cakkavattī vehāsaṃ gacchati saddhiṃ caturaṅginiyā senāya antamaso assabandhagobandhapurise upādāya. | The Wheel-turning Monarch travels through the air with his fourfold army, even with his grooms and shepherds. | ||
| Jotikassa gahapatissa puññavato iddhi. | The householder Jotika had the success of the meritorious. | ||
| Jaṭilakassa gahapatissa puññavato iddhi. | The householder Jaṭilaka had the success of the meritorious. | ||
| Ghositassa gahapatissa puññavato iddhi. | The householder Ghosita had the success of the meritorious. | ||
| Meṇḍakassa gahapatissa puññavato iddhi. | The householder Meṇḍaka had the success of the meritorious. | ||
| Pañcannaṃ mahāpuññānaṃ puññavato iddhī"ti. | That of the five very meritorious is success of the meritorious” (Paṭis II 213). | ||
| Saṅkhepato pana paripākaṃ gate puññasambhāre ijjhanakaviseso puññavato iddhi. | In brief, however, it is the distinction that consists in succeeding when the accumulated merit comes to ripen that is success of the meritorious. | ||
| Ettha ca jotikassa gahapatissa pathaviṃ bhinditvā maṇipāsādo uṭṭhahi. | 41. A crystal palace cleft the earth and sprang into existence for the householder Jotika. | ||
| Catusaṭṭhi ca kapparukkhāti ayamassa puññavato iddhi. | and sixty-four wishing trees. That was success of the meritorious in his case (Dhp-a IV 207). | ||
| Jaṭilakassa asītihattho suvaṇṇapabbato nibbatti. | A golden rock of eighty cubits [high] was made for Jaṭilaka (Dhp-a IV 216). | ||
| Ghositassa sattasu ṭhānesu māraṇatthāya upakkame katepi arogabhāvo puññavato iddhi. | Ghosita’s safe survival when attempts were made in seven places to kill him was success of the meritorious (Dhp-a I 174). | ||
| Meṇḍakassa ekakarīsamatte padese sattaratanamayānaṃ meṇḍakānaṃ pātubhāvo puññavato iddhi. | 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). |
Comm. NT: 6. Sītā: not in this sense in PED.
Another reading is karīsa (an area of land). Все комментарии (1) |
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| Pañca mahāpuññā nāma meṇḍakaseṭṭhi, tassa bhariyā candapadumasirī, putto dhanañcayaseṭṭhi, suṇisā sumanadevī, dāso puṇṇo nāmāti. | 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. | ||
| Tesu seṭṭhissa sīsaṃ nhātassa ākāsaṃ ullokanakāle aḍḍhateḷasakoṭṭhasahassāni ākāsato rattasālīnaṃ pūrenti. | 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. | ||
| Bhariyāya nāḷikodanamattampi gahetvā sakalajambudīpavāsike parivisamānāya bhattaṃ na khīyati. | 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. | ||
| Puttassa sahassatthavikaṃ gahetvā sakalajambudīpavāsikānampi dentassa kahāpaṇā na khīyanti. | 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 of Jambudīpa. | ||
| Suṇisāya ekaṃ vīhitumbaṃ gahetvā sakalajambudīpavāsikānampi bhājayamānāya dhaññaṃ na khīyati. | 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. | ||
| Dāsassa ekena naṅgalena kasato ito satta ito sattāti cuddasa maggā honti. | When the slave ploughed with a single ploughshare, there were fourteen furrows, seven on each side (see Vin I 240; Dhp-a I 384). | ||
| Ayaṃ nesaṃ puññavato iddhi. | This was success of the meritorious in them. | ||
| 378.Vijjādharādīnaṃ vehāsagamanādikā pana vijjāmayā iddhi. | 43. (ix) That beginning with travelling through the air in the case of masters of the sciences is success through the sciences, | ||
| Yathāha "katamā vijjāmayā iddhi? | according as it is said: “What is success through the sciences? | ||
| Vijjādharā vijjaṃ parijapitvā vehāsaṃ gacchanti. | Masters of the sciences, having pronounced their scientific spells, travel through the air, | ||
| Ākāse antalikkhe hatthimpi dassenti - pe - vividhampi senābyūhaṃ dassentī"ti (paṭi. ma. 3.18). | and they show an elephant in space, in the sky … and they show a manifold military array” (Paṭis II 213). | ||
| 379.Tena tena pana sammāpayogena tassa tassa kammassa ijjhanaṃ tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi. | 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, | ||
| Yathāha – "nekkhammena kāmacchandassa pahānaṭṭho ijjhatīti tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi - pe - arahattamaggena sabbakilesānaṃ pahānaṭṭho ijjhatīti tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhī"ti (paṭi. ma. 3.18). | 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). | ||
| Ettha ca paṭipattisaṅkhātasseva sammāpayogassa dīpanavasena purimapāḷisadisāva pāḷi āgatā. | And the text here is similar to the previous text in the illustration of right exertion, in other words, the way. | ||
| Aṭṭhakathāyaṃ pana sakaṭabyūhādikaraṇavasena yaṃkiñci sippakammaṃ yaṃkiñci vejjakammaṃ tiṇṇaṃ bedānaṃ uggahaṇaṃ tiṇṇaṃ piṭakānaṃ uggahaṇaṃ antamaso kasanavapanādīni upādāya taṃ taṃ kammaṃ katvā nibbattaviseso tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhīti āgatā. (10) | 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.” | ||
| Iti imāsu dasasu iddhīsu iddhividhāyāti imasmiṃ pade adhiṭṭhānā iddhiyeva āgatā. | 45. So, among these ten kinds of success, only (i) success by resolve is actually mentioned in the clause “kinds of supernormal power (success),” | ||
| Imasmiṃ panatthe vikubbanāmanomayāiddhiyopi icchitabbā eva. | but (ii) success as transformation and (iii) success as the mind-made [body] are needed in this sense as well. | ||
| 380.Iddhividhāyāti iddhikoṭṭhāsāya, iddhivikappāya vā. | 46. (i) To the kinds of supernormal power (see §20): to the components of supernormal power, or to the departments of supernormal power. | ||
| Cittaṃ abhinīharati abhininnāmetīti so bhikkhu vuttappakāravasena tasmiṃ citte abhiññāpādake jāte iddhividhādhigamatthāya parikammacittaṃ abhinīharati kasiṇārammaṇato apanetvā iddhividhābhimukhaṃ peseti. | 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. | ||
| Abhininnāmetīti adhigantabbaiddhipoṇaṃ iddhipabbhāraṃ karoti. | Inclines: makes it tend and lean towards the supernormal power to be attained. | ||
| Soti so evaṃ katacittābhinīhāro bhikkhu. | 47. He: the bhikkhu who has done the directing of his mind in this way. | ||
| Anekavihitanti anekavidhaṃ nānappakārakaṃ. | The various: varied, of different sorts. | ||
| Iddhividhanti iddhikoṭṭhāsaṃ. | Kinds of supernormal power: departments of supernormal power. | ||
| Paccanubhotīti paccanubhavati, phusati sacchikaroti pāpuṇātīti attho. | Wields: paccanubhoti = paccanu-bhavati (alternative form); the meaning is that he makes contact with, realizes, reaches. | ||
| Idānissa anekavihitabhāvaṃ dassento "ekopi hutvā"tiādimāha. | 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 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). | ||
| Tattha ekopi hutvāti iddhikaraṇato pubbe pakatiyā ekopi hutvā. | Herein, having been one: having been normally one before giving effect to the supernormal power. | ||
| Bahudhā hotīti bahūnaṃ santike caṅkamitukāmo vā sajjhāyaṃ vā kattukāmo pañhaṃ vā pucchitukāmo hutvā satampi sahassampi hoti. | 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. | ||
| Kathaṃ panāyamevaṃ hoti? | But how does he do this? | ||
| Iddhiyā catasso bhūmiyo cattāro pādā aṭṭha padāni soḷasa ca mūlāni sampādetvā ñāṇena adhiṭṭhahanto. | 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. | ||
| 381.Tattha catasso bhūmiyoti cattāri jhānāni veditabbāni. | 49. 1. Herein, the four planes should be understood as the four jhānas; | ||
| Vuttañhetaṃ dhammasenāpatinā "iddhiyā katamā catasso bhūmiyo? | for this has been said by the General of the Dhamma [the Elder Sāriputta]: “What are the four planes of supernormal power? | ||
| Vivekajabhūmi paṭhamaṃ jhānaṃ, pītisukhabhūmi dutiyaṃ jhānaṃ, upekkhāsukhabhūmi tatiyaṃ jhānaṃ, adukkhamasukhabhūmi catutthaṃ jhānaṃ. | 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. | ||
| Iddhiyā imā catasso bhūmiyo iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasitāya iddhivesārajjāya saṃvattantī"ti (paṭi. ma. 3.9). | 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). |
Comm. NT: 7. Visavitā—“majesty”: not in PED; cf. passavati. Vism-mhṭ (p. 385) glosses with iddhiyā vividhānisaṃsa-pasavanāya. Cf. Dhs-a 109; Dhs-ṭ (p.... Все комментарии (1) |
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| Ettha ca purimāni tīṇi jhānāni yasmā pītipharaṇena ca sukhapharaṇena ca sukhasaññañca lahusaññañca okkamitvā lahumudukammaññakāyo iddhiṃ pāpuṇāti, tasmā iminā pariyāyena iddhilābhāya saṃvattanato sambhārabhūmiyoti veditabbāni. | 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. | ||
| Catutthajjhānaṃ pana iddhilābhāya pakatibhūmiyeva. | But the fourth is the natural plane for obtaining supernormal power. | ||
| 382.Cattāro pādāti cattāro iddhipādā veditabbā. | 50. 2. The four bases (roads) should be understood as the four bases of success (iddhi-pāda—roads to power); | ||
| Vuttañhetaṃ "iddhiyā katame cattāro pādā? | for this is said: “What are the four bases (pāda— roads) for success (iddhi—power)? | ||
| Idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. | Here a bhikkhu develops the basis for success (road to power) that possesses both concentration due to zeal and the will to strive (endeavour); | ||
| Vīriya… citta… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. | 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. | ||
| Iddhiyā ime cattāro pādā iddhilābhāya - pe - iddhivesārajjāya saṃvattantī"ti (paṭi. ma. 3.9). | 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). | ||
| Ettha ca chandahetuko chandādhiko vā samādhi chandasamādhi. | 51.And here the concentration that has zeal as its cause, or has zeal outstanding, is concentration due to zeal; | ||
| Kattukamyatāchandaṃ adhipatiṃ karitvā paṭiladdhasamādhissetaṃ adhivacanaṃ. | this is a term for concentration obtained by giving precedence to zeal consisting in the desire to act. | ||
| Padhānabhūtā saṅkhārā padhānasaṅkhārā. | Will (formation) as endeavour is will to strive; | ||
| Catukiccasādhakassa sammappadhānavīriyassetaṃ adhivacanaṃ. | this is a term for the energy of right endeavour accomplishing its fourfold function (see §53). | ||
| Samannāgatanti chandasamādhinā ca padhānasaṅkhārehi ca upetaṃ. | Possesses: is furnished with concentration due to zeal and with the [four] instances of the will to strive. | ||
| Iddhipādanti nipphattipariyāyena vā ijjhanaṭṭhena, ijjhanti etāya sattā iddhā vuddhā ukkaṃsagatā hontīti iminā vā pariyāyena iddhīti saṅkhaṃ gatānaṃ abhiññācittasampayuttānaṃ chandasamādhipadhānasaṅkhārānaṃ adhiṭṭhānaṭṭhena pādabhūtaṃ sesacittacetasikarāsinti attho. | 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). | ||
| Vuttañhetaṃ "iddhipādoti tathābhūtassa vedanākkhandho - pe - viññāṇakkhandho"ti (vibha. 434). | 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). | ||
| Atha vā pajjate anenāti pādo. | 53. Or alternatively: it is arrived at (pajjate) by means of that, thus that is a road (pāda—basis); | ||
| Pāpuṇīyatīti attho. | it is reached, is the meaning. | ||
| Iddhiyā pādo iddhipādo. | Iddhi-pāda = iddhiyā pāda (resolution of compound): | ||
| Chandādīnametaṃ adhivacanaṃ. | this is a term for zeal, etc., | ||
| Yathāha – "chandañce, bhikkhave, bhikkhu nissāya labhati samādhiṃ, labhati cittassekaggataṃ, ayaṃ vuccati chandasamādhi. | 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. | ||
| So anuppannānaṃ pāpakānaṃ - pe - padahati, ime vuccanti padhānasaṅkhārā. | 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. | ||
| Iti ayañca chando ayañca chandasamādhi ime ca padhānasaṅkhārā, ayaṃ vuccati, bhikkhave, chandasamādhipadhānasaṅkhārasamannāgato iddhipādo"ti (saṃ. ni. 5.825). | 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). | ||
| Evaṃ sesiddhipādesupi attho veditabbo. | And the meaning should be understood in this way in the case of the other roads to power (bases for success).8 |
Comm. NT: 8. Further explanatory details are given in the commentary to the Iddhipāda Vibhaṅga. Все комментарии (1) |
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| 383.Aṭṭha padānīti chandādīni aṭṭha veditabbāni. | 54. 3. The eight steps should be understood as the eight beginning with zeal; | ||
| Vuttañhetaṃ "iddhiyā katamāni aṭṭha padāni? | for this is said: “What are the eight steps? | ||
| Chandañce bhikkhu nissāya labhati samādhiṃ, labhati cittassekaggataṃ. | If a bhikkhu obtains concentration, obtains unification of mind supported by zeal, | ||
| Chando na samādhi, samādhi na chando. | then the zeal is not the concentration; the concentration is not the zeal. | ||
| Añño chando, añño samādhi. | The zeal is one, the concentration is another. | ||
| Vīriyañce bhikkhu… cittañce bhikkhu… vīmaṃsañce bhikkhu nissāya labhati samādhiṃ, labhati cittassekaggataṃ. | If a bhikkhu … supported by energy … supported by [natural purity of] consciousness … supported by inquiry … | ||
| Vīmaṃsā na samādhi, samādhi na vīmaṃsā. | then the inquiry is not the concentration; the concentration is not the inquiry. | ||
| Aññā vīmaṃsā, añño samādhi. | The inquiry is one, the concentration is another. | ||
| Iddhiyā imāni aṭṭha padāni iddhilābhāya - pe - iddhivesārajjāya saṃvattantī"ti (paṭi. ma. 3.9). | These eight steps to power lead to the obtaining of supernormal power (success) … to fearlessness due to supernormal power (success)” (Paṭis II 205). | ||
| Ettha hi iddhimuppādetukāmatāchando samādhinā ekato niyuttova iddhilābhāya saṃvattati; tathā vīriyādayo. | 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. | ||
| Tasmā imāni aṭṭha padāni vuttānīti veditabbāni. | That should be understood as the reason why they are called the “eight steps.” | ||
| 384.Soḷasa mūlānīti soḷasahi ākārehi āneñjatā cittassa veditabbā. | 55. 4. The sixteen roots: the mind’s unperturbedness9 should be understood in sixteen modes, |
Comm. NT: 9. Aneja (or aneñja)—“unperturbed”: form not in PED. Все комментарии (1) |
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| Vuttañhetaṃ – "iddhiyā kati mūlāni? | for this is said: “What are the sixteen roots of success (power)? | ||
| Soḷasa mūlāni – anonataṃ cittaṃ kosajje na iñjatīti āneñjaṃ, anunnataṃ cittaṃ uddhacce na iñjatīti āneñjaṃ, anabhinataṃ cittaṃ rāge na iñjatīti āneñjaṃ, anapanataṃ cittaṃ byāpāde na iñjatīti āneñjaṃ, anissitaṃ cittaṃ diṭṭhiyā na iñjatīti āneñjaṃ, appaṭibaddhaṃ cittaṃ chandarāge na iñjatīti āneñjaṃ, vippamuttaṃ cittaṃ kāmarāge na iñjatīti āneñjaṃ, visaṃyuttaṃ cittaṃ kilese na iñjatīti āneñjaṃ, vimariyādikataṃ cittaṃ kilesamariyāde na iñjatīti āneñjaṃ, ekattagataṃ cittaṃ nānattakilese na iñjatīti āneñjaṃ, saddhāya pariggahitaṃ cittaṃ assaddhiye na iñjatīti āneñjaṃ, vīriyena pariggahitaṃ cittaṃ kosajje na iñjatīti āneñjaṃ, satiyā pariggahitaṃ cittaṃ pamāde na iñjatīti āneñjaṃ, samādhinā pariggahitaṃ cittaṃ uddhacce na iñjatīti āneñjaṃ, paññāya pariggahitaṃ cittaṃ avijjāya na iñjatīti āneñjaṃ, obhāsagataṃ cittaṃ avijjandhakāre na iñjatīti āneñjaṃ. | 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. | ||
| Iddhiyā imāni soḷasa mūlāni iddhilābhāya - pe - iddhivesārajjāya saṃvattantī"ti (paṭi. ma. 3.9). | These sixteen roots of success (power) lead to the obtaining of supernormal power (success) … to fearlessness due to supernormal power (success)” (Paṭis II 206). | ||
| Kāmañca esa attho evaṃ samāhite cittetiādināpi siddhoyeva, paṭhamajjhānādīnaṃ pana iddhiyā bhūmipādapadamūlabhāvadassanatthaṃ puna vutto. | 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). | ||
| Purimo ca suttesu āgatanayo. | And the first-mentioned method is the one given in the Suttas, | ||
| Ayaṃ paṭisambhidāyaṃ. | but this is how it is given in the Paṭisambhidā. | ||
| Iti ubhayattha asammohatthampi puna vutto. | So it is stated again for the purpose of avoiding confusion in each of the two instances. | ||
| 385.Ñāṇena adhiṭṭhahantoti svāyamete iddhiyā bhūmipādapadabhūte dhamme sampādetvā abhiññāpādakaṃ jhānaṃ samāpajjitvā vuṭṭhāya sace sataṃ icchati "sataṃ homi sataṃ homī"ti parikammaṃ katvā puna abhiññāpādakaṃ jhānaṃ samāpajjitvā vuṭṭhāya adhiṭṭhāti, adhiṭṭhānacittena saheva sataṃ hoti. | 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. | ||
| Sahassādīsupi eseva nayo. | The same method applies in the case of a thousand, and so on. | ||
| Sace evaṃ na ijjhati puna parikammaṃ katvā dutiyampi samāpajjitvā vuṭṭhāya adhiṭṭhātabbaṃ. | If he does not succeed in this way, he should do the preliminary work again, and attain, emerge, and resolve a second time. | ||
| Saṃyuttaṭṭhakathāyaṃ hi ekavāraṃ dvevāraṃ samāpajjituṃ vaṭṭatīti vuttaṃ. | For it is said in the Saṃyutta Commentary that it is allowable to attain once, or twice. | ||
| Tattha pādakajjhānacittaṃ nimittārammaṇaṃ. | 58. Herein, the basic-jhāna consciousness has the sign as its object; | ||
| Parikammacittāni satārammaṇāni vā sahassārammaṇāni vā, tāni ca kho vaṇṇavasena, no paṇṇattivasena. | 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. | ||
| Adhiṭṭhānacittampi tatheva satārammaṇaṃ vā sahassārammaṇaṃ vā. | The resolving consciousness has likewise the hundred as its object or the thousand as its object. | ||
| Taṃ pubbe vuttaṃ appanācittamiva gotrabhuanantaraṃ ekameva uppajjati rūpāvacaracatutthajjhānikaṃ. | 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. | ||
| 386.Yampi paṭisambhidāyaṃ vuttaṃ "pakatiyā eko bahukaṃ āvajjati sataṃ vā sahassaṃ vā satasahassaṃ vā, āvajjitvā ñāṇena adhiṭṭhāti 'bahuko homī'ti, bahuko hoti, yathā āyasmā cūḷapanthako"ti (paṭi. ma. 3.10). | 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). | ||
| Tatrāpi āvajjatīti parikammavaseneva vuttaṃ. | Here he adverts is said with respect only to the preliminary work. | ||
| Āvajjitvā ñāṇena adhiṭṭhātīti abhiññāñāṇavasena vuttaṃ. | Having adverted, he resolves with knowledge is said with respect to the knowledge of the direct-knowledge. | ||
| Tasmā bahukaṃ āvajjati, tato tesampi parikammacittānaṃ avasāne samāpajjati, samāpattito vuṭṭhahitvā puna bahuko homīti āvajjitvā tato paraṃ pavattānaṃ tiṇṇaṃ catunnaṃ vā pubbabhāgacittānaṃ anantarā uppannena sanniṭṭhāpanavasena adhiṭṭhānanti laddhanāmena ekeneva abhiññāñāṇena adhiṭṭhātīti evamettha attho daṭṭhabbo. | 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. | ||
| Yaṃ pana vuttaṃ "yathā āyasmā cūḷapanthako"ti, taṃ bahudhābhāvassa kāyasakkhidassanatthaṃ vuttaṃ. | 60. Like the venerable Cūḷa-Panthaka is said in order to point to a bodily witness of this multiple state; | ||
| Taṃ pana vatthunā dīpetabbaṃ. | but that must be illustrated by the story. | ||
| Te kira dvebhātaro panthe jātattā panthakāti nāmaṃ labhiṃsu. | There were two brothers, it seems, who were called, “Panthaka (Roadling)” because they were born on a road. | ||
| Tesaṃ jeṭṭho mahāpanthako, so pabbajitvā saha paṭisambhidāhi arahattaṃ pāpuṇi. | The senior of the two was called Mahā-Panthaka. He went forth into homelessness and reached Arahantship together with the discriminations. | ||
| Arahā hutvā cūḷapanthakaṃ pabbājetvā – | When he had become an Arahant, he made Cūḷa-Panthaka go forth too, | ||
| Padumaṃ yathā kokanadaṃ sugandhaṃ, pāto siyā phullamavītagandhaṃ; | As a scented kokanada lotus Opens in the morning with its perfume, | ||
| Aṅgīrasaṃ passa virocamānaṃ, tapantamādiccamivantalikkheti. (a. ni. 5.195) – | See the One with Radiant Limbs who glitters10 Like the sun’s orb blazing in the heavens (A III 239; S I 81). |
Comm. NT: 10. Aṅgīrasa—“the One with Radiant Limbs”: one of the epithets for the Buddha. Not in PED; see A III 239. Все комментарии (1) |
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| Imaṃ gāthaṃ adāsi. | - and he set him this stanza. | ||
| So taṃ catūhi māsehi paguṇaṃ kātuṃ nāsakkhi. | Four months went by, but he could not get it by heart. | ||
| Atha naṃ thero abhabbo tvaṃ sāsaneti vihārato nīhari. | Then the elder said, “You are useless in this dispensation,” and he expelled him from the monastery. | ||
| Tasmiñca kāle thero bhattuddesako hoti. | 61. At that time the elder had charge of the allocation of meal [invitations]. | ||
| Jīvako theraṃ upasaṅkamitvā "sve, bhante, bhagavatā saddhiṃ pañcabhikkhusatāni gahetvā amhākaṃ gehe bhikkhaṃ gaṇhathā"ti āha. | Jīvaka approached the elder, saying, “Take alms at our house, venerable sir, together with the Blessed One and five hundred bhikkhus.” | ||
| Theropi ṭhapetvā cūḷapanthakaṃ sesānaṃ adhivāsemīti adhivāsesi. | The elder consented, saying, “I accept for all but Cūḷa-Panthaka.” | ||
| Cūḷapanthako dvārakoṭṭhake ṭhatvā rodati. | Cūḷa-Panthaka stood weeping at the gate. | ||
| Bhagavā dibbacakkhunā disvā taṃ upasaṅkamitvā kasmā rodasīti āha. | The Blessed One saw him with the divine eye, and he went to him. “Why are you weeping?” he asked, | ||
| So taṃ pavattimācikkhi. | and he was told what had happened. | ||
| Bhagavā na sajjhāyaṃ kātuṃ asakkonto mama sāsane abhabbo nāma hoti, mā soci bhikkhūti taṃ bāhāyaṃ gahetvā vihāraṃ pavisitvā iddhiyā pilotikakhaṇḍaṃ abhinimminitvā adāsi, handa bhikkhu imaṃ parimajjanto rajoharaṇaṃ rajoharaṇanti punappunaṃ sajjhāyaṃ karohīti. | 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.’” | ||
| Tassa tathā karoto taṃ kāḷavaṇṇaṃ ahosi. | While doing as he had been told, the cloth became black in colour. | ||
| So parisuddhaṃ vatthaṃ, natthettha doso, attabhāvassa panāyaṃ dosoti saññaṃ paṭilabhitvā pañcasu khandhesu ñāṇaṃ otāretvā vipassanaṃ vaḍḍhetvā anulomato gotrabhusamīpaṃ pāpesi. | 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]. | ||
| Athassa bhagavā obhāsagāthā abhāsi – | 63.Then the Blessed One uttered these illuminative stanzas: | ||
| "Rāgo rajo na ca pana reṇu vuccati, | Now greed it is, not dust, that we call “dirt,” | ||
| Rāgassetaṃ adhivacanaṃ rajoti; | And “dirt” is just a term in use for greed; | ||
| Etaṃ rajaṃ vippajahitvā paṇḍitā, | This greed the wise reject, and they abide | ||
| Viharanti te vigatarajassa sāsane. | Keeping the Law of him that has no greed. | ||
| "Doso - pe -. | |||
| "Moho rajo na ca pana reṇu vuccati, | Delusion too, it is not dust, that we call “dirt,” | ||
| Mohassetaṃ adhivacanaṃ rajoti; | And “dirt” is just a term used for delusion; | ||
| Etaṃ rajaṃ vippajahitvā paṇḍitā, | Delusion the wise reject, and they abide | ||
| Viharanti te vigatarajassa sāsane"ti. (mahāni. 209); | Keeping the Dhamma of him without delusion (Nidd I 505). | ||
| Tassa gāthāpariyosāne catupaṭisambhidāchaḷabhiññāparivārā nava lokuttaradhammā hatthagatāva ahesuṃ. | 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. | ||
| Satthā dutiyadivase jīvakassa gehaṃ agamāsi saddhiṃ bhikkhusaṅghena. | 64. On the following day the Master went to Jīvaka’s house together with the Community of Bhikkhus. | ||
| Atha dakkhiṇodakāvasāne yāguyā diyyamānāya hatthena pattaṃ pidahi. | Then when the gruel was being given out at the end of the water-offering ceremony,11 he covered his bowl. |
Comm. NT: 11. Dedication of what is to be given accompanied by pouring water over the hand. Все комментарии (1) |
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| Jīvako kiṃ bhanteti pucchi. | Jīvaka asked, “What is it, venerable sir? | ||
| Vihāre eko bhikkhu atthīti. | ”—“There is a bhikkhu at the monastery.” | ||
| So purisaṃ pesesi "gaccha, ayyaṃ gahetvā sīghaṃ ehī"ti. | He sent a man, telling him, “Go, and return quickly with the lord.” | ||
| Vihārato nikkhante pana bhagavati, | 65. When the Blessed One had left the monastery: | ||
| Sahassakkhattumattānaṃ, nimminitvāna panthako; | Now, having multiplied himself Up to a thousand, Panthaka | ||
| Nisīdambavane ramme, yāva kālappavedanāti. (theragā. 563); | Sat in the pleasant mango wood until the time should be announced (Th 563). | ||
| Atha so puriso gantvā kāsāvehi ekapajjotaṃ ārāmaṃ disvā āgantvā bhikkhūhi bharito bhante ārāmo, nāhaṃ jānāmi katamo so ayyoti āha. | 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.” | ||
| Tato naṃ bhagavā āha "gaccha yaṃ paṭhamaṃ passasi, taṃ cīvarakaṇṇe gahetvā 'satthā taṃ āmantetī'ti vatvā ānehī"ti. | 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.” | ||
| So taṃ gantvā therasseva cīvarakaṇṇe aggahesi. | He went and caught hold of the elder’s robe. | ||
| Tāvadeva sabbepi nimmitā antaradhāyiṃsu. | At once all the creations vanished. | ||
| Thero "gaccha tva"nti taṃ uyyojetvā mukhadhovanādisarīrakiccaṃ niṭṭhapetvā paṭhamataraṃ gantvā pattāsane nisīdi. | 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. | ||
| Idaṃ sandhāya vuttaṃ "yathā āyasmā cūḷapanthako"ti. | It was with reference to this that it was said, “like the venerable Cūḷa-Panthaka.” | ||
| Tatra ye te bahū nimmitā te aniyametvā nimmitattā iddhimatā sadisāva honti. | 67. The many who were created there were just like the possessor of the supernormal power because they were created without particular specification. | ||
| Ṭhānanisajjādīsu vā bhāsitatuṇhībhāvādīsu vā yaṃ yaṃ iddhimā karoti, taṃ tadeva karonti. | Then whatever the possessor of the supernormal powers does, whether he stands, sits, etc., or speaks, keeps silent, etc., they do the same. | ||
| Sace pana nānāvaṇṇe kātukāmo hoti, keci paṭhamavaye, keci majjhimavaye, keci pacchimavaye, tathā dīghakese, upaḍḍhamuṇḍe, muṇḍe, missakese, upaḍḍharattacīvare, paṇḍukacīvare, padabhāṇadhammakathāsarabhaññapañhapucchanapañhavissajjanarajanapacanacīvarasibbanadhovanādīni karonte aparepi vā nānappakārake kātukāmo hoti, tena pādakajjhānato vuṭṭhāya ettakā bhikkhū paṭhamavayā hontūtiādinā nayena parikammaṃ katvā puna samāpajjitvā vuṭṭhāya adhiṭṭhātabbaṃ. | 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 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. | ||
| Adhiṭṭhānacittena saddhiṃ icchiticchitappakārāyeva hontīti. | They become of the kinds desired simultaneously with the resolving consciousness.12 |
Comm. NT: 12.
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| Esa nayo bahudhāpi hutvā eko hotītiādīsu. | 68. The same method of explanation applies to the clause having been many, he becomes one: | ||
| Ayaṃ pana viseso, iminā bhikkhunā evaṃ bahubhāvaṃ nimminitvā puna "ekova hutvā caṅkamissāmi, sajjhāyaṃ karissāmi, pañhaṃ pucchissāmī"ti cintetvā vā, "ayaṃ vihāro appabhikkhuko, sace keci āgamissanti 'kuto ime ettakā ekasadisā bhikkhū, addhā therassa esa ānubhāvo'ti maṃ jānissantī"ti appicchatāya vā antarāva "eko homī"ti icchantena pādakajjhānaṃ samāpajjitvā vuṭṭhāya "eko homī"ti parikammaṃ katvā puna samāpajjitvā vuṭṭhāya "eko homī"ti adhiṭṭhātabbaṃ. | 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’. | ||
| Adhiṭṭhānacittena saddhiṃyeva eko hoti. | He becomes one simultaneously with the resolving consciousness. | ||
| Evaṃ akaronto pana yathā paricchinnakālavasena sayameva eko hoti. | But instead of doing this, he can automatically become one again with the lapse of the predetermined time. | ||
| 387.Āvibhāvaṃ tirobhāvanti ettha āvibhāvaṃ karoti tirobhāvaṃ karotīti ayamattho. | 69. He appears and vanishes: the meaning here is that he causes appearance, causes vanishing. | ||
| Idameva hi sandhāya paṭisambhidāyaṃ vuttaṃ "āvibhāvanti kenaci anāvaṭaṃ hoti appaṭicchannaṃ vivaṭaṃ pākaṭaṃ. | 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. | ||
| Tirobhāvanti kenaci āvaṭaṃ hoti paṭicchannaṃ pihitaṃ paṭikujjita"nti (paṭi. ma. 3.11). | ‘Vanishes’: he is veiled by something, he is hidden, he is shut away, he is enclosed” (Paṭis II 207).13 |
Comm. NT: 13. Certain grammatical problems arise about the case of the words āvibhāvaṃ, etc., both in the sutta passage and (more so) in the Paṭisambh... Все комментарии (1) |
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| Tatrāyaṃ iddhimā āvibhāvaṃ kātukāmo andhakāraṃ vā ālokaṃ karoti, paṭicchannaṃ vā vivaṭaṃ, anāpāthaṃ vā āpāthaṃ karoti. | 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. | ||
| Kathaṃ? | 70. How? | ||
| Ayañhi yathā paṭicchannopi dūre ṭhitopi vā dissati, evaṃ attānaṃ vā paraṃ vā kātukāmo pādakajjhānato vuṭṭhāya idaṃ andhakāraṭṭhānaṃ ālokajātaṃ hotūti vā, idaṃ paṭicchannaṃ vivaṭaṃ hotūti vā, idaṃ anāpāthaṃ āpāthaṃ hotūti vā āvajjitvā parikammaṃ katvā vuttanayeneva adhiṭṭhāti, saha adhiṭṭhānacittena yathādhiṭṭhitameva hoti. | 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. | ||
| Pare dūre ṭhitāpi passanti. | Others then see even when at a distance; | ||
| Sayampi passitukāmo passati. | and he himself sees too, if he wants to see. | ||
| 388.Etaṃ pana pāṭihāriyaṃ kena katapubbanti? | 71. But by whom was this miracle formerly performed? | ||
| Bhagavatā. | By the Blessed One. | ||
| Bhagavā hi cūḷasubhaddāya nimantito vissakammunā nimmitehi pañcahi kūṭāgārasatehi sāvatthito sattayojanabbhantaraṃ sāketaṃ gacchanto yathā sāketanagaravāsino sāvatthivāsike, sāvatthivāsino ca sāketavāsike passanti, evaṃ adhiṭṭhāsi. | 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. |
Comm. NT: 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 ... Все комментарии (1) |
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| Nagaramajjhe ca otaritvā pathaviṃ dvidhā bhinditvā yāva avīciṃ ākāsañca dvidhā viyūhitvā yāva brahmalokaṃ dassesi. | 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. | ||
| Devorohaṇenapi ca ayamattho vibhāvetabbo. | 72. And this meaning should also be explained by means of the Descent of the Gods (devorohaṇa). | ||
| Bhagavā kira yamakapāṭihāriyaṃ katvā caturāsītipāṇasahassāni bandhanā pamocetvā atītā buddhā yamakapāṭihāriyāvasāne kuhiṃ gatāti āvajjitvā tāvatiṃsabhavanaṃ gatāti addasa. | 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. |
Comm. NT: 15. The only book in the Tipiṭaka to mention the Twin Miracle is the Paṭisambhidāmagga (Paṭis I 53). Все комментарии (1) |
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| Athekena pādena pathavītalaṃ akkamitvā dutiyaṃ yugandharapabbate patiṭṭhapetvā puna purimapādaṃ uddharitvā sinerumatthakaṃ akkamitvā tattha paṇḍukambalasilātale vassaṃ upagantvā sannipatitānaṃ dasasahassacakkavāḷadevatānaṃ ādito paṭṭhāya abhidhammakathaṃ ārabhi. | 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. | ||
| Bhikkhācāravelāya nimmitabuddhaṃ māpesi. | At the time for wandering for alms he created an artificial Buddha | ||
| So dhammaṃ deseti. | to teach the Dhamma. | ||
| Bhagavā nāgalatādantakaṭṭhaṃ khāditvā anotattadahe mukhaṃ dhovitvā uttarakurūsu piṇḍapātaṃ gahetvā anotattadahatīre paribhuñjati. | 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. | ||
| Sāriputtatthero tattha gantvā bhagavantaṃ vandati. | [Each day] the Elder Sāriputta went there and paid homage to the Blessed One, | ||
| Bhagavā ajja ettakaṃ dhammaṃ desesinti therassa nayaṃ deti. | who told him, “Today I taught this much Dhamma,” and he gave him the method. | ||
| Evaṃ tayo māse abbocchinnaṃ abhidhammakathaṃ kathesi. | In this way he gave an uninterrupted exposition of the Abhidhamma for three months. | ||
| Taṃ sutvā asītikoṭidevatānaṃ dhammābhisamayo ahosi. | Eighty million deities penetrated the Dhamma on hearing it. | ||
| Yamakapāṭihāriye sannipatitāpi dvādasayojanā parisā bhagavantaṃ passitvāva gamissāmāti khandhāvāraṃ bandhitvā aṭṭhāsi. | 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. | ||
| Taṃ cūḷaanāthapiṇḍikaseṭṭhiyeva sabbapaccayehi upaṭṭhāsi. | Anāthapiṇḍika the Lesser16 supplied all their needs. |
Comm. NT: 16.
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| Manussā kuhiṃ bhagavāti jānanatthāya anuruddhattheraṃ yāciṃsu. | People asked the Elder Anuruddha to find out where the Blessed One was. | ||
| Thero ālokaṃ vaḍḍhetvā addasa dibbena cakkhunā tattha vassūpagataṃ bhagavantaṃ disvā ārocesi. | 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. | ||
| Te bhagavato vandanatthāya mahāmoggallānattheraṃ yāciṃsu. | 75. They asked the venerable Mahā Moggallāna to pay homage to the Blessed One. | ||
| Thero parisamajjheyeva mahāpathaviyaṃ nimujjitvā sinerupabbataṃ nibbijjhitvā tathāgatapādamūle bhagavato pāde vandamānova ummujjitvā bhagavantaṃ etadavoca "jambudīpavāsino, bhante, bhagavato pāde vanditvā passitvāva gamissāmāti vadantī"ti. | In the midst of the assembly the elder dived into the earth. Then cleaving 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.’” | ||
| Bhagavā āha "kuhiṃ pana te, moggallāna, etarahi jeṭṭhabhātā dhammasenāpatī"ti? | The Blessed One said, “But, Moggallāna, where is your elder brother, the General of the Dhamma? | ||
| "Saṅkassanagare bhante"ti. | ”— “At the city of Saṅkassa, venerable sir.” | ||
| "Moggallāna, maṃ daṭṭhukāmā sve saṅkassanagaraṃ āgacchantu, ahaṃ sve mahāpavāraṇapuṇṇamāsīuposathadivase saṅkassanagare otarissāmī"ti. | —“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.” | ||
| "Sādhu, bhante"ti thero dasabalaṃ vanditvā āgatamaggeneva oruyha manussānaṃ santikaṃ sampāpuṇi. | 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. | ||
| Gamanāgamanakāle ca yathā naṃ manussā passanti, evaṃ adhiṭṭhāsi. | And at the time of his going and coming he resolved that people should see it. | ||
| Idaṃ tāvettha mahāmoggallānatthero āvibhāvapāṭihāriyaṃ akāsi. | This, firstly, is the miracle of becoming apparent that the Elder Mahā Moggallāna performed here. | ||
| So evaṃ āgato taṃ pavattiṃ ārocetvā "dūranti saññaṃ akatvā katapātarāsāva nikkhamathā"ti āha. | 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]. | ||
| Bhagavā sakkassa devarañño ārocesi "mahārāja, sve manussalokaṃ gacchāmī"ti. | 77. The Blessed One informed Sakka, Ruler of Gods, “Tomorrow, O King, I am going to the human world.” | ||
| Devarājā vissakammaṃ āṇāpesi "tāta, sve bhagavā manussalokaṃ gantukāmo, tisso sopānapantiyo māpehi ekaṃ kanakamayaṃ, ekaṃ rajatamayaṃ, ekaṃ maṇimaya"nti. | 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.” | ||
| So tathā akāsi. | He did so. | ||
| Bhagavā dutiyadivase sinerumuddhani ṭhatvā puratthimalokadhātuṃ olokesi, anekāni cakkavāḷasahassāni vivaṭāni hutvā ekaṅgaṇaṃ viya pakāsiṃsu. | 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. | ||
| Yathā ca puratthimena, evaṃ pacchimenapi uttarenapi dakkhiṇenapi sabbaṃ vivaṭamaddasa. | And as the eastward world element, so too he saw the westward, the northward and the southward world elements all clearly visible. | ||
| Heṭṭhāpi yāva avīci, upari yāva akaniṭṭhabhavanaṃ, tāva addasa. | And he saw right down to Avīci, and up to the Realm of the Highest Gods. | ||
| Taṃ divasaṃ kira lokavivaraṇaṃ nāma ahosi. | That day, it seems, was called the day of the Revelation of Worlds (loka-vivaraṇa). | ||
| Manussāpi deve passanti, devāpi manusse. | Human beings saw deities, and deities saw human beings. | ||
| Tattha neva manussā uddhaṃ ullokenti, na devā adho olokenti, sabbe sammukhāva aññamaññaṃ passanti. | 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. | ||
| Bhagavā majjhe maṇimayena sopānena otarati, chakāmāvacaradevā vāmapasse kanakamayena, suddhāvāsā ca mahābrahmā ca dakkhiṇapasse rajatamayena. | 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. | ||
| Devarājā pattacīvaraṃ aggahesi, mahābrahmā tiyojanikaṃ setacchattaṃ, suyāmo vāḷabījaniṃ, pañcasikho gandhabbaputto tigāvutamattaṃ beḷuvapaṇḍuvīṇaṃ gahetvā tathāgatassa pūjaṃ karonto otarati. | 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. | ||
| Taṃdivasaṃ bhagavantaṃ disvā buddhabhāvāya pihaṃ anuppādetvā ṭhitasatto nāma natthi. | On that day there was no living being present who saw the Blessed One but yearned for enlightenment. | ||
| Idamettha bhagavā āvibhāvapāṭihāriyaṃ akāsi. | This is the miracle of becoming apparent that the Blessed One performed here. | ||
| Apica tambapaṇṇidīpe talaṅgaravāsī dhammadinnattheropi tissamahāvihāre cetiyaṅgaṇasmiṃ nisīditvā "tīhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakapaṭipadaṃ paṭipanno hotī"ti apaṇṇakasuttaṃ (a. ni. 3.16) kathento heṭṭhāmukhaṃ bījaniṃ akāsi, yāva avīcito ekaṅgaṇaṃ ahosi. | 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. | ||
| Tato uparimukhaṃ akāsi, yāva brahmalokā ekaṅgaṇaṃ ahosi. | Then he turned it face upwards and an opening right up to the Brahmā-world appeared. | ||
| Thero nirayabhayena tajjetvā saggasukhena ca palobhetvā dhammaṃ desesi. | Having thus aroused fear of hell and longing for the bliss of heaven, the elder taught the Dhamma. | ||
| Keci sotāpannā ahesuṃ, keci sakadāgāmī anāgāmī arahantoti. | Some became stream-enterers, some once-returners, some non-returners, some Arahants. | ||
| 389.Tirobhāvaṃ kātukāmo pana ālokaṃ vā andhakāraṃ karoti, appaṭicchannaṃ vā paṭicchannaṃ, āpāthaṃ vā anāpāthaṃ karoti. | 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. | ||
| Kathaṃ? | How? | ||
| Ayañhi yathā appaṭicchannopi samīpe ṭhitopi vā na dissati, evaṃ attānaṃ vā paraṃ vā kātukāmo pādakajjhānato vuṭṭhāya "idaṃ ālokaṭṭhānaṃ andhakāraṃ hotū"ti vā, "idaṃ appaṭicchannaṃ paṭicchannaṃ hotū"ti vā, "idaṃ āpāthaṃ anāpāthaṃ hotū"ti vā āvajjitvā parikammaṃ katvā vuttanayeneva adhiṭṭhāti. | 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. | ||
| Saha adhiṭṭhānacittena yathādhiṭṭhitameva hoti. | It becomes as he has resolved simultaneously with the resolution. | ||
| Pare samīpe ṭhitāpi na passanti. | Others do not see even when they are nearby. | ||
| Sayampi apassitukāmo na passati. | He too does not see, if he does not want to see. | ||
| 390.Etaṃ pana pāṭihāriyaṃ kena katapubbanti? | 82. But by whom was this miracle formerly performed? | ||
| Bhagavatā. | By the Blessed One. | ||
| Bhagavā hi yasaṃ kulaputtaṃ samīpe nisinnaṃyeva yathā naṃ pitā na passati, evamakāsi. | For the Blessed One so acted that when the clansman Yasa was sitting beside him, his father did not see him (Vin I 16). | ||
| Tathā vīsayojanasataṃ mahākappinassa paccuggamanaṃ katvā taṃ anāgāmiphale, amaccasahassañcassa sotāpattiphale patiṭṭhāpetvā, tassa anumaggaṃ āgatā sahassitthiparivārā anojādevī āgantvā samīpe nisinnāpi yathā saparisaṃ rājānaṃ na passati, tathā katvā "api, bhante, rājānaṃ passathā"ti vutte "kiṃ pana te rājānaṃ gavesituṃ varaṃ, udāhu attāna"nti? | 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). | ||
| "Attānaṃ, bhante"ti vatvā nisinnāya tassā tathā dhammaṃ desesi, yathā sā saddhiṃ itthisahassena sotāpattiphale patiṭṭhāsi, amaccā anāgāmiphale, rājā arahatteti. | 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). | ||
| Apica tambapaṇṇidīpaṃ āgatadivase yathā attanā saddhiṃ āgate avasese rājā na passati, evaṃ karontena mahindattherenāpi idaṃ katameva (pārā. aṭṭha. 1.tatiyasaṅgītikathā). | 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). | ||
| 391.Apica sabbampi pākaṭaṃ pāṭihāriyaṃ āvibhāvaṃ nāma. | 84. Furthermore, all miracles of making evident are called an appearance, | ||
| Apākaṭapāṭihāriyaṃ tirobhāvaṃ nāma. | and all miracles of making unevident are called a vanishing. | ||
| Tattha pākaṭapāṭihāriye iddhipi paññāyati iddhimāpi. | Herein, in the miracle of making evident, both the supernormal power and the possessor of the supernormal power are displayed. | ||
| Taṃ yamakapāṭihāriyena dīpetabbaṃ. | That can be illustrated with the Twin Miracle; | ||
| Tatra hi "idha tathāgato yamakapāṭihāriyaṃ karoti asādhāraṇaṃ sāvakehi. | for in that both are displayed thus: “Here the Perfect One performs the Twin Miracle, which is not shared by disciples. | ||
| Uparimakāyato aggikkhandho pavattati, heṭṭhimakāyato udakadhārā pavattatī"ti (paṭi. ma. 1.116) evaṃ ubhayaṃ paññāyittha. | 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). | ||
| Apākaṭapāṭihāriye iddhiyeva paññāyati, na iddhimā. | In the case of the miracle of making unevident, only the supernormal power is displayed, not the possessor of the supernormal power. | ||
| Taṃ mahakasuttena (saṃ. ni. 4.346) ca brahmanimantanikasuttena (ma. ni. 1.501 ādayo) ca dīpetabbaṃ. | That can be illustrated by means of the Mahaka Sutta (S IV 200), and the Brahmanimantanika Sutta (M I 330). | ||
| Tatra hi āyasmato ca mahakassa, bhagavato ca iddhiyeva paññāyittha, na iddhimā. | 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, | ||
| Yathāha – | according as it is said: | ||
| "Ekamantaṃ nisinno kho citto gahapati āyasmantaṃ mahakaṃ etadavoca 'sādhu me, bhante, ayyo mahako uttarimanussadhammā iddhipāṭihāriyaṃ dassetū'ti. | 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.’— | ||
| Tena hi tvaṃ gahapati āḷinde uttarāsaṅgaṃ paññāpetvā tiṇakalāpaṃ okāsehīti. | ‘Then, householder, spread your upper robe out on the terrace [394] and scatter17 a bundle of hay on it.’ |
Comm. NT: 17. Okāseti—“to scatter”: PED, this ref., gives “to show,” which does not fit the context. Vism-mhṭ glosses with pakirati. Все комментарии (1) |
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| 'Evaṃ, bhante'ti kho citto gahapati āyasmato mahakassa paṭissutvā āḷinde uttarāsaṅgaṃ paññāpetvā tiṇakalāpaṃ okāsesi. | —‘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. | ||
| Atha kho āyasmā mahako vihāraṃ pavisitvā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi, yathā tālacchiggaḷena ca aggaḷantarikāya ca acci nikkhamitvā tiṇāni jhāpesi, uttarāsaṅgaṃ na jhāpesī"ti (saṃ. ni. 4.346). | 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). | ||
| Yathā cāha – | 86. Also according as it is said: | ||
| "Atha khvāhaṃ, bhikkhave, tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsiṃ 'ettāvatā brahmā ca brahmaparisā ca brahmapārisajjā ca saddañca me sossanti, na ca maṃ dakkhissantī'ti antarahito imaṃ gāthaṃ abhāsiṃ – | “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: | ||
| 'Bhave vāhaṃ bhayaṃ disvā, bhavañca vibhavesinaṃ; | I saw the fear in [all kinds of] becoming, Including becoming that seeks non-becoming; | ||
| Bhavaṃ nābhivadiṃ kiñci, nandiñca na upādiyi"'nti. (ma. ni. 1.504); | And no becoming do I recommend; I cling to no delight therein at all (M I 330). | ||
| 392.Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāseti ettha tirokuṭṭanti parakuṭṭaṃ, kuṭṭassa parabhāganti vuttaṃ hoti. | 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. | ||
| Esa nayo itaresu. | So with the rest. | ||
| Kuṭṭoti ca gehabhittiyā etamadhivacanaṃ. | And wall is a term for the wall of a house; | ||
| Pākāroti gehavihāragāmādīnaṃ parikkhepapākāro. | enclosure is a wall surrounding a house, monastery (park), village, etc.; | ||
| Pabbatoti paṃsupabbato vā pāsāṇapabbato vā. | mountain is a mountain of soil or a mountain of stone. | ||
| Asajjamānoti alaggamāno. | Unhindered: not sticking. | ||
| Seyyathāpi ākāseti ākāse viya. | As though in open space: just as if he were in open space. | ||
| Evaṃ gantukāmena pana ākāsakasiṇaṃ samāpajjitvā vuṭṭhāya kuṭṭaṃ vā pākāraṃ vā sinerucakkavāḷesupi aññataraṃ pabbataṃ vā āvajjitvā kataparikammena ākāso hotūti adhiṭṭhātabbo. | 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.” | ||
| Ākāsoyeva hoti. | It becomes space only; | ||
| Adho otaritukāmassa, uddhaṃ vā ārohitukāmassa susiro hoti, vinivijjhitvā gantukāmassa chiddo. | it becomes hollow for him if he wants to go down or up; it becomes cleft for him if he wants to penetrate it. | ||
| So tattha asajjamāno gacchati. | He goes through it unhindered. | ||
| Tipiṭakacūḷābhayatthero panetthāha – "ākāsakasiṇasamāpajjanaṃ, āvuso, kimatthiyaṃ, kiṃ hatthiassādīni abhinimminitukāmo hatthiassādi kasiṇāni samāpajjati, nanu yattha katthaci kasiṇe parikammaṃ katvā aṭṭhasamāpattivasībhāvoyeva pamāṇaṃ. | 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, | ||
| Yaṃ yaṃ icchati, taṃ tadeva hotī"ti. | it then becomes whatever he wishes.” | ||
| Bhikkhū āhaṃsu – "pāḷiyā, bhante, ākāsakasiṇaṃyeva āgataṃ, tasmā avassametaṃ vattabba"nti. | The bhikkhus said, “Venerable sir, only the space kasiṇa has been given in the text, so it should certainly be mentioned.” | ||
| Tatrāyaṃ pāḷi – | 90. Here is the text: | ||
| "Pakatiyā ākāsakasiṇasamāpattiyā lābhī hoti. | “He is normally an obtainer of the space-kasiṇa attainment. | ||
| Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ āvajjati. | He adverts: “Through the wall, through the enclosure, through the mountain.” | ||
| Āvajjitvā ñāṇena adhiṭṭhāti – 'ākāso hotū'ti. | Having adverted, he resolves with knowledge: “Let there be space.” | ||
| Ākāso hoti. | There is space. | ||
| Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati. | He goes unhindered through the wall, through the enclosure, through the mountain. | ||
| Yathā manussā pakatiyā aniddhimanto kenaci anāvaṭe aparikkhitte asajjamānā gacchanti, evameva so iddhimā cetovasippatto tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse"ti (paṭi. ma. 3.11). | 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 the wall, through the enclosure, through the mountain, as though in open space” (Paṭis II 208). | ||
| Sace panassa bhikkhuno adhiṭṭhahitvā gacchantassa antarā pabbato vā rukkho vā uṭṭheti, kiṃ puna samāpajjitvā adhiṭṭhātabbanti? | 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? | ||
| Doso natthi. | —There is no harm in that. | ||
| Puna samāpajjitvā adhiṭṭhānaṃ hi upajjhāyassa santike nissayaggahaṇasadisaṃ hoti. | For attaining and resolving again is like taking the dependence (see Vin I 58; II 274) in the preceptor’s presence. | ||
| Iminā ca pana bhikkhunā ākāso hotūti adhiṭṭhitattā ākāso hotiyeva. | And because this bhikkhu has resolved, “Let there be space,” there will be only space there, | ||
| Purimādhiṭṭhānabaleneva cassa antarā añño pabbato vā rukkho vā utumayo uṭṭhahissatīti aṭṭhānamevetaṃ. | 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. | ||
| Aññena iddhimatā nimmite pana paṭhamanimmānaṃ balavaṃ hoti. | However, if it has been created by another possessor of supernormal power and created first, it prevails; | ||
| Itarena tassa uddhaṃ vā adho vā gantabbaṃ. | the former must go above or below it. | ||
| 393.Pathaviyāpi ummujjanimujjanti ettha ummujjanti uṭṭhānaṃ vuccati. | 92. He dives in and out of the ground (pathaviyā pi ummujjanimmujjaṃ): here it is rising up that is called “diving out” (ummujja) | ||
| Nimujjanti saṃsīdanaṃ. | and it is sinking down that is called “diving in” (nimmujja). | ||
| Ummujjañca nimujjañca ummujjanimujjaṃ. | Ummujjanimmujjaṃ = ummujjañ ca nimmujjañ ca (resolution of compound). | ||
| Evaṃ kātukāmena āpokasiṇaṃ samāpajjitvā uṭṭhāya ettake ṭhāne pathavī udakaṃ hotūti paricchinditvā parikammaṃ katvā vuttanayeneva adhiṭṭhātabbaṃ. | 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. | ||
| Saha adhiṭṭhānena yathā paricchinne ṭhāne pathavī udakameva hoti. | Simultaneously with the resolve, that much extent of earth according as determined becomes water only. | ||
| So tattha ummujjanimujjaṃ karoti. | It is there he does the diving in and out. | ||
| Tatrāyaṃ pāḷi – | 93. Here is the text: | ||
| "Pakatiyā āpokasiṇasamāpattiyā lābhī hoti. | “He is normally an obtainer of the water-kasiṇa attainment. | ||
| Pathaviṃ āvajjati. | He adverts to earth. | ||
| Āvajjitvā ñāṇena adhiṭṭhāti – 'udakaṃ hotū'ti. | Having adverted, he resolves with knowledge: “Let there be water.” | ||
| Udakaṃ hoti. | There is water. | ||
| So pathaviyā ummujjanimujjaṃ karoti. | He does the diving in and out of the earth. | ||
| Yathā manussā pakatiyā aniddhimanto udake ummujjanimujjaṃ karonti, evameva so iddhimā cetovasippatto pathaviyā ummujjanimujjaṃ karoti, seyyathāpi udake"ti (paṭi. ma. 3.11). | 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). | ||
| Na kevalañca ummujjanimujjameva, nhānapānamukhadhovanabhaṇḍakadhovanādīsu yaṃ yaṃ icchati, taṃ taṃ karoti. | 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. | ||
| Na kevalañca udakameva, sappitelamadhuphāṇitādīsupi yaṃ yaṃ icchati, taṃ taṃ idañcidañca ettakaṃ hotūti āvajjitvā parikammaṃ katvā adhiṭṭhahantassa yathādhiṭṭhitameva hoti. | 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. | ||
| Uddharitvā bhājanagataṃ karontassa sappi sappimeva hoti. | If he takes them and fills dishes with them, the ghee is only ghee, | ||
| Telādīni telādīniyeva. | the oil, etc., only oil, etc., | ||
| Udakaṃ udakameva. | the water only water. | ||
| So tattha temitukāmova temeti, na temitukāmo na temeti. | 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. | ||
| Tasseva ca sā pathavī udakaṃ hoti sesajanassa pathavīyeva. | And it is only for him that that earth becomes water, not for anyone else. | ||
| Tattha manussā pattikāpi gacchanti, yānādīhipi gacchanti, kasikammādīnipi karontiyeva. | People go on it on foot and in vehicles, etc., and they do their ploughing, etc., there. | ||
| Sace panāyaṃ tesampi udakaṃ hotūti icchati, hotiyeva. | But if he wishes, “Let it be water for them too,” it becomes water for them too. | ||
| Paricchinnakālaṃ pana atikkamitvā yaṃ pakatiyā ghaṭataḷākādīsu udakaṃ, taṃ ṭhapetvā avasesaṃ paricchinnaṭṭhānaṃ pathavīyeva hoti. | When the time determined has elapsed, all the extent determined, except for water originally present in water pots, ponds, etc., becomes earth again. | ||
| 394.Udakepi abhijjamāneti ettha yaṃ udakaṃ akkamitvā saṃsīdati, taṃ bhijjamānanti vuccati. | 95. On unbroken water: here water that one sinks into when trodden on is called “broken,” | ||
| Viparītaṃ abhijjamānaṃ. | the opposite is called “unbroken.” | ||
| Evaṃ gantukāmena pana pathavīkasiṇaṃ samāpajjitvā vuṭṭhāya ettake ṭhāne udakaṃ pathavī hotūti paricchinditvā parikammaṃ katvā vuttanayeneva adhiṭṭhātabbaṃ. | 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. | ||
| Saha adhiṭṭhānena yathā paricchinnaṭṭhāne udakaṃ pathavīyeva hoti. | Simultaneously with the resolve, the water in that place becomes earth. | ||
| So tattha gacchati, tatrāyaṃ pāḷi – | He goes on that. 96. Here is the text: | ||
| "Pakatiyā pathavīkasiṇasamāpattiyā lābhī hoti. | “He is normally an obtainer of the earth-kasiṇa attainment. | ||
| Udakaṃ āvajjati. | He adverts to water. | ||
| Āvajjitvā ñāṇena adhiṭṭhāti – 'pathavī hotū'ti. | Having adverted, he resolves with knowledge: ‘Let there be earth.’ | ||
| Pathavī hoti. | There is earth. | ||
| So abhijjamāne udake gacchati. | He goes on unbroken water. | ||
| Yathā manussā pakatiyā aniddhimanto abhijjamānāya pathaviyā gacchanti, evameva so iddhimā cetovasippatto abhijjamāne udake gacchati, seyyathāpi pathaviya"nti (paṭi. ma. 3.11). | 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). | ||
| Na kevalañca gacchati, yaṃ yaṃ iriyāpathaṃ icchati, taṃ taṃ karoti. | 97. And he not only goes, but he adopts whatever posture he wishes. | ||
| Na kevalañca pathavimeva karoti, maṇisuvaṇṇapabbatarukkhādīsupi yaṃ yaṃ icchati, taṃ taṃ vuttanayeneva āvajjitvā adhiṭṭhāti, yathādhiṭṭhitameva hoti. | 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. | ||
| Tasseva ca taṃ udakaṃ pathavī hoti, sesajanassa udakameva, macchakacchapā ca udakakākādayo ca yathāruci vicaranti. | 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. | ||
| Sace panāyaṃ aññesampi manussānaṃ taṃ pathaviṃ kātuṃ icchati, karotiyeva. | But if he wishes to make it earth for other people, he does so too. | ||
| Paricchinnakālātikkamena pana udakameva hoti. | When the time determined has elapsed, it becomes water again. | ||
| 395.Pallaṅkena kamatīti pallaṅkena gacchati. | 98. Seated cross-legged he travels: he goes seated cross-legged. | ||
| Pakkhī sakuṇoti pakkhehi yuttasakuṇo. | Like a winged bird: like a bird furnished with wings. | ||
| Evaṃ kātukāmena pana pathavīkasiṇaṃ samāpajjitvā vuṭṭhāya sace nisinno gantumicchati, pallaṅkappamāṇaṃ ṭhānaṃ paricchinditvā parikammaṃ katvā vuttanayeneva adhiṭṭhātabbaṃ. | One who wants to do this should attain the earth kasiṇa and emerge. 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. | ||
| Sace nipanno gantukāmo hoti mañcappamāṇaṃ, sace padasā gantukāmo hoti maggappamāṇanti evaṃ yathānurūpaṃ ṭhānaṃ paricchinditvā vuttanayeneva pathavī hotūti adhiṭṭhātabbaṃ, saha adhiṭṭhānena pathavīyeva hoti. | 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. | ||
| Tatrāyaṃ pāḷi – | 99. Here is the text: | ||
| "Ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇoti. | “‘Seated cross-legged he travels in space like a winged bird’: | ||
| Pakatiyā pathavīkasiṇasamāpattiyā lābhī hoti, ākāsaṃ āvajjati. | he is normally an obtainer of the earth-kasiṇa attainment. He adverts to space. | ||
| Āvajjitvā ñāṇena adhiṭṭhāti – 'pathavī hotū'ti. | Having adverted, he resolves with knowledge: ‘Let there be earth.’ | ||
| Pathavī hoti. | There is earth. | ||
| So ākāse antalikkhe caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti. | He travels (walks), stands, sits, and lies down in space, in the sky. | ||
| Yathā manussā pakatiyā aniddhimanto pathaviyaṃ caṅkamantipi - pe - seyyampi kappenti, evameva so iddhimā cetovasippatto ākāse antalikkhe caṅkamatipi - pe - seyyampi kappetī"ti (paṭi. ma. 3.11). | 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). | ||
| Ākāse gantukāmena ca bhikkhunā dibbacakkhulābhināpi bhavitabbaṃ. | 100.And a bhikkhu who wants to travel in space should be an obtainer of the divine eye. | ||
| Kasmā? | Why? | ||
| Antare utusamuṭṭhānā vā pabbatarukkhādayo honti, nāgasupaṇṇādayo vā usūyantā māpenti, nesaṃ dassanatthaṃ. | 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. | ||
| Te pana disvā kiṃ kātabbanti? | But what should be done on seeing them? | ||
| Pādakajjhānaṃ samāpajjitvā vuṭṭhāya ākāso hotūti parikammaṃ katvā adhiṭṭhātabbaṃ. | He should attain the basic jhāna and emerge, and then he should do the preliminary work thus, “Let there be space,” and resolve. | ||
| Thero panāha "samāpattisamāpajjanaṃ, āvuso, kimatthiyaṃ, nanu samāhitamevassa cittaṃ, tena yaṃ yaṃ ṭhānaṃ ākāso hotūti adhiṭṭhāti, ākāsoyeva hotī"ti. | 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.” | ||
| Kiñcāpi evamāha, atha kho tirokuṭṭapārihāriye vuttanayeneva paṭipajjitabbaṃ. | Though he spoke thus, nevertheless the matter should be treated as described under the miracle of going unhindered through walls. | ||
| Apica okāse orohaṇatthampi iminā dibbacakkhulābhinā bhavitabbaṃ, ayañhi sace anokāse nhānatitthe vā gāmadvāre vā orohati. | 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, | ||
| Mahājanassa pākaṭo hoti. | he is exposed to the multitude. | ||
| Tasmā dibbacakkhunā passitvā anokāsaṃ vajjetvā okāse otaratīti. | So, seeing with the divine eye, he should avoid a place where there is no open space and descend in an open space. | ||
| 396.Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjatīti ettha candimasūriyānaṃ dvācattālīsayojanasahassassa upari caraṇena mahiddhikatā, tīsu dīpesu ekakkhaṇe ālokakaraṇena mahānubhāvatā veditabbā. | 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. | ||
| Evaṃ upari caraṇaālokakaraṇehi vā mahiddhike teneva mahānubhāve. | Or they are “mighty” because they travel overhead and give light as they do, and they are “powerful” because of that same might. | ||
| Parāmasatīti pariggaṇhati ekadese vā chupati. | He touches: he seizes, or he touches in one place. | ||
| Parimajjatīti samantato ādāsatalaṃ viya parimajjati. | Strokes: he strokes all over, as if it were the surface of a looking-glass. | ||
| Ayaṃ panassa iddhi abhiññāpādakajjhānavaseneva ijjhati, natthettha kasiṇasamāpattiniyamo. | 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. | ||
| Vuttañhetaṃ paṭisambhidāyaṃ – | For this is said in the Paṭisambhidā: | ||
| "Imepi candimasūriye - pe - parimajjatīti idha so iddhimā cetovasippatto candimasūriye āvajjati, āvajjitvā ñāṇena adhiṭṭhāti – 'hatthapāse hotū'ti. | “‘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.’ | ||
| Hatthapāse hoti. | It is within hand’s reach. | ||
| So nisinnako vā nipannako vā candimasūriye pāṇinā āmasati parāmasati parimajjati. | Sitting or lying down, with his hand he touches, makes contact with, strokes the moon and sun. | ||
| Yathā manussā pakatiyā aniddhimanto kiñcideva rūpagataṃ hatthapāse āmasanti parāmasanti parimajjanti, evameva so iddhimā - pe - parimajjatī"ti (paṭi. ma. 3.12). | 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. | ||
| Svāyaṃ yadi icchati gantvā parāmasituṃ, gantvā parāmasati, yadi pana idheva nisinnako vā nipannako vā parāmasitukāmo hoti, hatthapāse hotūti adhiṭṭhāti, adhiṭṭhānabalena vaṇṭā muttatālaphalaṃ viya āgantvā hatthapāse ṭhite vā parāmasati, hatthaṃ vā vaḍḍhetvā. | 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. | ||
| Vaḍḍhentassa pana kiṃ upādiṇṇakaṃ vaḍḍhati, anupādiṇṇakanti? | But when he enlarges his hand, does he enlarge what is clung to or what is not clung to? | ||
| Upādiṇṇakaṃ nissāya anupādiṇṇakaṃ vaḍḍhati. | He enlarges what is not clung to supported by what is clung to. | ||
| Tattha tipiṭakacūḷanāgatthero āha "kiṃ panāvuso, upādiṇṇakaṃ khuddakampi mahantampi na hoti, nanu yadā bhikkhu tālacchiddādīhi nikkhamati, tadā upādiṇṇakaṃ khuddakaṃ hoti. | 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? | ||
| Yadā mahantaṃ attabhāvaṃ karoti, tadā mahantaṃ hoti mahāmoggallānattherassa viyā"ti. | And when he makes his body big, does it not then become big, as in the case of the Elder Mahā Moggallāna? ” | ||
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История укрощения Нандопананды Таблица Палийский оригинал |
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| Ekasmiṃ kira samaye anāthapiṇḍiko gahapati bhagavato dhammadesanaṃ sutvā "sve, bhante, pañcahi bhikkhusatehi saddhiṃ amhākaṃ gehe bhikkhaṃ gaṇhathā"ti nimantetvā pakkami. | 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. | Однажды после того, как домохозяин Анатхапиндика прослушал наставления Благословенного в Дхамме, он пригласил его, сказав следующее: "Почтенный, прими подношения в нашем доме вместе с пятьюстами монахами", - и затем удалился. | |
| Bhagavā adhivāsetvā taṃdivasāvasesaṃ rattibhāgañca vītināmetvā paccūsasamaye dasasahassilokadhātuṃ olokesi. | 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. | Благословенный ответил согласием. Когда закончился этот день и прошла часть ночи, ранним утром он осмотрел десять тысяч мировых систем. | |
| Athassa nandopanando nāma nāgarājā ñāṇamukhe āpāthamāgacchi. | Then the royal nāga (serpent) called Nandopananda came within the range of his knowledge. | И в поле его зрения попал королевский нага по имени Нандопананда. | |
| Bhagavā "ayaṃ nāgarājā mayhaṃ ñāṇamukhe āpāthamāgacchi, atthi nu kho assa upanissayo"ti āvajjento "ayaṃ micchādiṭṭhiko tīsu ratanesu appasannoti disvā ko nu kho imaṃ micchādiṭṭhito viveceyyā"ti āvajjento mahāmoggallānattheraṃ addasa. | 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. He considered thus, “Who is there that can cure him of his wrong view? ” He saw that the Elder Mahā Moggallāna could. | 107. Благословенный подумал: "Этот королевский нага попал в поле моего зрения. Есть ли у него возможности для развития?". Затем он увидел, что у него низменные воззрения и нет убеждённости в Трёх драгоценностях. Благословенный подумал: "Кто бы мог избавить его от низменных воззрений?". И он увидел, что это может сделать старший монах Маха Моггаллана. | |
| Tato pabhātāya rattiyā sarīrapaṭijagganaṃ katvā āyasmantaṃ ānandaṃ āmantesi – "ānanda, pañcannaṃ bhikkhusatānaṃ ārocehi tathāgato devacārikaṃ gacchatī"ti. | Then when the night had turned to dawn, after he had seen to the needs of the body, he addressed the venerable Ānanda: “Ānanda, tell five hundred bhikkhus that the Perfect One is going on a visit to the gods. ” | Когда ночь была на исходе он, выполнив дела по уходу за телом, обратился к почтенному Ананде: "Ананда, скажи пятистам монахам, что Татхагата собирается нанести визит божествам". | |
| Taṃ divasañca nandopanandassa āpānabhūmiṃ sajjayiṃsu. | 108.It was on that day that they had got a banqueting place ready for Nandopananda. | 108. В этот же день в для Нандопананды был подготовлен банкет. |
Сабантуй в общем ;-) Все комментарии (1) |
| So dibbaratanapallaṅke dibbena setacchattena dhāriyamānena tividhanāṭakehi ceva nāgaparisāya ca parivuto dibbabhājanesu upaṭṭhāpitaṃ annapānavidhiṃ olokayamāno nisinno hoti. | 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. | Он сидел на роскошном диване под великолепным белым зонтом, окружённый танцовщицами трёх видов и свитой нагов и рассматривал многочисленные яства и напитки, налитые в небесные кувшины. |
Comm. NT: 18. Vism-mhṭ (p.394): “Vadhūkumārikaññā-vatthāhi tividhāhi nāṭakitthīhi.” Все комментарии (1) |
| Atha bhagavā yathā nāgarājā passati, tathā katvā tassa vitānamatthakeneva pañcahi bhikkhusatehi saddhiṃ tāvatiṃsadevalokābhimukho pāyāsi. | 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. | Затем Благословенный сделал так, что королевский нага увидел, как он переходит прямо над его балдахином в мир Тридцати трёх божеств вместе с пятьюстами монахами. | |
| Tena kho pana samayena nandopanandassa nāgarājassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – "ime hi nāma muṇḍakā samaṇakā amhākaṃ uparūparibhavanena devānaṃ tāvatiṃsānaṃ bhavanaṃ pavisantipi nikkhamantipi, na dāni ito paṭṭhāya imesaṃ amhākaṃ matthake pādapaṃsuṃ okirantānaṃ gantuṃ dassāmī"ti uṭṭhāya sinerupādaṃ gantvā taṃ attabhāvaṃ vijahitvā sineruṃ sattakkhattuṃ bhogehi parikkhipitvā upari phaṇaṃ katvā tāvatiṃsabhavanaṃ avakujjena phaṇena gahetvā adassanaṃ gamesi. | 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. | 109. И тогда у королевского нага Нандопананды возникла следующая дурная мысль: "Эти бритоголовые низменные отшельники проходят в мир Тридцати трёх божеств и обратно прямо над моим поместьем. Я не позволю им осыпать наши головы грязью с их ступней". Он встал и отправился к подножию горы Синеру. Изменив форму, он обернул её семь раз своим телом. Затем он раздул свой капюшон над миром Тридцати трёх и там ничего не стало видно. | |
| Atha kho āyasmā raṭṭhapālo bhagavantaṃ etadavoca "pubbe, bhante, imasmiṃ padese ṭhito sineruṃ passāmi, sineruparibhaṇḍaṃ passāmi, tāvatiṃsaṃ passāmi, vejayantaṃ passāmi, vejayantassa pāsādassa upari dhajaṃ passāmi. | 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. | 110. Раттхапала сказал Благословенному: "Почтенный, ранее стоя на этом месте я мог видеть Синеру и крепостной вал Синеру, и мир Тридцати трёх божеств, и дворец Веджаянта и флаг над дворцом Веджаянта. |
Comm. NT: 19.
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| Ko nu kho, bhante, hetu ko paccayo, yaṃ etarahi neva sineruṃ passāmi - pe - na vejayantassa pāsādassa upari dhajaṃ passāmī"ti. | Venerable sir, what is the cause, what is the reason, why I now see neither Sineru nor … the flag over the Vejayanta Palace?” | Почтенный, что случилось, в чём причина того, что теперь я не вижу ни Синеру, ни крепостной вал Синеру, ни мир Тридцати трёх, ни дворец Веджаянта, ни флаг над дворцом Веджаянта?" | |
| "Ayaṃ, raṭṭhapāla, nandopanando nāma nāgarājā tumhākaṃ kupito sineruṃ sattakkhattuṃ bhogehi parikkhipitvā upari phaṇena paṭicchādetvā andhakāraṃ katvā ṭhito"ti. | —“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.” | "Раттхапала, это королевский нага Нандопананда разозлился на нас. Он семь раз обернул гору Синеру своим телом и стоит там, накрывая нас своим раздутым капюшоном, и от этого темно". | |
| "Damemi naṃ, bhante"ti. | —“I will tame him, venerable sir.” | "Почтенный, я укрощу его". | |
| Na bhagavā anujāni. | But the Blessed One would not allow it. | Но Благословенный не позволил ему этого сделать. | |
| Atha kho āyasmā bhaddiyo āyasmā rāhuloti anukkamena sabbepi bhikkhū uṭṭhahiṃsu. | Then the venerable Bhaddiya and the venerable Rāhula and all the bhikkhus in turn offered to do so, | Тогда почтенный Бхаддия и почтенный Рахула и все монахи по очереди предложили укротить королевского нага, | |
| Na bhagavā anujāni. | but the Blessed One would not allow it. | но Благословенный также не позволил им сделать этого. | |
| Avasāne mahāmoggallānatthero "ahaṃ, bhante, damemi na"nti āha. | 111.Last of all the venerable Mahā Moggallāna said, “I will tame him, venerable sir.” | 111. Последним был почтенный Маха Моггаллана, сказавший: "Я укрощу его, почтенный". | |
| "Damehi moggallānā"ti bhagavā anujāni. | The Blessed One allowed it, saying, “Tame him, Moggallāna.” | Благословенный позволил, сказав: "Укроти его, Моггаллана". | |
| Thero attabhāvaṃ vijahitvā mahantaṃ nāgarājavaṇṇaṃ abhinimminitvā nandopanandaṃ cuddasakkhattuṃ bhogehi parikkhipitvā tassa phaṇamatthake attano phaṇaṃ ṭhapetvā sinerunā saddhiṃ abhinippīḷesi. | 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. | Старший монах оставил свой облик, принял форму огромного королевского нага и обернул Нандопананду своим телом четырнадцать раз, поднял свой капюшон над его капюшоном и прижал его к горе Синеру. | |
| Nāgarājā padhūmāyi. | The royal nāga produced smoke. | Королевский нага выпустил дым. | |
| Theropi na tuyhaṃyeva sarīre dhūmo atthi, mayhampi atthīti padhūmāyi. | The elder said, “There is smoke not only in your body but also in mine,” and he produced smoke. | Старший монах сказал: "Дым есть не только в твоём теле, но и в моем", - и тоже выпустил дым. | |
| Nāgarājassa dhūmo theraṃ na bādhati. | The royal nāga’s smoke did not distress the elder, | Дым королевского нага не вызвал никакого недовольства у старшего монаха, | |
| Therassa pana dhūmo nāgarājānaṃ bādhati. | but the elder’s smoke distressed the royal nāga. | но дым старшего монаха вызвал недовольство королевского нага. | |
| Tato nāgarājā pajjali. | Then the royal nāga produced flames. | Затем королевский нага испустил пламя. | |
| Theropi na tuyhaṃyeva sarīre aggi atthi, mayhampi atthīti pajjali. | The elder said, “There is fire not only in your body but also in mine,” and he produced flames. | Старший монах сказал: "Огонь есть не только в твоём теле, но и в моём", - и тоже испустил пламя. | |
| Nāgarājassa tejo theraṃ na bādhati. | The royal nāga’s fire did not distress the elder, | Пламя королевского нага не вызвало недовольства у старшего монаха, | |
| Therassa pana tejo nāgarājānaṃ bādhati. | but the elder’s fire distressed the royal nāga. | но пламя старшего монаха вызвало недовольство королевского нага. | |
| Nāgarājā ayaṃ maṃ sinerunā abhinippīḷetvā dhūmāyati ceva pajjalati cāti cintetvā "bho tvaṃ kosī"ti paṭipucchi. | 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?” | 112. Королевский нага подумал: "Он прижал меня к Синеру, он может испускать как дым, так и пламя". Затем он спросил: "Сударь, кто ты?" | |
| "Ahaṃ kho, nanda, moggallāno"ti. | —“I am Moggallāna, Nanda.” | "Я Моггаллана, Нанда". | |
| "Bhante, attano bhikkhubhāvena tiṭṭhāhī"ti. | —“Venerable sir, resume your proper bhikkhu’s state.” | "Почтенный, вернись в своё монашеское обличье". | |
| Thero taṃ attabhāvaṃ vijahitvā tassa dakkhiṇakaṇṇasotena pavisitvā vāmakaṇṇasotena nikkhami, vāmakaṇṇasotena pavisitvā dakkhiṇakaṇṇasotena nikkhami, tathā dakkhiṇanāsasotena pavisitvā vāmanāsasotena nikkhami, vāmanāsasotena pavisitvā dakkhiṇanāsasotena nikkhami. | 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 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. | Старший монах покинул этот облик и вошёл в его правое ухо, выйдя из его левого уха; затем он вошёл в его левое ухо и вышел из его правого уха. Так же он вошёл в его правую ноздрю и вышел из его левой ноздри; затем он вошёл в его левую ноздрю и вышел из его правой ноздри. | |
| Tato nāgarājā mukhaṃ vivari. | Then the royal nāga opened his mouth. | Затем королевский нага открыл свою пасть. | |
| Thero mukhena pavisitvā antokucchiyaṃ pācīnena ca pacchimena ca caṅkamati. | The elder went inside it, and he walked up and down, east and west, inside his belly. | Старший монах вошёл в неё и стал прогуливаться вверх и вниз, на восток и на запад внутри его живота. | |
| Bhagavā "moggallāna, manasikarohi mahiddhiko esa nāgo"ti āha. | 113.The Blessed One said, “Moggallāna, Moggallāna, beware; this is a mighty nāga.” | 113. Благословенный сказал: "Моггаллана, будь осторожен, это могучий нага". | |
| Thero "mayhaṃ kho, bhante, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, tiṭṭhatu, bhante, nandopanando, ahaṃ nandopanandasadisānaṃ nāgarājānaṃ satampi sahassampi satasahassampi dameyya"nti āha. | 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. ” | Старший монах сказал: "Почтенный, четыре основы сверхъестественных сил были развиты мной, постоянно практиковались, стали средством, стали основой, утверждены, непоколебимы и хорошо предприняты. Я могу укротить не только Нандопананду, досточтимый, но сто, тысячу, сто тысяч королевских нагов, как Нандопананда". | |
| Nāgarājā cintesi "pavisanto tāva me na diṭṭho, nikkhamanakāle dāni naṃ dāṭhantare pakkhipitvā saṅkhādissāmī"ti cintetvā nikkhama bhante, mā maṃ antokucchiyaṃ aparāparaṃ caṅkamanto bādhayitthāti āha. | 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.” | 114. Королевский нага подумал: "Когда он вошёл в мою пасть я не видел его. Но когда он будет выходить я смогу схватить его своими зубами и размолоть". Затем он сказал: "Почтенный, выходи. Ты беспокоишь меня, гуляя вверх и вниз внутри моего живота". | |
| Thero nikkhamitvā bahi aṭṭhāsi. | The elder came out and stood outside. | Старший монах вышел и встал снаружи. | |
| Nāgarājā ayaṃ soti disvā nāsavātaṃ vissajji. | The royal nāga recognized him, and blew a blast from his nose. | Королевский нага увидел его и выдохнул ураганный ветер из своего носа. | |
| Thero catutthaṃ jhānaṃ samāpajji. | The elder attained the fourth jhāna, | Старший монах вошёл в четвертую джхану | |
| Lomakūpampissa vāto cāletuṃ nāsakkhi. | and the blast failed to move even a single hair on his body. | и ураган не смог сдвинуть даже волоска на его теле. | |
| Avasesā bhikkhū kira ādito paṭṭhāya sabbapāṭihāriyāni kātuṃ sakkuṇeyyuṃ, imaṃ pana ṭhānaṃ patvā evaṃ khippanisantino hutvā samāpajjituṃ na sakkhissantīti tesaṃ bhagavā nāgarājadamanaṃ nānujāni. | 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. | Другие монахи вероятно могли бы показать все предыдущие чудеса, но они не сумели бы так быстро войти в четвёртую джхану, вот почему Благословенный не дал им укротить королевского нага. | |
| Nāgarājā "ahaṃ imassa samaṇassa nāsavātena lomakūpampi cāletuṃ nāsakkhiṃ, mahiddhiko samaṇo"ti cintesi. | 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.” | 115. Королевский нага подумал: "Я не смог сдвинуть даже волоска на его теле, выдохнув ураган из своего носа. Он могучий монах". | |
| Thero attabhāvaṃ vijahitvā supaṇṇarūpaṃ abhinimminitvā supaṇṇavātaṃ dassento nāgarājānaṃ anubandhi. | The elder abandoned that form, and having assumed the form of a supaṇṇa, he pursued the royal nāga demonstrating the supaṇṇa’s blast. | Старший монах оставил свой облик и, приняв форму птицы супанны, погнался за королевским нагом, демонстрируя ураган супанны. | |
| Nāgarājā taṃ attabhāvaṃ vijahitvā māṇavakavaṇṇaṃ abhinimminitvā "bhante, tumhākaṃ saraṇaṃ gacchāmī"ti vadanto therassa pāde vandi. | 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. | 116. Королевский нага оставил свой облик и, приняв форму молодого брахмана, сказал: "Почтенный, я иду к тебе как к прибежищу", - и он оказал почести, припав к ногам монаха. | |
| Thero "satthā, nanda, āgato, ehi gamissāmā"ti nāgarājānaṃ damayitvā nibbisaṃ katvā gahetvā bhagavato santikaṃ agamāsi. | 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. | Старший монах сказал: "Учитель пришёл, Нанда, давай пойдём к нему вместе". Так, укротив королевского нага и лишив его яда, он повёл его к Благословенному. | |
| Nāgarājā bhagavantaṃ vanditvā "bhante, tumhākaṃ saraṇaṃ gacchāmī"ti āha. | 116.The royal nāga paid homage to the Blessed One and said, “Venerable sir, I go for refuge to you.” | 118. Королевский нага оказал почести Благословенному и сказал: "Почтенный, я иду к тебе как к прибежищу". | |
| Bhagavā "sukhī hohi, nāgarājā"ti vatvā bhikkhusaṅghaparivuto anāthapiṇḍikassa nivesanaṃ agamāsi. | The Blessed One said, “May you be happy, royal nāga. ” Then he went, followed by the Community of Bhikkhus, to Anāthapiṇḍika’s house. | Благословенный сказал: "Будь счастлив, королевский нага". Затем он направился, в сопровождении монашеской общины, к дому Анатхапиндики. | |
| Anāthapiṇḍiko "kiṃ, bhante, atidivā āgatatthā"ti āha. | Anāthapiṇḍika said, “Venerable sir, why have you come so late?” | Анатхапиндика спросил: "Досточтимый, отчего вы пришли так поздно?" | |
| Moggallānassa ca nandopanandassa ca saṅgāmo ahosīti. | —“There was a battle between Moggallāna and Nandopananda.” | "Была битва между Моггалланой и Нандопанандой". | |
| Kassa, bhante, jayo, kassa parājayoti. | —“Who won, venerable sir? Who was defeated?” | "Кто победил, досточтимый? Кто потерпел поражение?" | |
| Moggallānassa jayo, nandassa parājayoti. | —“Moggallāna won; Nanda was defeated.” | "Моггаллана победил, Нанда потерпел поражение". | |
| Anāthapiṇḍiko "adhivāsetu me, bhante, bhagavā sattāhaṃ ekapaṭipāṭiyā bhattaṃ, sattāhaṃ therassa sakkāraṃ karissāmī"ti vatvā sattāhaṃ buddhapamukhānaṃ pañcannaṃ bhikkhusatānaṃ mahāsakkāraṃ akāsi. | 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. | Анатхапиндика сказал: "Почтенный, пусть Благословенный согласится, чтобы я поставлял еду в течении семи дней подряд и в течении семи дней оказывал почести старшему монаху". И в течении семи дней он оказывал великие почести пятистам монахам во главе с Буддой. | |
| Iti imaṃ imasmiṃ nandopanandadamane kataṃ mahantaṃ attabhāvaṃ sandhāyetaṃ vuttaṃ "yadā mahantaṃ attabhāvaṃ karoti, tadā mahantaṃ hoti mahāmoggallānattherassa viyā"ti. | 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). | 117. Поэтому именно в отношении этого огромного тела, созданного при укрощении Нандопананды было сказано: "Когда он создаёт огромное тело, разве не становится оно таким большим как было в случае старшего монаха Махамоггалланы?" (§105). | |
| Evaṃ vuttepi bhikkhū upādiṇṇakaṃ nissāya anupādiṇṇakameva vaḍḍhatīti āhaṃsu. | Although this was said, the bhikkhus observed, “He enlarges only what is not clung to supported by what is clung to.” | Несмотря на сказанное, монахи замечали: "Он увеличил только то, что не присвоено, опираясь на то, что присвоено". | |
| Ayameva cettha yutti. | And only this is correct here. 20 | И только это верно здесь. |
Comm. NT: 20.
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| So evaṃ katvā na kevalaṃ candimasūriye parāmasati. | 118.And when he has done this, he not only touches the moon and sun, | ||
| Sace icchati pādakathalikaṃ katvā pāde ṭhapeti, pīṭhaṃ katvā nisīdati, mañcaṃ katvā nipajjati, apassenaphalakaṃ katvā apassayati. | 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. | ||
| Yathā ca eko, evaṃ aparopi. | And as one does, so do others. | ||
| Anekesupi hi bhikkhusatasahassesu evaṃ karontesu tesañca ekamekassa tatheva ijjhati. | For even when several hundred thousand bhikkhus do this and each one succeeds, | ||
| Candimasūriyānañca gamanampi ālokakaraṇampi tatheva hoti. | still the motions of the moon and sun and their radiance remain the same. | ||
| Yathā hi pātisahassesu udakapūresu sabbapātīsu ca candamaṇḍalāni dissanti. | For just as when a thousand saucers are full of water and moon disks are seen in all the saucers, | ||
| Pākatikameva ca candassa gamanaṃ ālokakaraṇañca hoti. | still the moon’s motion is normal and so is its radiance. | ||
| Tathūpamametaṃ pāṭihāriyaṃ. | And this miracle resembles that. | ||
| 397.Yāva brahmalokāpīti brahmalokampi paricchedaṃ katvā. | 119.Even as far as the Brahmā-world: having made even the Brahmā-world the limit. | ||
| Kāyena vasaṃ vattetīti tattha brahmaloke kāyena attano vasaṃ vatteti. | He wields bodily mastery: herein, he wields self-mastery in the Brahmā- world by means of the body. | ||
| Tassattho pāḷiṃ anugantvā veditabbo. | The meaning of this should be understood according to the text. | ||
| Ayañhettha pāḷi – | Here is the text: | ||
| "Yāva brahmalokāpi kāyena vasaṃ vattetīti. | “‘He wields bodily mastery even as far as the Brahmā- world’: | ||
| Sace so iddhimā cetovasippatto brahmalokaṃ gantukāmo hoti, dūrepi santike adhiṭṭhāti santike hotūti, santike hoti. | 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.’ It is near. | ||
| Santikepi dūre adhiṭṭhāti dūre hotūti, dūre hoti. | Though near, he resolves upon farness, ‘Let it be far.’ It is far. | ||
| Bahukampi thokanti adhiṭṭhāti thokaṃ hotūti, thokaṃ hoti. | Though many, he resolves upon few, ‘Let there be few.’ There are few. | ||
| Thokampi bahukanti adhiṭṭhāti bahukaṃ hotūti, bahukaṃ hoti. | Though few, he resolves upon many, ‘Let there be many.’ There are many. | ||
| Dibbena cakkhunā tassa brahmuno rūpaṃ passati. | With the divine eye he sees the [fine-material] visible form of that Brahmā. | ||
| Dibbāya sotadhātuyā tassa brahmuno saddaṃ suṇāti. | With the divine ear element he hears the voice of that Brahmā. | ||
| Cetopariyañāṇena tassa brahmuno cittaṃ pajānāti. | With the knowledge of penetration of minds he understands that Brahmā’s mind. | ||
| Sace so iddhimā cetovasippatto dissamānena kāyena brahmalokaṃ gantukāmo hoti, kāyavasena cittaṃ pariṇāmeti, kāyavasena cittaṃ adhiṭṭhāti, kāyavasena cittaṃ pariṇāmetvā kāyavasena cittaṃ adhiṭṭhahitvā sukhasaññañca lahusaññañca okkamitvā dissamānena kāyena brahmalokaṃ gacchati. | 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. | ||
| Sace so iddhimā cetovasippatto adissamānena kāyena brahmalokaṃ gantukāmo hoti, cittavasena kāyaṃ pariṇāmeti, cittavasena kāyaṃ adhiṭṭhāti. | 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. | ||
| Cittavasena kāyaṃ pariṇāmetvā cittavasena kāyaṃ adhiṭṭhahitvā sukhasaññañca lahusaññañca okkamitvā adissamānena kāyena brahmalokaṃ gacchati. | 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. | ||
| So tassa brahmuno purato rūpaṃ abhinimmināti manomayaṃ sabbaṅgapañcaṅgiṃ ahīnindriyaṃ. | He creates a [fine-material] visible form before that Brahmā, mind-made with all its limbs, lacking no faculty. | ||
| Sace so iddhimā caṅkamati, nimmitopi tattha caṅkamati. | If that possessor of supernormal power walks up and down, the creation walks up and down there too. | ||
| Sace so iddhimā tiṭṭhati, nisīdati, seyyaṃ kappeti, nimmitopi tattha seyyaṃ kappeti. | If that possessor of supernormal power stands … sits … lies down, the creation lies down there too. | ||
| Sace so iddhimā dhūmāyati, pajjalati, dhammaṃ bhāsati, pañhaṃ pucchati, pañhaṃ puṭṭho vissajjeti, nimmitopi tattha pañhaṃ puṭṭho vissajjeti. | 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. | ||
| Sace so iddhimā tena brahmunā saddhiṃ santiṭṭhati, sallapati, sākacchaṃ samāpajjati, nimmitopi tattha tena brahmunā saddhiṃ santiṭṭhati, sallapati, sākacchaṃ samāpajjati. | 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. | ||
| Yaṃ yadeva hi so iddhimā karoti, taṃ tadeva nimmito karotī"ti (paṭi. ma. 3.12). | Whatever that possessor of supernormal power does, the creation does the same thing’” (Paṭis II 209). | ||
| Tattha dūrepi santike adhiṭṭhātīti pādakajjhānato vuṭṭhāya dūre devalokaṃ vā brahmalokaṃ vā āvajjati santike hotūti. | 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.” | ||
| Āvajjitvā parikammaṃ katvā puna samāpajjitvā ñāṇena adhiṭṭhāti santike hotūti, santike hoti. | Having adverted and done the preliminary work, he attains again, and then resolves with knowledge: “Let it be near.” It becomes near. | ||
| Esa nayo sesapadesupi. | The same method of explanation applies to the other clauses too. | ||
| Tattha ko dūraṃ gahetvā santikaṃ akāsīti? | 121.Herein, who has taken what was far and made it near? | ||
| Bhagavā. | The Blessed One. | ||
| Bhagavā hi yamakapāṭihāriyāvasāne devalokaṃ gacchanto yugandharañca sineruñca santike katvā pathavītalato ekapādaṃ yugandhare patiṭṭhapetvā dutiyaṃ sinerumatthake ṭhapesi. | 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. | ||
| Añño ko akāsi? | 122.Who else has done it? | ||
| Mahāmoggallānatthero. | The Elder Mahā Moggallāna. | ||
| Thero hi sāvatthito bhattakiccaṃ katvā nikkhantaṃ dvādasayojanikaṃ parisaṃ tiṃsayojanaṃ saṅkassanagaramaggaṃ saṅkhipitvā taṅkhaṇaññeva sampāpesi. | 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. | ||
| Apica tambapaṇṇidīpe cūḷasamuddattheropi akāsi. | 123.Furthermore, the Elder Cūḷa Samudda did it as well in Tambapaṇṇi Island. | ||
| Dubbhikkhasamaye kira therassa santikaṃ pātova satta bhikkhusatāni āgamaṃsu. | During a time of scarcity, it seems, seven hundred bhikkhus came to the elder one morning. | ||
| Thero "mahā bhikkhusaṅgho kuhiṃ bhikkhācāro bhavissatī"ti cintento sakalatambapaṇṇidīpe adisvā "paratīre pāṭaliputte bhavissatī"ti disvā bhikkhū pattacīvaraṃ gāhāpetvā "ethāvuso, bhikkhācāraṃ gamissāmā"ti pathaviṃ saṅkhipitvā pāṭaliputtaṃ gato. | 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. | ||
| Bhikkhū "kataraṃ, bhante, imaṃ nagara"nti pucchiṃsu. | The bhikkhus asked, “What is the city, venerable sir?” | ||
| Pāṭaliputtaṃ, āvusoti. | —“It is Pāṭaliputta, friends.” | ||
| Pāṭaliputtaṃ nāma dūre bhanteti. | — “Pāṭaliputta is far away, venerable sir.” | ||
| Āvuso, mahallakattherā nāma dūrepi gahetvā santike karontīti. | —“Friends, experienced elders make what is far near.” | ||
| Mahāsamuddo kuhiṃ, bhanteti? | —“Where is the ocean (mahā-samudda), venerable sir?”— | ||
| Nanu, āvuso, antarā ekaṃ nīlamātikaṃ atikkamitvā āgatatthāti? | “Friends, did you not cross a blue stream on the way as you came?” | ||
| Āma, bhante. | —“Yes, venerable sir, | ||
| Mahāsamuddo pana mahantoti. | but the ocean is vast.” | ||
| Āvuso, mahallakattherā nāma mahantampi khuddakaṃ karontīti. | —“Friends, experienced elders also make what is vast small.” | ||
| Yathā cāyaṃ, evaṃ tissadattattheropi sāyanhasamaye nhāyitvā katuttarāsaṅgo mahābodhiṃ vandissāmīti citte uppanne santike akāsi. | 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. | ||
| Santikaṃ pana gahetvā ko dūramakāsīti? | 125.Who has taken what was near and made it far? | ||
| Bhagavā. | The Blessed One. | ||
| Bhagavā hi attano ca aṅgulimālassa (ma. ni. 2.348) ca antaraṃ santikampi dūramakāsīti. | For although Aṅgulimāla was near to the Blessed One, yet he made him far (see M II 99). | ||
| Atha ko bahukaṃ thokaṃ akāsīti? | 126.Who has made much little? | ||
| Mahākassapatthero. | The Elder Mahā Kassapa. | ||
| Rājagahe kira nakkhattadivase pañcasatā kumāriyo candapūve gahetvā nakkhattakīḷanatthāya gacchantiyo bhagavantaṃ disvā kiñci nādaṃsu. | 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 him nothing. | ||
| Pacchato āgacchantaṃ pana theraṃ disvā amhākaṃ thero eti pūvaṃ dassāmāti sabbā pūve gahetvā theraṃ upasaṅkamiṃsu. | On their way back, however, they saw the elder. Thinking, “He is our elder,” they each took a cake and approached the elder. | ||
| Thero pattaṃ nīharitvā sabbaṃ ekapattapūramattamakāsi. | The elder took out his bowl and made a single bowlful of them all. | ||
| Bhagavā theraṃ āgamayamāno purato nisīdi. | The Blessed One had sat down first to await the elder. | ||
| Thero āharitvā bhagavato adāsi. | The elder brought them and gave them to the Blessed One. | ||
| Illisaseṭṭhivatthusmiṃ pana mahāmoggallānatthero thokaṃ bahukamakāsi, kākavaliyavatthusmiñca bhagavā. | 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. | ||
| Mahākassapatthero kira sattāhaṃ samāpattiyā vītināmetvā daliddasaṅgahaṃ karonto kākavaliyassa nāma duggatamanussassa gharadvāre aṭṭhāsi. | 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. | ||
| Tassa jāyā theraṃ disvā patino pakkaṃ aloṇambilayāguṃ patte ākiri. | His wife saw the elder, and she poured into his bowl the unsalted sour gruel that she had cooked for her husband. | ||
| Thero taṃ gahetvā bhagavato hatthe ṭhapesi. | The elder took it and placed it in the Blessed One’s hand. | ||
| Bhagavā mahābhikkhusaṅghassa pahonakaṃ katvā adhiṭṭhāsi. | The Blessed One resolved to make it enough for the Greater Community of Bhikkhus. | ||
| Ekapattena ābhatā sabbesaṃ pahosi. | What was brought in a single bowl became enough for all. | ||
| Kākavaliyopi sattame divase seṭṭhiṭṭhānaṃ alatthāti. | And on the seventh day Kākavaḷiya became a rich man. | ||
| Na kevalañca thokassa bahukaraṇaṃ, madhuraṃ amadhuraṃ, amadhuraṃ madhurantiādīsupi yaṃ yaṃ icchati, sabbaṃ iddhimato ijjhati. | 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. | ||
| Tathā hi mahāanuḷatthero nāma sambahule bhikkhū piṇḍāya caritvā sukkhabhattameva labhitvā gaṅgātīre nisīditvā paribhuñjamāne disvā gaṅgāya udakaṃ sappimaṇḍanti adhiṭṭhahitvā sāmaṇerānaṃ saññaṃ adāsi. | 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. | ||
| Te thālakehi āharitvā bhikkhusaṅghassa adaṃsu. | They fetched it in their vessels and gave it to the Community of Bhikkhus. | ||
| Sabbe madhurena sappimaṇḍena bhuñjiṃsūti. | All of them ate their meal with sweet cream of ghee. | ||
| Dibbenacakkhunāti idheva ṭhito ālokaṃ vaḍḍhetvā tassa brahmuno rūpaṃ passati. | 129.With the divine eye: remaining here and extending light, he sees the visible form of that Brahmā. | ||
| Idheva ca ṭhito sabbaṃ tassa bhāsato saddaṃ suṇāti. | And remaining here he also hears the sound of his speech | ||
| Cittaṃ pajānāti. | and he understands his mind. | ||
| Kāyavasena cittaṃ pariṇāmetīti karajakāyassa vasena cittaṃ pariṇāmeti. | 130.He converts his mind according to his body: he converts the mind to accord with the material body; | ||
| Pādakajjhānacittaṃ gahetvā kāye āropeti. | taking the consciousness of the basic jhāna, he mounts it upon the body, | ||
| Kāyānugatikaṃ karoti dandhagamanaṃ. | he makes its going slow to coincide with that of the body; | ||
| Kāyagamanaṃ hi dandhaṃ hoti. | for the body’s mode of going is slow. | ||
| Sukhasaññañca lahusaññañca okkamatīti pādakajjhānārammaṇena iddhicittena sahajātaṃ sukhasaññañca lahusaññañca okkamati pavisati phasseti sampāpuṇāti. | 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. | ||
| Sukhasaññā nāma upekkhāsampayuttasaññā. | And it is perception associated with equanimity that is called “perception of bliss”; | ||
| Upekkhā hi santaṃ sukhanti vuttā. | for equanimity is called “bliss” since it is peaceful. | ||
| Sāyeva ca saññā nīvaraṇehi ceva vitakkādīhi paccanīkehi ca vimuttattā lahusaññātipi veditabbā. | 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. | ||
| Taṃ okkantassa panassa karajakāyopi tūlapicu viya sallahuko hoti. | But when he arrives at that state, his physical body too becomes as light as a tuft of cotton. | ||
| So evaṃ vāyukkhittatūlapicunā viya sallahukena dissamānena kāyena brahmalokaṃ gacchati. | He goes to the Brahmā-world thus with a visible body as light as a tuft of cotton wafted by the wind. | ||
| Evaṃ gacchanto ca sace icchati pathavīkasiṇavasena ākāse maggaṃ nimminitvā padasā gacchati. | 132.As he goes thus, if he wishes, he creates a path in space by means of the earth kasiṇa and goes on foot. | ||
| Sace icchati vāyokasiṇavasena vāyuṃ adhiṭṭhahitvā tūlapicu viya vāyunā gacchati. | 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. | ||
| Apica gantukāmatā eva ettha pamāṇaṃ. | Moreover, the desire to go is the measure here. | ||
| "Sati hi gantukāmatāya" evaṃ katacittādhiṭṭhāno adhiṭṭhānavegukkhittova so issāsakhittasaro viya dissamāno gacchati. | 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. | ||
| Cittavasena kāyaṃ pariṇāmetīti kāyaṃ gahetvā citte āropeti. | 133.He converts his body to accord with his mind: he takes the body and mounts it on the mind. | ||
| Cittānugatikaṃ karoti sīghagamanaṃ. | He makes its going swift to coincide with that of the mind; | ||
| Cittagamanaṃ hi sīghaṃ hoti. | for the mind’s mode of going is swift. | ||
| Sukhasaññañca lahusaññañca okkamatīti rūpakāyārammaṇena iddhicittena sahajātaṃ sukhasaññañca lahusaññañca okkamatīti. | 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. | ||
| Sesaṃ vuttanayeneva veditabbaṃ. | The rest should be understood in the way already described. | ||
| Idaṃ pana cittagamanameva hoti. | But here there is only the going of consciousness.21 |
Comm. NT: 21:
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| Evaṃ adissamānena kāyena gacchanto panāyaṃ kiṃ tassa adhiṭṭhānacittassa uppādakkhaṇe gacchati, udāhu ṭhitikkhaṇe bhaṅgakkhaṇe vāti vutte tīsupi khaṇesu gacchatīti thero āha. | 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.” | ||
| Kiṃ pana so sayaṃ gacchati nimmitaṃ pesetīti. | —“But does he go himself, or does he send a creation?” | ||
| Yathāruci karoti. | —“He does as he pleases. | ||
| Idha panassa sayaṃ gamanameva āgataṃ. | But here it is only the going himself that has been given [in the text].” | ||
| Manomayanti adhiṭṭhānamanena nimmitattā manomayaṃ. | 135.Mind-made: mind-made because created by the mind in resolution. | ||
| Ahīnindriyanti idaṃ cakkhusotādīnaṃ saṇṭhānavasena vuttaṃ. | Lacking no faculty: this refers to the shape of the eye, ear, etc.; | ||
| Nimmitarūpe pana pasādo nāma natthi. | but there is no sensitivity in a created visible form.22 |
Comm. NT: 22.
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| Sace iddhimā caṅkamati nimmitopi tattha caṅkamatītiādi sabbaṃ sāvakanimmitaṃ sandhāya vuttaṃ. | 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; | ||
| Buddhanimmito pana yaṃ yaṃ bhagavā karoti, taṃ tampi karoti. | but what the Blessed One creates does whatever the Blessed One does, | ||
| Bhagavato rucivasena aññampi karotīti. | and it also does other things according to the Blessed One’s pleasure. | ||
| Ettha ca yaṃ so iddhimā idheva ṭhito dibbena cakkhunā rūpaṃ passati, dibbāya sotadhātuyā saddaṃ suṇāti, cetopariyañāṇena cittaṃ pajānāti, na ettāvatā kāyena vasaṃ vatteti. | 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. | ||
| Yampi so idheva ṭhito tena brahmunā saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati, ettāvatāpi na kāyena vasaṃ vatteti. | 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. | ||
| Yampissa dūrepi santike adhiṭṭhātītiādikaṃ adhiṭṭhānaṃ, ettāvatāpi na kāyena vasaṃ vatteti. | 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. | ||
| Yampi so dissamānena vā adissamānena vā kāyena brahmalokaṃ gacchati, ettāvatāpi na kāyena vasaṃ vatteti. | And when he goes to the Brahmā-world with a visible or an invisible body, he does not wield bodily power in doing that. | ||
| Yañca kho so tassa brahmuno purato rūpaṃ abhinimminātītiādinā nayena vuttavidhānaṃ āpajjati, ettāvatā kāyena vasaṃ vatteti nāmaṃ. | 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. | ||
| Sesaṃ panettha kāyena vasaṃ vattanāya pubbabhāgadassanatthaṃ vuttanti ayaṃ tāva adhiṭṭhānā iddhi. | 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). | ||
| 398.Vikubbanāya pana manomayāya ca idaṃ nānākaraṇaṃ. | 137.The difference between (i) success as transformation and (ii) success as the mind-made [body], is as follows (see §22, 24, 25, 45). | ||
| Vikubbanaṃ tāva karontena "so pakativaṇṇaṃ vijahitvā kumārakavaṇṇaṃ vā dasseti, nāgavaṇṇaṃ vā dasseti, supaṇṇavaṇṇaṃ vā dasseti, asuravaṇṇaṃ vā dasseti, indavaṇṇaṃ vā dasseti, devavaṇṇaṃ vā dasseti, brahmavaṇṇaṃ vā dasseti, samuddavaṇṇaṃ vā dasseti, pabbatavaṇṇaṃ vā dasseti, sīhavaṇṇaṃ vā dasseti, byagghavaṇṇaṃ vā dasseti, dīpivaṇṇaṃ vā dasseti, hatthimpi dasseti, assampi dasseti, rathampi dasseti, pattimpi dasseti, vividhampi senābyūhaṃ dassetī"ti (paṭi. ma. 3.13) evaṃ vuttesu kumārakavaṇṇādīsu yaṃ yaṃ ākaṅkhati, taṃ taṃ adhiṭṭhātabbaṃ. | (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). | ||
| Adhiṭṭhahantena ca pathavīkasiṇādīsu aññatarārammaṇato abhiññāpādakajjhānato vuṭṭhāya attano kumārakavaṇṇo āvajjitabbo. | 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. | ||
| Āvajjitvā parikammāvasāne puna samāpajjitvā vuṭṭhāya evarūpo nāma kumārako homīti adhiṭṭhātabbaṃ. | 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.” | ||
| Saha adhiṭṭhānacittena kumārako hoti devadatto viya (cūḷava. 333). | Simultaneously with the resolve consciousness he becomes the boy, just as Devadatta did (Vin I 185; Dhp-a I 139). | ||
| Esa nayo sabbattha. | This is the method in all instances. | ||
| Hatthimpi dassetītiādi panettha bahiddhāpi hatthiādidassanavasena vuttaṃ. | But he shows an elephant, etc., is said here with respect to showing an elephant, etc., externally. | ||
| Tattha hatthī homīti anadhiṭṭhahitvā hatthī hotūti adhiṭṭhātabbaṃ, assādīsupi eseva nayoti. | 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. | ||
| Ayaṃ vikubbanā iddhi. | This is success as transformation. | ||
| 399.Manomayaṃ kātukāmo pana pādakajjhānato vuṭṭhāya kāyaṃ tāva āvajjitvā vuttanayeneva susiro hotūti adhiṭṭhāti, susiro hoti. | 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. | ||
| Athassa abbhantare aññaṃ kāyaṃ āvajjitvā parikammaṃ katvā vuttanayeneva adhiṭṭhāti, tassa abbhantare añño kāyo hotūti. | 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.” | ||
| So taṃ muñjamhā īsikaṃ viya kosiyā asiṃ viya karaṇḍāya ahiṃ viya ca abbāhati. | Then he draws it out like a reed from its sheath, like a sword from its scabbard, like a snake from its slough. | ||
| Tena vuttaṃ "idha bhikkhu imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. | 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. | ||
| Seyyathāpi puriso muñjamhā īsikaṃ pavāheyya, tassa evamassa ayaṃ muñjo ayaṃ īsikā, añño muñjo aññā īsikā, muñjamhātveva īsikā pavāḷhā"tiādi (paṭi. ma. 3.14). | 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. | ||
| Ettha ca yathā īsikādayo muñjādīhi sadisā honti, evaṃ manomayarūpaṃ iddhimatāsadisameva hotīti dassanatthaṃ etā upamā vuttāti. | 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. | ||
| Ayaṃ manomayā iddhi. | This is success as the mind-made [body]. | ||
| Iti sādhujanapāmojjatthāya kate visuddhimagge | in the Path of Purification composed for the purpose of gladdening good people. | ||
| Iddhividhaniddeso nāma | called “The Description of the Supernormal Powers” | ||
| Dvādasamo paricchedo. | The twelfth chapter | ||