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Объяснение 10 сверхспособностей Палийский оригинал
| пали | Nyanamoli thera - english | Комментарии |
| 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) |
| 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) |
| 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) |
| 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) |
| 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) |
| 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) |
| 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) |
| 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) |
| 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) |
| 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) |
| 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) |
| '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? ” |