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История укрощения Нандопананды Палийский оригинал

пали Nyanamoli thera - english Рената, правки khantibalo - русский Комментарии
Ekasmiṃ kira samaye anāthapiṇḍiko gahapati bhagavato dhammadesanaṃ sutvā "sve, bhante, pañcahi bhikkhusatehi saddhiṃ amhākaṃ gehe bhikkhaṃ gaṇhathā"ti nimantetvā pakkami. 106.At one time, it seems, when the householder Anāthapiṇḍika had heard the Blessed One preaching the Dhamma, he invited him thus, Venerable sir, take alms at our house together with five hundred bhikkhus,” and then he departed. Однажды после того, как домохозяин Анатхапиндика прослушал наставления Благословенного в Дхамме, он пригласил его, сказав следующее: "Почтенный, прими подношения в нашем доме вместе с пятьюстами монахами", - и затем удалился.
Bhagavā adhivāsetvā taṃdivasāvasesaṃ rattibhāgañca vītināmetvā paccūsasamaye dasasahassilokadhātuṃ olokesi. The Blessed One consented. When the rest of that day and part of the night had passed, he surveyed the ten-thousandfold world element in the early morning. Благословенный ответил согласием. Когда закончился этот день и прошла часть ночи, ранним утром он осмотрел десять тысяч мировых систем.
Athassa nandopanando nāma nāgarājā ñāṇamukhe āpāthamāgacchi. Then the royal nāga (serpent) called Nandopananda came within the range of his knowledge. И в поле его зрения попал королевский нага по имени Нандопананда.
Bhagavā "ayaṃ nāgarājā mayhaṃ ñāṇamukhe āpāthamāgacchi, atthi nu kho assa upanissayo"ti āvajjento "ayaṃ micchādiṭṭhiko tīsu ratanesu appasannoti disvā ko nu kho imaṃ micchādiṭṭhito viveceyyā"ti āvajjento mahāmoggallānattheraṃ addasa. 107.The Blessed One considered him thus: “This royal nāga has come into the range of my knowledge. Has he the potentiality for development? ” Then he saw that he had wrong view and no confidence in the Three Jewels. He considered thus, “Who is there that can cure him of his wrong view? ” He saw that the Elder Mahā Moggallāna could. 107. Благословенный подумал: "Этот королевский нага попал в поле моего зрения. Есть ли у него возможности для развития?". Затем он увидел, что у него низменные воззрения и нет убеждённости в Трёх драгоценностях. Благословенный подумал: "Кто бы мог избавить его от низменных воззрений?". И он увидел, что это может сделать старший монах Маха Моггаллана.
Tato pabhātāya rattiyā sarīrapaṭijagganaṃ katvā āyasmantaṃ ānandaṃ āmantesi – "ānanda, pañcannaṃ bhikkhusatānaṃ ārocehi tathāgato devacārikaṃ gacchatī"ti. Then when the night had turned to dawn, after he had seen to the needs of the body, he addressed the venerable Ānanda: “Ānanda, tell five hundred bhikkhus that the Perfect One is going on a visit to the gods. ” Когда ночь была на исходе он, выполнив дела по уходу за телом, обратился к почтенному Ананде: "Ананда, скажи пятистам монахам, что Татхагата собирается нанести визит божествам".
Taṃ divasañca nandopanandassa āpānabhūmiṃ sajjayiṃsu. 108.It was on that day that they had got a banqueting place ready for Nandopananda. 108. В этот же день в для Нандопананды был подготовлен банкет. Сабантуй в общем ;-)
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So dibbaratanapallaṅke dibbena setacchattena dhāriyamānena tividhanāṭakehi ceva nāgaparisāya ca parivuto dibbabhājanesu upaṭṭhāpitaṃ annapānavidhiṃ olokayamāno nisinno hoti. He was sitting on a divine couch with a divine white parasol held aloft, surrounded by the three kinds of dancers18 and a retinue of nāgas, and surveying the various kinds of food and drink served up in divine vessels. Он сидел на роскошном диване под великолепным белым зонтом, окружённый танцовщицами трёх видов и свитой нагов и рассматривал многочисленные яства и напитки, налитые в небесные кувшины. Comm. NT: 18. Vism-mhṭ (p.394): “Vadhūkumārikaññā-vatthāhi tividhāhi nāṭakitthīhi.”
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Atha bhagavā yathā nāgarājā passati, tathā katvā tassa vitānamatthakeneva pañcahi bhikkhusatehi saddhiṃ tāvatiṃsadevalokābhimukho pāyāsi. Then the Blessed One so acted that the royal nāga saw him as he proceeded directly above his canopy in the direction of the divine world of the Thirty-three, accompanied by the five hundred bhikkhus. Затем Благословенный сделал так, что королевский нага увидел, как он переходит прямо над его балдахином в мир Тридцати трёх божеств вместе с пятьюстами монахами.
Tena kho pana samayena nandopanandassa nāgarājassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – "ime hi nāma muṇḍakā samaṇakā amhākaṃ uparūparibhavanena devānaṃ tāvatiṃsānaṃ bhavanaṃ pavisantipi nikkhamantipi, na dāni ito paṭṭhāya imesaṃ amhākaṃ matthake pādapaṃsuṃ okirantānaṃ gantuṃ dassāmī"ti uṭṭhāya sinerupādaṃ gantvā taṃ attabhāvaṃ vijahitvā sineruṃ sattakkhattuṃ bhogehi parikkhipitvā upari phaṇaṃ katvā tāvatiṃsabhavanaṃ avakujjena phaṇena gahetvā adassanaṃ gamesi. 109.Then this evil view arose in Nandopananda the royal nāga: “There go these bald-headed monks in and out of the realm of the Thirty-three directly over my realm. I will not have them scattering the dirt off their feet on our heads. ” He got up, and he went to the foot of Sineru. Changing his form, he surrounded it seven times with his coils. Then he spread his hood over the realm of the Thirty- three and made everything there invisible. 109. И тогда у королевского нага Нандопананды возникла следующая дурная мысль: "Эти бритоголовые низменные отшельники проходят в мир Тридцати трёх божеств и обратно прямо над моим поместьем. Я не позволю им осыпать наши головы грязью с их ступней". Он встал и отправился к подножию горы Синеру. Изменив форму, он обернул её семь раз своим телом. Затем он раздул свой капюшон над миром Тридцати трёх и там ничего не стало видно.
Atha kho āyasmā raṭṭhapālo bhagavantaṃ etadavoca "pubbe, bhante, imasmiṃ padese ṭhito sineruṃ passāmi, sineruparibhaṇḍaṃ passāmi, tāvatiṃsaṃ passāmi, vejayantaṃ passāmi, vejayantassa pāsādassa upari dhajaṃ passāmi. 110.The venerable Raṭṭhapāla said to the Blessed One: “Venerable sir, standing in this place formerly I used to see Sineru and the ramparts of Sineru,19 and the Thirty-three, and the Vejayanta Palace, and the flag over the Vejayanta Palace. 110. Раттхапала сказал Благословенному: "Почтенный, ранее стоя на этом месте я мог видеть Синеру и крепостной вал Синеру, и мир Тридцати трёх божеств, и дворец Веджаянта и флаг над дворцом Веджаянта. Comm. NT: 19.
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Ko nu kho, bhante, hetu ko paccayo, yaṃ etarahi neva sineruṃ passāmi - pe - na vejayantassa pāsādassa upari dhajaṃ passāmī"ti. Venerable sir, what is the cause, what is the reason, why I now see neither Sineru nor … the flag over the Vejayanta Palace?” Почтенный, что случилось, в чём причина того, что теперь я не вижу ни Синеру, ни крепостной вал Синеру, ни мир Тридцати трёх, ни дворец Веджаянта, ни флаг над дворцом Веджаянта?"
"Ayaṃ, raṭṭhapāla, nandopanando nāma nāgarājā tumhākaṃ kupito sineruṃ sattakkhattuṃ bhogehi parikkhipitvā upari phaṇena paṭicchādetvā andhakāraṃ katvā ṭhito"ti. —“This royal nāga called Nandopananda is angry with us, Raṭṭhapāla. He has surrounded Sineru seven times with his coils, and he stands there covering us with his raised hood, making it dark.” "Раттхапала, это королевский нага Нандопананда разозлился на нас. Он семь раз обернул гору Синеру своим телом и стоит там, накрывая нас своим раздутым капюшоном, и от этого темно".
"Damemi naṃ, bhante"ti. —“I will tame him, venerable sir.” "Почтенный, я укрощу его".
Na bhagavā anujāni. But the Blessed One would not allow it. Но Благословенный не позволил ему этого сделать.
Atha kho āyasmā bhaddiyo āyasmā rāhuloti anukkamena sabbepi bhikkhū uṭṭhahiṃsu. Then the venerable Bhaddiya and the venerable Rāhula and all the bhikkhus in turn offered to do so, Тогда почтенный Бхаддия и почтенный Рахула и все монахи по очереди предложили укротить королевского нага,
Na bhagavā anujāni. but the Blessed One would not allow it. но Благословенный также не позволил им сделать этого.
Avasāne mahāmoggallānatthero "ahaṃ, bhante, damemi na"nti āha. 111.Last of all the venerable Mahā Moggallāna said, “I will tame him, venerable sir.” 111. Последним был почтенный Маха Моггаллана, сказавший: "Я укрощу его, почтенный".
"Damehi moggallānā"ti bhagavā anujāni. The Blessed One allowed it, saying, “Tame him, Moggallāna.” Благословенный позволил, сказав: "Укроти его, Моггаллана".
Thero attabhāvaṃ vijahitvā mahantaṃ nāgarājavaṇṇaṃ abhinimminitvā nandopanandaṃ cuddasakkhattuṃ bhogehi parikkhipitvā tassa phaṇamatthake attano phaṇaṃ ṭhapetvā sinerunā saddhiṃ abhinippīḷesi. The elder abandoned that form and assumed the form of a huge royal nāga, and he surrounded Nandopananda fourteen times with his coils and raised his hood above the other’s hood, and he squeezed him against Sineru. Старший монах оставил свой облик, принял форму огромного королевского нага и обернул Нандопананду своим телом четырнадцать раз, поднял свой капюшон над его капюшоном и прижал его к горе Синеру.
Nāgarājā padhūmāyi. The royal nāga produced smoke. Королевский нага выпустил дым.
Theropi na tuyhaṃyeva sarīre dhūmo atthi, mayhampi atthīti padhūmāyi. The elder said, “There is smoke not only in your body but also in mine,” and he produced smoke. Старший монах сказал: "Дым есть не только в твоём теле, но и в моем", - и тоже выпустил дым.
Nāgarājassa dhūmo theraṃ na bādhati. The royal nāga’s smoke did not distress the elder, Дым королевского нага не вызвал никакого недовольства у старшего монаха,
Therassa pana dhūmo nāgarājānaṃ bādhati. but the elder’s smoke distressed the royal nāga. но дым старшего монаха вызвал недовольство королевского нага.
Tato nāgarājā pajjali. Then the royal nāga produced flames. Затем королевский нага испустил пламя.
Theropi na tuyhaṃyeva sarīre aggi atthi, mayhampi atthīti pajjali. The elder said, “There is fire not only in your body but also in mine,” and he produced flames. Старший монах сказал: "Огонь есть не только в твоём теле, но и в моём", - и тоже испустил пламя.
Nāgarājassa tejo theraṃ na bādhati. The royal nāga’s fire did not distress the elder, Пламя королевского нага не вызвало недовольства у старшего монаха,
Therassa pana tejo nāgarājānaṃ bādhati. but the elder’s fire distressed the royal nāga. но пламя старшего монаха вызвало недовольство королевского нага.
Nāgarājā ayaṃ maṃ sinerunā abhinippīḷetvā dhūmāyati ceva pajjalati cāti cintetvā "bho tvaṃ kosī"ti paṭipucchi. 112. The royal nāga thought, “He has squeezed me against Sineru, and he has produced both smoke and flames. ” Then he asked, “Sir, who are you?” 112. Королевский нага подумал: "Он прижал меня к Синеру, он может испускать как дым, так и пламя". Затем он спросил: "Сударь, кто ты?"
"Ahaṃ kho, nanda, moggallāno"ti. —“I am Moggallāna, Nanda.” "Я Моггаллана, Нанда".
"Bhante, attano bhikkhubhāvena tiṭṭhāhī"ti. —“Venerable sir, resume your proper bhikkhu’s state.” "Почтенный, вернись в своё монашеское обличье".
Thero taṃ attabhāvaṃ vijahitvā tassa dakkhiṇakaṇṇasotena pavisitvā vāmakaṇṇasotena nikkhami, vāmakaṇṇasotena pavisitvā dakkhiṇakaṇṇasotena nikkhami, tathā dakkhiṇanāsasotena pavisitvā vāmanāsasotena nikkhami, vāmanāsasotena pavisitvā dakkhiṇanāsasotena nikkhami. The elder abandoned that form, and he went into his right ear and came out from his left ear; then he went into his left ear and came out from his right ear. Likewise he went into his right nostril and came out from his left nostril; then he went into his left nostril and came out from his right nostril. Старший монах покинул этот облик и вошёл в его правое ухо, выйдя из его левого уха; затем он вошёл в его левое ухо и вышел из его правого уха. Так же он вошёл в его правую ноздрю и вышел из его левой ноздри; затем он вошёл в его левую ноздрю и вышел из его правой ноздри.
Tato nāgarājā mukhaṃ vivari. Then the royal nāga opened his mouth. Затем королевский нага открыл свою пасть.
Thero mukhena pavisitvā antokucchiyaṃ pācīnena ca pacchimena ca caṅkamati. The elder went inside it, and he walked up and down, east and west, inside his belly. Старший монах вошёл в неё и стал прогуливаться вверх и вниз, на восток и на запад внутри его живота.
Bhagavā "moggallāna, manasikarohi mahiddhiko esa nāgo"ti āha. 113.The Blessed One said, “Moggallāna, Moggallāna, beware; this is a mighty nāga.” 113. Благословенный сказал: "Моггаллана, будь осторожен, это могучий нага".
Thero "mayhaṃ kho, bhante, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, tiṭṭhatu, bhante, nandopanando, ahaṃ nandopanandasadisānaṃ nāgarājānaṃ satampi sahassampi satasahassampi dameyya"nti āha. The elder said, “Venerable sir, the four roads to power have been developed by me, repeatedly practiced, made the vehicle, made the basis, established, consolidated, and properly undertaken. I can tame not only Nandopananda, venerable sir, but a hundred, a thousand, a hundred thousand royal nāgas like Nandopananda. ” Старший монах сказал: "Почтенный, четыре основы сверхъестественных сил были развиты мной, постоянно практиковались, стали средством, стали основой, утверждены, непоколебимы и хорошо предприняты. Я могу укротить не только Нандопананду, досточтимый, но сто, тысячу, сто тысяч королевских нагов, как Нандопананда".
Nāgarājā cintesi "pavisanto tāva me na diṭṭho, nikkhamanakāle dāni naṃ dāṭhantare pakkhipitvā saṅkhādissāmī"ti cintetvā nikkhama bhante, mā maṃ antokucchiyaṃ aparāparaṃ caṅkamanto bādhayitthāti āha. 114.The royal nāga thought, “When he went in the first place I did not see him. But now when he comes out I shall catch him between my fangs and chew him up. ” Then he said, “Venerable sir, come out. Do not keep troubling me by walking up and down inside my belly.” 114. Королевский нага подумал: "Когда он вошёл в мою пасть я не видел его. Но когда он будет выходить я смогу схватить его своими зубами и размолоть". Затем он сказал: "Почтенный, выходи. Ты беспокоишь меня, гуляя вверх и вниз внутри моего живота".
Thero nikkhamitvā bahi aṭṭhāsi. The elder came out and stood outside. Старший монах вышел и встал снаружи.
Nāgarājā ayaṃ soti disvā nāsavātaṃ vissajji. The royal nāga recognized him, and blew a blast from his nose. Королевский нага увидел его и выдохнул ураганный ветер из своего носа.
Thero catutthaṃ jhānaṃ samāpajji. The elder attained the fourth jhāna, Старший монах вошёл в четвертую джхану
Lomakūpampissa vāto cāletuṃ nāsakkhi. and the blast failed to move even a single hair on his body. и ураган не смог сдвинуть даже волоска на его теле.
Avasesā bhikkhū kira ādito paṭṭhāya sabbapāṭihāriyāni kātuṃ sakkuṇeyyuṃ, imaṃ pana ṭhānaṃ patvā evaṃ khippanisantino hutvā samāpajjituṃ na sakkhissantīti tesaṃ bhagavā nāgarājadamanaṃ nānujāni. The other bhikkhus would, it seems, have been able to perform all the miracles up to now, but at this point they could not have attained with so rapid a response, which is why the Blessed One would not allow them to tame the royal nāga. Другие монахи вероятно могли бы показать все предыдущие чудеса, но они не сумели бы так быстро войти в четвёртую джхану, вот почему Благословенный не дал им укротить королевского нага.
Nāgarājā "ahaṃ imassa samaṇassa nāsavātena lomakūpampi cāletuṃ nāsakkhiṃ, mahiddhiko samaṇo"ti cintesi. 115. The royal nāga thought, “I have been unable to move even a single hair on this monk’s body with the blast from my nose. He is a mighty monk.” 115. Королевский нага подумал: "Я не смог сдвинуть даже волоска на его теле, выдохнув ураган из своего носа. Он могучий монах".
Thero attabhāvaṃ vijahitvā supaṇṇarūpaṃ abhinimminitvā supaṇṇavātaṃ dassento nāgarājānaṃ anubandhi. The elder abandoned that form, and having assumed the form of a supaṇṇa, he pursued the royal nāga demonstrating the supaṇṇa’s blast. Старший монах оставил свой облик и, приняв форму птицы супанны, погнался за королевским нагом, демонстрируя ураган супанны.
Nāgarājā taṃ attabhāvaṃ vijahitvā māṇavakavaṇṇaṃ abhinimminitvā "bhante, tumhākaṃ saraṇaṃ gacchāmī"ti vadanto therassa pāde vandi. The royal nāga abandoned that form, and having assumed the form of a young brahman, he said, “Venerable sir, I go for refuge to you,” and he paid homage at the elder’s feet. 116. Королевский нага оставил свой облик и, приняв форму молодого брахмана, сказал: "Почтенный, я иду к тебе как к прибежищу", - и он оказал почести, припав к ногам монаха.
Thero "satthā, nanda, āgato, ehi gamissāmā"ti nāgarājānaṃ damayitvā nibbisaṃ katvā gahetvā bhagavato santikaṃ agamāsi. The elder said, “The Master has come, Nanda; come, let us go to him. ” So having tamed the royal nāga and deprived him of his poison, he went with him to the Blessed One’s presence. Старший монах сказал: "Учитель пришёл, Нанда, давай пойдём к нему вместе". Так, укротив королевского нага и лишив его яда, он повёл его к Благословенному.
Nāgarājā bhagavantaṃ vanditvā "bhante, tumhākaṃ saraṇaṃ gacchāmī"ti āha. 116.The royal nāga paid homage to the Blessed One and said, “Venerable sir, I go for refuge to you.” 118. Королевский нага оказал почести Благословенному и сказал: "Почтенный, я иду к тебе как к прибежищу".
Bhagavā "sukhī hohi, nāgarājā"ti vatvā bhikkhusaṅghaparivuto anāthapiṇḍikassa nivesanaṃ agamāsi. The Blessed One said, “May you be happy, royal nāga. ” Then he went, followed by the Community of Bhikkhus, to Anāthapiṇḍika’s house. Благословенный сказал: "Будь счастлив, королевский нага". Затем он направился, в сопровождении монашеской общины, к дому Анатхапиндики.
Anāthapiṇḍiko "kiṃ, bhante, atidivā āgatatthā"ti āha. Anāthapiṇḍika said, “Venerable sir, why have you come so late?” Анатхапиндика спросил: "Досточтимый, отчего вы пришли так поздно?"
Moggallānassa ca nandopanandassa ca saṅgāmo ahosīti. —“There was a battle between Moggallāna and Nandopananda.” "Была битва между Моггалланой и Нандопанандой".
Kassa, bhante, jayo, kassa parājayoti. —“Who won, venerable sir? Who was defeated?” "Кто победил, досточтимый? Кто потерпел поражение?"
Moggallānassa jayo, nandassa parājayoti. —“Moggallāna won; Nanda was defeated.” "Моггаллана победил, Нанда потерпел поражение".
Anāthapiṇḍiko "adhivāsetu me, bhante, bhagavā sattāhaṃ ekapaṭipāṭiyā bhattaṃ, sattāhaṃ therassa sakkāraṃ karissāmī"ti vatvā sattāhaṃ buddhapamukhānaṃ pañcannaṃ bhikkhusatānaṃ mahāsakkāraṃ akāsi. Anāthapiṇḍika said, “Venerable sir, let the Blessed One consent to my providing meals for seven days in a single series, and to my honouring the elder for seven days. ” Then for seven days he accorded great honour to the five hundred bhikkhus with the Enlightened One at their head. Анатхапиндика сказал: "Почтенный, пусть Благословенный согласится, чтобы я поставлял еду в течении семи дней подряд и в течении семи дней оказывал почести старшему монаху". И в течении семи дней он оказывал великие почести пятистам монахам во главе с Буддой.
Iti imaṃ imasmiṃ nandopanandadamane kataṃ mahantaṃ attabhāvaṃ sandhāyetaṃ vuttaṃ "yadā mahantaṃ attabhāvaṃ karoti, tadā mahantaṃ hoti mahāmoggallānattherassa viyā"ti. 117.So it was with reference to this enlarged form created during this taming of Nandopananda that it was said: “When he makes his body big, does it not then become big, as in the case of the Elder Mahā Moggallāna? ” (§105). 117. Поэтому именно в отношении этого огромного тела, созданного при укрощении Нандопананды было сказано: "Когда он создаёт огромное тело, разве не становится оно таким большим как было в случае старшего монаха Махамоггалланы?" (§105).
Evaṃ vuttepi bhikkhū upādiṇṇakaṃ nissāya anupādiṇṇakameva vaḍḍhatīti āhaṃsu. Although this was said, the bhikkhus observed, “He enlarges only what is not clung to supported by what is clung to.” Несмотря на сказанное, монахи замечали: "Он увеличил только то, что не присвоено, опираясь на то, что присвоено".
Ayameva cettha yutti. And only this is correct here. 20 И только это верно здесь. Comm. NT: 20.
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So evaṃ katvā na kevalaṃ candimasūriye parāmasati. 118.And when he has done this, he not only touches the moon and sun,
Sace icchati pādakathalikaṃ katvā pāde ṭhapeti, pīṭhaṃ katvā nisīdati, mañcaṃ katvā nipajjati, apassenaphalakaṃ katvā apassayati. but if he wishes, he makes a footstool [of them] and puts his feet on it, he makes a chair [of them] and sits on it, he makes a bed [of them] and lies on it, he makes a leaning-plank [of them] and leans on it.
Yathā ca eko, evaṃ aparopi. And as one does, so do others.
Anekesupi hi bhikkhusatasahassesu evaṃ karontesu tesañca ekamekassa tatheva ijjhati. For even when several hundred thousand bhikkhus do this and each one succeeds,
Candimasūriyānañca gamanampi ālokakaraṇampi tatheva hoti. still the motions of the moon and sun and their radiance remain the same.
Yathā hi pātisahassesu udakapūresu sabbapātīsu ca candamaṇḍalāni dissanti. For just as when a thousand saucers are full of water and moon disks are seen in all the saucers,
Pākatikameva ca candassa gamanaṃ ālokakaraṇañca hoti. still the moon’s motion is normal and so is its radiance.
Tathūpamametaṃ pāṭihāriyaṃ. And this miracle resembles that.
397.Yāva brahmalokāpīti brahmalokampi paricchedaṃ katvā. 119.Even as far as the Brahmā-world: having made even the Brahmā-world the limit.
Kāyena vasaṃ vattetīti tattha brahmaloke kāyena attano vasaṃ vatteti. He wields bodily mastery: herein, he wields self-mastery in the Brahmā- world by means of the body.
Tassattho pāḷiṃ anugantvā veditabbo. The meaning of this should be understood according to the text.
Ayañhettha pāḷi – Here is the text:
"Yāva brahmalokāpi kāyena vasaṃ vattetīti. “‘He wields bodily mastery even as far as the Brahmā- world’:
Sace so iddhimā cetovasippatto brahmalokaṃ gantukāmo hoti, dūrepi santike adhiṭṭhāti santike hotūti, santike hoti. if this possessor of supernormal power, having reached mental mastery, wants to go to the Brahmā-world, though far, he resolves upon nearness, ‘Let it be near.’ It is near.
Santikepi dūre adhiṭṭhāti dūre hotūti, dūre hoti. Though near, he resolves upon farness, ‘Let it be far.’ It is far.
Bahukampi thokanti adhiṭṭhāti thokaṃ hotūti, thokaṃ hoti. Though many, he resolves upon few, ‘Let there be few.’ There are few.
Thokampi bahukanti adhiṭṭhāti bahukaṃ hotūti, bahukaṃ hoti. Though few, he resolves upon many, ‘Let there be many.’ There are many.
Dibbena cakkhunā tassa brahmuno rūpaṃ passati. With the divine eye he sees the [fine-material] visible form of that Brahmā.
Dibbāya sotadhātuyā tassa brahmuno saddaṃ suṇāti. With the divine ear element he hears the voice of that Brahmā.
Cetopariyañāṇena tassa brahmuno cittaṃ pajānāti. With the knowledge of penetration of minds he understands that Brahmā’s mind.
Sace so iddhimā cetovasippatto dissamānena kāyena brahmalokaṃ gantukāmo hoti, kāyavasena cittaṃ pariṇāmeti, kāyavasena cittaṃ adhiṭṭhāti, kāyavasena cittaṃ pariṇāmetvā kāyavasena cittaṃ adhiṭṭhahitvā sukhasaññañca lahusaññañca okkamitvā dissamānena kāyena brahmalokaṃ gacchati. If this possessor of supernormal power, having reached mental mastery, wants to go to the Brahmā- world with a visible body, he converts his mind to accord with his body, he resolves his mind to accord with his body. Having converted his mind to accord with his body, resolved his mind to accord with his body, he arrives at blissful (easy) perception and light (quick) perception, and he goes to the Brahmā- world with a visible body.
Sace so iddhimā cetovasippatto adissamānena kāyena brahmalokaṃ gantukāmo hoti, cittavasena kāyaṃ pariṇāmeti, cittavasena kāyaṃ adhiṭṭhāti. If this possessor of supernormal power, having reached mental mastery, wants to go to the Brahmā-world with an invisible body, he converts his body to accord with his mind, he resolves his body to accord with his mind.
Cittavasena kāyaṃ pariṇāmetvā cittavasena kāyaṃ adhiṭṭhahitvā sukhasaññañca lahusaññañca okkamitvā adissamānena kāyena brahmalokaṃ gacchati. Having converted his body to accord with his mind, resolved his body to accord with his mind, he arrives at blissful (easy) perception and light (quick) perception, and he goes to the Brahmā-world with an invisible body.
So tassa brahmuno purato rūpaṃ abhinimmināti manomayaṃ sabbaṅgapañcaṅgiṃ ahīnindriyaṃ. He creates a [fine-material] visible form before that Brahmā, mind-made with all its limbs, lacking no faculty.
Sace so iddhimā caṅkamati, nimmitopi tattha caṅkamati. If that possessor of supernormal power walks up and down, the creation walks up and down there too.
Sace so iddhimā tiṭṭhati, nisīdati, seyyaṃ kappeti, nimmitopi tattha seyyaṃ kappeti. If that possessor of supernormal power stands … sits … lies down, the creation lies down there too.
Sace so iddhimā dhūmāyati, pajjalati, dhammaṃ bhāsati, pañhaṃ pucchati, pañhaṃ puṭṭho vissajjeti, nimmitopi tattha pañhaṃ puṭṭho vissajjeti. If that possessor of supernormal power produces smoke … produces flames … preaches Dhamma … asks a question … being asked a question, answers, the creation, being asked a question, answers there too.
Sace so iddhimā tena brahmunā saddhiṃ santiṭṭhati, sallapati, sākacchaṃ samāpajjati, nimmitopi tattha tena brahmunā saddhiṃ santiṭṭhati, sallapati, sākacchaṃ samāpajjati. If that possessor of supernormal power stands with that Brahmā, converses, enters into communication with that Brahmā, the creation stands with that Brahmā there too, converses, enters into communication with that Brahmā there too.
Yaṃ yadeva hi so iddhimā karoti, taṃ tadeva nimmito karotī"ti (paṭi. ma. 3.12). Whatever that possessor of supernormal power does, the creation does the same thing’” (Paṭis II 209).
Tattha dūrepi santike adhiṭṭhātīti pādakajjhānato vuṭṭhāya dūre devalokaṃ vā brahmalokaṃ vā āvajjati santike hotūti. 120.Herein, though far, he resolves upon nearness: having emerged from the basic jhāna, he adverts to a far-off world of the gods or to the Brahmā-world thus, “Let it be near.”
Āvajjitvā parikammaṃ katvā puna samāpajjitvā ñāṇena adhiṭṭhāti santike hotūti, santike hoti. Having adverted and done the preliminary work, he attains again, and then resolves with knowledge: “Let it be near.” It becomes near.
Esa nayo sesapadesupi. The same method of explanation applies to the other clauses too.
Tattha ko dūraṃ gahetvā santikaṃ akāsīti? 121.Herein, who has taken what was far and made it near?
Bhagavā. The Blessed One.
Bhagavā hi yamakapāṭihāriyāvasāne devalokaṃ gacchanto yugandharañca sineruñca santike katvā pathavītalato ekapādaṃ yugandhare patiṭṭhapetvā dutiyaṃ sinerumatthake ṭhapesi. For when the Blessed One was going to the divine world after the Twin Miracle, he made Yugandhara and Sineru near, and from the earth’s surface he set one foot [403] on Yugandhara, and then he set the other on the summit of Sineru.
Añño ko akāsi? 122.Who else has done it?
Mahāmoggallānatthero. The Elder Mahā Moggallāna.
Thero hi sāvatthito bhattakiccaṃ katvā nikkhantaṃ dvādasayojanikaṃ parisaṃ tiṃsayojanaṃ saṅkassanagaramaggaṃ saṅkhipitvā taṅkhaṇaññeva sampāpesi. For when the elder was leaving Sāvatthī after completing his meal, he abridged the twelve-league crowd and the thirty-league road to the city of Saṅkassa, and he arrived at the same moment.
Apica tambapaṇṇidīpe cūḷasamuddattheropi akāsi. 123.Furthermore, the Elder Cūḷa Samudda did it as well in Tambapaṇṇi Island.
Dubbhikkhasamaye kira therassa santikaṃ pātova satta bhikkhusatāni āgamaṃsu. During a time of scarcity, it seems, seven hundred bhikkhus came to the elder one morning.
Thero "mahā bhikkhusaṅgho kuhiṃ bhikkhācāro bhavissatī"ti cintento sakalatambapaṇṇidīpe adisvā "paratīre pāṭaliputte bhavissatī"ti disvā bhikkhū pattacīvaraṃ gāhāpetvā "ethāvuso, bhikkhācāraṃ gamissāmā"ti pathaviṃ saṅkhipitvā pāṭaliputtaṃ gato. The elder thought, “Where can a large community of bhikkhus wander for alms?” He saw nowhere at all in Tambapaṇṇi Island, but he saw that it would be possible on the other shore at Pāṭaliputta (Patna). He got the bhikkhus to take their bowls and [outer] robes, and he said, “Come friends, let us go wandering for alms.” Then he abridged the earth and went to Pāṭaliputta.
Bhikkhū "kataraṃ, bhante, imaṃ nagara"nti pucchiṃsu. The bhikkhus asked, “What is the city, venerable sir?”
Pāṭaliputtaṃ, āvusoti. —“It is Pāṭaliputta, friends.”
Pāṭaliputtaṃ nāma dūre bhanteti. — “Pāṭaliputta is far away, venerable sir.”
Āvuso, mahallakattherā nāma dūrepi gahetvā santike karontīti. —“Friends, experienced elders make what is far near.”
Mahāsamuddo kuhiṃ, bhanteti? —“Where is the ocean (mahā-samudda), venerable sir?”—
Nanu, āvuso, antarā ekaṃ nīlamātikaṃ atikkamitvā āgatatthāti? “Friends, did you not cross a blue stream on the way as you came?”
Āma, bhante. —“Yes, venerable sir,
Mahāsamuddo pana mahantoti. but the ocean is vast.”
Āvuso, mahallakattherā nāma mahantampi khuddakaṃ karontīti. —“Friends, experienced elders also make what is vast small.”
Yathā cāyaṃ, evaṃ tissadattattheropi sāyanhasamaye nhāyitvā katuttarāsaṅgo mahābodhiṃ vandissāmīti citte uppanne santike akāsi. 124.And the Elder Tissadatta did likewise, when he had put on his upper robes after bathing in the evening, and the thought of paying homage at the Great Enlightenment Tree arose in him.
Santikaṃ pana gahetvā ko dūramakāsīti? 125.Who has taken what was near and made it far?
Bhagavā. The Blessed One.
Bhagavā hi attano ca aṅgulimālassa (ma. ni. 2.348) ca antaraṃ santikampi dūramakāsīti. For although Aṅgulimāla was near to the Blessed One, yet he made him far (see M II 99).
Atha ko bahukaṃ thokaṃ akāsīti? 126.Who has made much little?
Mahākassapatthero. The Elder Mahā Kassapa.
Rājagahe kira nakkhattadivase pañcasatā kumāriyo candapūve gahetvā nakkhattakīḷanatthāya gacchantiyo bhagavantaṃ disvā kiñci nādaṃsu. One feast day at Rājagaha, it seems, there were five hundred girls on their way to enjoy the festival, and they had taken moon cakes with them. They saw the Blessed One but gave him nothing.
Pacchato āgacchantaṃ pana theraṃ disvā amhākaṃ thero eti pūvaṃ dassāmāti sabbā pūve gahetvā theraṃ upasaṅkamiṃsu. On their way back, however, they saw the elder. Thinking, “He is our elder,” they each took a cake and approached the elder.
Thero pattaṃ nīharitvā sabbaṃ ekapattapūramattamakāsi. The elder took out his bowl and made a single bowlful of them all.
Bhagavā theraṃ āgamayamāno purato nisīdi. The Blessed One had sat down first to await the elder.
Thero āharitvā bhagavato adāsi. The elder brought them and gave them to the Blessed One.
Illisaseṭṭhivatthusmiṃ pana mahāmoggallānatthero thokaṃ bahukamakāsi, kākavaliyavatthusmiñca bhagavā. 127.In the story of the rich man Illīsa, however, (J-a I 348; Dhp-a I 372) the Elder Mahā Moggallāna made little much. And in the story of Kākavaḷiya the Blessed One did so.
Mahākassapatthero kira sattāhaṃ samāpattiyā vītināmetvā daliddasaṅgahaṃ karonto kākavaliyassa nāma duggatamanussassa gharadvāre aṭṭhāsi. The Elder Mahā Kassapa, it seems, after spending seven days in attainment, stood at the house door of a man in poor circumstances called Kākavaḷiya in order to show favour to the poor.
Tassa jāyā theraṃ disvā patino pakkaṃ aloṇambilayāguṃ patte ākiri. His wife saw the elder, and she poured into his bowl the unsalted sour gruel that she had cooked for her husband.
Thero taṃ gahetvā bhagavato hatthe ṭhapesi. The elder took it and placed it in the Blessed One’s hand.
Bhagavā mahābhikkhusaṅghassa pahonakaṃ katvā adhiṭṭhāsi. The Blessed One resolved to make it enough for the Greater Community of Bhikkhus.
Ekapattena ābhatā sabbesaṃ pahosi. What was brought in a single bowl became enough for all.
Kākavaliyopi sattame divase seṭṭhiṭṭhānaṃ alatthāti. And on the seventh day Kākavaḷiya became a rich man.
Na kevalañca thokassa bahukaraṇaṃ, madhuraṃ amadhuraṃ, amadhuraṃ madhurantiādīsupi yaṃ yaṃ icchati, sabbaṃ iddhimato ijjhati. 128.And not only in the case of making little much, but whatever the possessor of supernormal power wishes, whether to make the sweet unsweet, etc., it is successful for him.
Tathā hi mahāanuḷatthero nāma sambahule bhikkhū piṇḍāya caritvā sukkhabhattameva labhitvā gaṅgātīre nisīditvā paribhuñjamāne disvā gaṅgāya udakaṃ sappimaṇḍanti adhiṭṭhahitvā sāmaṇerānaṃ saññaṃ adāsi. For so it was that when the Elder Mahā Anula saw many bhikkhus sitting on the banks of the Gaṅgā River [in Sri Lanka] eating plain rice, which was all that they had got after doing their alms round, he resolved, “Let the Gaṅgā River water be cream of ghee,” and he gave a sign to the novices.
Te thālakehi āharitvā bhikkhusaṅghassa adaṃsu. They fetched it in their vessels and gave it to the Community of Bhikkhus.
Sabbe madhurena sappimaṇḍena bhuñjiṃsūti. All of them ate their meal with sweet cream of ghee.
Dibbenacakkhunāti idheva ṭhito ālokaṃ vaḍḍhetvā tassa brahmuno rūpaṃ passati. 129.With the divine eye: remaining here and extending light, he sees the visible form of that Brahmā.
Idheva ca ṭhito sabbaṃ tassa bhāsato saddaṃ suṇāti. And remaining here he also hears the sound of his speech
Cittaṃ pajānāti. and he understands his mind.
Kāyavasena cittaṃ pariṇāmetīti karajakāyassa vasena cittaṃ pariṇāmeti. 130.He converts his mind according to his body: he converts the mind to accord with the material body;
Pādakajjhānacittaṃ gahetvā kāye āropeti. taking the consciousness of the basic jhāna, he mounts it upon the body,
Kāyānugatikaṃ karoti dandhagamanaṃ. he makes its going slow to coincide with that of the body;
Kāyagamanaṃ hi dandhaṃ hoti. for the body’s mode of going is slow.
Sukhasaññañca lahusaññañca okkamatīti pādakajjhānārammaṇena iddhicittena sahajātaṃ sukhasaññañca lahusaññañca okkamati pavisati phasseti sampāpuṇāti. 131.He arrives at blissful perception and light perception: he arrives at, enters, makes contact with, reaches, the perception of bliss and perception of lightness that are conascent with the consciousness whose object is the basic jhāna.
Sukhasaññā nāma upekkhāsampayuttasaññā. And it is perception associated with equanimity that is called “perception of bliss”;
Upekkhā hi santaṃ sukhanti vuttā. for equanimity is called “bliss” since it is peaceful.
Sāyeva ca saññā nīvaraṇehi ceva vitakkādīhi paccanīkehi ca vimuttattā lahusaññātipi veditabbā. And that same perception should be understood to be called “perception of lightness” too because it is liberated from hindrances and from the things that oppose it beginning with applied thought.
Taṃ okkantassa panassa karajakāyopi tūlapicu viya sallahuko hoti. But when he arrives at that state, his physical body too becomes as light as a tuft of cotton.
So evaṃ vāyukkhittatūlapicunā viya sallahukena dissamānena kāyena brahmalokaṃ gacchati. He goes to the Brahmā-world thus with a visible body as light as a tuft of cotton wafted by the wind.
Evaṃ gacchanto ca sace icchati pathavīkasiṇavasena ākāse maggaṃ nimminitvā padasā gacchati. 132.As he goes thus, if he wishes, he creates a path in space by means of the earth kasiṇa and goes on foot.
Sace icchati vāyokasiṇavasena vāyuṃ adhiṭṭhahitvā tūlapicu viya vāyunā gacchati. If he wishes, he resolves by means of the air kasiṇa that there shall be air, and he goes by air like a tuft of cotton.
Apica gantukāmatā eva ettha pamāṇaṃ. Moreover, the desire to go is the measure here.
"Sati hi gantukāmatāya" evaṃ katacittādhiṭṭhāno adhiṭṭhānavegukkhittova so issāsakhittasaro viya dissamāno gacchati. When there is the desire to go, one who has made his mental resolve in this way goes visibly, carried by the force of the resolution like an arrow shot by an archer.
Cittavasena kāyaṃ pariṇāmetīti kāyaṃ gahetvā citte āropeti. 133.He converts his body to accord with his mind: he takes the body and mounts it on the mind.
Cittānugatikaṃ karoti sīghagamanaṃ. He makes its going swift to coincide with that of the mind;
Cittagamanaṃ hi sīghaṃ hoti. for the mind’s mode of going is swift.
Sukhasaññañca lahusaññañca okkamatīti rūpakāyārammaṇena iddhicittena sahajātaṃ sukhasaññañca lahusaññañca okkamatīti. He arrives at blissful perception and light perception: he arrives at perception of bliss and perception of lightness that are conascent with the supernormal- power consciousness whose object is the material body.
Sesaṃ vuttanayeneva veditabbaṃ. The rest should be understood in the way already described.
Idaṃ pana cittagamanameva hoti. But here there is only the going of consciousness.21 Comm. NT: 21:
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Evaṃ adissamānena kāyena gacchanto panāyaṃ kiṃ tassa adhiṭṭhānacittassa uppādakkhaṇe gacchati, udāhu ṭhitikkhaṇe bhaṅgakkhaṇe vāti vutte tīsupi khaṇesu gacchatīti thero āha. 134.When it was asked, “As he goes with an invisible body thus, does he go at the moment of the resolution-consciousness’s arising or at the moment of its presence or at the moment of its dissolution?”, an elder replied, “He goes in all three moments.”
Kiṃ pana so sayaṃ gacchati nimmitaṃ pesetīti. —“But does he go himself, or does he send a creation?”
Yathāruci karoti. —“He does as he pleases.
Idha panassa sayaṃ gamanameva āgataṃ. But here it is only the going himself that has been given [in the text].”
Manomayanti adhiṭṭhānamanena nimmitattā manomayaṃ. 135.Mind-made: mind-made because created by the mind in resolution.
Ahīnindriyanti idaṃ cakkhusotādīnaṃ saṇṭhānavasena vuttaṃ. Lacking no faculty: this refers to the shape of the eye, ear, etc.;
Nimmitarūpe pana pasādo nāma natthi. but there is no sensitivity in a created visible form.22 Comm. NT: 22.
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Sace iddhimā caṅkamati nimmitopi tattha caṅkamatītiādi sabbaṃ sāvakanimmitaṃ sandhāya vuttaṃ. If the possessor of supernormal power walks up and down, the creation walks up and down there too, etc., all refers to what a disciple creates;
Buddhanimmito pana yaṃ yaṃ bhagavā karoti, taṃ tampi karoti. but what the Blessed One creates does whatever the Blessed One does,
Bhagavato rucivasena aññampi karotīti. and it also does other things according to the Blessed One’s pleasure.
Ettha ca yaṃ so iddhimā idheva ṭhito dibbena cakkhunā rūpaṃ passati, dibbāya sotadhātuyā saddaṃ suṇāti, cetopariyañāṇena cittaṃ pajānāti, na ettāvatā kāyena vasaṃ vatteti. 136.When this possessor of supernormal power, while remaining here sees a visible object with the divine eye, hears a sound with the divine ear element, knows consciousness with the penetration of minds, he does not wield bodily power in doing that.
Yampi so idheva ṭhito tena brahmunā saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati, ettāvatāpi na kāyena vasaṃ vatteti. And when, while remaining here, he stands with that Brahmā, converses, enters into communication with that Brahmā, he does not wield bodily power in doing that.
Yampissa dūrepi santike adhiṭṭhātītiādikaṃ adhiṭṭhānaṃ, ettāvatāpi na kāyena vasaṃ vatteti. And when he makes his resolve described in the way beginning “though far, he resolves upon nearness,” he does not wield bodily power in doing that.
Yampi so dissamānena vā adissamānena vā kāyena brahmalokaṃ gacchati, ettāvatāpi na kāyena vasaṃ vatteti. And when he goes to the Brahmā-world with a visible or an invisible body, he does not wield bodily power in doing that.
Yañca kho so tassa brahmuno purato rūpaṃ abhinimminātītiādinā nayena vuttavidhānaṃ āpajjati, ettāvatā kāyena vasaṃ vatteti nāmaṃ. But when he enters upon the process described in the way beginning, “He creates a visible form before that Brahmā, mind-made,” then he wields bodily power in doing that.
Sesaṃ panettha kāyena vasaṃ vattanāya pubbabhāgadassanatthaṃ vuttanti ayaṃ tāva adhiṭṭhānā iddhi. The rest, however, is said here for the purpose of showing the stage prior to the wielding of the bodily power. This, firstly, is (i) success by resolve (§45).
398.Vikubbanāya pana manomayāya ca idaṃ nānākaraṇaṃ. 137.The difference between (i) success as transformation and (ii) success as the mind-made [body], is as follows (see §22, 24, 25, 45).
Vikubbanaṃ tāva karontena "so pakativaṇṇaṃ vijahitvā kumārakavaṇṇaṃ vā dasseti, nāgavaṇṇaṃ vā dasseti, supaṇṇavaṇṇaṃ vā dasseti, asuravaṇṇaṃ vā dasseti, indavaṇṇaṃ vā dasseti, devavaṇṇaṃ vā dasseti, brahmavaṇṇaṃ vā dasseti, samuddavaṇṇaṃ vā dasseti, pabbatavaṇṇaṃ vā dasseti, sīhavaṇṇaṃ vā dasseti, byagghavaṇṇaṃ vā dasseti, dīpivaṇṇaṃ vā dasseti, hatthimpi dasseti, assampi dasseti, rathampi dasseti, pattimpi dasseti, vividhampi senābyūhaṃ dassetī"ti (paṭi. ma. 3.13) evaṃ vuttesu kumārakavaṇṇādīsu yaṃ yaṃ ākaṅkhati, taṃ taṃ adhiṭṭhātabbaṃ. (i) One, firstly, who performs a transformation [406] should resolve upon whatever he chooses from among the things beginning with the appearance of a boy, described as follows: “He abandons his normal appearance and shows the appearance of a boy or the appearance of a nāga (serpent), or the appearance of a supaṇṇa (winged demon), or the appearance of an asura (demon), or the appearance of the Ruler [of Gods] (Indra), or the appearance of some [other sensual-sphere] deity, or the appearance of a Brahmā, or the appearance of the sea, or the appearance of a rock, or the appearance of a lion, or the appearance of a tiger, or the appearance of a leopard, or he shows an elephant, or he shows a horse, or he shows a chariot, or he shows a foot soldier, or he shows a manifold military array” (Paṭis II 210).
Adhiṭṭhahantena ca pathavīkasiṇādīsu aññatarārammaṇato abhiññāpādakajjhānato vuṭṭhāya attano kumārakavaṇṇo āvajjitabbo. 138.And when he resolves he should emerge from the fourth jhāna that is the basis for direct-knowledge and has one of the things beginning with the earth kasiṇa as its object, and he should advert to his own appearance as a boy.
Āvajjitvā parikammāvasāne puna samāpajjitvā vuṭṭhāya evarūpo nāma kumārako homīti adhiṭṭhātabbaṃ. After adverting and finishing the preliminary work, he should attain again and emerge, and he should resolve thus: “Let me be a boy of such and such a type.”
Saha adhiṭṭhānacittena kumārako hoti devadatto viya (cūḷava. 333). Simultaneously with the resolve consciousness he becomes the boy, just as Devadatta did (Vin I 185; Dhp-a I 139).
Esa nayo sabbattha. This is the method in all instances.
Hatthimpi dassetītiādi panettha bahiddhāpi hatthiādidassanavasena vuttaṃ. But he shows an elephant, etc., is said here with respect to showing an elephant, etc., externally.
Tattha hatthī homīti anadhiṭṭhahitvā hatthī hotūti adhiṭṭhātabbaṃ, assādīsupi eseva nayoti. Herein, instead of resolving, “Let me be an elephant,” he resolves, “Let there be an elephant.” The same method applies in the case of the horse and the rest.
Ayaṃ vikubbanā iddhi. This is success as transformation.
399.Manomayaṃ kātukāmo pana pādakajjhānato vuṭṭhāya kāyaṃ tāva āvajjitvā vuttanayeneva susiro hotūti adhiṭṭhāti, susiro hoti. 139.(ii) One who wants to make the mind-made [body] should emerge from the basic jhāna and first advert to the body in the way already described, and then he should resolve, “Let it be hollow.” It becomes hollow.
Athassa abbhantare aññaṃ kāyaṃ āvajjitvā parikammaṃ katvā vuttanayeneva adhiṭṭhāti, tassa abbhantare añño kāyo hotūti. Then he adverts to another body inside it, and having done the preliminary work in the way already described, he resolves, “Let there be another body inside it.”
So taṃ muñjamhā īsikaṃ viya kosiyā asiṃ viya karaṇḍāya ahiṃ viya ca abbāhati. Then he draws it out like a reed from its sheath, like a sword from its scabbard, like a snake from its slough.
Tena vuttaṃ "idha bhikkhu imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Hence it is said: “Here a bhikkhu creates from this body another body possessing visible form, mind-made, with all its limbs, lacking no faculty.
Seyyathāpi puriso muñjamhā īsikaṃ pavāheyya, tassa evamassa ayaṃ muñjo ayaṃ īsikā, añño muñjo aññā īsikā, muñjamhātveva īsikā pavāḷhā"tiādi (paṭi. ma. 3.14). Just as though a man pulled out a reed from its sheath and thought thus: ‘This is the sheath; this is the reed; the sheath is one, the reed is another, it was from the sheath that the reed was pulled out’” (Paṭis II 210), and so on.
Ettha ca yathā īsikādayo muñjādīhi sadisā honti, evaṃ manomayarūpaṃ iddhimatāsadisameva hotīti dassanatthaṃ etā upamā vuttāti. And here, just as the reed, etc., are similar to the sheath, etc., so too the mind-made visible form is similar to the possessor of supernormal power, and this simile is given in order to show that.
Ayaṃ manomayā iddhi. This is success as the mind-made [body].
Iti sādhujanapāmojjatthāya kate visuddhimagge in the Path of Purification composed for the purpose of gladdening good people.
Iddhividhaniddeso nāma called “The Description of the Supernormal Powers”
Dvādasamo paricchedo. The twelfth chapter
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