SEVEN KINDS OF SUPERNORMAL POWER

And again, there are seven kinds of supernormal power, namely,

1) the supernormal power diffused by knowledge,

2) the supernormal power diffused by concentration,

3) the supernormal power of the Ariyas,

4) the supernormal power born of kamma-tes\x\t 9

5) the supernormal power of the meritorious,

6) the supernormal power accomplished by magic,

7) the supernormal power accomplished by the application of the means of success.

Q. What is the supernormal power diffused by knowledge?

A. By the view of impermanence, one rejects the perception of permanence and accomplishes the supernormal power diffused by knowledge. By the Path of Sanctity, one rejects all defilements and accomplishes the supernormal power diffused by knowledge. Thus should supernormal power diffused by knowledge be understood. It is as in the case of Venerable Elder Bakkula, of the Venerable Elder Sankicca and of the Venerable Elder Bhutapala. Thus is supernormal power diffused by knowledge.

3 Q. What is the supernormal power diffused by concentration?

A. By the first meditation, jhana, one rejects the hindrances and accomplishes the supernormal power diffused by concentration. By the attainment of the sphere of neither perception nor non-perception, one rejects the perception of nothingness and accomplishes the supernormal power diffused by concentration. It is as in the case of the Venerable Elder Sariputta, of the Venerable Elder Khanukondaniia, of the lay-sister Uttara and of the lay-sister Samavati. Thus is the supernormal power diffused by concentration.

_{1. Pts. II, 210: Katamd vikubband iddhil So pakativannam vijahitva kumdrakavannam vA dasseti, ndgavannam vd dasseti, supannavannarh vd dasseti, yakkhavannam vd dasseti, indavannam vd dasseti, devavannam vd dasseti, Brahmavannam vd dasseti.... Ay am vikubband iddhi. 2. Ibid. 210-11: Katamd manomaya iddhi? Idha bhikkhu imamhd kdyd ahham kdyarh abhinimmindti rupim manomayam sabbangapaccangam ahinindriyam Ayam manomaya iddhi. 3. Ibid. 211: Katamd Mnavipphdrd iddhi? *Aniccanupassandya niccasannaya pahdnattho

ijjhatitV Mnavipphdrd iddhi,

i

dukkhdnupassandya sukhasanndya, anattanupassandya attasahndya... .patinissaggdnupassandya dddnassa pahdnattho ijjhatitV Mnavipphdrd iddhi. Ayasmato Bakkulassa Mnavipphdrd iddhi, dyasmato Sankiccassa Mnavipphdrd iddhi, dyasmato Bhutapdlassa Mnavipphdrd iddhi. Ayam Mnavipphdrd iddhi. 4. (a) Ibid., 211-12: Katamd samddhivipphdrd iddhi'? 'Pathamajjhanena nivarandnam pahd- nattho ijjhatitV samddhivipphdrd iddhi,... pe... 'nevasaMdndsanndyatanasamdpattiya dkihcanMyatanasahMya pahdnattho ijjhatitV samddhivipphdrd iddhi. Ayasmato Sdriputtassa samddhivipphdrd iddhi, dyasmato Sahjivassa samddhivipphdrd iddhi, dyasmato Khdnu- kondannassa samddhivipphdrd iddhi; Uttardya updsikdya samddhivipphdrd iddhi, Sdmd- vatiya updsikdya samddhivipphdrd iddhi. Ayam samddhivipphdrd iddhi. (b) A. I, 26: Etad aggam bhikkhave mama sdvikdnam updsikdnam pafhamam jhdyinam yadidam Uttara Nandamdtd.

(Subjects of Meditation p. 211)}

Q. What is the supernormal power of the Noble Ones?

A. Here if a bhikkhu wishes to dwell perceiving non-repugnance in the repugnant, he could dwell perceiving non-repugnance.

Here if a bhikkhu wishes to dwell perceiving repugnance in the non-repugnant, he could dwell perceiving repugnance.

Here if a bhikkhu wishes to dwell perceiving non-repugnance in the non-repugnant and in the repugnant, he could dwell perceiving non- repugnance.

Here if a bhikkhu wishes to dwell perceiving repugnance in the repugnant and in the non-repugnant, he could dwell perceiving repugnance.

Q. How does one dwell perceiving repugnance in the non-repugnant ?

A. One fills the non-repugnant with the thought that is impure or regards it as impermanent.

Q. How does one dwell perceiving non-repugnance in the repugnant and in the non-repugnant?

A. One diffuses the repugnant and the non-repugnant with thoughts of loving-kindness and regards them as elements.

Q. How does one dwell perceiving repugnance in the non- repugnant and in the repugnant?

A. One fills the non-repugnant and the repugnant with the thought that they are impure or regards them as impermanent.

Q. How does one dwell indifferent, conscious and knowing separate from the non-repugnant and the repugnant?

A. Here a bhikkhu, seeing a form with the eye is not delighted, is not anxious, dwells indifferent, aware, knowing. It is the same as to the (objects appearing at) the other doors. This is called the supernormal power of the Noble Ones.

Q. What is the supernormal power born of kamma-result?

A. All deities, all birds, some men, some born in states of suffering, perform the supernormal power of traversing the sky. This is called the supernormal power born of kamma-result.

Q. What is the supernormal power of the meritorious?

A. It is as in the case of a wheel-king; of Jotika, the rich householder; of Jatila, the

_{1. Pts. sahhi sanni ca kkule apatikkiilasanni II, vihareyyart vihareyyart ca 212-13: patikkule Katamd ti, ti, patikkulasahhi vihareyyan

apatikkulasahhi ca patikkulasahhi ariya >

iddhi! ti, tattha apatikkiilasanni tattha Idha vihareyyan viharati; viharati; bhikkhu 1

sace tattha ti, sace sacce dkankhati'Patikkule dkankhati viharati; dkankhati sace 'Patikkule 'Apatikkule dkankhati ca apatikkula- apatikkule

patikkfda-

*'Apati-

2. jivhdya patikkule Ibid pharati, pharati, mim sato upekkhako sumano kkule ekaccanam apatikkule ca iddhi. dkankhati sato vatthusmim 213: sampajdno! sampajdno ca Katham Katham Katham Katham Katham ca hoti rasarh aniccato vatthusmim dhatuto ca tadubhayam 'Patikkule ca Katamd viharati manussanam, na patikkulasahhi patikkule apatikkulasahhi apatikkule patikkule patikkule sdyitva, apatikkule dummano, 9

asubhaya ti, vd Idha vd kammavipdkajd upekkhako sato mettaya upasamharati. upasamharati. ca abhinivajjetva kdyena ca bhikkhu ca ca sampajdno; apatikkiilasanni ekaccanam apatikkule upekkhako patikkulasahhi apatikkule patikkule viharati. vd apatikkule vd viharati. pharati, photthabbam tattha pharati, cakkhund iddhi! Evam ca ca upekkhako vinipdtikdnam. Evarh viharati sotena ca viharati patikkulasahhi ca aniccato tadubhayam apatikkulasahhi dhatuto viharati! viharati! tadubhayam apatikkule rupam patikkule Sabbesam phusitva, sato saddam sato vd viharati vd sampajdno. disvd sampajdno.

Anitthasmim Itthasmim upasamharati. upasamharati. Ayam abhinivajjetva apatikkiilasanni patikkulasahhi viharati! manasd patikkulasahhi sutvd, pakkhinam, abhinivajjetva N' viharati! sato eva kammavipdkajd ghdnena Evam dhammam sumano sampajdno. Itthasmim vatthusmirh vatthusmirh Anitthasmim Evam Evam sabbesam upekkhako viharati. patikkule tattha upekkhako gandham viharati. hoti ca vihhdya apatikkule patikkule na iddhi. viharati; asubhaya Ayam anitthasmim mettaya dummano,

devdnam, vihareyyam

ghdyitva, ca ca viharati ittthas-

apati- ariya rteva

sace

vd

vd

ca ca

212 Vimuttimagga}

rich householder; of Ghosita, the rich householder. And again, it is said that it is as in the case of the five persons of great merit. This is called the supernormal power of the meritorious.

Q. What is the supernormal power accomplished by magic?

A. A magician recites spells and goes through the sky. There he causes to appear elephants, horses, chariots, infantry or various other groups of an army. This is called the supernormal power accomplished by magic.

Q. What is the supernormal power accomplished by the application of the means of success.

A. By renunciation, one accomplishes the rejection of lustful desire;

by the Path of Sanctity, one accomplishes the rejection of all defilements.

It is like a potter finishing his work. Thus through the application of the means of success, all things are accomplished. This is called the supernormal power accomplished by the application of the means of success.

PROCEDURE OF DEVELOPING SUPERNORMAL POWER

Q. Who practises supernormal power?

How is supernormal power developed?

A. It is said that there are nine connected with space.

Again it is said that there are five in space.

All men who attain to the fourth meditation, jhana, with facility, develop supernormal power.

Again it is said that the fourth meditation, jhana, of the realm of form, makes for distinction. Therefore one develops supernormal power. Again it is said that two of the four meditations, jhana, are ease-giving.

Thus is supernormal power practised.

Q. How is supernormal power developed?

A. Here a bhikkhu develops the basis of supernormal power which is endowed with the activities of endeavour and the concentration of will. It is the same with the concentration of energy, the concentration of thought and the concentration of scrutiny.

"Will" is the wish to do.

"Concentration" is non-distraction of the mind.

That yogin wishes for supernormal power and the bases of supernormal power, and practises concentration and resolves upon the four kinds of endeavour. He endeavours to preclude the arising of evil demerit- orious states that have not yet arisen; he endeavours to reject the evil demerit-

_{1. Pts. II, 213: Katamd puhnavato iddhP. Raja Cakkavatti vehdsam gacchati saddhim catu- rahginiya sendya antamaso assabandhagopake purise upaddya; Jotikassa gahapatissa puhha- vato iddhi, Jatilassa gahapatissa puhnavato iddhi, Mendakassa gahapatissa puhnavato iddhi, Ghositassa gahapatissa puhnavato iddhi, pahcannam mahdpuhhdnam puhnavato iddhi. Ayam puhnavato iddhi. 2. Ibid.: Katamd vijjdmaya iddhil Vijjddhard vijjarh parijapetva vehdsam gacchanti: dkdse antalikkhe hatthim pi dassenti, assam pi dassenti, ratharh pi dassenti, pattim pi dassenti, vividham pi sendbyuham dassenti. Ayam vijjdmaya iddhi. 3. Ibid. 213-14: Katham tattha tattha sammdpayogapaccaya ijjhanatthena iddhil ''Nekkham- mena kdmacchandassa pahdnattho ijjhatitV tattha tattha sammdpayogapaccaya ijjhanatthena iddhi,... Arahattamaggena sabbakilesdnam pahdnattho ijjhatitV tattha tattha sammd- payogapaccaya ijjhanatthena iddhi. Evarii tattha tattha sammdpayogapaccaya ijjhanatthena iddhi. 4. D. II, 213: Ydva supahhatta v'ime tena Bhagavatd jdnatd passatd arahatd sammdsambud- dhena cattaro iddhipadd iddhipahutdya iddhi-visavitdya iddhi-vikubbanatdya. Katame cattaro ? Idha bho bhikkhu chanda-samddhi-padhana-samkhdra-samanndgatam iddhipadam bhaveti, viriya-samddhi... citta-samddhi... vimamsd-samddhi-padhana-samkhdra-saman" ndgatam iddhipadam bhaveti.

Subjects of Meditation 213}

orious states that have already arisen;

he endeavours to cause the arising of meritorious states that have not yet arisen;

he endeavours to increase and to consciously reproduce the meritorious states that have already arisen;

and to develop them fully.

These are called "the activities of endeavour".

"Endowed" means that one is endowed with these three qualities.

Thus the six parts of the term are completed.

"Basis of supernormal power": That by which one attains to supernormal power — the "basis of supernormal power" is only that.

Therefore that state is called "basis of supernormal power".

And again, the fulfilment of the activities of endeavour and the concentration of will—this is called the "basis of supernormal power".

It is the means of attending to supernormal power.

This is the principal meaning.

"Develops" means: "Practises and repeats it".

This is called "the development of the basis of supernormal power endowed with the activities of endeavour and the concentration of will". Thus that yogin practises.

This is the means of success:- Sometimes he falls back; sometimes he abides. He causes the arising of energy. He fulfils [442] this basis of supernormal power which is endowed with concentration of energy and the activities of endeavour.

(In) this means of success, he sometimes slackens, sometimes falls back, sometimes is perturbed.

When the mind slackens, he produces the mental characteristic of alacrity;

when the mind falls away, he produces concentration of mind;

when the mind is perturbed, he produces the characteristic of equanimity.

Thus his mind acquires the basis of supernormal power which is endowed with concentration of mind and the activities of endeavour.

If one has a mind that is without defilement, one understands advantage and disadvantage with ease.

He practises (saying):

"Now is the time to develop",

or "now is not the time to develop".

Thus he accomplishes "the basis of supernormal power which is endowed with concentration of scrutiny and the activities of endeavour".

Thus that yogin develops the four bases of supernormal power. His mind, being wieldy, responds to the body, and his body responds to the mind. Thus that yogin sometimes controls the body with his mind, and sometimes the mind with his body.

Depending on the body, the mind changes;

depending on the mind, the body changes.

Depending on the body, the mind resolves;

depending on the mind, the body resolves.

The perception of bliss and lightness adheres to the body. In that state he accomplishes and abides. Practising thus, that yogin reaches the acme of lightness, makes his body exceedingly pliant, and attains to the capacity-limit of resolve, even as a ball of iron made red-hot is capable of being fashioned into any shape easily. Thus having through mental culture made his body light, he, owing to the lightness of body, enters the fourth meditation, jhana , and is mindful and tranquil. Rising therefrom, he knows space, and resolves through knowledge. Thus his body is able to rise up in space. Having resolved through knowledge,

(p. 214 Vimuttimagga)

he can rise up in space. It is comparable to cottonwool blown by the wind.

1 Here the new yogin should not go far quickly, because he might, in the course of his application, arouse fear. If he stirs up fear, his meditation, jhana, will fall away. Therefore the new yogin should not go far quickly. He should go gradually. At first one shakuf then he gradually rises and applies himself. And again, he attempts one fathom according to his size. Thus one should reach gradually the point he desires to reach.

Q. Is it possible that the yogin will fall down from the sky, if he loses his meditation, jhana, there?

A. No. This begins from one's meditation-seat. If, having gone far, the meditation, jhana, is lost, one reaches the sitting place. One sees the body in the first posture (and thinks): "This is the possessor of supernormal power. This is his serenity-practice".

SUPERNORMAL POWER OF RESOLVE

That yogin applies himself gradually, and becomes capable of easy attainment.

"He is able to enjoy supernormal power in the various modes. Being one, he becomes many; being many, he becomes one. Or he becomes visible (or invisible) or he goes across a wall; he goes across a barrier; he goes across a hill; he goes unimpeded as if he were in space. He can sink into the earth or come out of it, as if in water. He can walk on water as on dry land. He can move in space as a bird on the wing. In the greatness of supernormal power and might, he can handle the sun and the moon. He raises up his body and reaches the world of Brahma.

"Being one, he becomes many":

He, being one, makes himself many. He makes himself appear a hundred or a thousand, or a ten thousand and so on through supernormal power. He enters the fourth meditation, jhana, and rising therefrom peacefully resolves through knowledge: "May I be many!", like Cullapanthaka, the Consummate One (arahant).

_{1. Cp. S. V, 283-85: Yasmirh Ananda samaye Tathagato kdyam pi citte samddahati cittam pi ca kdye samddahati sukhasanhanca lahusannanca kdye okkamitva viharati, tasmim Ananda samaye Tathagatassa kayo lahutaro ceva hoti mudutaro ca kammaniyataro ca pabhassa- rataro ca.

Seyyathapi Ananda ayogulo divasam santatto lahutaro ceva hoti mudutaro ca kamma- niyataro ca pabhassarataro ca, evam eva kho Ananda yasmirh samaye Tathagato kdyam pi citte samddahati, cittam pi kdye samddahati, sukhasanhanca lahusannanca kdye okkamitva viharati, tasmim Ananda samaye Tathagatassa kayo lahutaro ceva hoti mudutaro ca kamma- niyataro ca pabhassarataro ca.

Yasmirh Ananda samaye Tathagato kdyam pi citte samddahati, cittam pi kdye samdda- hati, sukkhasahhahca lahusannanca kdye okkamitva viharati, tasmim Ananda samaye Tathagatassa kayo appakasireneva pathaviya vehdsam abbhuggacchati, so anekavihitam iddhividham paccanubhoti, eko pi hutvd bahudha hoti,... pe ... Ydva Brahmalokd pi kdyena vasam vatteti.

Seyyathapi Ananda tulapicu vd kappdsapicu vd lahuko vdtupaddno appakasireneva pathaviya vehdsam abbhuggacchati, evam eva kho Ananda yasmirh samaye Tathagato kdyam pi citte samddahati, cittam pi kdye samddahati, sukhasanhanca lahusanMaca kdye okkamitva viharati, tasmim Ananda samaye Tathagatassa kayo appakasireneva pathaviya vehdsam abbhuggacchati, so anekavihitam iddhividham pacchanubhoti, eko pi hutvd bahudha hoti,... pe ... ydva Brahmalokd pi kdyena vasam vattetiti, 2,

Nearly a foot.

(Subjects of Meditation p. 215)}

"Being many, he becomes one":

Desiring to change from many to one, he resloves through knowledge thus: "May I change from many to one!", like Cullapanthaka, the Consummate One.

1 "He becomes visible or invisible. He goes across a wall; he goes across a barrier; he goes across a hill; he goes unimpeded as if in space": That yogin, having practised on the space kasina enters the fourth meditation, jhana, and rising therefrom peacefully, goes across a wall, goes across a barrier, goes across a hill. In going along, he resolves through knowledge thus: "Let there be space!". Having attained to space, that yogin, in space, goes across a wall, goes across a barrier, goes across a hill. He goes unimpeded as if in space.

What is the meaning of "He becomes visible" ?

It means "opens".

What is the meaning of "He becomes invisible"?

It means "not open". That yogin causes to open what is not open, and

he goes across a wall;

he goes across a barrier;

he goes across a hill.

What is the meaning of "He goes unimpeded"?

"He can sink into the earth and come out of it as if in water". That yogin practises on the water kasina and enters the fourth meditation, jhana. Rising therefrom peacefully, he marks off a part of the earth, and resolves through knowledge: "Let there be water!". That yogin can sink Into the earth and come out of it as if in water.

2 Without obstruction "he can walk on water as if on earth". That yogin practises on the earth kasina and enters the fourth meditation, jhana. Rising therefrom peacefully, he marks off a part of water and resolves through know- ledge thus: "Let there be earth!". Having produced earth, that yogin is able to move on water without difficulty as if on land.

_{1. Cp. (a) A. I, 24: Etad aggam bhikkhave mama sdvakdnam bhikkhunam manomayam kdyarh abhinimminantanarii yadidam Cullapanthako (==» So hdnaparipdkam dgamma tattha khayavayam patfhapetva cintesi: idarh cofakhandam pakatiya pandaram parisuddharh upadinnakasariram nissaya kilittham jdiarh, cittam pi evamgatikam evd ti. Samddhim bhavetva cattari rupavacarajjhandni padakdni katvd saha patisambhiddhi arahattam pdpuni. So manomayahdnaldbhi hutvd eko hutvd bahudha, bahudha hutvd eko bhavitum samattho ahosi.—Mp. I, 216). (b) Pts. IT, 207: 'Eko pi hutvd bhudha hotitV. Pakatiya eko bahulam dvajjati, satarh vd sahassarh vd satasahassarh vd dvajjati; dvajjitva hdnena adhitthati 'bahulo homitV, bahulo hoti. Yathayasmd Cullapanthako eko pi hutvd bahudha hoti, evamevarh so iddhimd cetovasippatto eko pi hutvd bahudha hoti. 'Bahudha pi hutvd eko hotitV. Pakatiya bahulo ekarh dvajjati; dvajjitva hdnena adhitthati 'eko homiti\ eko hoti. Yathayasmd Cullapanthako bahudha pi hutvd eko hoti, evamevarh so iddhimd cetovasippatto bahudha pi hutvd eko hoti. 2. Pts. II, 207-8: 'Avibhavan* ti. Kenaci andvatam hoti appaticchannam vivatam pakafam.

'Tirobhavarf ti. Kenaci dvatarh hoti paticchannam pihitarh patikujjitam. 'Tirokuddam tiropdkararh tiropabbatam asajjamdno gacchati, seyyathapi dkdse* ti. Pakatiya dkdsakasinasamdpattiya Idbhi hoti, tirokuddam tiropdkararh tiropabbatam dvajjati; dvajjitva ndnena adhitthati 'dkdso hotuti\ dkdso hoti. So tirokuddam tiropdkararh tiropabbatam dvajjamdno gacchati. Yatha manussa pakatiya aniddhimanto kenaci andvate aparikkhitte asajjamdnd gacchanti, evamevam so iddhimd cetovasippatto tirokuddam tiropdkararh tiropabbatam asajjamdno gacchati, seyyathapi dkdse.

'Pathaviya pi ummujjanimujjam karoti, seyyathapi udake VI. Pakatiya dpokasina- samdpattiya Idbhi hoti, pathavim dvajjati; dvajjitva hdnena adhitthati 'udakam hotutV, udakarh hoti. So pathaviya ummujjanimujjam karoti. Yatha manussa pakatiya aniddhi- manto udake ummujjanimujjam karonti evamevam so iddhimd cetovasippatto pathaviya ummujjanimujjam karoti, seyyathapi udake.

216 Vimuttimagga}

"He moves like a bird on the wing in space":

Here there are three kinds of movement:

movement on foot;

movement on air;

and mind-movement.

Here the yogin gets the concentration of the earth kasina and resolves through knowledge for a path in space, and moves on foot. Or if he gets the concen- tration of the air kasina he resolves upon air, and goes through air like cotton- wool. Or he fills his body and mind with the movement of the mind. The perception of bliss and lightness adheres to his body. Thus his body becomes buoyant, and he goes by the movement of the mind like a bird on the wing. Thus he goes by the movement of the mind.

"In the (greatness of) supernormal power and might,

he can handle the sun and the moon": Having supernormal power, that yogin gets control of the mind. Having trained his mind, he enters the fourth meditation, jhana, and rising from it peacefully, he handles the sun and the moon with the resolve through knowledge thus: "Let my hand reach them!", and he reaches them with his hand. Sitting or lying down, that yogin can handle the sun and the moon.

"He raises up his body and reaches the world of Brahma":

Having supernormal power that yogin gets control of the mind and goes up even to the world of Brahma* happily. These are the four bases of supernormal power.

By training the mind thus he resolves that the distant should be near, or that the near should become distant. He resolves that many should become few, or that the few should become many. He sees Brahma's form with divine sight. He hears the voice of Brahma

with divine hearing and he knows Brahma's mind with the knowledge of others' thoughts. That yogin has three formations.

He goes to Brahma's world through two formations. This is

_{1. Lit. Supernormal power and divine might. 2. Pts. II, 208-9: 'Udake pi abhijjamane gacchati, seyyathapi pathaviyarC ti. Pakatiya pathavikasinasamdpattiya Idbhi hoti, udakam dvajjati; dvajjitva ndnena adhitthati 'pathavi hotutV pathavi hoti. So abhijjamane udake gacchati. Yatha mamma pakatiya aniddhimanto abhijjamdndya pathaviya gacchanti, evamevam so iddhimd cetovasippatto abhijjamane udake gacchati, seyyathapi pathaviyam.

'Akase pi pallankena cankamati, seyyathapi pakkhi sakund' ti. Pakatiya pathavi- kasinasamdpattiya Idbhi hoti, dkdsam dvajjati; dvajjitva ndnena adhitthati 'pathavi hotutV, pathavi hoti. So dkdse antalikkhe cahkamati pi titthati pi nisidati pi seyyam pi kappeti. Yatha manussa pakatiya aniddhimanto pathaviya cahkamanti pi titthanti pi nisidanti pi seyyam pi kappenti, evamevam so iddhimd cetovasippatto dkdse antalikkhe cankamati pi titthati pi nisidati pi seyyam pi kappeti, seyyathapi pakkhi sakuno,

'Ime pi candimasuriye evam-mahiddhike evam-mahdnubhave pdnind pardmasati parimajjatitV. Idha so iddhimd cetovasippatto nisinnako vd nipannako vd candimasuriye dvajjati; dvajjitva ndnena adhitthati 'hatthapdse hotutV, hatthapdse hoti, So nisinnako vd nipannako vd candimasuriye pdnind dmasati pardmasati parimajjati* Yatha manussa pakatiya aniddhimanto kihcid eva rupagatam hatthapdse dmasanti pardmasanti parimajjanti, evamevam so iddhimd cetovasippatto nisinnako vd nipannako vd candimasuriye pdnind dmasati pardmasati parimajjati, 3. Lit. Devd, 4. Sankhdrd,}

Subjects of Meditation 217

the teaching of the supernormal power of resolve in full.

Supernormal power of resolve has ended.%

SUPERNORMAL POWER OF TRANSFORMATION

Now the yogin, wishing to acquire the supernormal power of transforma- tion, practises the four bases of supernormal power. He gets control of the mind. He makes his body easy in his mind; and he makes his mind easy in his body. He makes his mind easy with his body; and he makes his body easy with his mind. He resolves upon his mind with his body; and he resolves upon his body with his mind. The perception of bliss and the perception of lightness adhere to his body. In that he abides. Practising thus that yogin reaches the acme of lightness, making his body exceedingly pliant and reaches the capacity-limit of resolve, even as an iron ball made red-hot is capable of being fashioned into any shape easily. Thus having through mental culture made his mind pliant and capable of resolve, he resolves to fill his body with his mind. If that yogin wishes to take the form of a boy, he, discarding his form, enters the fourth meditation, jhana, and rising from it peacefully changes into the form of a boy, gradually. In changing his body, he resolves through knowledge: "May I fulfil the form of a boy!". Thus resolving, he can fulfil the form of a boy. In the same way in changing into the form of a snake or of a garulq, a yakkha, an asura, or into the form of Sakka-Inda or Brahma, the ocean, a mountain, a forest, a lion, a tiger, a leopard, an elephant, a horse, infantry, groups of an army, he resolves through knowledge thus: "May I fulfil the form of infantry!". Resolving thus, he fulfils the form of infantry (and so on).

_{1. pi pajjalati, dhammarh sace so eva patto sundti, dissamdnena sukhasahhah cittavasena nena manomayam tattha nisidati, seyyam santike cakkhund Sace Pts. hotutV vasena ti iddhimd hi II, so tattha kdyena Brahmalokam so so cahkamati; thokam cetopariyahdnena cittam pi iddhimd kappeti; 209-10: nimmito nimmito iddhimd iddhimd dure tassa bhasati; kdyarh tena tena kdyena sabbahgapaccahgam ca Brahmalokam adhitthati; hoti, adhitthati pahham Brahmuno Brahmund Brahmund lahusanhah sace l pi pi Ydva karoti, cetovasippatto parinameti, sace sace thokam gantukdmo tattha tattha Brahmalokam so Brahmalokd puUho so so iddhimd tan kdyavasena tassa 'dure pajjalati; saddhim nisidati; pi iddhimd riipam iddhimd saddhim gacchati. ca tad bahukam cittavasena hoti, vissajjeti, Brahmuno hotutV okkamitva eva dhupdyati, adissamdnena passati, gantukdmo ahinindriyam. pahharh santitthati titthati, pi dure santitthati sace sace hi cittam dure kdyena So adhitthati so nimmito pi so so cittam nimmito kdyarh dibbdya tassa dissamdnena hoti; nimmito santike nimmito parinametva iddhimd pucchati, iddhimd sallapati hoti, vasaih sallapati kdyena pajdndti. Brahmuno 'bahukam pi bahukam adhitthati; Sace karotiti. adhitthati sotadhatuyd kdyavasena pi tattha dhammam vattetiti. pi seyyam nimmito tattha sdkaccham so sdkaccham Brahmalokam tattha kdyena kdyavasena pahham pi hotutV iddhimd Sace purato Ayam 'santike dhupdyati; kappeti, cittavasena Sace pi thokam bhasati, tiuhati; cittam tassa so Brahmalokam tattha bahukam samdpajjati; puttho adhitthand riipam cahkamati, iddhimd samdpajjati, so cittam hotutV Brahmuno adhitthati iddhimd nimmito parinameti, nimmito gantukdmo pahham sace sace kdyam vissajjeti; hoti; abhinimmindti adhitthahitva santike cetovasippatto

so so iddhi. nimmito cetovasip- gacchati.

pi pi pucchati;

nimmito Yah dibbena 'thokam

saddam

iddhimd iddhimd

tattha tattha kdya-

sace hoti, hoti,

had

pi

parinametva

2. Pts. fhito II, Sikhissa sahassilokadhatum 210: Bhagavato Katamd vikubband Arahato sarena vihhdpeti. Sammdsambuddhassa iddhi?

So dissamdnena Abhibhu pi kdyena nama sdvako dhammam Brahmaloke

deseti

t

218 Vimuttimagga}

Q. What is the difference between the supernormal power of resolve and the supernormal power of transformation? A. In the supernormal power of resolve, one resolves without discarding the form. In the supernormal power of transformation, one discards the form. This is the difference.

The supernormal power of transformation has ended.%

6ab#4: RECOLLECTION OF PAST LIVES

Q. Who practises the knowledge of the recollection of past lives ?

How many kinds of knowledge of the recollection of past lives are there?

How is it developed?

A. He who enters the fourth meditation, jhana, with facility on the eight kasinas and the two kasinas, is able to cause the arising of the knowledge of the recollection of past lives.

Again it is asked: What is the form plane meditation?

The fourth meditation, jhana, of the form plane where there is freedom of the mind.

Again it is asked: "In the fourth meditation, jhana, how many kinds

_{2. 1. here.

Cp. Cp. iddhipadesu Vis. A. Mag. 409, where only three colours are given and are different from those mentioned I, 255; evam bahulikatesu D.I, 79-80; S. parasattanam II, 121-22; parapuggaldnam V, 265: Eyarh bhavitesu cetasd ceto kho paricca bhikkhu pajdndti. catusu

Sardgam vd cittam sardgam cittanti pajdndti, vitardgam vd cittarh... pe ..., sadosam yd cittam... pe ..., vitadosam vd cittam... pe ..., samoham vd cittam... pe ..., vitamoham vd cittam... pe ..., sankhittam vd cittam... pe ..., vikkhittam vd cittam.. . pe ..., mahaggatam vd cittam... pe ..., amahagattam vd cittam... pe ..., sauttaram vd cittam... pe ..., anuttaram vd cittam... pe ..., asamdhitam vd cittam... pe ..., samdhitam vd cittam... pe ..., avimuttam va cittam... pe ..., vimuttam vd cittam vimuttam cittan ti pajdndti. 3. Vis. Mag. 431: Cetopariyandnam paritta-mahaggata-appamdna-magga-atitandgata-paccup-

panna-bahiddharammana-vasena atfkasu drammanesu pavatti.

222 Vimuttimagga}

of knowledge of the recollection of past lives can be made to arise" ?

A. There are three kinds of knowledge of the recollection of past lives.

Q. With the fourth meditation, jhana, how many kinds of recollection of past lives are possible?

A. There are three kinds of recollection of past lives:

many lives, birth made, practice made.

"Many lives" means: recollection of past lives produced through four ways, viz., one develops the sign well, then one grasps the mental sign, one calms one's faculties and one develops that ability. These four ways produce the recollection of past lives. Of these the recollection of seven past lives is the best.

Through "birth made" means: deities, ndgas (demons) and garulas (mythical birds) remember their past lives naturally. Of these the best remember fourteen past lives.

"Practice made" means to produce by way of the four bases of supernormal power.

Q. How is the knowledge of the recollection of past lives developed ?

A. The new yogin, having practised the four bases of supernormal power, gains control of the mind through confidence, and becomes immovable and pure. He, having sat down, remembers what he had done in the day or all that he had done bodily, mentally and verbally. Thus also as regards the actions of the night. In the same way he recollects all that he had done during a day, during two days and thus backwards to one month. In the same way he remembers all that he had done during two months, one year, two years, three years, a hundred years up to his last birth. At this time the mind and the mental properties of the preceding birth and the mind and the mental properties of the succeeding birth appear. Owing to the mind and the mental properties of the preceding birth, he gets (the succeeding) birth. Owing to mind-succession, he is able to see the causes and conditions and remember the (backward) rolling of consciousness. The two (the preceding and the succeeding) are not disjoined and are produced in this world, having been produced in that world. Through such practice of the mind that is purified, that yogin remembers his varied lot in the past. Thus (he remembers) one life, two lives, three lives, four lives and so forth. The new yogin remembers all pertaining to this life. If any yogin is not able to remember his past births he should not give up exerting himself. He should develop meditation, jhana, again and again. He, in developing meditation, jhana, well, should purify the mind with action similar to the correct method of burnishing a mirror.

1 Having purified his mind, he remembers his past exactly. If he continues

_{1. D. I, 80; M. II, 19-20: Seyyathapi, Uddyi, itthi vd puriso vd daharo yuvd mandakajdtiko dddse vd parisuddhe pariyoddte acche vd udakapatte sakam mukhanimittarh paccavek- khamdno sakanikam vd sakanikan ti jdneyya, akanikam vd akanikan ti jdneyya,—evam eva kho, Uddyi, akkhdtd maya sdvakdnarh patipadd, yatha patipannd me sdvakd parasattanarh parapuggaldnarh cetasd ceto paricca pajdnanti, sardgam vd cittarh: sardgarh cittan ti pajdndti...

Subjects of Meditation

223}

to remember [444] his past beginning with one life, he is exceedingly glad. Having found out the way he should not recall to mind his states of existence in the animal world and in the formless realm, and, because of inconscience, births in the plane of the unconscious deities. In this the Venerable Elder Sobhita is most excellent.

1 The knowledge of the recollection of past lives proceeds in seven objects. They are limited, lofty, immeasurable, past, internal, external and internal- external.

2 His lot in the past, the country and the village should be recalled to mind.

3 To remember the past is knowledge of the recollection of past lives. To remember the continuity of aggregates through knowledge is knowledge of the recollection of past lives. Outsiders remember forty aeons. They cannot remember more than that, because of their feebleness. The noble hearers remember ten thousand aeons; more than this, the chief hearers; more than this, the Silent Buddhas; and more than this, the Tathagatas, the Supremely Enlightened Ones, who are able to recall to mind their own and others' previous lives, activities, spheres and all else.

The rest remember only their own previous lives and a few of the previous lives of others. The Supremely Enlightened Ones recall to mind everything they wish to recall. Others recall gradually. The Supremely Enlightened Ones, either through

_{1. A. I, 25: Etad aggam bhikkhave mama sdvakanam bhikkhunam pubbenivdsam annussa-

rantanam yadidam Sobhito. 2. Cp. Vis. Mag. 433: Pubbenivdsahdnam paritta-mahaggata-appamdna-magga-atita-ajjhatta-

bahiddha na vattabbdrammanavasena atthasu drammanesu pavattati. 3. D. I, 81-2; M. II, 20-1: Seyyathapi, Uddyi, puriso sakamhd gdmd ahham gdmam gaccheyya, tarhha pi gdmd ahham gdmam gaccheyya, so tamhd gdmd sakam yeva gdmam paccagacchey- ya; tassa evam assa:— Aham kho sakamhd gdmd amum gdmam dgahchim, tatra evam atthasim evam nisidim evam abhasim evam tunhi ahosim, tamhd pi gdmd amum gdmam dgahchim, tamhd tatrdpi evam atthasim evam nisidim evam abhasim evam gdmd sakam yeva gdmam paccagato ti. Evam eva kho, tunhi Uddyi, ahosim, akkhdtd so

maya

9

mhi

sdvakanam patipadd, yatha patipannd me sdvakd anekavihitam pubbenivdsam anussaranti, seyyathidam: ekam pi jdtim... pe ... Tatra ca pana me sdvakd bahu abhihhdvosdna- pdramippatta viharanti. 4. Cp. S. II, 190-92: Bhutapubbam bhikkhave imissa Vepullassa pabbatassa Pdcinavarhso tveva samahhd udapadi. Tena kho pana bhikkhave samayena manussanam Tivard tveva samahhd udapadi. Tivardnam bhikkhave manussanam cattarisam vassasahassani dyuppa- mdnarh ahosi. Tivard bhikkhave manussa Pdcinavamsam pabbatam catuhena drohanti catuhena orohanti.

Tena kho pana bhikkhave samayena Kakusandho bhagavd araham sammdsambuddho loke uppanno hoti... pe ...

Bhutapubbam bhikkhave imassa Vepullassa pabbatassa Vahkako tveva samahhd udapadi. Tena kho pana bhikkave samayena manussanam Rohitassa tveva samahhd udapadi. Rohitassanam bhikkhave manussanam timsavassasahassani dyuppamdnam ahosi. Rohitassa bhikkhave manussa Vahkakam pabbatam tihena drohanti tihena orohanti.

Tena kho pana bhikkhave samayena Kondgamano bhagavd araham sammdsambuddho uppanno hoti... pe ...

Bhutapubbam bhikkhave imassa Vepullassa pabbatassa Supasso tveva samahhd udapadi. Tena kho pana bhikkhave samayena manussanam Suppiya tveva samahhd udapadi. Suppiyanam bhikkhave manussanam visativassasahassani dyuppamdnam ahosi. Suppiya bhikkhave manussa Supassam pabbatam dvihena drohanti dvihena orohanti.

Tena kho pana bhikkhave samayena Kassapo bhagavd araham sammdsambuddho loke uppanno hoti... pe ...

Etarahi kho pana bhikkhave imassa Vepullassa pabbatassa Vepullo tveva samahhd udapadi. Etarahi kho pana bhikkhave imesam manussanam Mdgadhakd tveva samahhd udapadi. Mdgadhakdnam bhikkhave manussanam appakam dyuppamdnam parittam

224 Vimuttimagga}

entering into concentration

or without entering into concentration, are able to recall to mind always. The rest can recall only through entering into con- centration.

The knowledge of the recollection of past lives has endedX

6ab#5: DIVINE SIGHT

Q. Who practises divine sight?

How many kinds of divine sight are there?

How is divine sight developed?

A. He who enters the fourth meditation, jhana, on the light kasina and acquires facility therein, and by him who is in possession of natural sight.

How many kinds of divine sight are there?

A. There are two kinds of divine sight, namely, that which is produced by well-wrought kamma

and that which is produced by the strength of energetic developing.

Here, divine sight which is accumulated kamma is born of (kamma) result. Thereby one can see whether there are jewels or not in a treasury. "That which is produced by the strength of energetic developing" means that which is produced by the practice of the four bases of supernormal power.

How is divine sight developed ?

Having practised the four bases of super- normal power and gained control of the mind, the new yogin, being pure and immovable, enters the light kasina. Attaining to the fourth meditation, jhana, he attends to and resolves upon the perception of light and the perception of day thus: "This day is like night; this night is like day".

His mind being free from all obstruction and from all clinging, he is able to strengthen his mind and increase light. To that yogin who strengthens and increases his light, there is nothing obscure. There is nothing covered, and he surpasses the sun in splendour. Practising thus, that yogin diffuses his body with light and attends to colour and form. With the purified divine sight which sur- passes human vision, that yogin "sees beings disappearing and reappearing, coarse and fine, beautiful and ugly, faring well or faring ill, according to their deeds.

Here, if one wishes to cause the arising of divine sight, he should suppress these defilements: uncertainty, wrong mindfulness, rigidity and torpor, pride, wrong joy, slanderous talk, excessive exercise of energy, too little exercise of energy, frivolous talk, perceptions of diversity, excessive

_{lahukarh. Yo cirarh jivati so vassasatam appam vd bhiyyo. Mdgadhakd bhikkhave manussa Vepullam pabbatarh muhuttena drohanti muhuttena orohanti.

Etarahi kho pandham bhikkhave araham sammdsambuddho loke uppanno... pe ... 1. Samddhi (transliteration). 2. Sucaritakammanibbatta. 3. Viriyabhavdnd balanibbatta. 4. Cp. D. Ill, 223: idK avuso bhikkhu dlokasahnam manasi-karoti, divd-sahham adhiffhdti yatha diva tatha rattirh, yatha rattim tatha diva, iti vivatena cetasd apariyonaddhena sappabhasam cittarh bhaveti. 5. It. 100; A. IV, 178: Iti dibbena cakkhund visuddhena atikkantamdnusakena satte passami cavamdne upapajjamdne, hine panite suvanne dubbanne sugate duggate yathakammupage satte pajdnami.

Subjects of Meditation 225}

investigation of forms. If any one of these defilements appears in the course of the practice of divine sight, concentration is lost. If concentration is lost, light is lost, vision of objects is lost. Therefore these defilements should be well suppressed. If he suppresses these defilements, but does not acquire facility in concentration, his power of divine sight is limited, owing to non- acquirement of facility. That yogin sees a limited splendour with limited divine sight. His vision of forms is also limited; therefore the Blessed One taught thus: "At a time when my concentration is limited, my eye is limited; and with a limited eye I know a limited splendour and I see limited forms. At a time when my concentration is immeasurable, my eye is possessed of immeasurable divine sight; and with an immeasurable divine sight, I know immeasurable splendour and I see immeasurable forms".

_{1. M. Ill, 157-162: Aham pi sudarh, Anuruddha, pubbe va sambodha anabhisambuddho Bodhisatto va samdno obhasah c' eva sahjdnami dassanan ca rupanam. So kho pana me obhaso na cirass' eva antaradhayati dassanan ca rupanam. Tassa may ham, Anuruddha, etad ahosi: Ko nu kho hetu ko paccayo yena me obhaso antaradhayati dassanan ca rupanan ti? Tassa may ham, Anuruddha, etad ahosi: Vicikicchd kho me udapadi, vicikicchddhi- karanan ca pana me samddhi cavi, samddhimhi cute obhaso antaradhayati dassanan ca rupanam; so ''ham tatha karissami yatha me puna na vicikicchd uppajjissatiti. So kho aham, Anuruddha, appamatto dtdpi pahitatto viharanto obhasah c' eva sahjdnami dassanan ca rupanam. So kho pana me obhaso na cirass' eva antaradhayati dassanan ca rupanam. Tassa mayham, Anuruddha, etad ahosi: Ko nu kho hetu ko paccayo yena me obhaso antaradhayati dassanan ca rupanan ti ? Tassa mayham, Anuruddha, etad ahosi: Amanasikaro kho me udapadi, amanasikarddhikaranah ca pana me samddhi cavi, samddhimhi cute obhase antaradhayati dassanan ca rupanam. So 'ham tatha karissami yatha me puna na vicikicchd uppajjissati na amanasikaro ti. So kho aham, Anuruddha,—pe—tassa mayham, Anuruddha, etad ahosi; Thinamiddham kho me udapadi, thinamiddhadhikaranah ca pana me samddhi cavi, samddhimhi cute obhaso antaradhayati dassanan ca rupanam. So 'ham tatha karissami yatha me puna na vicikicchd uppajjissati na amanasikaro na thinamiddhan ti. So kho aham, Anuruddha,—pe—tassa mayham, Anuruddha, etad ahosi: Chambhitattarh kho me udapadi, chambhitattadhikaranah ca pana me samddhi cavi, samddhimhi cute obhaso antaradhayati dassanan ca rupanam. {Seyyathapi, Anuruddha, puriso addhanamaggapafipanno, tassa ubhatopasse vadhakd uppateyyum, tassa ubhatoniddnam chambhitattarh uppajjeyya,—evam eva kho me, Anuruddha, chambhitattam udapadi, chambhitattadhikaranah ca pana me samddhi cavi, samddhimhi cute obhaso antaradhayati dassanan ca rupanam.) So 'ham tatha karissami yatha me puna na vicikicchd uppajjissati na amanasikaro na thinamiddham na chambhitattan ti. So kho aham, Anuruddha,—pe—tassa mayham, Anuruddha, etad ahosi: Ubbillarh kho me udapadi, ubbillddhikaranah ca pana me samddhi cavi, samddhimhi cute obhaso antaradhayati dassanan ca rupanam. {Seyyathapi, Anuruddha, puriso ekarh nidhimukham gavesanto sakideva pahca nidhimukhdni adhigaccheyya, tassa tatoniddnam ubbillarh uppajjeyya,—evam eva kho, Anuruddha, ubbillarh kho me udapadi, ubbillddhi- karanah, ca pana me samddhi cavi, samddhimhi cute obhaso antaradhayati dassanan ca rupanam) So 'ham tatha karissami yatha me puna na vicikicchd uppajjissati na amanasikaro na thinamiddham na chambhitattam na ubbillan ti. So kho aham, Anuruddha—pe— tassa mayham, Anuruddha, etad ahosi: Dutthullam kho me udapadi, dufthullddhikaranah ca pana me samddhi cavi, samddhimhi cute obhaso antaradhayati dassanan ca rupanam. So 'ham tatha karissami yatha me puna na vicikicchd uppajjissati na amanasikaro na thina- middham na chambhitattam na ubbillam na dutthullan ti. So kho aham, Anuruddha—pe— tassa mayham, Anuruddha, etad ahosi: Accaraddhaviriyarh kho me udapadi, accaraddha- viriyadhikaranah ca pana me samddhi cavi, samddhimhi cute obhaso antaradhayati dassanan ca rupanam. {Seyyathapi, Anuruddha, puriso ubhohi hatthehi vattakam gdfharh ganheyya, so tatth' eva matameyya,—evam eva kho, Anuruddha, accaraddhaviriyarh udapadi accaraddhaviriyadhikaranah ca ... dassanan ca rupanam!) So 'ham tatha karissami yatha me puna na vicikicchd uppajjissati na amanasikaro na thinamiddham na chambhitattam na ubbillam na dutthullam na accaraddhaviriyan ti. So kho aham, Anuruddha—pe—tassa mayham, Anuruddha, etad ahosi: Atilinaviriyam kho me udapadi atilinaviriyadhikaranah ca ... dassanan ca rupanam. {Seyyathapi, Anuruddha, puriso vattakam sithilam ganheyya, so tassa hatthato uppateyya,—evam eva kho me, Anuruddha, atilinaviriyam udapadi ... dassanan ca rupanam.) So 'ham tatha karissami yatha me puna na vicikicchd upajjissati na amanasikaro ... na accaraddhaviriyarh na atilinaviriyan ti. So kho aham, Anuruddha—

226 Vimuttimagga

pe—tassa may ham, Anuruddha, etad ahosi: Abhijappd kho me udapadi abhijappadhikaranah ca pana ... dassanah ca rupanam. So 'ham tatha karissami yatha me puna na vicikicchd uppajjissati ... na atilinaviriyarh na abhijappd ti. So kho aham, Anuruddha—pe—tassa mayharh, Anuruddha, etad ahosi: Ndnattasanhd kho me udapadi ... dassanah ca rupanam. So 'ham tatha karissami yatha me puna na vicikicchd uppajjissati ... na abhijappd na ndnattasanhd ti.

So kho aham, Anuruddha, appamatto dtdpipahitatto viharanto obhasah c' eva sahjdnami dassanah ca rupanam. So kho pana me obhaso na cirass' eva antaradhayati dassanah ca rupanam. Tassa mayharh, Anuruddha, etad ahosi: Ko nu kho hetu ko paccayo yena me obhaso antaradhayati dassanah ca rupanan ti? Tassa mayharh, Anuruddha, etad ahosi: Atinijjhdyitattam kho me rupanam udapadi ... dassanah ca rupanam. So 'ham tatha karissami yatha me puna na vicikicchd uppajjissati ... na ndnattasanhd na atinijjhdyitattam rupanan ti. So kho aham, Anuruddha, Vicikicchd cittassa upakkileso ti iti viditva vicikiccham cittassa upakkilesam pajahim; Amanasikaro cittassa upakkileso ti iti viditva amanasikaram cittassa upakkilesam pajahim; Thinamiddham cittassa upakkileso ti ... pajahim; Chambhitattam ... pajahim; Ubbillam ... pajahim; Dutthullam ... pajahim; Accaraddhaviriyam ... pajahim; Atilinaviriyam ... pajahim; Abhijappd ... pajahim; Ndnattasanhd ... pajahim; Atinijjhdyitattam rupanam cittassa upakkileso ti iti viditva atinijjhdyitattam rupanam cittassa upakkileso ti iti viditva atinijjhdyitattam rupanam cittassa upakkilesam pajahim.

So kho aham, Anuruddha, appamatto dtdpi pahitatto viharanto obhasam hi kho sanjdnami na ca rupani passami; rupani hi kho passami na ca obhasam sahjdnami kevalam pi rattim kevalam pi divasam kevalam pi rattindivam. Tassa mayharh, Anuruddha, etad ahosi: Ko nu kho hetu ko paccayo yo 'ham obhasam hi kho sahjdnami na ca rupani passami, rupani hi kho passami na ca obhasam sahjdnami kevalam pi rattim kevalam pi divasam kevalam pi rattindivan ti? Tassa mayharh, Anuruddha, etad ahosi: Yasmirh kho aham samaye rupanimittam amanasikaritva obhasanimittarh manasikaromi, obhasam hi kho tamhi samaye sahjdnami na ca rupani passami. Yasmirh pandham samaye obhasanimittarh amanasikaritva rupanimittam manasikaromi, rupani hi kho tamhi samaye passami na ca obhasam sahjdnami kevalam pi rattim kevalam pi divasam kevalam pi rattindivan ti.

So kho aham, Anuruddha, appamatto dtdpi pahitatto viharanto parittan c' eva obhasam sahjdnami parittani ca rupani passami, appamdnah ca obhasam sahjdnami appamdndni ca rupani passami, kevalam pi rattim kevalam pi divasam kevalam pi rattindivam. Tassa mayharh, Anuruddha, etad ahosi: Ko nu kho hetu ko paccayo yo 'ham parittah c' eva obhasam sahjdnami parittani ca rupani passami appamdnah c 'eva obhasam sahjdnami appamdndni ca rupani passami kevalam pi rattim kevalam pi divasam kevalam pi rattindivan ti? Tassa mayharh, Anuruddha, etad ahosi: Yasmirh kho samaye paritto samddhi hoti, parittam me tamhi samaye cakkhu hoti; so 'ham parittena cakkhund parittah c' eva obhasam sahjdnami parittani ca rupani passami. Yasmirh pana samaye apparitto me samddhi hoti, appamdnam me tamhi samaye cakkhu hoti; so 'ham appamdnena cakkhund appamdnah c' eva obhasam sahjdnami appamdndni ca rupani passami kevalam pi rattim kevalam pi divasam kevalam pi rattindivan ti. Yato kho me, Anuruddha, Vicikicchd cittassa upakkileso ti iti viditva vicikicchd cittassa upakkileso pahino ahosi; Amanasikaro citassa upakkileso ti iti viditva amanasikaro cittassa upakkileso pahino ahosi; Thinamiddham ... pahino ahosi; Chambhi- tattam ... pahino ahosi; Ubbillam . .. pahino ahosi; Dutthullam ... pahino ahosi; Accaraddhaviriyam ... pahino ahosi; Atilinaviriyam ... pahino ahosi; Abhijappd ... pahino ahosi; Ndnattasanhd .. .pahino ahosi; Atinijjhdyitattam rupanam cittassa upakkileso ti iti viditva atinijjhdyitattam rupanam cittassa upakkileso pahino ahosi. Tassa mayharh, Anuruddha, etad ahosi: Ye kho me cittassa upakkilesd, te me pahind^ Handa ddnaharh tividhena samddhim bhavemiti. So kho aham, Anuruddha, savitakkam pi savicdram samddhim bhavesirh, avitakkam pi vicaramattarh samadhim bhavesirh, avitakkam pi avicdram samddhim bhavesirh, sappitikam pi samddhim bhavesirh, nippitikam pi samddhim bhavesirh, sdtasahagatam pi samddhim bhavesirh, upekhdsahagatam pi samddhim bhavesim. Yato kho me, Anuruddha, savitakko savicdro samddhi bhavito ahosi, avitakko vicdramatto samddhi bhavito ahosi, avitakko avicdro samddhi bhavito ahosi, sappitiko pi samddhi bhavito ahosi, nippitiko pi samddhi bhavito ahosi, upekhdsahagato samddhi bhavito ahosi, hdnah ca pana me dassanarh udapadi: Akuppd me vimutti, ay am antimd jdti, na 'tthi ddni punabbhavo ti.

Idam avoca Bhagavd. Attamano dyasmd Anuruddho Bhagavato bhasitam abhinanditi.

Subjects of Meditation 227}

Here, the new yogin should neither cling to forms nor fear forms. These faults are to be understood as in the explanation given before.

Divine sight proceeds in five objects: limited-object, present object

internal-object, external-object and internal-external-object.

From divine sight four kinds of knowledge are produced. The knowledge of the future,

2 the knowledge of the kamma sprung from each self, the knowledge of the passing away of beings according to their deeds and the knowledge of kamma- result. Here, through the knowledge of the future, he knows the arising of the form of the future.

Through the knowledge of the kamma sprung from each self, he knows the kamma which others make. By that kamma he knows that such and such a man will go to such and such a world.

Through the knowledge of the passing away of beings according to their deeds, he sees the world in which beings will appear, and he knows that such and such a man will be born in such and such a world through such and such a kamma.

5 Through the knowledge of the kamma-result, he knows the time of arrival here; he knows the state he will reach here; he knows the defilement which causes the arrival here; he knows the means of arrival here; he knows that such and such a kamma will mature; he knows that such and such a kamma will not mature; he knows that such and such a kamma will result in much; and he knows that such and such a kamma will result in little.

6 Here the hearer who acquires freedom sees a thousand world-systems. The Silent Buddha sees more than that, and there is no limit to the vision of the Tathagata.

Divine sight has ended.%

_{1. Cp. Vis. Mag: 434: Dibbacakkhundnam paritta-paccuppanna-ajjhatta~bahiddharammana- vasena catiisu arammanesu pavattati. The fifth, ajjhattabahiddha-drammana, is not in Vis. Mag. 2. Andgatamsandna, Kammasakatahdna (Svamayakammandna), Yathakammupagandna,

Kammavipdkandna, Vis. Mag. mentions only the first and the third. 3. D. Ill, 75-6: Asiti-vassa-sahassayukesu bhikkhave manussesu Metteyyo nama Bhagavd loke uppajjissati araham Sammd-Sambuddho vijjd-carna-sampanno ... So aneka-sahassarh bhikkhu-samgham pariharissati, seyyatha pi 'ham etarahi aneka-satam bhikkhu-samgham parihardmi.

Athti kho bhikkhave Sarhkho nama rdjd yen'assa yilpo rahnd Mahd-Panddena kardpito, tarn yupam ussapetva ajjhdvasitva daditva vissajjetva samana-brdhmana-kapaniddhika- vanibbaka-ydcakdnam ddnam datvd Metteyyassa Bhagavato arahato Sammd-Sambuddhassa santike kesa-massum ohdretva kdsdydni vatthani acchddetva agdrasmd anagdriyam pabbajissati. So evarh pabbajito samdno eko vupakattho appamatto dtdpi pahitatto viharanto na cirass' eva yass' atthaya kula-putta sammad eva agdrasmd anagdriyam pabbajanti, tad anuttaram brahmacariyam pariyosdnam ditthe va dhamme sayam abhihhd sacchikatvd upasampajja viharissati. 4. D. I, 83: So dibbena cakkhund visuddhena atikkanta-mdnusakena satte passati cavamdne upapajjamdne, hine panite suvanne dubbanne sugate duggate yatha-kammupage satte pajdndti. 5. D. Ill, 111-12: Idha bhante ekacco Samano va Brdhmano vd dtappam anvdya padhanam anvdya... pe . .. tatha-rupam ceto-samddhim phusati yatha samdhite citte dibbena cakkhund visuddhena atikkanta-mdnusakena satte passati cavamdne upapajjamdne hine panite suvanne dubbanne sugate duggate yatha-kammupage duccaritena samanndgata vaci-duccaritena satte pajdndti:

samanndgata mano-duccaritena l

Ime vata bhonto satta samanndgata kdya-

ariyanam upavddakd micchd-ditthikd micchd-ditthi-kamma-samdddnd, te kdyassa bhedd param maraud apdyam duggatim vinipdtam nirayam uppannd. Ime vd pana bhonto satta kdya-sucaritena samanndgata vaci... pe ... mano-sucaritena samanndgata ariyanam anupavddakd samnw-ditthikd sammd-ditthi-kammd-samdddnd, te kdyassa bhedd param mar and sugatim saggam lokam uppannd ti". 6. Dh-a, III, 65-6: Te 'attK eso updyo' ti sabbe ekacchandd hutvd yam kind katvd tarn mdressamd ti attano upatthake samddapetva kahdpanasahassam labhitva purisaghdtakammam katvd carante core pakkosdpetva, 'Mahdmoggalldnatthero nama Kdlasildyam vasati,

228 Vimuttimagga}

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

Vimt.

Vimutti-magga chapter 9 on 6ab (abhiñña)

6ab#1: supernormal power

THREE KINDS OF SUPERNORMAL POWER

SEVEN KINDS OF SUPERNORMAL POWER

PROCEDURE OF DEVELOPING SUPERNORMAL POWER

SUPERNORMAL POWER OF RESOLVE

SUPERNORMAL POWER OF TRANSFORMATION

SUPERNORMAL POWER CAUSED BY MIND

MISCELLANEOUS TEACHINGS

6ab#2: DIVINE HEARING

6ab#3: KNOWLEDGE OF OTHERS' THOUGHTS

6ab#4: RECOLLECTION OF PAST LIVES

6ab#5: DIVINE SIGHT

MISCELLANEOUS TEACHINGS

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