The Kinds of Supernormal Power

Now, in order to accomplish those mundane direct knowledges by virtue of which this development of concentration was said to have the benefit of direct knowledge, the yogi who has already attained the fourth jhāna in the earth kasiṇa and the rest must apply himself to practice. For thus his development of concentration will both have its benefit actually attained and become more firmly established, and, endowed with such a development of concentration whose benefit has been attained and which has become more firmly established, he will accomplish the development of wisdom with ease. Therefore we shall now begin the discussion of direct knowledge.

For the Blessed One, both in order to show the benefit of the development of concentration to those sons of good family who had attained the concentration of the fourth jhāna, and in order to teach an ever more sublime and refined Dhamma, spoke of the five mundane direct knowledges by the method beginning, "with mind thus concentrated, purified, bright, without blemish, free from defilement, grown soft and workable, steady, and attained to imperturbability, he directs and inclines his mind toward the various kinds of supernormal power. He experiences the various kinds of supernormal power: having been one, he becomes many" (D.N. 1.238) — namely, supernormal power, the knowledge of the element of the divine ear, the knowledge of penetrating others' minds, the knowledge of recollecting past lives, and the knowledge of the passing away and rebirth of beings.

Herein, a beginning yogi wishing to perform the transformation of supernormal power beginning with "having been one, he becomes many" should, having produced the eight attainments in each of the eight kasiṇas ending with the white kasiṇa, then proceed —

by way of the kasiṇas in forward order, by way of the kasiṇas in reverse order, by way of the kasiṇas in forward and reverse order; by way of the jhānas in forward order, by way of the jhānas in reverse order, by way of the jhānas in forward and reverse order; by way of skipping jhānas, by way of skipping kasiṇas, by way of skipping both jhānas and kasiṇas; by way of transposing factors, by way of transposing objects, by way of transposing both factors and objects; by way of defining factors, and by way of defining objects.

By these fourteen methods the mind should be tamed.

Herein, what is "the kasiṇas in forward order," and so on up to what is "defining objects"? Here, a monk attains jhāna in the earth kasiṇa, then in the water kasiṇa, and so on, attaining in the eight kasiṇas in this order a hundred times or even a thousand times — this is called "the kasiṇas in forward order."

Attaining in that same order, but starting from the white kasiṇa and proceeding in reverse, is called "the kasiṇas in reverse order."

Attaining again and again, from the earth kasiṇa up to the white kasiṇa, and then from the white kasiṇa back down to the earth kasiṇa, by way of forward and reverse order, is called "the kasiṇas in forward and reverse order."

Attaining again and again, in order, from the first jhāna up to the base of neither-perception-nor-non-perception, is called "the jhānas in forward order."

Attaining again and again, from the base of neither-perception-nor-non-perception back down to the first jhāna, is called "the jhānas in reverse order."

Attaining again and again, from the first jhāna up to the base of neither-perception-nor-non-perception, and then from the base of neither-perception-nor-non-perception back down to the first jhāna, by way of forward and reverse order, is called "the jhānas in forward and reverse order."

Having attained the first jhāna in the earth kasiṇa, then attaining the third jhāna in that same kasiṇa, then, having removed that very kasiṇa, the base of infinite space, then the base of nothingness — thus skipping over the kasiṇa while advancing the jhāna by alternating steps, is called "skipping jhānas." The same application should be made starting from the water kasiṇa and the rest.

Having attained the first jhāna in the earth kasiṇa, then that same first jhāna in the fire kasiṇa, then in the blue kasiṇa, then in the red kasiṇa — thus, by this method, skipping over the jhāna while advancing the kasiṇa by alternating steps, is called "skipping kasiṇas."

Having attained the first jhāna in the earth kasiṇa, then the third jhāna in the fire kasiṇa, then, having removed the blue kasiṇa, the base of infinite space, then, from the red kasiṇa, the base of nothingness — by this method, skipping over both the jhāna and the kasiṇa, is called "skipping both jhānas and kasiṇas."

Having attained the first jhāna in the earth kasiṇa, then attaining the other jhānas in that very same kasiṇa, is called "transposing factors."

Having attained the first jhāna in the earth kasiṇa, then that very same first jhāna in the water kasiṇa, and so on, that very same first jhāna in the white kasiṇa — thus attaining one and the same jhāna across all the kasiṇas, is called "transposing objects."

Having attained the first jhāna in the earth kasiṇa, the second in the water kasiṇa, the third in the fire kasiṇa, the fourth in the wind kasiṇa, then, having removed the blue kasiṇa, the base of infinite space; from the yellow kasiṇa, the base of infinite consciousness; from the red kasiṇa, the base of nothingness; from the white kasiṇa, the base of neither-perception-nor-non-perception — thus transposing both the factors and the objects by alternating steps, is called "transposing both factors and objects."

Having determined that the first jhāna has five factors, the second three factors, and the third two factors, and likewise that the fourth jhāna, the base of infinite space, and so on up to the base of neither-perception-nor-non-perception each have their own number of factors — this mere determination of the jhāna-factors is called "defining factors."

Likewise, having determined, "this is the earth kasiṇa," "this is the water kasiṇa," and so on, "this is the white kasiṇa" — this mere determination of the objects is called "defining objects." Some also wish to include "defining both factors and objects," but since this does not occur in the commentaries, it is certainly not an actual approach to development.

But there is simply no possibility whatsoever that a beginning meditator, whose development is not yet complete, could accomplish the transformation of supernormal power without first having tamed his mind by these fourteen methods. For the beginner, even the preliminary work on the kasiṇa is a burden — only one in a hundred, or in a thousand, is capable of it. For one who has done the preliminary work on the kasiṇa, producing the sign is a burden — only one in a hundred, or in a thousand, is capable of it. For one in whom the sign has arisen, developing it and reaching absorption is a burden — only one in a hundred, or in a thousand, is capable of it. For one who has reached absorption, taming the mind by the fourteen methods is a burden — only one in a hundred, or in a thousand, is capable of it. And for one whose mind has been tamed by the fourteen methods, this transformation of supernormal power is itself a burden — only one in a hundred, or in a thousand, is capable of it. And even for one who has reached that transformation, being quick-witted at it is itself a burden — only one in a hundred, or in a thousand, becomes quick-witted. It was just so with Elder Rakkhita, only eight years since his higher ordination, at Therambatthala, when about thirty thousand monks possessed of supernormal power had come to tend the ailing Elder Mahārohaṇagutta. His power has already been told in the exposition of the earth kasiṇa (Vism. 1.78 and following). Having seen that power of his, the elder said: "Friends, had Rakkhita not been present, we would all have deserved blame, people saying, 'they were unable to protect the nāga-king.' Therefore, a weapon one carries and wields oneself should only be carried and wielded after its rust has first been cleaned away." Standing by the elder's admonition, all thirty thousand monks became quick-witted.

And even when quick-wittedness is present, being a support for others is itself a burden — only one in a hundred, or in a thousand, is capable of it — as with the elder who, when Māra caused a rain of embers to fall during the Giribhaṇḍavāhana festival, conjured earth in the sky and thereby protected the people from that rain of embers.

But for those of powerful prior practice — Buddhas, Paccekabuddhas, chief disciples, and the like — this transformation of supernormal power, and other distinct qualities such as the discriminating knowledges, are accomplished by the mere attainment of arahantship alone, without this stated sequence of development at all. Therefore, just as a goldsmith wishing to make an ornament first makes the gold soft and workable by blowing on the fire and the like, and just as a potter wishing to make a vessel first makes the clay soft by thoroughly kneading it — just so, a beginner should first tame his mind by these fourteen methods, and make it soft and workable by way of entering jhāna with desire, mind, energy, or investigation as the predominant factor, and by way of mastery in adverting and the rest, before carrying out the practice for supernormal power. But one endowed with sufficient prior cause may do so merely with mastery of the fourth jhāna alone in the kasiṇas. And to show the manner in which this practice should be carried out, the Blessed One spoke thus, beginning, "with mind thus concentrated..."

Here is the explanatory discussion, following the canonical wording itself. Herein, "he" is that yogi who has attained the fourth jhāna. "Thus" points to the sequence leading to the fourth jhāna — the meaning is, having attained the fourth jhāna by this sequence beginning with the attainment of the first jhāna. "Concentrated" means concentrated by this concentration of the fourth jhāna. "Mind" means fine-material-sphere consciousness. As for "purified" and the rest: it is purified by the purity of equanimity and mindfulness. Precisely because it is purified, it is "bright" — the meaning is, radiant. Because, through the destruction of the conditions for pleasure and the rest, it is free of the blemish of lust and the rest, it is "without blemish." Precisely because it is without blemish, it is "free from defilement" — for it is by blemish that a mind becomes defiled. Because it has been well developed, it is "grown soft" — the meaning is, having attained mastery, for a mind that operates under its own control is called "soft." And precisely because it is soft, it is "workable" — the meaning is, capable of work, fit for work. For a soft mind is workable, like well-refined gold, and both of these qualities come about precisely through good development. As it was said: "Monks, I do not see even a single other thing that, when thus developed and made much of, becomes as soft and as workable as the mind" (A.N. 1.22).

Because it is established in these states of purity and the rest, it is "steady." Precisely because it is steady, it is "attained to imperturbability" — the meaning is, immovable, unshaken. Or: because it is steady by way of a soft, workable state under its own control, it is "steady." Because it is grasped and protected by faith and the rest, it is "attained to imperturbability." For a mind grasped by faith is not shaken by lack of faith. One grasped by energy is not shaken by laziness. One grasped by mindfulness is not shaken by negligence. One grasped by concentration is not shaken by restlessness. One grasped by wisdom is not shaken by ignorance. One that has gone to luminosity is not shaken by the darkness of the defilements. Grasped by these six qualities, it becomes "attained to imperturbability." Thus, a mind endowed with these eight factors is capable of being directed toward the direct realization, through direct knowledge, of those things that are to be realized through direct knowledge.

Here is another method: "concentrated" by the concentration of the fourth jhāna. "Purified" by being far removed from the hindrances. "Bright" by having transcended applied thought and the rest. "Without blemish" by the absence of the desire-based occasions that are conditions for the attainment of jhāna. "Free from defilement" by the removal of the mind's defilements such as covetousness and the rest. Both of these should be understood in accordance with the Anaṅgaṇa Sutta and the Vatthūpama Sutta (M.N. 1.57 and following). "Grown soft" by the attainment of mastery. "Workable" by arriving at the state of a basis for supernormal power. "Steady" and "attained to imperturbability" by arriving at a sublime state through the fulfillment of development — the meaning is, it is "steady" in such a way that it becomes "attained to imperturbability." Thus too, a mind endowed with these eight factors is capable of being directed toward the direct realization, through direct knowledge, of those things to be realized through direct knowledge, becoming the basis, the proximate cause, for that realization.

"He directs and inclines his mind toward the various kinds of supernormal power": herein, "power" is so called in the sense of succeeding, that is, in the sense of accomplishment and of attainment. For whatever is accomplished and attained is said to "succeed." As it is said: "for one desiring sense pleasures, that desire indeed succeeds for him" (Sn. 772). Likewise: "renunciation succeeds, therefore it is 'power'; it counters opposing states, therefore it is a 'marvel.' The path to arahantship succeeds, therefore it is 'power'; it counters opposing states, therefore it is a 'marvel'" (Paṭis. iii.32).

Here is another method: "power," in the sense of succeeding, is a designation for the accomplishment of the proper means. For the accomplishment of the means "succeeds," since it produces the intended result. As it is said: "This householder Citta is virtuous, of good character; should he resolve, 'may I become a wheel-turning monarch in a future time,' this resolve of his, virtuous as he is, will indeed succeed, owing to its purity" (S.N. 4.352).

Here is another method: "power" is so called because, by means of it, beings "succeed." "They succeed" means: they become powerful, prosperous, arrived at excellence. It is tenfold. As it is said: "how many kinds of power are there? — there are ten kinds of power." And again it is said: "what are the ten kinds of power? The power consisting in resolve, the power consisting in transformation, the power consisting in the mind-made body, the power arising from the pervasive influence of knowledge, the power arising from the pervasive influence of concentration, the power of the noble ones, the power born of the result of kamma, the power of one possessed of merit, the power consisting in magical knowledge, and the power that succeeds, in the sense of succeeding, through proper application in this or that particular matter" (Paṭis. iii.9).

Herein, the power shown and analyzed thus — "naturally being one, he adverts to being many; having adverted to a hundred, or a thousand, or a hundred thousand, he determines by knowledge, 'may I become many'" (Paṭis. iii.10) — is called "the power consisting in resolve," because it is accomplished by way of resolve.

The power that has come down thus — "having abandoned his natural appearance, he displays the appearance of a boy, or the appearance of a nāga … or he even displays a formation of an army in various ways" (Paṭis. iii.13) — is called "the power consisting in transformation," because it proceeds by way of the transformative abandonment of one's natural appearance.

The power that has come down by this method — "here, a monk creates, from this body, another body, possessed of form, mind-made" (Paṭis. iii.14) — is called "the power consisting in the mind-made body," because it proceeds by way of the production, within the body, of another body, mind-made.

But the special distinction produced by the power of knowledge — whether before, after, or at the very moment of that knowledge's arising — is called "the power arising from the pervasive influence of knowledge." For this was said: "the abandonment of the perception of permanence through the contemplation of impermanence succeeds — thus it is the power arising from the pervasive influence of knowledge … the abandonment of all defilements through the path of arahantship succeeds — thus it is the power arising from the pervasive influence of knowledge. Venerable Bākula's is the power arising from the pervasive influence of knowledge. Venerable Saṃkicca's is the power arising from the pervasive influence of knowledge. Venerable Bhūtapāla's is the power arising from the pervasive influence of knowledge" (Paṭis. iii.15).

Herein, Venerable Bākula, while still a young child, being bathed in a river on an auspicious day, fell into the current through his nurse's negligence. A fish swallowed him and made its way to a landing-place at Benares. There a fisherman caught it and sold it to a merchant's wife. She, having conceived a fondness for fish, thinking, "I myself shall cook it," and splitting it open, saw within the fish's belly a child like a golden image, and, filled with joy, thought, "I have obtained a son." Thus, his being unharmed within the fish's belly was, for Venerable Bākula — who was in his final existence — produced by the power of the arahant-path knowledge yet to be attained by him within that very existence; therefore it is called "the power arising from the pervasive influence of knowledge." The story should be told in full detail.

As for Elder Saṃkicca: while he was still in the womb, his mother died. Having placed her body on the funeral pyre and pierced it through with stakes, while it was being burned, the child, receiving a blow to the eye-socket from the tip of a stake, cried out. Then, realizing, "the child is alive," they took her down, split open her belly, and gave the child to his grandmother. Raised by her, and having grown up, he went forth, and, together with the discriminating knowledges, attained arahantship. Thus, by the very same method, his being unharmed upon the wooden funeral pyre is called, for Venerable Saṃkicca, "the power arising from the pervasive influence of knowledge."

As for the boy Bhūtapāla: his father was a poor man in Rājagaha. He went by cart to the forest for wood, and, having made up a load of it, reached the vicinity of the city gate in the evening. Then his oxen, having thrown off the yoke, entered the city. He, having seated his little son at the foot of the cart, went following after the oxen, and entered the city himself. Before he could come back out, the gate was shut. That boy's being unharmed for the three watches of the night outside the city, in a place haunted by fierce spirits, is, by the very same method, called "the power arising from the pervasive influence of knowledge." The story should be told in detail.

The special distinction produced by the power of serenity, whether before, after, or at the very moment of concentration, is "the power arising from the pervasive influence of concentration." For this was said: "the abandonment of the hindrances through the first jhāna succeeds — thus it is the power arising from the pervasive influence of concentration … the abandonment of the perception of the base of nothingness through the attainment of the base of neither-perception-nor-non-perception succeeds — thus it is the power arising from the pervasive influence of concentration. Venerable Sāriputta's is the power arising from the pervasive influence of concentration; Venerable Sañjīva's; Venerable Khāṇukoṇḍañña's; the laywoman Uttarā's; the laywoman Sāmāvatī's is the power arising from the pervasive influence of concentration" (Paṭis. iii.16).

Herein, when Venerable Sāriputta, dwelling together with Elder Mahāmoggallāna at Kapotakandarā, was sitting in the open air on a moonlit night with his hair newly shaved, a certain malicious spirit, although restrained by a companion spirit, struck him a blow on the head — a blow whose sound was like thunder from a roaring cloud. At that very time, the elder had entered an attainment at the moment of the blow. And from that blow, no harm whatsoever befell him. This is that venerable one's power arising from the pervasive influence of concentration. The story has already come down in the Udāna (Ud. 34).

As for Elder Sañjīva: cowherds and others, observing him, while he had entered the attainment of cessation, as having died, gathered grass, sticks, and cow-dung and set fire to it. Not even a single thread of the elder's robe was burned. This is his power arising from the pervasive influence of concentration, produced by the power of serenity proceeding by way of the successive attainments. The story has already come down in the sutta (M.N. 1.507).

Elder Khāṇukoṇḍañña, for his part, was by nature one who dwelt much in attainment. Once, in a certain forest, having entered an attainment at night, he sat down. Five hundred bandits, having stolen goods and being on their way, wishing to rest, and thinking, "now there is no one following on our path," while setting down their goods, thinking, "this is a stump," placed all their goods on top of the elder himself. Then, when those who had rested were about to leave and were taking up the goods that had been set down first, the elder, at the predetermined ending of his own attainment, rose up. Seeing the elder's movement, they cried out in fear. The elder said, "Do not be afraid, lay followers — I am a monk." They came, paid homage, and, through the confidence inspired by the elder's conduct, went forth, and, together with the discriminating knowledges, attained arahantship (Dhp. Comm. 1.1). Here, the elder's freedom from harm, though buried beneath five hundred loads of goods, is "the power arising from the pervasive influence of concentration."

The laywoman Uttarā was the daughter of the merchant Puṇṇa. A courtesan named Sirimā, overcome by jealousy, poured a pan of boiling oil over her head. Uttarā, in that very instant, entered upon loving-kindness. The oil rolled off her, turning aside like a drop of water off a lotus leaf. This is her power arising from the pervasive influence of concentration. The story should be told in detail.

Sāmāvatī was the chief queen of King Udena. The brahmin Māgaṇḍiya, wishing to secure the position of chief queen for his own daughter, had a venomous snake placed inside her lute, and said to the king, "Great king, Sāmāvatī, wishing to kill you, keeps a venomous snake concealed in her lute." The king, seeing this and enraged, thinking, "I shall kill Sāmāvatī," drew his bow and fitted a poison-tipped arrow. Sāmāvatī, together with her retinue, pervaded the king with loving-kindness. The king, able neither to release the arrow nor to lower it, stood there trembling. Then the queen said to him, "Are you tired, great king?" "Yes, I am tired." "Then lower your bow." The arrow fell right at the king's own feet. Then the queen admonished him: "Great king, one who is not at fault should not be wronged." Thus, the king's inability to release the arrow is the laywoman Sāmāvatī's power arising from the pervasive influence of concentration.

The dwelling with the perception of the non-repulsive amid repulsive things, and so on, is called "the power of the noble ones." As it is said: "what is the power of the noble ones? Here, if a monk wishes, 'may I dwell perceiving the non-repulsive in the repulsive,' he dwells perceiving the non-repulsive there … he dwells looking on with equanimity, mindful and fully aware" (Paṭis. iii.17). This is called "the power of the noble ones" precisely because it occurs only among the noble ones who have attained mastery over mind.

For an arahant with taints destroyed, endowed with this power, dwells perceiving the non-repulsive when, toward a repulsive, undesirable object, he practices the pervasion of loving-kindness or attention to the elements. He dwells perceiving the repulsive when, toward a non-repulsive, desirable object, he practices the pervasion of foulness or the attention, "impermanent." Likewise, toward objects that are both repulsive and non-repulsive together, practicing that same pervasion of loving-kindness or attention to the elements, he dwells perceiving the non-repulsive. And toward objects that are both non-repulsive and repulsive together, practicing that same pervasion of foulness or the attention, "impermanent," he dwells perceiving the repulsive. But, carrying out the six-factored equanimity described by the method beginning, "having seen a form with the eye, he is neither glad nor sad" — he dwells, having set aside both the repulsive and the non-repulsive together, looking on with equanimity, mindful and fully aware. For in the Paṭisambhidāmagga this very meaning is analyzed by the method beginning: "how does one dwell perceiving the non-repulsive in the repulsive? Toward an undesirable object, one either pervades it with loving-kindness, or brings it to mind by way of the elements" (Paṭis. iii.17). This is called "the power of the noble ones" precisely because it occurs only among the noble ones who have attained mastery over mind.

The flying through the air and the like, characteristic of birds and the rest, is called "the power born of the result of kamma." As it is said: "what is the power born of the result of kamma? This is the power born of the result of kamma belonging to all birds, all devas, certain humans, and certain of those in states of loss" (Paṭis. iii.18). For here, all birds fly through the air without any jhāna or insight at all. Likewise all devas, the humans of the first aeon, and certain other humans. Likewise, the flying through the air of the yakkhinī Piyaṅkaramātā (S.N. 1.240), and of Uttaramātā, Phussamittā, Dhammaguttā, and others among certain of those in states of loss, is "the power born of the result of kamma."

The flying through the air and the like, characteristic of wheel-turning monarchs and the like, is called "the power of one possessed of merit." As it is said: "what is the power of one possessed of merit? A wheel-turning king travels through the air together with his four-fold army, down to the very grooms and cowherds. The householder Jotika's is the power of one possessed of merit. The householder Jaṭilaka's is the power of one possessed of merit. The householder Ghosita's is the power of one possessed of merit. The householder Meṇḍaka's is the power of one possessed of merit. The power of the five great meritorious ones is the power of one possessed of merit." In brief, the special success that occurs when a store of merit has come to full ripeness is "the power of one possessed of merit."

Herein, for the householder Jotika, breaking through the earth, a jeweled palace arose, together with sixty-four wishing-trees — this was his power of one possessed of merit. For Jaṭilaka, a golden mountain eighty cubits high arose. For Ghosita, remaining unharmed even when attempts were made to kill him in seven different ways, is his power of one possessed of merit. For Meṇḍaka, the appearance, within an area of a single karīsa, of goats made of the seven kinds of treasure, is his power of one possessed of merit. The five great meritorious ones are: the merchant Meṇḍaka; his wife, Candapadumasirī; his son, the merchant Dhanañcaya; his daughter-in-law, Sumanadevī; and his slave, named Puṇṇa. Among them: when the merchant, having washed his head, looks up at the sky, twelve thousand five hundred storehouses' worth of red rice grains fill up from the sky. When his wife takes merely a single measure of cooked rice and serves the inhabitants of the whole of Jambudīpa, the food is never exhausted. When his son takes a bag of a thousand coins and gives to the inhabitants of the whole of Jambudīpa, the coins are never exhausted. When his daughter-in-law takes a single basket of grain and distributes it to the inhabitants of the whole of Jambudīpa, the grain is never exhausted. When his slave plows with a single plow, "seven furrows this way, seven furrows that way" become fourteen furrows at once. This is their power of one possessed of merit.

The flying through the air and the like, characteristic of holders of spells and the like, is "the power consisting in magical knowledge." As it is said: "what is the power consisting in magical knowledge? Holders of spells, having recited a spell, go through the air. In the sky, in open space, they display even an elephant … they even display a formation of an army in various ways" (Paṭis. iii.18).

But the succeeding, through this or that proper application, of this or that task, is "the power that succeeds, in the sense of succeeding, through proper application in this or that particular matter." As it is said: "the abandonment of sensual desire through renunciation succeeds — thus it is the power that succeeds through proper application in this or that particular matter … the abandonment of all defilements through the path of arahantship succeeds — thus it is the power that succeeds through proper application in this or that particular matter" (Paṭis. iii.18). And here, the canonical text has come down showing only proper application reckoned as spiritual practice, in a manner similar to the preceding passage. But in the commentary, it has come down more broadly, such that the special distinction produced by performing this or that task — whether arranging a cart in formation and the like, any craft-work whatsoever, any medical work whatsoever, the learning of the three Vedas, the learning of the three Piṭakas, or even, at the very least, such things as plowing and sowing — is likewise "the power that succeeds, in the sense of succeeding, through proper application in this or that particular matter."

Thus, among these ten kinds of power, in the phrase "the various kinds of supernormal power," it is only the power consisting in resolve that is actually intended. But in the present context, the powers of transformation and of the mind-made body should certainly be included as well.

"The various kinds of supernormal power": "power" here means by way of a category of power, or a division of power. "He directs and inclines his mind": that monk, in the manner already stated, when that mind has become the basis for direct knowledge, directs the preparatory mind toward the accomplishment of supernormal power — removing it from the kasiṇa-object and sending it toward supernormal power. "Inclines" means he makes it lean, makes it slope, toward the power to be attained. "He" is that monk who has thus directed his mind. "Various" means manifold, of different kinds. "Kind of power" means a category of power. "He experiences" means he undergoes, touches, realizes, attains — this is the meaning. Now, showing his manifold state, it is said, beginning, "having been one." Herein, "having been one" means having naturally been one before performing the power. "He becomes many": wishing to walk about, or to recite, or to ask a question in the presence of many people, he becomes even a hundred, even a thousand. How, then, does this come about? By accomplishing the four grounds, the four bases, the eight footings, and the sixteen roots of power, and then determining by knowledge.

Herein, "the four grounds" should be understood as the four jhānas. For this was said by the General of the Dhamma: "what are the four grounds of power? The first jhāna is the ground of seclusion; the second jhāna is the ground of joy and pleasure; the third jhāna is the ground of equanimity and pleasure; the fourth jhāna is the ground of neither-pain-nor-pleasure. These four grounds of power lead to the obtaining of power, to the attainment of power, to the transformation of power, to the fullness of power, to mastery of power, and to confidence in power" (Paṭis. iii.9). And here, since, by the pervasion of joy and the pervasion of pleasure, the first three jhānas cause the meditator to enter upon a perception of pleasure and a perception of lightness, so that his body becomes light and workable and thereby attains power, these three should be understood, by this manner of speaking, as "grounds of the requisite conditions," inasmuch as they lead to the obtaining of power only in this indirect sense. The fourth jhāna, however, is the true, direct ground for the obtaining of power.

"The four bases" should be understood as the four bases of power. For this was said: "what are the four bases of power? Here, a monk develops the base of power endowed with concentration due to desire and volitional formations of striving. He develops the base of power endowed with concentration due to energy … due to mind … due to investigation and volitional formations of striving. These four bases of power lead to the obtaining of power … to confidence in power" (Paṭis. iii.9). And here, "concentration due to desire" is concentration whose cause is desire, or in which desire predominates — a designation for the concentration obtained by making the desire to act one's predominant factor. "Volitional formations of striving" are formations of a striving nature — a designation for the right effort of striving that accomplishes the four functions. "Endowed with" means possessed of both concentration due to desire and the volitional formations of striving. "Base of power": whether by the manner of speaking that emphasizes accomplishment, or by the manner that emphasizes succeeding — "by this, beings succeed, become powerful, prosperous, arrived at excellence" — the meaning, by either manner, is: the remaining mass of mind and mental factors, associated with the direct-knowledge consciousness reckoned as "power," is their "base," in the sense of being the foundation for the concentration due to desire and the volitional formations of striving. For this was said: "'base of power' means, for one in that state, the aggregate of feeling … the aggregate of consciousness" (Vibh. 434).

Or alternatively: "that by which one advances" is a "base" — the meaning is, "that by which one arrives." The base of power is "the base of power" — a designation for desire and the rest. As it is said: "monks, if a monk, in dependence on desire, obtains concentration, obtains one-pointedness of mind, this is called 'concentration due to desire.' He strives ... for the sake of the non-arising of unarisen evil states ... these are called 'volitional formations of striving.' Thus this desire, this concentration due to desire, and these volitional formations of striving — this, monks, is called 'the base of power endowed with concentration due to desire and volitional formations of striving'" (S.N. 5.825). The meaning for the remaining bases of power should be understood in the same way.

"The eight footings" should be understood as desire and the rest, eight in number. For this was said: "what are the eight footings of power? If a monk, in dependence on desire, obtains concentration, obtains one-pointedness of mind — desire is not concentration, concentration is not desire; desire is one thing, concentration another. If a monk, in dependence on energy ... in dependence on mind ... if a monk, in dependence on investigation, obtains concentration, obtains one-pointedness of mind — investigation is not concentration, concentration is not investigation; investigation is one thing, concentration another. These eight footings of power lead to the obtaining of power ... to confidence in power" (Paṭis. iii.9). For here, the desire to produce power, conjoined together with concentration, leads to the obtaining of power; likewise energy and the rest. Therefore these eight footings should be understood as stated.

"The sixteen roots": the imperturbability of mind should be understood by sixteen aspects. For this was said: "how many roots does power have? Sixteen roots. A mind not bent down does not shake with laziness — this is imperturbability. A mind not bent up does not shake with restlessness — this is imperturbability. A mind not inclined toward does not shake with lust — this is imperturbability. A mind not inclined away does not shake with ill will — this is imperturbability. An unattached mind does not shake with wrong view — this is imperturbability. An unbound mind does not shake with desire and lust — this is imperturbability. A liberated mind does not shake with sensual lust — this is imperturbability. A disjoined mind does not shake with the defilements — this is imperturbability. A mind that has removed its own boundary does not shake at the boundary of the defilements — this is imperturbability. A mind that has arrived at unity does not shake with the manifold defilements — this is imperturbability. A mind grasped by faith does not shake with faithlessness — this is imperturbability. A mind grasped by energy does not shake with laziness — this is imperturbability. A mind grasped by mindfulness does not shake with negligence — this is imperturbability. A mind grasped by concentration does not shake with restlessness — this is imperturbability. A mind grasped by wisdom does not shake with ignorance — this is imperturbability. A mind that has gone to luminosity does not shake with the darkness of ignorance — this is imperturbability. These sixteen roots of power lead to the obtaining of power ... to confidence in power" (Paṭis. iii.9).

Admittedly, this same meaning is already established by the passage beginning, "with mind thus concentrated," and so on; but it is stated again here in order to show that the first jhāna and the rest are the grounds, bases, footings, and roots of power. The former is the method that has come down in the suttas; this present one is that of the Paṭisambhidāmagga. Thus it is stated again in both places for the sake of freedom from confusion.

"Determining by knowledge": this monk, having accomplished these states constituting the grounds, bases, and footings of power, having entered the jhāna that serves as the basis for direct knowledge and emerged from it, if he wishes to become a hundred, performs the preliminary work, "may I become a hundred, may I become a hundred" — and then, having entered that same basis-jhāna once more and emerged from it, he determines it; and together with that very determining-consciousness, he becomes a hundred. The same method applies for a thousand and so on. If it does not succeed in this way, the preliminary work should be performed again, and he should enter a second time, emerge, and then determine it. For it is said in the Saṃyutta commentary that it is proper to enter once or twice more if needed. Herein, the basic jhāna-consciousness has the sign as its object. The preliminary-work consciousnesses have either a hundred or a thousand as their object — and this by way of actual visible form, not by way of mere abstract concept. The determining-consciousness likewise has either a hundred or a thousand as its object in just the same way. That determining-consciousness, like the absorption-consciousness already described, arises as a single moment immediately following the change-of-lineage consciousness, belonging to the fine-material fourth jhāna.

As for what was said, "just as Venerable Cūḷapanthaka did" — this was said in order to point to a living witness to the state of becoming manifold. This should be illustrated by the story itself. It is told that two brothers, having been born on a road, received the name "Panthaka" [Road-born]. The elder of the two, Mahāpanthaka, went forth and attained arahantship together with the discriminating knowledges. Having become an arahant, he had Cūḷapanthaka ordained as well, and gave him this verse —

"Just as a fragrant red lotus might be in bloom at dawn, its scent undiminished — behold the Radiant One, shining forth, blazing like the sun in the sky." (A.N. 5.195)

He was unable to master this verse even in four months. Then the elder, thinking, "you are incapable in this teaching," expelled him from the monastery. At that time, the elder happened also to be the one responsible for assigning meal invitations. Jīvaka, approaching the elder, said, "Venerable sir, tomorrow, please bring the Blessed One together with five hundred monks to receive alms at our house." The elder, thinking, "I accept on behalf of everyone except Cūḷapanthaka," accepted accordingly.

Cūḷapanthaka stood at the monastery gateway, weeping. The Blessed One, seeing him with the divine eye, approached him and said, "Why are you weeping?" He related what had happened. The Blessed One said, "One who is unable to master a recitation is not, on that account, incapable in my teaching — do not grieve, monk" — and, taking him by the arm, brought him into the monastery, and, by supernormal power, created a piece of cloth and gave it to him, saying, "Come now, monk — wiping this, recite again and again, 'a cloth for wiping, a cloth for wiping.'"

As he did so, the cloth turned black. He gained the perception, "this cloth was pure — there is no fault in it; rather, this is the fault of my own embodied existence" — and, bringing his knowledge down onto the five aggregates, developing insight, he brought it, advancing steadily, right up to the threshold of the change-of-lineage moment. Then the Blessed One spoke to him these verses of radiant light —

"Lust is called 'dust' — yet it is not the dust of the ground; this is a name given to lust itself, 'dust.' Having abandoned this dust, the wise dwell in the teaching of one free of dust.
"Hatred ... [likewise] ....
"Delusion is called 'dust' — yet it is not the dust of the ground; this is a name given to delusion itself, 'dust.' Having abandoned this dust, the wise dwell in the teaching of one free of dust." (Mahāniddesa 209)

At the conclusion of that verse, the nine supramundane states, together with the four discriminating knowledges and the six direct knowledges, came, as it were, right into his hand.

The next day, the Teacher went to Jīvaka's house together with the community of monks. Then, at the conclusion of the water-offering, when the rice-gruel was being served, he covered his bowl with his hand. Jīvaka asked, "What is it, venerable sir?" "There is a monk still at the monastery." He sent a man, saying, "Go, fetch the venerable one, and come back quickly." But by the time the Blessed One had left the monastery —

Having multiplied himself a thousand times over, Panthaka sat in the delightful mango grove, until the time should be announced. (Theragāthā 563)

Then that man went, and, seeing the monastery ablaze with a single glow of saffron robes, came back and said, "Venerable sir, the monastery is filled with monks — I do not know which one is that venerable one." Then the Blessed One said to him, "Go, and whomever you see first, take hold of the hem of his robe, saying, 'the Teacher summons you,' and bring him." He went and took hold of that very elder's own robe-hem. At that very instant, all the created forms vanished at once. The elder, dismissing him with, "you go on ahead," finished his bodily duties such as washing his face, and, arriving there even earlier than the messenger, sat down in the seat already assigned with his bowl. It is with reference to this that it was said, "just as Venerable Cūḷapanthaka did."

Herein, since these numerous created forms are created without any individual specification, they are simply identical in appearance to the one who possesses the power. Whatever posture — standing, sitting, and the like — or whatever activity — speaking, remaining silent, and the like — the one possessing the power performs, they perform that very same thing. But if he wishes to make them of various kinds — some in the first stage of life, some in middle age, some in old age; likewise some long-haired, some half-shaven, some fully shaven, some with mixed hair; some in half-red robes, some in yellow-brown robes; some reciting verses, giving Dhamma talks, chanting, asking questions, answering questions, dyeing robes, cooking, sewing robes, washing them, and the like; or wishing to make them various in yet other ways — then, emerging from the basis-jhāna, he should perform the preliminary work by the method, "may this many monks be in the first stage of life," and so on, and then, having entered the jhāna again and emerged, he should determine it. Together with the determining-consciousness, they become exactly of whatever specific kind was wished for. The same method applies also to "having been many, he becomes one," and so on.

But here is a distinctive point: this monk, having thus created a state of manifoldness, and then, either thinking, "I shall become just one and walk about, recite, or ask a question," or, out of a desire for few wants, thinking, "this monastery has few monks; if anyone comes, they will surely wonder, 'where did all these identical monks come from — surely this is that elder's own power,' and will come to know me [by reputation]" — and so, in the meantime, wishing, "may I become one," he should, emerging from the basis-jhāna, perform the preliminary work, "may I become one," and then, having entered again and emerged, determine, "may I become one." Together with the determining-consciousness, he becomes just one. But if he does not do this, then, simply according to the previously fixed time-limit, he becomes one by himself, on his own.

"Becoming visible, becoming invisible": herein, "he makes visible, he makes invisible" is the meaning. For it is with reference to precisely this that it was said in the Paṭisambhidāmagga: "'becoming visible' means becoming unobstructed by anything, uncovered, open, evident. 'Becoming invisible' means becoming obstructed by something, covered, shut, closed off" (Paṭis. iii.11). Herein, this possessor of power, wishing to make something visible, makes darkness into light, or the covered into the open, or the out-of-range into what lies within range. How? Just as something covered, or even something standing far away, can thereby be seen — so, wishing to make either himself or another visible, emerging from the basis-jhāna, he adverts: "let this dark place become bright," or "let this covered thing become open," or "let this out-of-range thing come within range" — and, having performed the preliminary work, determines it by the method already stated; and, together with the determining-consciousness, it becomes exactly as determined. Others, even standing far away, see it. He himself too, wishing to see, sees.

But by whom was this marvel first performed? By the Blessed One. For the Blessed One, invited by Cūḷasubhaddā, going from Sāvatthī to Sāketa, seven leagues distant, in five hundred gabled pavilions created by Vissakamma, determined it so that the inhabitants of the city of Sāketa could see the inhabitants of Sāvatthī, and the inhabitants of Sāvatthī could see the inhabitants of Sāketa. And, descending into the middle of the city, having split the earth in two down as far as the Avīci hell, and parted the sky in two up as far as the Brahmā-world, he showed these to the assembly.

This meaning should also be illustrated by the descent from the deva-world. It is told that the Blessed One, having performed the twin marvel and freed eighty-four thousand beings from bondage, reflecting, "where did the Buddhas of the past go at the conclusion of the twin marvel?", saw that they had gone to the Tāvatiṃsa realm. Then, having planted one foot on the surface of the earth, he set the second down upon Mount Yugandhara; then, lifting the first foot again, he set it upon the summit of Mount Sineru, and there, having entered the rains-retreat upon the Paṇḍukambala stone throne, he began, right from the beginning, an exposition of the Abhidhamma to the deities of ten thousand world-systems who had assembled there. At the time for the alms-round, he created a duplicate Buddha, who continued to teach the Dhamma. The Blessed One himself, having chewed a tooth-stick from a nāga-creeper, washed his face at Lake Anotatta, took almsfood in the Northern Kuru continent, and ate it on the shore of Lake Anotatta. Elder Sāriputta, going there, paid homage to the Blessed One. The Blessed One would give the elder an outline, saying, "today I taught this much Dhamma." In this way, for three months without interruption, he expounded the Abhidhamma. Hearing it, eighty koṭis of deities had a breakthrough to the Dhamma.

Even the assembly, twelve leagues in extent, that had gathered for the twin marvel, thinking, "we shall go only after we have seen the Blessed One," set up an encampment and remained there. The young merchant Cūḷaanāthapiṇḍika alone provided for them with every necessity. The people, wishing to know where the Blessed One was, requested Elder Anuruddha to find out. The elder, expanding his light, saw with the divine eye that the Blessed One had gone there for the rains-retreat, and reported it to them.

They then requested Elder Mahāmoggallāna to pay homage to the Blessed One on their behalf. The elder, right in the midst of the assembly, dove into the great earth, bored straight through Mount Sineru, and, surfacing right at the Tathāgata's own feet while paying homage there, said to the Blessed One, "Venerable sir, the inhabitants of Jambudīpa say, 'we shall go only after we have paid homage to and seen the Blessed One's feet.'" The Blessed One said, "But where, Moggallāna, is your elder brother, the General of the Dhamma, at present?" "In the city of Saṅkassa, venerable sir." "Moggallāna, let those wishing to see me come to the city of Saṅkassa tomorrow; I shall descend at the city of Saṅkassa tomorrow, on the full-moon Uposatha day of the great Pavāraṇā ceremony." "Very well, venerable sir," said the elder, and, having paid homage to the Ten-Powered One, descended by the very same route he had come, and arrived in the presence of the people. And, in both his going and his returning, he determined it so that the people could see him. This, then, is the marvel of becoming visible that Elder Mahāmoggallāna performed on this occasion.

He, having thus arrived, related this news, and said, "do not think it far — set out having already eaten your breakfast." The Blessed One informed Sakka, king of the devas, "Great king, tomorrow I shall go to the human world." The deva-king ordered Vissakamma: "Dear one, tomorrow the Blessed One wishes to go to the human world — create three flights of stairs, one made of gold, one of silver, and one of jewels." He did so. The Blessed One, on the following day, standing on the summit of Sineru, looked toward the eastern world-sphere; countless thousands of world-systems, opening up, appeared like a single courtyard. And just as toward the east, so too toward the west, the north, and the south, he saw everything laid open. Below, too, as far as Avīci, and above, as far as the Akaniṭṭha realm — that far he saw.

That day, it is said, was called "the opening of the world." Humans saw devas, and devas saw humans. And there, humans had no need to look upward, nor devas to look downward — all saw one another directly, face to face. The Blessed One descended by the middle staircase, made of jewels; the six classes of sense-sphere devas descended on the left side, by the golden one; the Pure Abodes and the Great Brahmā, on the right side, by the silver one. The deva-king carried his bowl and robe; the Great Brahmā held a three-league white parasol; Suyāma held a yak-tail fan; and Pañcasikha, son of the gandhabbas, taking up a beḷuva-wood lute three cubits long, descended making an offering to the Tathāgata. On that day, there was not a single being who, having seen the Blessed One, failed to conceive a longing for Buddhahood. This, then, is the marvel of becoming visible that the Blessed One performed on this occasion.

Moreover, on the island of Tambapaṇṇi, Elder Dhammadinna, a resident of Talaṅgara, sitting in the shrine-courtyard of the Tissa Great Monastery while teaching the Apaṇṇaka Sutta — "monks, a monk endowed with three qualities has entered upon the unfailing path" (A.N. 3.16) — turned his fan face down, and it became a single courtyard all the way to Avīci. Then he turned it face up, and it became a single courtyard all the way to the Brahmā-world. The elder, terrifying his listeners with the fear of hell and enticing them with the bliss of heaven, taught the Dhamma. Some became stream-enterers; some, once-returners, non-returners, or arahants.

But one wishing to become invisible makes light into darkness, or the uncovered into the covered, or within-range into out-of-range. How? Just as something uncovered, or even something standing nearby, might in this way not be seen — so, wishing to make either himself or another invisible, emerging from the basis-jhāna, he adverts: "let this bright place become dark," or "let this uncovered thing become covered," or "let this within-range thing become out-of-range" — and, having performed the preliminary work, determines it by the method already stated. Together with the determining-consciousness, it becomes exactly as determined. Others, even standing nearby, do not see it. He himself too, not wishing to see, does not see.

But by whom was this marvel first performed? By the Blessed One. For the Blessed One made it so that the young man Yasa, sitting right nearby, could not be seen by his own father. Likewise, having gone a hundred and twenty leagues to meet Mahākappina, and having established him in the fruit of non-return and his thousand ministers in the fruit of stream-entry, when Queen Anojā, who had come following along the same road with her retinue of a thousand women, arrived, and, although sitting nearby, could not see the king together with his retinue — he arranged it so — and, when asked, "venerable sir, do you see the king?", he said, "which, then, would be better for you to seek — the king, or yourself?" And she, saying, "myself, venerable sir," sat down; and to her, sitting thus, he taught the Dhamma in such a way that she, together with her thousand women, became established in the fruit of stream-entry, the ministers in the fruit of non-return, and the king in arahantship. Moreover, on the day of his arrival on the island of Tambapaṇṇi, this very thing was done also by Elder Mahinda, making it so that the king could not see the rest who had come together with him.

Moreover, every openly manifest marvel is called "becoming visible"; every non-manifest marvel is called "becoming invisible." Herein, in an openly manifest marvel, both the power and the one who possesses the power are made known. This should be illustrated by the twin marvel. For there: "here, the Tathāgata performs the twin marvel, not shared with disciples: from the upper body a mass of fire proceeds, from the lower body a stream of water proceeds" (Paṭis. i.116) — thus both were made known at once. In a non-manifest marvel, only the power itself is made known, not its possessor. This should be illustrated by the Mahaka Sutta (S.N. 4.346) and the Brahmanimantanika Sutta (M.N. 1.501 and following). For there, in the case of both Venerable Mahaka and the Blessed One, only the power itself was made known, not the one who possessed it.

As it is said —

"The householder Citta, sitting to one side, said this to Venerable Mahaka: 'Venerable sir, it would be good if the venerable Mahaka would display a superhuman marvel of power.' 'Well then, householder, spread your outer robe on the porch, and place a bundle of grass there.' 'Very well, venerable sir,' said the householder Citta, and, having agreed to Venerable Mahaka's request, spread his outer robe on the porch and placed a bundle of grass there. Then Venerable Mahaka, having entered his dwelling, performed such a feat of supernormal determination that a flame came out through the keyhole and through the crack of the door, and burned up the grass — but did not burn the outer robe." (S.N. 4.346)

And as he said —

"Then, monks, I performed such a feat of supernormal determination that, thinking, 'let Brahmā, Brahmā's assembly, and Brahmā's retinue hear my voice to this extent, but not see me,' having become invisible, I spoke this verse —

"Having seen danger in existence, and beings seeking non-existence, I did not affirm any form of existence at all, nor did I cling to any delight in it." (M.N. 1.504)

"He goes unobstructed through walls, through ramparts, through mountains, just as though through space": herein, "through a wall" means through another's wall, that is, through the far side of a wall. The same method applies to the others. "Wall" is a designation for a house's own partition-wall. "Rampart" is the enclosing wall around a house, monastery, village, and the like. "Mountain" is either a mountain of earth or a mountain of rock. "Unobstructed" means without catching, without sticking. "Just as though through space" means as though through open space. One wishing to travel in this way should, having attained the space kasiṇa and emerged from it, advert to a wall, a rampart, or a mountain — even Sineru or the mountains ringing the world-system — and, having performed the preliminary work, determine, "let this become space." It becomes space itself. For one wishing to descend below, or to ascend above, it becomes hollow; for one wishing to pass straight through, it becomes an opening. He goes there unobstructed.

But the Elder Tipiṭaka Cūḷābhaya said on this point: "friends, what is the purpose of entering upon the space kasiṇa? Does one wishing to create an elephant or a horse and the like enter upon an elephant-kasiṇa or a horse-kasiṇa? Is it not simply this: having done the preliminary work in whatever kasiṇa one likes, the only actual requirement is mastery over the eight attainments — and then, whatever one wishes for, that very thing comes about?" The monks replied: "venerable sir, it is specifically the space kasiṇa that has come down in the canonical text; therefore this must certainly be stated just as it is." Here is that canonical text —

"Being naturally a gainer of the space-kasiṇa attainment, he adverts to a wall, a rampart, a mountain. Having adverted, he determines by knowledge, 'let this become space.' It becomes space. He goes unobstructed through the wall, the rampart, the mountain. Just as ordinary people, without power, go unobstructed through what is open and unenclosed by anything — just so, this possessor of power, who has attained mastery of mind, goes unobstructed through the wall, the rampart, the mountain, as though through space." (Paṭis. iii.11)

If, for that monk, while going after having so determined, another mountain or tree should arise in between, should he enter the attainment and determine it again? There is no fault in doing so. For entering again and determining anew is comparable to taking dependence anew in the presence of one's preceptor. And, because this monk has determined, "let this become space," it does indeed become space. And, by the very power of his earlier determination, it is simply not possible that another mountain or tree should naturally arise in between. But in the case of something created by another possessor of power, the first creation is the stronger; the other must then go around it, either above or below.

"Diving in and out of the earth": herein, "diving out" refers to rising up; "diving in" refers to sinking down. Diving out and diving in together are "diving in and out." One wishing to do this should, having attained the water kasiṇa and emerged from it, delimit an area, thinking, "let the earth in this much space become water," and, having performed the preliminary work, determine it by the method already stated. Together with that determination, in the delimited area, the earth becomes water itself. He dives in and out of it there. Here is the canonical text —

"Being naturally a gainer of the water-kasiṇa attainment, he adverts to the earth. Having adverted, he determines by knowledge, 'let this be water.' It becomes water. He dives in and out of the earth. Just as ordinary people, without power, dive in and out of water — just so, this possessor of power, who has attained mastery of mind, dives in and out of the earth, as though it were water." (Paṭis. iii.11)

And not merely diving in and out — he does whatever he wishes among bathing, drinking, washing his face, washing his belongings, and the like. And not merely water — among ghee, oil, honey, molasses, and the like, whatever he wishes, adverting, "let this and that, this much, be so-and-so," and performing the preliminary work, whatever he determines becomes exactly that. Drawing it out and putting it into a vessel, ghee remains ghee; oil and the rest remain oil and the rest; water remains water. He, wishing to become wet there, becomes wet; not wishing to become wet, he does not become wet. And that earth becomes water for him alone, remaining earth for everyone else. There, people continue to go on foot, to travel by vehicles, and even to carry on farming. But if he wishes that it become water for them too, it does become so. But once the determined time period has passed, apart from whatever water is naturally present in a jar, a pond, or the like, the remaining delimited area becomes earth once again.

"Walking on unbreaking water": herein, water that, when stepped on, sinks down is called "breaking"; the opposite is "not breaking." One wishing to walk in this way should, having attained the earth kasiṇa and emerged from it, delimit an area, thinking, "let the water in this much space become earth," and, having performed the preliminary work, determine it by the method already stated. Together with that determination, in the delimited area, the water becomes earth itself. He walks there. Here is the canonical text —

"Being naturally a gainer of the earth-kasiṇa attainment, he adverts to the water. Having adverted, he determines by knowledge, 'let this be earth.' It becomes earth. He walks on the unbreaking water. Just as ordinary people, without power, walk on unbreaking earth — just so, this possessor of power, who has attained mastery of mind, walks on unbreaking water, as though it were earth." (Paṭis. iii.11)

And not merely walking — he adopts whatever posture he wishes there. And not merely making it earth — among a jewel-mountain, a golden mountain, a tree, and the like, whatever he wishes, adverting by the same method, he determines it, and it becomes exactly as determined. And that water becomes earth for him alone; for everyone else it remains water, and fish, tortoises, water-crows, and the like continue to move about there just as they please. But if he wishes to make it earth for other people too, he does so. But once the determined time period has passed, it becomes water once again.

"He travels cross-legged": he goes seated cross-legged. "Like a winged bird": a bird equipped with wings. One wishing to do this should, having attained the earth kasiṇa and emerged from it, if he wishes to travel seated, delimit an area the size of a cross-legged seat, and, having performed the preliminary work, determine it by the method already stated. If he wishes to travel lying down, the size of a bed; if he wishes to travel on foot, the size of a path — thus, having delimited an appropriately sized area, he should determine, by the method already stated, "let this be earth." Together with that determination, it becomes earth itself. Here is the canonical text —

"'He travels cross-legged through the sky, just like a winged bird.' Being naturally a gainer of the earth-kasiṇa attainment, he adverts to space. Having adverted, he determines by knowledge, 'let this be earth.' It becomes earth. He walks, stands, sits, and lies down in the sky, in open space. Just as ordinary people, without power, walk … and lie down on the earth — just so, this possessor of power, who has attained mastery of mind, walks … and lies down in the sky, in open space." (Paṭis. iii.11)

And a monk wishing to travel through the sky should also be one who has obtained the divine eye. Why? Because, in between, there may be naturally arisen mountains, trees, and the like, or nāgas, garuḍas, and the like creating obstacles out of envy — the divine eye is needed in order to see these. And, having seen them, what should be done? Having entered the basis-jhāna and emerged from it, he should perform the preliminary work and determine, "let this be space." But an elder said: "friend, what is the purpose of entering the attainment at all? Is his mind not already concentrated? By that alone, whatever place he determines, 'let this be space' — does it not simply become space?" Although he said this, nevertheless, the same procedure already stated for the "passing through walls" method should be followed here.

Moreover, this possessor of the divine eye should also use it for the purpose of descending in a proper place. For if he descends in an improper place — a bathing landing, or a village gate — he becomes conspicuous to the general public. Therefore, having seen with the divine eye and avoided an improper place, he descends in a proper place.

"Even these moon and sun, of such great power, of such great majesty, he touches and strokes with his hand": herein, the moon and sun's "great power" should be understood by their course above a height of forty-two thousand leagues; their "great majesty" should be understood by their producing light simultaneously in three continents. Thus, by their course above and their producing of light, they are of great power, and precisely by that, of great majesty. "He touches" means he grasps, or touches in part. "He strokes" means he strokes all around, as though stroking the surface of a mirror. But this power of his is accomplished simply by virtue of the jhāna serving as the basis for direct knowledge — there is here no fixed requirement of any particular kasiṇa attainment. For this was said in the Paṭisambhidāmagga —

"'Even these moon and sun ... he strokes': here, this possessor of power, who has attained mastery of mind, adverts to the moon and sun. Having adverted, he determines by knowledge, 'let them come within hand's reach.' They come within hand's reach. He, whether sitting or lying down, touches, grasps, and strokes the moon and sun with his hand. Just as ordinary people, without power, touch, grasp, and stroke some material object within hand's reach — just so, this possessor of power ... strokes them." (Paṭis. iii.12)

This one, if he wishes to go and touch it, goes and touches it; but if, remaining right where he is, sitting or lying down, he wishes to touch it, he determines, "let it come within hand's reach," and, by the power of that determination, it comes, like a palm-fruit released from its stalk, and stands within hand's reach, and he touches it — or else he stretches out his hand to reach it. But when he stretches it, does the living part grow, or the non-living part? The non-living part grows in dependence on the living part.

Herein, the Elder Tipiṭaka Cūḷanāga said: "but friend, can the living part itself not become both small and large? Is it not so that when a monk passes out through a hole in a palm-leaf or the like, the living part becomes small; and when he makes his body large, it becomes large — just as with Elder Mahāmoggallāna?"

It is told that, once, the householder Anāthapiṇḍika, having heard the Blessed One's teaching of the Dhamma, invited him, saying, "tomorrow, venerable sir, please come with five hundred monks to receive alms at our house," and departed. The Blessed One accepted, and, having passed the remainder of that day and that night, surveyed the ten-thousandfold world-system at dawn. Then a nāga king named Nandopananda came within the range of his knowledge. The Blessed One, reflecting, "this nāga king has come within the range of my knowledge — is there, I wonder, a supporting condition for him?", and, reflecting further, seeing, "this one holds wrong view and has no confidence in the Three Jewels — now, who could wean him from this wrong view?", saw Elder Mahāmoggallāna.

Then, when the night had grown light, having attended to his bodily needs, he addressed Venerable Ānanda: "Ānanda, inform the five hundred monks that the Tathāgata is going on an excursion among the gods." On that same day, a drinking-party had been prepared for Nandopananda. He sat upon a divine, jeweled couch, a divine white parasol held over him, surrounded by three kinds of dancers and his nāga retinue, watching the arrangement of food and drink laid out in divine vessels. Then the Blessed One, making sure the nāga king would see him, set out, together with the five hundred monks, flying right over the peak of his canopy, heading toward the realm of the Tāvatiṃsa gods.

Now, at that time, such an evil view had arisen in the nāga king Nandopananda: "these shaven-headed ascetics, flying about repeatedly right above us, enter and leave the realm of the Tāvatiṃsa gods — from now on I shall not let them go on scattering the dust of their feet over our heads." Rising up, he went to the foot of Sineru, abandoned that form, coiled seven times around Sineru with his coils, raised his hood above, and, turning his hood downward over the Tāvatiṃsa mansion, seized it and rendered it invisible.

Then Venerable Raṭṭhapāla said this to the Blessed One: "Venerable sir, formerly, standing in this place, I used to see Sineru, I used to see the surrounding ring of Sineru, I used to see Tāvatiṃsa, I used to see Vejayanta, I used to see the banner atop the Vejayanta palace. What, venerable sir, is the reason, what is the cause, that now I see neither Sineru … nor the banner atop the Vejayanta palace?" "Raṭṭhapāla, this nāga king named Nandopananda, angered at you all, has coiled seven times around Sineru with his coils, covered it above with his hood, and stands there, having made it dark." "I shall tame him, venerable sir." The Blessed One did not permit it. Then Venerable Bhaddiya, then Venerable Rāhula — thus, one after another, all the monks rose up to volunteer. The Blessed One did not permit any of them.

At last, Elder Mahāmoggallāna said, "Venerable sir, I shall tame him." "Tame him, Moggallāna," the Blessed One permitted. The elder, abandoning his own form, created a huge nāga-king form, coiled fourteen times around Nandopananda with his coils, placed his own hood atop the nāga's hood, and pressed down together with Sineru. The nāga king began to smoke. The elder, thinking, "smoke is not only in your body — it is in mine too," also began to smoke. The nāga king's smoke did not trouble the elder; but the elder's smoke troubled the nāga king. Then the nāga king burst into flame. The elder, thinking, "fire is not only in your body — it is in mine too," also burst into flame. The nāga king's fire did not trouble the elder; but the elder's fire troubled the nāga king. The nāga king, thinking, "this one, having crushed me against Sineru, is both smoking and blazing," asked in return, "sir, who are you?" "Nanda, I am indeed Moggallāna." "Venerable sir, please remain in your own form as a monk."

The elder, abandoning that form, entered through the nāga's right ear-passage and exited through the left; entered through the left and exited through the right; likewise entered through the right nostril and exited through the left, entered through the left nostril and exited through the right. Then the nāga king opened his mouth. The elder, entering by the mouth, walked back and forth inside his belly, from east to west. The Blessed One said, "Moggallāna, be attentive — this nāga is very powerful." The elder said, "Venerable sir, my four bases of power have been developed, made much of, made a vehicle, made a basis, firmly established, consolidated, and properly undertaken. Let Nandopananda be, venerable sir — I could tame even a hundred, a thousand, a hundred thousand nāga kings like Nandopananda."

The nāga king thought, "I did not even see him enter; when he comes out now, I shall catch him between my fangs and crush him" — and, thinking this, said, "come out, venerable sir; do not trouble me by walking back and forth inside my belly." The elder came out and stood outside. The nāga king, seeing, "this is he," released a blast from his nostril. The elder entered the fourth jhāna. The wind could not even stir a single pore of his skin. It is said that, although the remaining monks might well have been capable of performing all these marvels up to this point, upon reaching this particular juncture, they would not have been quick-witted enough to enter the required attainment in time — and it was for this reason that the Blessed One did not permit any of them to tame the nāga king.

The nāga king thought, "I was unable, even with my own nostril's wind, to stir so much as a single pore of this ascetic — this ascetic is very powerful." The elder, abandoning his form, created the form of a garuḍa, and, displaying a garuḍa's wind, pursued the nāga king. The nāga king, abandoning his own form, created the form of a young brahmin, and, saying, "venerable sir, I go for refuge to you," paid homage at the elder's feet. The elder said, "Nanda, the Teacher has come; come, let us go" — and, having tamed the nāga king and rendered him free of venom, took him and went into the Blessed One's presence. The nāga king, paying homage to the Blessed One, said, "venerable sir, I go for refuge to you." The Blessed One, saying, "may you be well, nāga king," went, surrounded by the community of monks, to Anāthapiṇḍika's house.

Anāthapiṇḍika said, "Venerable sir, why have you come so unusually late?" "There was a battle between Moggallāna and Nandopananda." "Whose was the victory, venerable sir, and whose the defeat?" "Moggallāna's was the victory; Nanda's, the defeat." Anāthapiṇḍika said, "Venerable sir, may the Blessed One grant me the favor of accepting meals for seven days in unbroken succession; for seven days I shall render honor to the elder" — and, for seven days, he rendered great honor to the community of five hundred monks headed by the Buddha. Thus it is with reference to this great bodily form created during the taming of Nandopananda that it was said, "when he makes his body large, it becomes large, just as with Elder Mahāmoggallāna." Even though this was said, the monks maintained that it is the non-living part that grows in dependence on the living part. This, then, is the correct reasoning on this point.

"Even as far as the Brahmā-world, he exercises mastery with the body": having made even the Brahmā-world its limit. "He exercises mastery with the body": there, in the Brahmā-world, he exercises his own mastery by means of the body. Its meaning should be understood by following the canonical text. Here is that canonical text —

"'Even as far as the Brahmā-world, he exercises mastery with the body': if this possessor of power, who has attained mastery of mind, wishes to go to the Brahmā-world, he determines what is far to be near, thinking, 'let it be near' — and it becomes near. He determines what is near to be far, thinking, 'let it be far' — and it becomes far. He determines what is much to be little, thinking, 'let it be little' — and it becomes little. He determines what is little to be much, thinking, 'let it be much' — and it becomes much. With the divine eye, he sees that Brahmā's form. With the divine ear-element, he hears that Brahmā's voice. With the knowledge of penetrating minds, he understands that Brahmā's mind. If this possessor of power, who has attained mastery of mind, wishes to go to the Brahmā-world with a visible body, he brings the mind under the influence of the body, he determines the mind by way of the body; having brought the mind under the body's influence and determined it by way of the body, entering into a perception of pleasure and a perception of lightness, he goes to the Brahmā-world with a visible body. If this possessor of power, who has attained mastery of mind, wishes to go to the Brahmā-world with an invisible body, he brings the body under the influence of the mind, he determines the body by way of the mind; having brought the body under the mind's influence and determined it by way of the mind, entering into a perception of pleasure and a perception of lightness, he goes to the Brahmā-world with an invisible body. He creates, in front of that Brahmā, a form, mind-made, complete with all its major and minor limbs, its faculties not deficient. If this possessor of power walks, the created form also walks there. If this possessor of power stands, sits, or lies down, the created form also lies down there. If this possessor of power smokes, blazes, speaks the Dhamma, asks a question, or, being asked a question, answers it, the created form, being asked a question there, also answers it. If this possessor of power stands together with that Brahmā, converses, or engages in discussion, the created form also stands together with that Brahmā there, converses, and engages in discussion. For whatever this possessor of power does, the created form does that very same thing.'" (Paṭis. iii.12)

Herein, "he determines what is far to be near": emerging from the basis-jhāna, he adverts to a far-off deva-world or Brahmā-world, thinking, "let it be near." Having adverted, having performed the preliminary work, and having entered again, he determines by knowledge, "let it be near," and it becomes near. This same method applies to the remaining terms.

Herein, who took what was far and made it near? The Blessed One. For the Blessed One, going to the deva-world at the conclusion of the twin marvel, having brought Yugandhara and Sineru near, planted one foot on the surface of the earth and the other, set upon Yugandhara, on the summit of Sineru. Who else did this? Elder Mahāmoggallāna. For the elder, having shortened the thirty-league road to the city of Saṅkassa, brought the twelve-league procession — which had set out from Sāvatthī after finishing its meal — there in that very instant.

Moreover, on the island of Tambapaṇṇi, Elder Cūḷasamudda did this as well. It is told that, in a time of famine, seven hundred monks came to the elder early one morning. The elder, thinking, "where will there be almsfood for such a great community of monks?", and, seeing none in the whole of Tambapaṇṇi, saw, "there will be some on the far shore, in Pāṭaliputta." Having the monks take up their bowls and robes, saying, "come, friends, let us go on almsround," he shortened the earth, and went to Pāṭaliputta. The monks asked, "venerable sir, which city is this?" "Pāṭaliputta, friends." "But Pāṭaliputta is said to be far away, venerable sir." "Friends, senior elders bring even what is far and make it near." "But where, venerable sir, is the great ocean?" "Friends, did you not come here having just crossed a single dark stream in between?" "Yes, venerable sir." "But the great ocean is huge!" "Friends, senior elders make even what is huge into something small."

And just as this one, so too Elder Tissadatta, one evening, having bathed and put on his robe, when the thought arose in him, "I shall pay homage to the Great Bodhi Tree," made it near.

But who took what was near and made it far? The Blessed One. For the Blessed One made the space between himself and Aṅgulimāla far, even though it was near.

Now, who made much into little? Elder Mahākassapa. It is told that, in Rājagaha, on a festival day, five hundred young girls, carrying moon-cakes, were going out to play at the festival. Seeing the Blessed One, they offered him nothing at all. But seeing the elder coming behind him, thinking, "our own elder is coming — let us give him cakes," they all took up their cakes and approached the elder. The elder brought out his bowl, and made the whole of it fill just that one bowl. The Blessed One sat down in front, waiting for the elder. The elder brought it and gave it to the Blessed One.

But in the story of the merchant Illisa, it was Elder Mahāmoggallāna who made little into much, and in the story of Kākavaliya, it was the Blessed One. It is told that Elder Mahākassapa, having passed seven days in attainment and now going about caring for the poor, stood at the door of a destitute man named Kākavaliya. That man's wife, seeing the elder, poured into his bowl the unsalted, sour gruel cooked for her husband. The elder took it and set it in the Blessed One's hands. The Blessed One determined it to be sufficient for the great community of monks. Brought in a single bowl, it sufficed for them all. And Kākavaliya himself, on the seventh day, obtained the position of a merchant's heir.

And it is not only the making of little into much: whatever a possessor of power wishes — turning sweet into unsweet, unsweet into sweet, and so on — all of it is accomplished for him. So it was that Elder Mahā-Anuḷa, seeing a number of monks who, having gone for alms, had obtained only dry, plain food, sitting on the bank of the Ganges and eating it, determined the water of the Ganges to be a cream of ghee, and gave a sign to the novices. They brought it in bowls and gave it to the community of monks. All of them ate it as sweet ghee-cream.

"With the divine eye": standing right here, having expanded his light, he sees that Brahmā's form. And standing right here, he hears the whole of that one's speaking voice. He understands his mind. "He brings the mind under the influence of the body": he brings the mind under the influence of the physical, kamma-born body. Taking hold of the basis-jhāna mind, he mounts it upon the body, making it follow the body, a slow going — for going by way of the body is slow. "He enters into a perception of pleasure and a perception of lightness": he enters, penetrates, touches, and attains a perception of pleasure and a perception of lightness that arises together with the power-consciousness that has the basis-jhāna as its object. "Perception of pleasure" is the perception associated with equanimity — for equanimity is called "peaceful pleasure." And that same perception, precisely because it is freed from both the hindrances and their opposing factors such as thinking, should also be understood as "perception of lightness." When he has entered into it, his kamma-born body too becomes as light as a wisp of cotton-down. In this way, light as a wisp of cotton-down flung up by the wind, he goes to the Brahmā-world with a visible body. Going in this way, if he wishes, by means of the earth-kasiṇa, he creates a path in the sky and goes on foot. If he wishes, by means of the wind-kasiṇa, he determines the wind and, like a wisp of cotton-down, goes by the wind. But indeed, here, the sheer wish to go is itself the measure — for once there is the wish to go, having thus made the mind's determination, propelled by the force of that determination, he goes, visible, just like an arrow shot by an archer.

"He brings the body under the influence of the mind": he takes hold of the body and mounts it upon the mind, making it follow the mind, a swift going — for going by way of the mind is swift. "He enters into a perception of pleasure and a perception of lightness": he enters into a perception of pleasure and a perception of lightness that arises together with the power-consciousness that has the physical body as its object. The rest should be understood in the way already stated. But this is purely a going by way of mind. As for one who goes in this way with an invisible body — does he go at the moment of the arising of that determining consciousness, or at the moment of its persisting, or at the moment of its dissolution? The elder said: he goes at all three moments. But does he go himself, or does he send a created form? He does as he pleases. But here, it is his own going that is intended.

"Mind-made": mind-made because it is created by the determining mind. "Faculties not deficient": this is said with reference to the outward shape of the eye, the ear, and so on — for in the created form there is no actual sensitivity. "If the possessor of power walks, the created form also walks there" and so on — all of this is said with reference to a disciple's created form. But a created form made by the Buddha does whatever the Blessed One does, and, according to the Blessed One's own wish, does other things besides. And here: that this possessor of power, standing right here, sees the form with the divine eye, hears the sound with the divine ear-element, and understands the mind with the knowledge of penetrating minds — by this much alone he does not yet exercise mastery with the body. That he, standing right here, stands together with that Brahmā, converses, and engages in discussion — by this much alone, too, he does not yet exercise mastery with the body. That determination of his, "he determines what is far to be near" and so on — by this much alone, too, he does not yet exercise mastery with the body. That he goes to the Brahmā-world with a visible or an invisible body — by this much alone, too, he does not yet exercise mastery with the body. But that he arrives at the procedure stated in the manner, "he creates, in front of that Brahmā, a form" and so on — by this much, he is said to exercise mastery with the body. The remainder here is stated for the purpose of showing the preliminary portion leading up to the exercise of bodily mastery. This, firstly, is the power of resolve.

But there is this difference between the power of transformation and the power of the mind-made body. As for one performing transformation, first: "he, abandoning his natural appearance, shows the appearance of a child, or shows the appearance of a nāga, or shows the appearance of a garuḍa, or shows the appearance of an asura, or shows the appearance of Sakka, or shows the appearance of a deva, or shows the appearance of a Brahmā, or shows the appearance of the ocean, or shows the appearance of a mountain, or shows the appearance of a lion, or shows the appearance of a tiger, or shows the appearance of a leopard; he shows an elephant, he shows a horse, he shows a chariot, he shows a foot-soldier, and he shows a manifold arrangement of an army" (Paṭis. iii.13) — thus, among the appearances stated, such as that of a child, whichever one he wishes for should be determined. And, in determining, having emerged from the basis-jhāna for direct knowledge with any one object among the earth-kasiṇa and the rest, he should advert to the appearance of a child for himself. Having adverted, at the end of the preliminary work, having entered again and emerged, he should determine, "let me be a child of such a kind." Together with the determining consciousness, he becomes a child — just as Devadatta did (Cūḷavagga 333). This same method applies throughout.

Herein, "he shows an elephant" and so on is stated with reference to showing an elephant and the rest externally, apart from himself. Here, without determining, "let me become an elephant," one should determine, "let there be an elephant." The same method applies with a horse and the rest. This is the power of transformation.

But one wishing to make a mind-made body, having emerged from the basis-jhāna, first adverts to his body and determines, in the way already stated, "let it become hollow" — and it becomes hollow. Then, having adverted to another body within it, and having done the preliminary work, he determines in the way already stated, "let there be, within that one, another body." He draws that one out just as one draws a reed from muñja-grass, a sword from its scabbard, or a snake from its slough. Hence it was said: "Here, a monk creates, from this body, another body, possessing form, mind-made, complete with all its major and minor limbs, its faculties not deficient. It is just as if a man were to draw out a reed from muñja-grass; it would occur to him: 'this is the muñja-grass, this is the reed — the muñja-grass is one thing, the reed is another thing, but the reed was drawn out from the muñja-grass'" and so on (Paṭis. iii.14). And here, just as the reed and the other examples are similar in kind to the muñja-grass and the rest, so too the mind-made form is simply similar in kind to the possessor of power himself — these similes are stated for the purpose of showing just this. This is the power of the mind-made body.

Thus, in the Path of Purification, composed for the joy of good people,

the discussion called "The Discussion of the Kinds of Supernormal Power"

constitutes the twelfth chapter.