Vimuttimagga

IX The five forms of higher knowledge

Now, when that yogin, having practised concentration, dwells easy in the fourth meditation, jhāna, he is able to cause the arising of the five forms of higher knowledge, namely, supernormal power, 1 divine hearing, 2 knowledge of others’ thoughts, 3 recollection of former lives, 4 divine sight. 5

“Supernormal power” means “transformation”. “Divine hearing” means “beyond the reach of human audition”. “Knowledge of others’ thoughts” means “the understanding of others’ thoughts”. “Recollection of former lives” means “the remembrance of past lives”. “Divine sight” means “beyond the reach of human vision”.

Q. How many kinds of supernormal power are there? Who develops it? What is the procedure?

1 Three kinds of supernormal power

A. There are three kinds of supernormal power, namely, the supernormal power of resolve, the supernormal power of transformation, the supernormal power caused by mind. What is the supernormal power of resolve? That yogin being one becomes many; and being many becomes one. Developing the body, he reaches the world of Brahma. This is called the supernormal power of resolve. 6 What is the supernormal power of transformation? That yogin discards his natural body and appears in the form of a boy or a snake {273|210} or a king of Brahmas. These constitute the supernormal power of transformation. 7 What is the supernormal power caused by mind? That yogin calls up from this body another body, readily, and endows it with all members and faculties, according to his will. This is called the supernormal power caused by mind. 8

2 Seven kinds of supernormal power

And again, there are seven kinds of supernormal power, namely, the supernormal power diffused by knowledge, the supernormal power diffused by concentration, the supernormal power of the Ariyas, the supernormal power born of kamma-result, the supernormal power of the meritorious, the supernormal power accomplished by magic, 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 Saṅkicca and of the Venerable Elder Bhūtapāla. Thus is supernormal power diffused by knowledge. 9

Q. What is the supernormal power diffused by concentration? A. By the first meditation, jhāna, 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 Sāriputta, of the Venerable Elder Khāṇukoṇḍañña, of the lay-sister Uttarā and of the lay-sister Sāmāvatī. Thus is the supernormal power diffused by concentration. 10 {274|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. 11 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. 12 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 Jaṭila, the {275|212} 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. 13 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. 14 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. 15

3 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, jhāna, with facility, develop supernormal power. Again it is said that the fourth meditation, jhāna, of the realm of form, makes for distinction. Therefore one, develops supernormal power. Again it is said that two of the four meditations, jhāna, 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. 16 “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 demeritorious states that have not yet arisen; he endeavours to reject the evil demeritorious [[276|213]] 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, jhāna, 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, {277|214} he can rise up in space. It is comparable to cottonwool blown by the wind. 17 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, jhāna, will fall away. Therefore the new yogin should not go far quickly. He should go gradually. At first one shaku; 18 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, jhāna, there? A. No. This begins from one’s meditation-seat. If, having gone far, the meditation, jhāna, 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”.

4 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 Brahmā.

“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, jhāna, and rising therefrom peacefully resolves through knowledge: “May I be many!”, like Cullapanthaka, the Consummate One (arahant). {278|215}

“Being many, he becomes one”: Desiring to change from many to one, he resolves through knowledge thus: “May I change from many to one!”, like Cullapanthaka, the Consummate One. 19

“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 kasiṇa enters the fourth meditation, jhāna, 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 kasiṇa and enters the fourth meditation, jhāna. 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. 20

Without obstruction “he can walk on water as if on earth”. That yogin practises on the earth kasiṇa and enters the fourth meditation, jhāna. Rising therefrom peacefully, he marks off a part of water and resolves through knowledge thus: “Let there be earth!”. Having produced earth, that yogin is able to move on water without difficulty as if on land. {279|216}

“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 kasiṇa and resolves through knowledge for a path in space, and moves on foot. Or if he gets the concentration of the air kasiṇa he resolves upon air, and goes through air like cottonwool. 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, 21 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, jhāna, 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. 22

“He raises up his body and reaches the world of Brahmā”: Having supernormal power that yogin gets control of the mind and goes up even to the world of Brahmā, 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 Brahmā’s form with divine sight. He hears the voice of Brahmā 23 with divine hearing and he knows Brahmā’s mind with the knowledge of others’ thoughts. That yogin has three formations. 24 He goes to Brahmā’s world through two formations. This is {280|217} the teaching of the supernormal power of resolve in full. 25

Supernormal power of resolve has ended. †

5 Supernormal power of transformation

Now the yogin, wishing to acquire the supernormal power of transformation, 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, jhāna, 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 garula, a yakkha, an asura, or into the form of Sakka-Inda or Brahmā, 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). 26 {281|218}

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. †

6 Supernormal power caused by mind

Now the yogin wishes to acquire the supernormal power caused by the mind. Having got control of mind, he develops the bases of supernormal power and enters into the fourth meditation, jhāna. Rising therefrom peacefully, he attends to the interior of his body with the thought: “It is like an empty pot”. Further that yogin meditates thus: “Within this hollow body of mine I will cause changes as I like. I will cause it to change”. And in changing, he resolves through knowledge thus: “Following it I will accomplish!” Thus considering, he accomplishes the change. By this means, he makes many forms. Thereafter he engages himself in various activities. If the yogin wishes to go to the world of Brahmā with a created body, he creates it in the form of a Brahmā before entering the Brahmā world. The form which is made according to his will is complete with all factors, and there is no faculty wanting in it. If [[443]] the possessor of supernormal power walks to and fro, that created man also walks to and fro. If the possessor of supernormal power sits, or lies down, or sends forth vapour and flame, or asks questions, or answers, that created man also sits or lies down, sends forth vapour and flame, or asks questions, or answers. Because that made form springs from supernormal power, it does so. 27

The supernormal power caused by mind has ended. †

7 Miscellaneous teachings

What are the miscellaneous teachings? The form which supernormal {282|219} power creates could be distinguished at any time. At this time he does not appear. He knows when it is not the time. During that time should he wish to speak, he makes, himself invisible. He does not appear at any moment. The created form has no life-principle. Drinks, foods, things, and various forms of knowledge created proceed by way of nine objects, namely, limited object, sublime object, limitless object, past object, future object, present object, internal object, external object, internal-external object.

Miscellaneous Teachings have ended. †

8 Divine hearing

Q. Who practises divine hearing? How is it developed?

A. One who enters the fourth meditation, jhāna, with facility on eight kasiṇas and two kasiṇas causes the arising of divine hearing relying on the physical organ of hearing.

Q. How is the form element of the fourth meditation, jhāna, set free?

A. It occurs then. 28

Q. How is it developed? A. The new yogin practises the four bases of supernormal power and controls his mind. He enters the fourth meditation, jhāna. Rising therefrom peacefully and depending on the physical organ of hearing, he attends to the sound sign. Hearing a sound afar off, or hearing a sound nearby, he attends to the sound sign. Hearing a gross sound or hearing a fine sound, he attends to the sound sign. Hearing a sound from the east, he attends to the sound sign. Thus as to all regions. Through the practice of the purity of mind and the purification of the ear element, that yogin strengthens the mental formations. That yogin hears what is beyond the reach of human ears owing to the purified divine hearing. He hears both sounds, namely, divine sounds and human sounds, also sounds afar and sounds near. 29 Here the predecessors have said: “At first the new yogin hears the sound of beings within himself after that he hears the sound of beings outside his body. Thence he hears the sound of beings anywhere. Thus he strengthens attention gradually”. Again it is said: “At first the new yogin cannot hear the sound of beings within himself, because he is not able to hear fine sounds. He cannot reach the field of these (sounds) with the physical ear. But the new yogin could hear the sound of conchs, drums and the like, with the physical ear.” {283|220}

Fine sounds or gross sounds, sounds afar off or sounds nearby could be heard with divine hearing. Here the new yogin should not attend to extremely fearful sounds, because he will (going to the other extreme) become attached to lovable sounds, and because he will stir up fear in his mind.

Knowledge of divine hearing proceeds in three objects, namely, limited object, present object and external object. If one loses physical hearing, one also loses divine hearing. Here, the hearer, who acquires facility (in the practice), is able to listen to the sounds of a thousand world-systems. The Silent Buddhas can hear more. There is no limit to the power of hearing of the Tathāgata.

Divine hearing has ended. †

9 Knowledge of others’ thoughts

Q. Who develops the knowledge of others’ thoughts? How is it developed?

A. One entering the fourth meditation, jhāna, on the light kasiṇa and acquiring facility therein, gains divine sight and causes the arising of the knowledge of others’ thoughts.

How is it developed? The new yogin having acquired the bases of supernormal power and having got control of the mind, enters the light kasiṇa which is pure and immovable. Rising from the fourth meditation, jhāna, peacefully, he, at first, fills his body with light. He sees the colour of his own heart through divine sight. Through this colour he perceives his own states of consciousness, and knows through the changes in colour the changes in his own mind: “This colour proceeds from the faculty of joy; this colour proceeds from the faculty of fear; this colour proceeds from the faculty of equanimity”. If the consciousness which is accompanied by the faculty of joy arises, the heart is of the colour of curds and ghee. If the consciousness which is accompanied by the faculty of melancholy arises, it (the heart) is purple in colour. If the consciousness which is accompanied by the faculty of equanimity arises, it (the heart) is of the colour of honey. If the consciousness which is accompanied by lustful desire arises, it (the heart) is yellow in colour. If the consciousness which is accompanied by anger arises, it (the heart) is black in colour. If the consciousness which is accompanied by ignorance arises, it (the heart) is muddy in colour. If the consciousness which is accompanied by confidence and knowledge arises, it (the heart) is pure in colour. Thus that yogin understands the changes in colour through the changes within himself. At this time he diffuses other bodies with light and sees the colour of others’ hearts through divine sight. He understands the changing colours through the changes in their hearts, and the changes {284|221} in their hearts through the changing colours. 30 Having understood thus, he causes the arising of the knowledge of others’ thoughts. Having aroused the knowledge of others’ thoughts, he leaves off attending to the changes of colour and holds to the heart only as object. That yogin practises thus. Therefore his mind becomes pure.

If a certain individual has the heart of loving-kindness, he (the yogin) knows that that individual possesses the heart of loving-kindness. If a certain individual has the heart of hate, he knows that that individual has the heart of hate. If a certain individual has not the heart of hate, he knows that that individual has not the heart of hate. 31 Thus he knows all.

The knowledge of others’ thoughts proceeds in eight objects, namely, limited object, lofty object, the path object, the immeasurable object, the past object, the future object, the present object and the external object. 32 The knowledge of the thoughts of those who are freed from the cankers is not within the power of the commoner. The thoughts of the beings of the formless realms are knowable only by the Buddhas. If the hearer gains freedom, he knows the thoughts (of beings) of a thousand world-systems. The Silent Buddhas know more. As to the Tathāgata, there is no limit.

The knowledge of others’ thoughts has ended. †

10 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, jhāna, with facility on the eight kasiṇas and the two kasiṇas, 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, jhāna, of the form plane where there is freedom of the mind.

Again it is asked: “In the fourth meditation, jhāna, how many kinds {285|222} 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, jhāna, 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, nāgas (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, jhāna, again and again. He, in developing meditation, jhāna, well, should purify the mind with action similar to the correct method of burnishing a mirror. 33 Having purified his mind, he remembers his past exactly. If he continues {286|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. 34

The knowledge of the recollection of past lives proceeds in seven objects. They are limited, lofty, immeasurable, past, internal, external and internal- external. 35

His lot in the past, the country and the village should be recalled to mind. 36 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 Tathāgatas, the Supremely Enlightened Ones, who are able to recall to mind their own and others’ previous lives, activities, spheres and all else. 37 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 {287|224} entering into concentration 38 or without entering into concentration, are able to recall to mind always. The rest can recall only through entering into concentration.

The knowledge of the recollection of past lives has ended.†

11 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, jhāna, on the light kasiṇa 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 39 and that which is produced by the strength of energetic developing. 40 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 supernormal power and gained control of the mind, the new yogin, being pure and immovable, enters the light kasiṇa. Attaining to the fourth meditation, jhāna, 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” 41 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 surpasses human vision, that yogin “sees beings disappearing and reappearing, coarse and fine, beautiful and ugly, faring well or faring ill, according to their deeds. 42 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 {288|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”. 43 {289|226}

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 {290|227} internal-object, external-object and internal-external-object. 44 From divine sight four kinds of knowledge are produced. The knowledge of the future, 45 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 kammaresult. Here, through the knowledge of the future, he knows the arising of the form of the future. 46 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. 47 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. 48 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. 49

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 Tathāgata.

Divine sight has ended. † {291|228}

12 Miscellaneous teachings

Here there are the following miscellaneous teachings: If one practises one kind of concentration with the purpose of seeing forms through divine sight, he can only see forms. He cannot hear sounds. If he practises one kind of concentration for the purpose of hearing sounds through divine hearing, he can hear sounds only. He cannot see forms. If he practises concentration for the purpose of seeing and hearing, he can see and hear. If he practises concentration for the purpose of seeing, hearing and knowing others’ thoughts, he can see, hear and know others’ thoughts. If he practises concentration for the purpose of seeing in one direction, he cannot see in another direction, he cannot hear and he cannot know others’ thoughts. If he practises concentration much, he can see in all directions, he can hear and he can know Others’ thoughts. Five supernormal powers are worldly higher knowledge. These are possessed by the denizens of the form plane who are with the cankers and commoners with the fetters. Meritorious higher knowledge belongs to both the learner and the commoner. To the Consummate One belongs non- characterizable higher knowledge. The five kinds of higher knowledge are not produced in the formless plane.

The section on supernormal power in the Path of Freedom has ended. † {292|229}

  1. Iddhividhā.
  2. Dibbasotañāṇa.
  3. Cetopariyañāṇa.
  4. Pubbenivāsānussatiñāṇa.
  5. Dibbacakkhuñāṇa.
  6. Cp. [ Pts. ] II, 207-10: Katamā adiṭṭhānā iddhi? Idha bhikkhu anekaviditaṁ iddhividhaṁ paccanubhoti: eko pi hutvā bahudhā hoti, bahudhā pi hutvā eko hoti... .yāva Brahmalokā pi kāyena vasaṁ vatteti... Ayaṁ adiṭṭhānā iddhi.
  7. [ Pts. ] II, 210: Katamā vikubbanā iddhi?....... So pakativaṇṇaṁ vijahitvā kumārakavaṇṇaṁ vā dasseti, nāgavaṇṇaṁ vā dasseti, supaṇṇavaṇṇaṁ vā dasseti, yakkhavaṇṇaṁ vā dasseti, indavaṇṇaṁ vā dasseti, devavaṇṇaṁ vā dasseti, Brahmavaṇṇaṁ vā dasseti....... Ayaṁ vikubbanā iddhi.
  8. [ Pts. ] II, 210-11: Katamā manomayā iddhi? Idha bhikkhu imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgaṁ ahīnindriyaṁ....... Ayaṁ manoṁayā iddhi.
  9. [ Pts. ] II, 211: Katamā ñāṇavipphārā iddhi? ‘Aniccānupassanāya niccasaññāya pahānaṭṭho ijjhatīti’ ñāṇavipphārā iddhi, ‘dukkhānupassanāya sukhasaññāya, anattānupassanāya attasaññāya....... paṭinissaggānupassanāya ādānassa pahānaṭṭho ijjhatīti’ ñāṇavipphārā iddhi. Āyasmato Bakkulassa ñāṇavipphārā iddhi, āyasmato Saṅkiccassa ñāṇavipphārā iddhi, āyasmato Bhūtapālassa ñāṇavipphārā iddhi. Ayaṁ ñāṇavipphārā iddhi.
    1. [ Pts. ] II, 211-12: Katamā samādhivipphārā iddhi? ‘Paṭhamajjhānena nīvaraṇānaṁ pahānaṭṭho ijjhatīti’ samādhivipphārā iddhi,... pe... ‘nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya pahānaṭṭho ijjhatīti’ samādhivipphārā iddhi. Āyasmato Sāriputtassa samādhivipphārā iddhi, āyasmato Sañjīvassa samādhivipphārā iddhi, āyasmato Khāṇu-koṇḍaññassa samādhivipphārā iddhi; Uttarāya upāsikāya samādhivipphārā iddhi, Sāmā-vatiyā upāsikāya samādhivipphārā iddhi. Ayaṁ samādhivipphārā iddhi.

    2. [ A. ] I, 26: Etad aggaṁ bhikkhave mama sāvikānaṁ upāsikānaṁ paṭhamaṁ jhāyīnaṁ yadidaṁ Uttarā Nandamātā.

  10. [ Pts. ] II, 212-13: Katamā ariyā iddhi? Idha bhikkhu sace ākaṅkhati ‘Paṭikkūle apaṭikkūlasaññī vihareyyan’ ti, apaṭikkūlasaññī tattha viharati; sacce ākaṅkhati ‘Apaṭikkūle paṭikkūlasaññī vihareyyan’ ti, paṭikkūlasaññī tattha viharati; sace ākaṅkhati’ Paṭikkūle ca apaṭikkūle ca apaṭikkūlasaññī vihareyyan’ ti, apaṭikkūlasaññī tattha viharati; sace ākaṅkhati ‘Apaṭikkūle ca paṭikkūle ca paṭikkūlasaññī vihareyyan’ ti, paṭikkūlasaññī tattha viharati; sace ākaṅkhati ‘Paṭikkūle ca apaṭikkūle ca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ ti, upekkhako tattha viharati sato sampajāno. Kathaṁ paṭikkūle apaṭikkūlasaññī viharati? Aniṭṭhasmiṁ vatthusmiṁ mettāya vā pharati, dhātuto vā upasaṁharati. Evaṁ paṭikkūle apaṭikkūlasaññī viharati. Kathaṁ apaṭikkūle paṭikkūlasaññī viharati? Iṭṭhasmiṁ vatthusmiṁ asubhāya vā pharati, aniccato vā upasaṁharati. Evaṁ apaṭikkūle paṭikkūlasaññī viharati. Kathaṁ paṭikkūle ca apaṭikkūle ca apaṭikkūlasaññī viharati? Aniṭṭhasmiṁ ca iṭṭthasmiṁ ca vatthusmiṁ mettāya vā pharati, dhātuto vā upasaṁharati. Evaṁ paṭikkūle ca apaṭikkūle ca apaṭikkūlasaññī viharati. Kathaṁ apaṭikkūle ca paṭikkūle ca paṭikkūlasaññī viharati? Iṭṭthasmiṁ ca aniṭṭhasmiṁ ca vatthusmiṁ asubhāya vā pharati, aniccato vā upasaṁharati. Evaṁ apaṭikkūle ca paṭikkūle ca paṭikkūlasaññī viharati. Kathaṁ paṭikkūle ca apaṭikkūle ca tadubhayaṁ abhinivajjetvā upekkhako viharati sato sampajāno? Idha bhikkhu cakkhunā rūpaṁ disvā n’ eva sumano hoti na dummano, upekkhako viharati sato sampajāno; sotena saddaṁ sutvā, ghānena gandhaṁ ghāyitvā, jivhāya rasaṁ sāyitvā, kāyena phoṭṭhabbaṁ phusitvā, manasā dhammaṁ viññāya n’eva sumano hoti na dummano, upekkhako viharati sato sampajāno. Evaṁ paṭikkūle ca apaṭikkūle ca tadubhayaṁ abhinivajjetvā upekkhako viharati sato sampajāno. Ayaṁ ariyā iddhi.
  11. [ Pts. ] II, 213: Katamā kammavipākajā iddhi? Sabbesaṁ pakkhīnaṁ, sabbesaṁ devānaṁ, ekaccānaṁ manussānaṁ, ekaccānaṁ vinipātikānaṁ. Ayaṁ kammavipākajā iddhi.
  12. [ Pts. ] II, 213: Katamā puññavato iddhi? Rājā Cakkavatti vehāsaṁ gacchati saddhiṁ caturaṅginiyā senāya antamaso assabandhagopake purise upādāya; Jotikassa gahapatissa puññavato iddhi, Jaṭilassa gahapatissa puññavato iddhi, Meṇḍakassa gahapatissa puññavato iddhi, Ghositassa gahapatissa puññavato iddhi, pañcannaṁ mahāpuññānaṁ puññavato iddhi. Ayaṁ puññavato iddhi.
  13. [ Pts. ] II, 213: Katamā vijjāmayā iddhi? Vijjādharā vijjaṁ parijapetvā vehāsaṁ gacchanti: ākāse antalikkhe hatthiṁ pi dassenti, assaṁ pi dassenti, rathaṁ pi dassenti, pattiṁ pi dassenti, vividhaṁ pi senābyūhaṁ dassenti. Ayam vijjāmayā iddhi.
  14. [ Pts. ] II, 213-14: Kathaṁ tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi? ‘Nekkhammena kāmacchandassa pahānaṭṭho ijjhatīti’ tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi,... Arahattamaggena sabbakilesānaṁ pahānaṭṭho ijjhatīti’ tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi. Evaṁ tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi.
  15. [ D. ] II, 213: Yāva supaññattā v’ime tena Bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā iddhipahutāya iddhi-visavitāya iddhi-vikubbanatāya. Katame cattaro? Idha bho bhikkhu chanda-samādhi-padhāna-saṁkhāra-samannāgataṁ iddhipādaṁ bhāveti, viriya-samādhi... citta-samādhi... vīmaṁsā-samādhi-padhāna-saṁkhāra-saman-nāgataṁ iddhipādaṁ bhāveti.
  16. Cp. [ S. ] V, 283-85: Yasmiṁ Ānanda samaye Tathāgato kāyam pi citte samādahati cittam pi ca kāye samādahati sukhasaññañca lahusaññañca kāye okkamitvā viharati, tasmiṁ Ānanda samaye Tathāgatassa kāyo lahutaro ceva hoti mudutaro ca kammaniyataro ca pabhassarataro ca. Seyyathāpi Ānanda ayoguḷo divasaṁ santatto lahutaro ceva hoti mudutaro ca kammaniyataro ca pabhassarataro ca, evam eva kho Ānanda yasmiṁ samaye Tathāgato kāyam pi citte samādahati, cittam pi kāye samādahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati, tasmiṁ Ānanda samaye Tathāgatassa kāyo lahutaro ceva hoti mudutaro ca kammaniyataro ca pabhassarataro ca. Yasmiṁ Ānanda samaye Tathāgato kāyam pi citte samādahati, cittam pi kāye samādahati, sukkhasaññañca lahusaññañca kāye okkamitvā viharati, tasmiṁ Ānanda samaye Tathāgatassa kāyo appakasireneva pathaviyā vehāsaṁ abbhuggacchati, so anekavihitaṁ iddhividhaṁ paccanubhoti, eko pi hutvā bahudhā hoti,... pe ... Yāva Brahmalokā pi kāyena vasaṁ vatteti. Seyyathāpi Ānanda tūlapicu vā kappāsapicu vā lahuko vatupādāno appakasireneva pathaviyā vehāsaṁ abbhuggacchati, evam eva kho Ānanda yasmiṁ samaye Tathāgato kāyam pi citte samādahati, cittam pi kāye samādahati, sukhasaññañca lahusañññaca kāye okkamitvā viharati, tasmiṁ Ananda samaye Tathāgatassa kāyo appakasireneva pathaviyā vehāsaṁ abbhuggacchati, so anekavihitaṁ iddhividhaṁ pacchanubhoti, eko pi hutvā bahudhā hoti,... pe yāva Brahmalokā pi kāyena vasaṁ vattetīti,
  17. Nearly a foot.
  18. Cp.
    1. [ A. ] I, 24: Etad aggaṁ bhikkhave mama sāvakānaṁ bhikkhūnaṁ manomayaṁ kāyaṁ abhinimminantānaṁ yadidaṁ Cullapanthako (= So ñāṇaparipākaṁ āgamma tattha khayavayaṁ paṭṭhapetvā cintesi: idaṁ coḷakhaṇḍaṁ pakatiyā paṇḍaraṁ parisuddhaṁ upādiṇṇakasarīraṁ nissāya kiliṭṭhaṁ jātaṁ, cittam pi evaṁgatikam evā ti. Samādhim bhāvetvā cattāri rūpāvacarajjhānāni padakāni katvā saha paṭisambhidāhi arahattaṁ pāpuṇi. So manomayañāṇalābhi hutvā eko hutvā bahudhā, bahudhā hutvā eko bhavituṁ samattho ahosi. [ Mp. ] I, 216).

    2. [ Pts. ] II, 207: ‘Eko pi hutvā bhudhā hotīti’. Pakatiyā eko bahulaṁ āvajjati, sataṁ vā sahassaṁ vā satasahassaṁ vā āvajjati; āvajjitvā ñāṇena adhiṭṭhāti ‘bahulo homīti’, bahulo hoti. Yathāyasmā Cullapanthako eko pi hutvā bahudhā hoti, evamevaṁ so iddhimā cetovasippatto eko pi hutvā bahudhā hoti.

      ‘Bahudhā pi hutvā eko hotīti’. Pakatiyā bahulo ekaṁ āvajjati; āvajjitvā ñāṇena adhiṭṭhāti ‘eko homīti’, eko hoti. Yathāyasmā Cullapanthako bahudhā pi hutvā eko hoti, evamevaṁ so iddhimā cetovasippatto bahudhā pi hutvā eko hoti.

  19. [ Pts. ] II, 207-8: Āvibhavan’ ti. Kenaci anāvaṭaṁ hoti appaṭicchannaṁ vivaṭaṁ pākaṭaṁ. ‘Tirobhāvan’ ti. Kenaci āvaṭaṁ hoti paṭicchannaṁ pihitaṁ paṭikujjitaṁ. ‘Tirokuḍḍaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse’ ti. Pakatiyā ākāsakasiṇasamāpattiyā lābhi hoti, tirokuḍḍaṁ tiropākāraṁ tiropabbataṁ āvajjati; āvajjitvā ñāṇena adhiṭṭhāti ‘ākāso hotūti’, ākāso hoti. So tirokuḍḍaṁ tiropākāraṁ tiropabbataṁ āvajjamāno gacchati. Yathā manussā pakatiyā aniddhimanto kenaci anāvaṭe aparikkhitte asajjamānā gacchanti, evamevaṁ so iddhimā cetovasippatto tirokuḍḍaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse. ‘Paṭhaviyā pi ummujjanimujjaṁ karoti, seyyathāpi udake ‘ti. Pakatiyā āpokasiṇa-samāpattiyā lābhi hoti, paṭhaviṁ āvajjati; āvajjitvā ñāṇena adhiṭṭhāti ‘udakaṁ hotūti’, udakaṁ hoti. So paṭhaviyā ummujjanimujjaṁ karoti. Yathā manussā pakatiyā aniddhimanto udake ummujjanimujjaṁ karonti evamevaṁ so iddhimā cetovasippatto paṭhaviyā ummujjanimujjaṁ karoti, seyyathāpi udake.
  20. Lit. Supernormal power and divine might.
  21. [ Pts. ] II, 208-9: ‘Udake pi abhijjamāne gacchati, seyyathāpi paṭhaviyan’ ti. Pakatiyā paṭhavīkasiṇasaṁāpattiyā lābhī hoti, udakaṁ āvajjati; āvajjitvā ñāṇena adhiṭṭhāti ‘paṭhavī hotūti’ paṭhavī hoti. So abhijjamāne udake gacchati. Yathā manussā pakatiyā aniddhimanto abhijjamānāya paṭhaviyā gacchanti, evamevaṁ so iddhimā cetovasippatto abhijjamāne udake gacchati, seyyathāpi paṭhaviyaṁ. ‘Akase pi pallaṅkena caṅkamati, seyyathāpi pakkhi sakuṇo’ ti. Pakatiyā paṭhavī-kasiṇasamāpattiyā lābhī hoti, ākāsaṁ āvajjati; āvājjitvā ñāṇena adhiṭṭhāti ‘paṭhavī hotūti’, paṭhavī hoti. So ākāse antalikkke caṅkamati pi tiṭṭhati pi nisīdati pi seyyaṁ pi kappeti. Yathā manussā pakatiyā aniddhimanto paṭhaviyā caṅkamanti pi tiṭṭhanti pi nisīdanti pi seyyaṁ pi kappenti, evamevaṁ so iddhimā cetovasippatto ākāse antalikkhe caṅkamati pi tiṭṭhati pi nisīdati pi seyyaṁ pi kappeti, seyyathāpi pakkhī sakuṇo, ‘Ime pi candimasuriye evaṁ-mahiddhike evaṁ-mahānubhāve pāṇinā parāmasati parimajjatiti’. Idha so iddhimā cetovasippatto nisinnako vā nipannako vā candimasuriye āvajjati; āvajjitvā ñāṇena adhiṭṭhāti ‘hatthapāse hotūti’, hatthapāse hoti, So nisinnako vā nipannako vā candimasuriye pāṅinā āmasati parāmasati parimajjati, Yathā manussā pakatiyā aniddhimanto kiñcid eva rūpagataṁ hatthapāse āmasanti parāmasanti parimajjanti, evamevaṁ so iddhimā cetovasippatto nisinnako vā nipannako vā candimasuriye pāṇinā āmasati parāmasati parimajjati,
  22. Lit. Devā.
  23. Sankhārā.
  24. [ Pts. ] II, 209-10: ‘Yāva Brahmalokā pi kāyena vasaṁ vattetīti. Sace so iddhimā cetovasippatto Brahmalokaṁ gantukāmo hoti, dūre pi santike adhiṭṭhāti ‘santike hotūti’ santike hoti, santike pi dūre adhiṭṭhāti ‘dūre hotūti’ dūre hoti; bahukaṁ pi thokaṁ adhiṭṭhāti ‘thokaṁ hotūti’ thokaṁ hoti, thokaṁ pi bahukaṁ adhiṭṭhāti ‘bahukaṁ hotūti’ bahukaṁ hoti; dibbena cakkhunā tassa Brahmuno rūpaṁ passati, dibbāya sotadhātuyā tassa Brahmuno saddaṁ suṇāti, cetopariyañāṇena tassa Brahnuno cittaṁ pajānati. Sace so iddhimā cetovasippatto dissamānena kāyena Brahmalokaṁ gantukāmo hoti, kāyavasena cittaṁ pariṇāmeti, kāya-vasena cittaṁ adhiṭṭhāti; kāyavasena cittaṁ pariṇāmeti, kāyavasena cittaṁ adhiṭṭhahitvā sukhasaññañ ca lahusaññañ ca okkamitvā dissamānena kāyena Brahmalokaṁ gacchati. Sace so iddhimā cetovasippatto adissamānena kāyena Brahmalokaṁ gantukāmo hoti, cittavasena kāyaṁ pariṇāmeti, cittavasena kāyaṁ adhiṭṭhāti; cittavasena kāyaṁ pariṇāmetvā cittavasena kayaṁ adhiṭṭhahitvā sukhasaññañ ca lahusaññañ ca okkamitvā adissamānena kāyena Brahmalokaṁ gacchati. So tassa Brahmuno purato rūpaṁ abhinimmināti manomayaṁ sabbaṅgapaccaṅgaṁ ahīnindriyaṁ. Sace so iddhimā caṅkamati, nimmito pi tattha caṅkamati; sace so iddhimā tiṭṭhati, nimmito pi tattha tiṭṭhati; sace so iddhimā nisīdati, nimmito pi tattha nisīdati; sace so iddhimā seyyaṁ kappeti, nimmito pi tattha seyyaṁ kappeti; sace so iddhimā dhūpāyati, nimmito pi tattha dhūpāyati; sace so iddhimā pajjalati, nimmito pi tattha pajjalati; sace so iddhimā dhammaṁ bhāsati, nimmito pi tattha dhammaṁ bhāsati; sace so iddhimā pañhaṁ pucchati, nimmito pi tattha pañhaṁ pucchati; sace so iddhimā pañhaṁ puṭṭho vissajjeti, nimmito pi tattha pañhaṁ puṭṭho vissajjeti; sace so iddhimā tena Brahmunā saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati, nimmito pi ti tattha tena Brahmunā saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati; Yañ ñad eva hi so iddhimā karoti, tan tad eva hi so nimmito karotīti. Ayaṁ adhiṭṭhānā iddhi.
  25. [ Pts. ] II, 210: Katamā vikubbanā iddhi? Sikhissa Bhagavato Arahato Sammāsambuddhassa Abhibhū nāma sāvako Brahmaloke thito sahassīlokadhātuṁ sarena viññāpeti. So dissamānena pi kāyena dhammaṁ deseti, adissamānena pi kāyena dhammaṁ deseti, dissamānena pi heṭṭhimena upaḍḍhakāyena adissamānena pi uparimena upaḍḍhakāyena dhammaṁ deseti, dissamānena pi uparimena upaḍḍhakāyena adissamānena pi heṭṭhimena upaḍḍhakāyena dhammaṁ deseti. So pakativaṇṇaṁ vijahitvā kumārakavaṇṇaṁ vā dasseti, nāgavaṇṇaṁ vā classed, supaṇṇavaṇṇaṁ vā dasseti, yakkhavaṇṇaṁ vā dasseti, Indavaṇṇaṁ vā dasseti, devavaṇṇam vā dasseti, Brahmavaṇṇaṁ vā dasseti, samuddavaṇṇaṁ vā dasseti, pabbatavaṇṇaṁ vā dasseti, vanavaṇṇaṁ vā dasseti, sihavaṇṇaṁ vā dasseti, byagghavaṇṇaṁ vā dasseti, dipivaṇṇaṁ vā dasseti, hatthivaṇṇaṁ vā dasseti, assaṁ pi dasseti, rathaṁ pi dasseti, pattiṁ pi dasseti, vividhaṁ pi senābyūhaṁ dasseti. Ayaṁ vikubbanā iddhi.
  26. [ Pts. ] II, 210-11: Katamā manomayā iddhi? Idha bhikkhu imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgaṁ ahīnindriyaṁ. Seyyathāpi puriso muñjamhā isikaṁ pavāheyya, tassa evam assa— ‘Ayaṁ muñjo ayaṁ isikā, añño muñjo aññā isikā, muñjamhā tv eva isikā pavālhā’ti; seyyathāpi vā pana puriso asiṁ kosiyā pavāheyya, tassa evam assa—‘Ayaṁ asi ayaṁ kosi, añño asi añña kosi, kosiyā tv eva asi pavālho’ ti; seyyathāpi vā pana puriso ahiṁ karaṇḍā uddhareyya, tassa evam assa—‘Ayaṁ asi ayaṁ karaṇḍo, añño asi añño karaṇḍo, karaṇḍā tv eva ahi ubbhato’ ti. Evam evaṁ bhikkhu imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgaṁ ahīnindriyaṁ. Ayaṁ manomayā iddhi.
  27. The question and the answer are not clear.
  28. [ D. ] I, 79: Seyyathā pi mahā-rāja puriso addhāna-magga-paṭipanno so suṇeyya bheri-saddam pi mutiṅga-saddam pi saṅkha-paṅava-deṅḍima-saddam pi. Tassa evam assa: “Bheri-saddo” iti pi, “mutiṅga-saddo” iti pi, “saṅkha-paṅava-deṅḍima-saddo” iti pi. Evam eva kho mahārāja bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgane vigatūpakkilese mudubhūte kammaniye ṭhite ānejjappatte dibbāya sota-dhātūyā cittaṁ abhinīharati abhininnāmeti. So dibbāya sota-dhātuyā visuddhāya atikkanta-mānusikāya ubho sadde suṇāti, dibbe ca mānuse ca, ye dūre santike ca.
  29. Cp. [ Vis. Mag. ] 409, where only three colours are given and are different from those mentioned here.
  30. Cp. [ A. ] I, 255; [ D. ] I, 79-80; [ S. ] II, 121-22; V, 265: Evaṁ bhāvitesu kho bhikkhu catusu iddhipādesu evaṁ bahulīkatesu parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti. Sarāgam vā cittaṁ sarāgaṁ cittanti pajānāti, vītarāgaṁ vā cittaṁ... pe ..., sadosaṁ vā cittaṁ... pe ..., vītadosaṁ vā cittaṁ... pe ..., samohaṁ vā cittaṁ... pe ..., vītamohaṁ vā cittaṁ... pe ..., saṅkhittaṁ vā cittaṁ... pe ... ,vikkhittaṁ vā cittaṁ... pe ..., mahaggataṁ vā cittaṁ... pe ..., amahagattaṁ vā cittaṁ... pe ..., sauttaraṁ vā cittaṁ.., pe ..., anuttaraṁ vā cittaṁ... pe ..., asamāhitaṁ vā cittaṁ... pe..., samāhitaṁ vā cittaṁ... pe ..., avimuttaṁ va cittaṁ... pe ..., vimuttaṁ vā cittaṁ vimuttaṁ cittan ti pajānāti.
  31. [ Vis. Mag. ] 431: Cetopariyañāṇaṁ paritta-mahaggata-appamāṇa-magga-atitānāgata-paccup-panna-bahiddhārammaṇa-vasena aṭṭhasu ārammaṇesu pavatti.
  32. [ D. ] I, 80; [ M. ] II, 19-20: Seyyathāpi, Udāyi, itthi vā puriso vā daharo yuvā maṇḍakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavek-khamāno sakaṇikaṁ vā sakanikan ti jāneyya, akaṇikaṁ vā akaṇikan ti jāneyya,—evam eva kho, Udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathā paṭipannā me sāvakā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānanti, sarāgaṁ vā cittaṁ: sarāgaṁ cittan ti pajānāti...
  33. [ A. ] I, 25: Etad aggaṁ bhikkhave mama sāvakānaṁ bhikkhūnaṁ pubbenivāsaṁ annussarantānaṁ yadidaṁ Sobhito.
  34. Cp. [ Vis. Mag. ] 433: Pubbenivāsañāṇaṁ paritta-mahaggata-appamāṇa-magga-atīta-ajjhatta-bahiddhā na vattabbārammaṇavasena aṭṭhasu ārammaṇesu pavattati.
  35. [ D. ] I, 81-2; [ M. ] II, 20-1: Seyyathāpi, Udāyi, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya, taṁha pi gāmā aññaṁ gāmaṁ gaccheyya, so tamhā gāmā sakaṁ yeva gāmaṁ paccāgaccheyya; tassa evam assa:— Ahaṁ kho sakamhā gāmā amuṁ gāmaṁ āgañchiṁ, tatra evaṁ aṭṭhāsiṁ evaṁ nisidiṁ evaṁ abhāsiṁ evaṁ tuṇhi ahosiṁ, tamhā pi gāmā amuṁ gāmaṁ āgañchiṁ, tatrāpi evaṁ aṭṭhāsiṁ evaṁ nisidiṁ evaṁ abhāsiṁ evaṁ tuṇhi ahosiṁ, so ’mhi tamhā gāmā sakaṁ yeva gāmaṁ paccāgato ti. Evam eva kho, Udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathā paṭipannā me sāvakā anekavihitaṁ pubbenivāsaṁ anussaranti, seyyathīdaṁ: ekaṁ pi jātiṁ... pe ...Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
  36. Cp. [ S. ] II, 190-92: Bhūtapubbaṁ bhikkhave imissa Vepullassa pabbatassa Pācīnavaṁso tveva samaññā udapādi. Tena kho pana bhikkhave samayena manussānaṁ Tivarā tveva samaññā udapādi. Tivarānaṁ bhikkhave manussānaṁ cattārīsaṁ vassasahassāni āyuppamāṇaṁ ahosi. Tivarā bhikkhave manussā Pācīnavaṁsaṁ pabbataṁ catuhena ārohanti catuhena orohanti. Tena kho pana bhikkhave samayena Kakusandho bhagavā arahaṁ sammāsambuddho loke uppanno hoti... pe ... Bhūtapubbaṁ bhikkhave imassa Vepullassa pabbatassa Vaṅkako tveva samaññā udapādi. Tena kho pana bhikkave samayena manussānaṁ Rohitassā tveva samaññā udapādi. Rohitassānaṁ bhikkhave manussānaṁ tiṁsavassasahassāni āyuppamāṇaṁ ahosi. Rohitassā bhikkhave manussā Vaṇkakaṁ pabbataṁ tihena ārohanti tihena orohanti. Tena kho pana bhikkhave samayena Koṇāgamano bhagavā arahaṁ sammāsambuddho uppanno hoti... pe ... Bhūtapubbaṁ bhikkhave imassa Vepullassa pabbatassa Supasso tveva samaññā udapādi. Tena kho pana bhikkhave samayena manussānaṁ Suppiyā tveva samaññā udapādi. Suppiyānaṁ bhikkhave manussānaṁ visativassasahassāni āyuppamāṇaṁ ahosi. Suppiyā bhikkhave manussā Supassaṁ pabbataṁ dvihena ārohanti dvihena orohanti. Tena kho pana bhikkhave samayena Kassapo bhagavā arahaṁ sammāsambuddho loke uppanno hoti... pe ... Etarahi kho pana bhikkhave imassa Vepullassa pabbatassa Vepullo tveva samaññā udapādi. Etarahi kho pana bhikkhave imesaṁ manussānaṁ Māgadhakā tveva samaññā udapādi. Māgadhakānaṁ bhikkhave manussānaṁ appakaṁ āyuppamānaṁ parittaṁ lahukaṁ. Yo ciraṁ jīvati so vassasataṁ appaṁ vā bhiyyo. Māgadhakā bhikkhave manussā Vepullaṁ pabbataṁ muhuttena ārohanti muhuttena orohanti. Etarahi kho panāhaṁ bhikkhave arahaṁ sammāsambuddho loke uppanno... pe....
  37. Samādhi (transliteration).
  38. Sucaritakammanibbatta.
  39. Viriyabhāvānā balanibbatta.
  40. Cp. [ D. ] III, 223: Idh’ avuso bhikkhu ālokasaññaṁ manasi-karoti, divā-saññaṁ adhiṭṭhāti yathā divā tathā rattiṁ, yathā rattiṁ tathā divā, iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.
  41. [ It. ] 100; [ A. ] IV, 178: Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne, hīne paṇite suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi.
  42. [ M. ] III, 157-162: Aham pi sudaṁ, Anuruddhā, pubbe va sambodhā anabhisambuddho Bodhisatto va samāno obhāsañ c’ eva sañjānāmi dassanañ ca rūpānaṁ. So kho pana me obhāso na cirass’ eva antaradhāyati dassanañ ca rūpānaṁ. Tassa mayhaṁ, Anuruddhā, etad ahosi: Ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañ ca rūpānan ti? Tassa mayhaṁ, Anuruddhā, etad ahosi: Vicikicchā kho me udapādi, vicikicchādhi-karaṇañ ca pana me samādhi cavi, samādhimhi cute obhāso antaradhāyati dassanañ ca rūpānaṁ; so ‘ham tathā karissāmi yathā me puna na vicikicchā uppajjissatīti. So kho ahaṁ, Anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañ c’ eva sañjānāmi dassanañ ca rūpānaṁ. So kho pana me obhāso na cirass’ eva antaradhāyati dassanañ ca rūpānaṁ. Tassa mayhaṁ, Anuruddhā, etad ahosi: Ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañ ca rūpānan ti? Tassa mayhaṁ, Anuruddhā, etad ahosi: Amanasikāro kho me udapādi, amanasikārādhikaraṇañ ca pana me samādhi cavi, samādhimhi cute obhāse antaradhāyati dassanañ ca rūpānaṁ. So ’ham tathā karissāmi yathā me puna na vicikicchā uppajjissati na amanasikāro ti. So kho ahaṁ, Anuruddhā,—pe—tassa mayhaṁ, Anuruddhā, etad ahosi; Thīnamiddhaṁ kho me udapādi, thinamiddhādhikaraṇañ ca pana me samādhi cavi, samādhimhi cute obhāso antaradhāyati dassanañ ca rūpānaṁ. So ’haṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati na amanasikāro na thinamiddhan ti. So kho ahaṁ, Anuruddhā,—pe—tassa mayhaṁ, Anuruddhā, etad ahosi: Chambhitattaṁ kho me udapādi, chambhitattādhikaraṇañ ca pana me samādhi cavi, samādhimhi cute obhāso antaradhāyati dassanañ ca rūpānaṁ. (Seyyathāpi, Anuruddhā, puriso addhānamaggapaṭipanno, tassa ubhatopasse vadhakā uppateyyuṁ, tassa ubhatonidānaṁ chambhitattaṁ uppajjeyya,—evam eva kho me, Anuruddhā, chambhitattaṁ udapādi, chambhitattādhikaraṇañ ca pana me samādhi cavi, samādhimhi cute obhāso antaradhāyati dassanañ ca rūpānaṁ.) So ’haṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati na amanasikāro na thīnamiddhaṁ na chambhitattan ti. So kho ahaṁ, Anuruddhā,—pe—tassa mayhaṁ, Anuruddhā, etad ahosi: Ubbillaṁ kho me udapādi, ubbillādhikaraṇañ ca pana me samādhi cavi, samādhimhi cute obhāso antaradhāyati dassanañ ca rūpānaṁ. (Seyyathāpi, Anuruddhā, puriso ekaṁ nidhimukhaṁ gavesanto sakideva pañca nidhimukhāni adhigaccheyya, tassa tatonidānaṁ ubbillaṁ uppajjeyya,—evam eva kho, Anuruddhā, ubbillaṁ kho me udapādi, ubbillādhikaraṇañ ca pana me samādhi cavi, samādhimhi cute obhāso antaradhāyati dassanañ ca rūpānaṁ.) So ’ham tathā karissāmi yathā me puna na vicikicchā uppajjissati na amanasikāro na thīnamiddhaṁ na chambhitattaṁ na ubbillan ti. So kho ahaṁ, Anuruddhā—pe— tassa mayhaṁ, Anuruddhā, etad ahosi: Duṭṭhullaṁ kho me udapādi, duṭṭhullādhikaraṇañ ca pana me samādhi cavi, samādhimhi cute obhāso antaradhāyati dassanañ ca rūpānaṁ. So ’ham tathā karissāmi yathā me puna na vicikicchā uppajjissati na amanasikāro na thinamiddhaṁ na chambhitattaṁ na ubbillaṁ na duṭṭhullan ti. So kho ahaṁ, Anuruddhā—pe—tassa mayhaṁ, Anuruddhā, etad ahosi: Accāraddhaviriyaṁ kho me udapādi, accāraddhaviriyādhikaraṇañ ca pana me samādhi cavi, samādhimhi cute obhāso antaradhāyati dassanañ ca rūpānaṁ. (Seyyathāpi, Anuruddhā, puriso ubhohi hatthehi vaṭṭakaṁ gāḷhaṁ gaṇheyya, so tatth’ eva matameyya,—evam eva kho, Anuruddhā, accāraddhaviriyaṁ udapādi accāraddhaviriyādhikaraṇañ ca ...dassanañ ca rūpānaṁ.) So ‘haṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati na amanasikāro na thīnamiddhaṁ na chambhitattaṁ na ubbillaṁ na duṭṭhullaṁ na accāraddhaviriyan ti. So kho ahaṁ, Anuruddhā—pe—tassa mayhaṁ, Anuruddhā, etad ahosi: Atilīnaviriyaṁ kho me udapādi atilīnaviriyādhikaranañ ca ... dassanañ ca rūpānaṁ. (Seyyathāpi, Anuruddhā, puriso vaṭṭakaṁ sithilaṁ gaṇheyya, so tassa hatthato uppateyya,—evam eva kho me, Anuruddhā, atilīnaviriyaṁ udapādi ... dassanañ ca rūpānaṁ.) So ‘ham tathā karissāmi yathā me puna na vicikicchā upajjissati na amanasikāro ... na accāraddhaviriyaṁ na atilīnaviriyan ti. So kho ahaṁ, Anuruddhā—pe—tassa mayhaṁ, Anuruddhā, etad ahosi: Abhijappā kho me udapādi abhijappādhikaraṇañ ca pana... dassanañ ca rūpānaṁ. So ‘haṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati... na atilīnaviriyaṁ na abhijappā ti. So kho ahaṁ, Anuruddhā—pe—tassa mayhaṁ, Anuruddhā, etad ahosi: Nānattasaññā kho me udapādi... dassanañ ca rūpānaṁ. So ‘haṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati... na abhijappā na nānattasaññā ti. So kho ahaṁ, Anuruddhā, appamatto ātāpi pahitatto viharanto obhāsañ c’ eva sañjānāmi dassanañ ca rūpānaṁ. So kho pana me obhāso na cirass’ eva antaradhāyati dassanañ ca rūpānaṁ. Tassa mayhaṁ, Anuruddhā, etad ahosi: Ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañ ca rūpānan ti? Tassa mayhaṁ, Anuruddhā, etad ahosi: Atinijjhāyitattaṁ kho me rūpānaṁ udapādi... dassanañ ca rūpānaṁ. So ‘ham tathā karissāmi yathā me puna na vicikicchā uppajjissati... na nānattasaññā na atinijjhāyitattaṁ rūpānan ti. So kho ahaṁ, Anuruddhā, Vicikicchā cittassa upakkileso ti iti viditvā vicikicchaṁ cittassa upakkilesaṁ pajahiṁ; Amanasikāro cittassa upakkileso ti iti viditvā amanasikāraṁ cittassa upakkilesaṁ pajahiṁ; Thīnamiddhaṁ cittassa upakkileso ti... pajahiṁ; Chambhitattaṁ... pajahiṁ; Ubbillaṁ... pajahiṁ; Duṭṭhullaṁ... pajahiṁ; Accāraddhaviriyaṁ... pajahim; Atilīnaviriyaṁ... pajahiṁ; Abhijappā... pajahiṁ; Nānattasaññā... pajahiṁ; Atinijjhāyitattaṁ rūpānaṁ cittassa upakkileso ti iti viditvā atinijjhāyitattaṁ rūpānaṁ cittassa upakkileso ti iti viditvā atinijjhāyitattaṁ rūpānaṁ cittassa upakkilesaṁ pajahiṁ. So kho ahaṁ, Anuruddhā, appamatto ātāpi pahitatto viharanto obhāsaṁ hi kho sañjānāmi na ca rūpāni passāmi; rūpāni hi kho passāmi na ca obhāsaṁ sañjānāmi kevalam pi rattiṁ kevalam pi divasaṁ kevalam pi rattindivaṁ. Tassa mayhaṁ, Anuruddhā, etad ahosi: Ko nu kho hetu ko paccayo yo ‘haṁ obhāsaṁ hi kho sañjānāmi na ca rūpāni passāmi, rūpāni hi kho passāmi na ca obhāsaṁ sañjānāmi kevalam pi rattiṁ kevalam pi divasaṁ kevalam pi rattindivan ti? Tassa mayhaṁ, Anuruddhā, etad ahosi: Yasmiṁ kho ahaṁ samaye rūpanimittaṁ amanasikaritvā obhāsanimittaṁ manasikaromi, obhāsaṁ hi kho tamhi samaye sañjānāmi na ca rūpāni passāmi. Yasmiṁ panāhaṁ samaye obhāsanimittaṁ amanasikaritvā rūpanimittaṁ manasikaromi, rūpāni hi kho tamhi samaye passāmi na ca obhāsaṁ sañjānāmi kevalam pi rattiṁ kevalam pi divasaṁ kevalam pi rattindivan ti. So kho ahaṁ, Anuruddhā, appamatto ātāpi pahitatto viharanto parittañ c’ eva obhāsaṁ sañjānāmi parittāni ca rūpāni passāmi, appamāṇañ ca obhāsaṁ sañjānāmi appamāṇāni ca rūpāni passāmi, kevalam pi rattiṁ kevalam pi divasaṁ kevalam pi rattindivaṁ. Tassa mayhaṁ, Anuruddhā, etad ahosi: Ko nu kho hetu ko paccayo yo ‘haṁ parittañ c’ eva obhāsaṁ sañjānāmi parittāni ca rūpāni passāmi appamāṇāni c ‘eva obhāsaṁ sañjānāmi appamāṇāni ca rūpāni passāmi kevalam pi rattiṁ kevalam pi divasaṁ kevalam pi rattindivan ti? Tassa mayhaṁ, Anuruddhā, etad ahosi: Yasmiṁ kho samaye paritto samādhi hoti, parittam me tamhi samaye cakkhu hoti; so ‘haṁ parittena cakkhunā parittañ c’ eva obhāsaṁ sañjānāmi parittāni ca rūpāni passāmi. Yasmiṁ pana sapnaye apparitto me samādhi hoti, appamāṇaṁ me tamhi samaye cakkhu hoti; so ‘haṁ appamāṇena cakkhunā appamāṇañ c’ eva obhāsaṁ sañjānāmi appamāṇāni ca rūpāni passāmi kevalam pi rattiṁ kevalam pi divasaṁ kevalaṁ pi rattindivan ti. Yato kho me, Anuruddhā, Vicikicchā cittassa upakkileso ti iti viditvā vicikicchā cittassa upakkileso pahīno ahosi; Amanasikāro citassa upakkileso ti iti viditvā amanasikāro cittassa upakkileso pahīno ahosi; Thīnamiddhaṁ... pahīno ahosi; Chambhitattaṁ... pahīno ahosi; Ubbillaṁ... pahīno ahosi; Duṭṭhullaṁ... pahīno ahosi; Accāraddhaviriyaṁ... pahīno ahosi; Atilīnaviriyaṁ... pahīno ahosi; Abhijappā... pahīno ahosi; Nānattasaññā... pahīno ahosi; Atinijjhāyitattaṁ rūpānaṁ cittassa upakkileso ti iti viditvā atinijjhāyitattaṁ rūpānaṁ cittassa upakkileso pahīno ahosi. Tassa mayhaṁ, Anuruddhā, etad ahosi: Ye kho me cittassa upakkilesā, te me pahīnā. Handa dānahaṁ tividhena samādhiṁ bhāvemīti. So kho ahaṁ, Anuruddhā, savitakkam pi savicāraṁ samādhiṁ bhāvesiṁ, avitakkam pi vicaramattaṁ samadhiṁ bhāvesiṁ, avitakkam pi avicāraṁ samādhiṁ bhāvesiṁ, sappītikam pi samādhiṁ bhāvesiṁ, nippītikaṁ pi samādhiṁ bhāvesiṁ, sātasahagatam pi samādhiṁ bhāvesiṁ, upekhāsahagatam pi samādhiṁ bhāvesiṁ. Yato kho me, Anuruddhā, savitakko savicāro samādhi bhāvito ahosi, avitakko vicāramatto samādhi bhāvito ahosi, avitakko avicāro samādhi bhāvito ahosi, sappītiko pi samādhi bhāvito ahosi, nippītiko pi samādhi bhāvito ahosi, upekhāsahagato samādhi bhāvito ahosi, ñāṇañ ca pana me dassanaṁ udapādi: Akuppā me vimutti, ayam antimā jāti, na ‘tthi dāni punabbhavo ti. Idam avoca Bhagavā. Attamano āyasmā Anuruddho Bhagavato bhāsitaṁ abhinandīti.
  43. Cp. [ Vis. Mag. ] 434: Dibbacakkhuñāṇaṁ paritta-paccuppanna-ajjhatta-bahiddhārammaṇavasena catūsu ārammanesu pavattati. The fifth, ajjhattabahiddha-ārammaṇa, is not in [ Vis. Mag. ]
  44. Anāgataṁsañāṇa, Kammasakatañāṇa (Svamayākammañāṇa), Yathākammūpagañāṇa, Kammavipākañāṇa, [ Vis. Mag. ] mentions only the first and the third.
  45. [ D. ] III, 75-6: Asīti-vassa-sahassāyukesu bhikkhave manussesu Metteyyo nāma Bhagavā loke uppajjissati arahaṁ Sammā-Sambuddho vijjā-caraṇa-sampanno... So aneka-sahassaṁ bhikkhu-saṁghaṁ pariharissati, seyyathā pi ‘haṁ etarahi aneka-sataṁ bhikkhu-saṁghaṁ pariharāmi. Atha kho bhikkhave Saṁkho nāma rājā yen’assa yūpo raññā Mahā-Panādena kārāpito, taṁ yūpaṁ ussāpetvā ajjhāvasitvā daditvā vissajjetvā samaṇa-brāhmaṇa-kapaṇiddhika-vanibbaka-yācakānaṁ dānaṁ datvā Metteyyassa Bhagavato arahato Sammā-Sambuddhassa santike kesa-massuṁ ohāretvā kāsāyāni vatthāni aechādetvā agārasmā anagāriyaṁ pabbajissati. So evaṁ pabbajito samāno eko vūpakaṭṭho appamatto ātāpi pahitatto viharanto na cirass’ eva yass’ atthāya kula-puttā sammad eva agārasmā anagāriyaṁ pabbajanti, tad anuttaraṁ brahmacariyaṁ pariyosānaṁ diṭṭhe va dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati.
  46. [ D. ] I, 83: So dibbena cakkhunā visuddhena atikkanta-mānusakena satte passati cavamāne upapajjamāne, hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathā-kammūpage satte pajānāti.
  47. [ D. ] III, 111-12: Idha bhante ekacco Samaṇo va Brāhmaṇo vā ātappam anvāya padhānam anvāya... pe... tathā-rūpaṁ ceto-samādhiṁ phusati yathā samāhite citte dibbena cakkhunā visuddhena atikkanta-mānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathā-kammūpage satte pajānāti: “Ime vat a bhonto sattā kāya-duccaritena samannāgatā vaci-duccaritena samannāgatā mano-duccaritena samannāgatā ariyānaṁ upavādakā micchā-diṭṭhikā micchā-diṭṭhi-kamma-samādānā, te kāyassa bhedā param maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayam uppannā. Ime vā pana bhonto sattā kāya-sucaritena samannāgatā vaci... pe... mano-sucaritena samannāgatā ariyānaṁ anupavādakā sammā-diṭṭhikā sammā-diṭṭhi-kammā-samādānā, te kāyassa bhedā param maraṇā sugatiṁ saggaṁ lokaṁ uppannā ti”.
  48. [ Dh.-a. ] III, 65-6: Te ‘atth’ eso upāyo’ ti sabbe ekacchandā hutvā ’yaṁ kiñci katvā taṁ māressāmā ti attano upaṭṭhāke samādapetvā kahāpaṇasahassaṁ labhitvā purisaghātakammaṁ katvā carante core pakkosāpetvā, ‘Mahāmoggallānatthero nāma Kālasilāyaṁ vasati, tattha gantvā taṁ mārethā’ ti tesaṁ kahāpaṇe adaṁsu. Corā dhanalobhena sampaṭicchitvā ‘theraṁ māressamā’ ti gantvā tassa vasanaṭṭhānaṁ parivāresuṁ. Thero tehi parikkhitabhāvaṁ ñatvā kuñcikacchiddena nikkamitvā pakkāmi. Te taṁ divasaṁ theraṁ adisvā pun’ ekadivasaṁ gantvā parikkhipiṁsu. Thero ñatvā kaṇṇikāmaṇḍalaṁ bhinditvā ākāsaṁ pakkhandi. Evan te paṭhamamāse pi majjhimamāse pi theraṁ gahetuṁ nāsakkhiṁsu. Pacchimamāse pana sampatte thero attanā katakammassa ākaḍḍhanabhāvaṁ ñatvā na apagañchi. Corā gahetvā theraṁ taṇḍlulakaṇamattāni ’ssa aṭṭhīni karontā bhindiṁsu. Atha naṁ “mato” ti saññāya ekasmiṁ gumbapiṭṭhe khipityā pakkamimsu. Thero ‘Satthāraṁ passitvā va parinibbāyissāmī ti attabhāvaṁ jhānaveṭhanena veṭhetvā thiraṁ katvā ākāsena Satthu santikaṁ gantvā Satthāraṁ vanditvā ’bhante parinibbāyissāmi ti āha. Parinib- bāyissasi Moggallānā’ ti. Āma bhante’ ti. ‘Kattha gantvā’ ti. Kālasilāpadesaṁ bhante’ ti. ‘Tena hi Moggallāna mayhaṁ dhammaṁ kathetvā yāhi, tādisassa hi me sāvakassa idāni dassanaṁ natthī ti. So ‘evaṁ karissāmi bhante’ ti Satthāraṁ vanditvā ākāse uppatitvā parinibbānadivase Sāriputtatthero viya nānappakārā iddhiyo katvā dhammaṁ kathetvā Satthāraṁ vanditvā Kālasilāṭaviṁ gantvā parinibbāyi.