PTS vp En 3771. What is success?
How many kinds of success are there?
How many planes has success? How many bases?
How many steps?
How many roots?
2. What is success? Success is in the sense of succeeding.
3. How many kinds of success are there? There are ten kinds of success; and success has four planes, and four bases, and eight steps, and sixteen roots.
4. What are the ten kinds of success? (1) Success as decision, (2) success as transformation, (3) success as the mind-made [body], (4) success by intervention of knowledge, (5) success by intervention of concentration, (6) Noble Ones' success, (7) success born of action-result, (8) success of the meritorious, (9) success through the sciences, (10) success in the sense of succeeding with a task right for the particular occasion.
5. What are the four planes of success? They are the first jhana as the plane born of seclusion, the second jhana as the plane of happiness and pleasure, the third jhana as the plane of equanimity and pleasure and the fourth jhana as the plane of neither-pain-nor-pleasure. These four planes of success lead to the attaining of success, to the obtaining of success, to the transformation due to success, to the majesty of success, to the mastery of success, to assurance in success.
6. What are the four bases for success? Here a bhikkhu develops the basis for success that possesses both concentration due to zeal and the volitional formation to endeavour; he develops the basis for success that possesses both concentration due to energy and the volitional-formation to endeavour, he develops the basis for success that possesses both concentration due to cognizance and the volitional-formation to endeavour, he develops the basis for success that possesses both concentration due to inquiry and the volitional-formation to endeavour. These four bases for success lead to the attaining of success, … to assurance in success.
7. What are the eight steps? If a bhikkhu obtains concentration, obtains unification of cognizance, supported by zeal, the zeal is not the concentration, and the concentration is not the zeal; the zeal is one and the concentration is another. If a bhikkhu obtains concentration, obtains unification of cognizance, supported by energy, the energy is not the PTS vp En 378 concentration, and the concentration is not the energy; the energy is one and the concentration is another. If a bhikkhu obtains concentration, obtains unification of cognizance, supported by cognizance, the cognizance is not the concentration, and the concentration is not the cognizance; the cognizance is one and the concentration is another. If a bhikkhu obtains concentration, obtains unification of cognizance supported by inquiry, the inquiry is not the concentration, and the concentration is not the inquiry; the inquiry is one and the concentration is another. These eight steps to success lead to the attaining of success, … to assurance in success.
8. What are the sixteen roots of success? Undejected cognizance is not perturbed by indolence, thus it is unperturbed. Unelated cognizance is not perturbed by agitation, thus it is unperturbed. Unattracted cognizance is not perturbed by greed, thus it is unperturbed. Unrepelled cognizance is not perturbed by ill-will, thus it is unperturbed. Independent cognizance is not perturbed by [wrong] view, thus it is unperturbed. Untrammelled cognizance is not perturbed by zeal and greed, thus it is unperturbed. Liberated cognizance is not perturbed by greed for sensual-desires, thus it is unperturbed. Unassociated cognizance is not perturbed by defilement, thus it is unperturbed. Cognizance rid of barriers is not perturbed by the barrier of defilement, thus it is unperturbed. Unified cognizance is not perturbed by the defilement of difference, thus it is unperturbed. Cognizance embraced by faith is not perturbed by faithlessness, thus it is unperturbed. Cognizance embraced by energy is not perturbed by indolence, thus it is unperturbed. Cognizance embraced by mindfulness is not perturbed by negligence, thus it is unperturbed. Cognizance embraced by concentration is not perturbed by agitation, thus it is unperturbed. Cognizance embraced by understanding is not perturbed by ignorance, thus it is unperturbed. Illuminated cognizance is not perturbed by the darkness of ignorance, thus it is unperturbed. These sixteen roots of success lead to the attaining of success, … to assurance in success.
9. (1) What is success as decision?
Here a bhikkhu enjoys the various kinds of success (supernormal powers); having been one, he becomes many, having been many, he becomes one; he appears and vanishes; he goes unhindered through walls, through enclosures, through mountains, as though in open space; he dives in and out of the earth as though in water; he goes on unbroken water as though on earth; seated cross-legged he travels in space like a winged bird; with his hand he touches and strokes the moon and sun so mighty and powerful; he wields bodily mastery even as far as the Brahmā World.
PTS vp En 37910. Here: in this field of view, in this field of choice, in this field of preference, in this field of selection, in this True Idea, in this Discipline (vinaya), in this field of True Idea and Discipline, in this doctrine, in this Good Life, in this Master's Dispensation. Hence “here” is said.
11. A bhikkhu: a bhikkhu is a magnanimous ordinary man or an Initiate or an Arahant who has reached the unassailable idea.
12. Enjoys the various kinds of success: enjoys the different aspects of success.
13. Having been one, he becomes many: naturally one he adverts to [himself as] many or a hundred or a thousand or a hundred thousand; having adverted, he decides with knowledge “Let me be many”. He becomes many. As the venerable Cūḷa Panthaka having been one, becomes many, so too this possessor of success (supernormal power) attained to mind mastery having been one, becomes many.
14. Having been many, he becomes one: naturally many he adverts to [himself as] one; having adverted he decides with knowledge “Let me be one”. He becomes one. As the venerable Cūḷa Panthaka having been many, becomes one, so too this possessor of success (supernormal power) attained to mind mastery having been many, becomes one.
15. He appears: he is not veiled by something, he is not hidden, he is revealed, he is evident.
16. He vanishes: he is veiled by something, he is hidden, he is shut away, he is enclosed.
17. He goes unhindered through walls, through enclosures, through mountains, as though in open space: naturally he is an obtainer of the space kasina attainment. He adverts: “Through the wall, through the enclosure, through the mountain”; having adverted, he decides with knowledge “Let there be space”. There is space. He goes unhindered through the wall, through the enclosure, through the mountain. Just as men naturally not possessed of success (supernormal power) go unhindered where there is no obstruction or enclosure, so too this possessor of success (supernormal power) attained to mastery of will goes unhindered through the wall, through the enclosure, through the mountain, as though in open space.
18. He dives in and out of the earth as though in water: he is naturally an obtainer of the water kasina attainment. He adverts to earth. Having adverted, he decides with knowledge “Let there be water”. There is water. He does the diving in and out of the earth. Just as men naturally not possessed of success (supernormal power) do diving in and out of water, so too this possessor of success (supernormal power) attained to mastery of will does the diving in and out of the earth as though in water.
19. He goes on unbroken water as though on earth: he is naturally an PTS vp En 380 obtainer of the earth kasina attainment. He adverts to water. Having adverted, he decides with knowledge “Let there be earth”. There is earth. He goes on unbroken water. Just as men naturally not possessed of success (supernormal power) go on unbroken earth, so too this possessor of success (supernormal power) attained to mastery of will goes on unbroken water as if on earth.
20. Seated cross-legged he travels in space like a winged bird: he is naturally an obtainer of the earth kasina attainment. He adverts to space. Having adverted, he decides with knowledge “Let there be earth”. There is earth. He travels (walks), stands, sits, and lies down, in space, in the sky. Just as men naturally not possessed of success (supernormal power) travel (walk), stand, sit, and lie down, on earth, so too this possessor of success (supernormal power) attained to mastery of will travels (walks), stands, sits, and lies down, in space, in the sky, like a winged bird.
21. With his hand he touches and strokes the moon and sun so mighty and powerful: here this possessor of success (supernormal power) attained to mastery of will, while he is sitting or lying down, he adverts to the moon and sun. Having adverted, he decides with knowledge “Let it be within hand's reach”. It is within hand's reach. Sitting or lying down, with his hand he touches, makes contact with, strokes, the moon and sun. Just as men naturally not possessed of success (supernormal power) touch, make contact with, stroke, some material object within hand's reach, so too this possessor of success (supernormal power) attained to mastery of will, either sitting or lying down, with his hand touches, makes contact with, strokes, the moon and sun.
22. He wields bodily mastery even as far as the Brahmā World: if this possessor of success (supernormal power) attained to mastery of will wants to go to the Brahmā World, though far, he decides upon nearness “Let it be near”. It becomes near. Though near, he decides upon farness “Let it be far”. It becomes far. Though many, he decides upon few “Let there be few”. There are few. Though few, he decides upon many “Let there be many”. There are many. With the divine eye he sees the visible aspect (object) of that Brahmā; with the divine ear principle he hears the sound of that Brahmā; with the knowledge of penetration of will he understands that Brahmā's cognizance. If this possessor of success (supernormal power) attained to mastery of will wants to go to the Brahmā World with a visible body, he converts his cognizance to accord with his body, he decides his cognizance to accord with his body. Having converted his cognizance to accord with his body, decided his cognizance to accord with his body, he arrives at easy perception and quick perception, and he goes to the Brahmā World with a visible body. If this possessor of success PTS vp En 381 (supernormal power) attained to mastery of will wants to go to the Brahmā World with an invisible body, he converts his body to accord with his cognizance, decides his body to accord with his cognizance. Having converted his body to accord with his cognizance, decided his body to accord with his cognizance, he arrives at easy perception and quick perception, and he goes to the Brahmā World with an invisible body. He creates materiality before that Brahmā, mind-made, with all its limbs, lacking no faculty. If that possessor of success (supernormal power) walks up and down, the creation walks up and down there too. If that possessor of success stands, the creation stands there too. If that possessor of success sits, the creation sits there too. If that possessor of success lies down, the creation lies down there too. If that possessor of success produces smoke, the creation produces smoke there too. If that possessor of success produces flames, that creation produces flames there too. If that possessor of success preaches the True Idea, the creation preaches the True Idea there too. If that possessor of success asks a question, the creation asks a question there too. If that possessor of success, being asked a question, answers, the creation, being asked a question there, answers too. If that possessor of success stands with that Brahmā, converses, enters into communication with that Brahmā, the creation stands with that Brahmā there too, converses, enters into communication with that Brahmā there too. Whatever that possessor of success does, the creation does the same thing.
This is success as decision.
23. (2) What is success as transformation (versatility)? The Blessed One Sikhin, accomplished and fully enlightened, has a disciple named Abhibhū. Standing in the Brahmā World he can communicate by voice with a ten-thousand-fold world principle. He preaches the True Idea with a visible body, and he preaches the True Idea with an invisible body, and he preaches the True Idea with the lower half of his body visible and the upper half invisible, and he preaches the True Idea with the upper half of his body visible and the lower half invisible. He abandons his normal appearance and shows the appearance of a boy, or the appearance of a Nāga (serpent), or the appearance of a Supaṇṇa (winged demon), or the appearance of a spirit, or the appearance of the Ruler [of Gods], or the appearance of some [other sensual-sphere] deity, or the appearance of a Brahmā, or the appearance of the sea, or the appearance of a mountain, or the appearance of a forest, or the appearance of a lion, or the appearance of a tiger, or the appearance of a leopard, or the appearance of an elephant, or he shows a horse, or he shows a chariot, or he shows a foot soldier, or he shows a manifold military array. This is success as transformation (versatility).
24. (3) What is success as the mind-made [body]? Here a bhikkhu PTS vp En 382 creates out of this body another body possessing materiality, mind-made, with all its limbs, lacking no faculty. Just as though a man pulled out a reed from its sheath and thought thus “This is the sheath, this is the reed; the sheath is one, the reed is another, it was from the sheath that the reed was pulled out”, or just as though a man pulled out a sword from its scabbard and thought thus “This is the sword, this is the scabbard; the sword is one, the scabbard is another; it is from the scabbard that the sword was pulled out”, or just as though a man pulled out a snake from its slough and thought “This is the snake, this is the slough; the snake is one, the slough is another; it is from the slough that the snake was pulled out”, so too the bhikkhu creates out of this body another body possessing materiality, mind-made, with all its limbs, lacking no faculty. This is success as the mind-made [body].
25. (4) What is success by intervention of knowledge? The meaning of abandoning perception of permanence succeeds through contemplation of impermanence, thus it is success by intervention of knowledge. The meaning of abandoning perception of pleasure succeeds through contemplation of pain, … The meaning of abandoning perception of self succeeds through contemplation of not self, … The meaning of abandoning delighting succeeds through contemplation of dispassion, … The meaning of abandoning greed succeeds through contemplation of fading away, … The meaning of abandoning origin succeeds through contemplation of cessation, … The meaning of abandoning grasping succeeds through contemplation of relinquishment, thus it is success by intervention of knowledge. There was success by intervention of knowledge in the venerable Bakkula. There was success by intervention of knowledge in the venerable Saṅkicca. There was success by intervention of knowledge in the venerable Bhūtapāla. This is success by intervention of knowledge.
26. (5) What is success by intervention of concentration? The meaning of abandoning the hindrances succeeds through the first jhana, thus it is success by intervention of concentration. The meaning of abandoning applied and sustained thought succeeds through the second jhana, thus it is success by intervention of concentration. The meaning of abandoning happiness succeeds through the third jhana, … The meaning of abandoning pleasure and pain succeeds through the fourth jhana, … The meaning of abandoning perception of materiality, perception of resistance, and perception of variety succeeds through the attainment of the base consisting of boundless space, … The meaning of abandoning perception of the base consisting of boundless space succeeds through the attainment of the base consisting of boundless consciousness, … The meaning of abandoning perception of the base consisting of boundless consciousness PTS vp En 383 succeeds through the attainment of the base consisting of nothingness, … The meaning of abandoning perception of the base consisting of nothingness succeeds through the attainment of the base consisting of neither perception nor non-perception, thus it is success by intervention of concentration. There was success by intervention of concentration in the venerable Sāriputta. There was success by intervention of concentration in the venerable Sañjīva. There was success by intervention of concentration in the venerable Khāṇukoṇḍañña. There was success by intervention of concentration in the laywoman devotee Uttarā. There was success by intervention of concentration in the laywoman devotee Sāmāvatī. This is success by intervention of concentration.
27. (6) What is Noble Ones' success? Here if a bhikkhu should wish (1) “May I abide perceiving the unrepulsive in the repulsive”, he abides perceiving the unrepulsive there. If he should wish (2) “May I abide perceiving the repulsive in the unrepulsive”, he abides perceiving the repulsive there. If he should wish (3) “May I abide perceiving the unrepulsive in the repulsive and the unrepulsive”, he abides perceiving the unrepulsive there. If he should wish (4) “May I abide perceiving the repulsive in the unrepulsive and the repulsive”, he abides perceiving the repulsive there. If he should wish (5) “Avoiding both [aspects] in the repulsive and the unrepulsive, may I abide in equanimity towards that, mindful and fully aware”, he abides in equanimity towards that, mindful and fully aware.
(1) How does he abide perceiving the unrepulsive in the repulsive? In the case of a disagreeable object he is intent upon it with loving-kindness, or he connects it with principles. That is how he abides perceiving the unrepulsive in the repulsive.
(2) How does he abide perceiving the repulsive in the unrepulsive? In the case of an agreeable object he is intent upon it as foul, or he connects it with impermanence. That is how he abides perceiving the repulsive in the unrepulsive.
(3) How does he abide perceiving the unrepulsive in the repulsive and the unrepulsive? In the case of a disagreeable and agreeable object he is intent upon it with loving kindness, or he connects it with principles. That is how he abides perceiving the unrepulsive in the repulsive and the unrepulsive.
(4) How does he abide perceiving the repulsive in the unrepulsive and the repulsive? In the case of an agreeable and disagreeable object he is intent upon it as foul, or he connects it with impermanence. That is how he abides perceiving the repulsive in the unrepulsive and the repulsive.
(5) How does he, avoiding both [aspects] in the repulsive and the unrepulsive, abide in equanimity towards that, mindful and fully aware? PTS vp En 384 Here a bhikkhu, on seeing a visible object with the eye, is neither glad nor sorry; he abides in equanimity, mindful and fully aware. On hearing a sound with the ear, … On smelling an odour with the nose, … On tasting a flavour with the tongue, … On touching a tangible object with the body, … On cognizing an idea with the mind, he is neither glad nor sorry; he abides in equanimity, mindful and fully aware. That is how he, avoiding both [aspects] in the repulsive and the unrepulsive, abides in equanimity towards that, mindful and fully aware.
This is the Noble Ones' success.
28. (7) What is success born of action-result? That in all winged birds, in all deities, in some human beings, in some inhabitants of states of deprivation, that is success born of action-result.
29. (8) What is success of the meritorious? The Wheel-Turning Monarch travels through the air with his fourfold army, even with his grooms and shepherds. The householder Jotika had the success of the meritorious. The householder Jaṭilaka had the success of the meritorious. The householder Ghosita had the success of the meritorious. The householder Meṇḍaka had the success of the meritorious. That of the five very meritorious is success of the meritorious. This is success of the meritorious.
30. (9) What is success through the sciences? Masters of the sciences, having pronounced their scientific spells, travel through the air, and in space in the sky they show an elephant, and they show a horse, and they show a chariot, and they show a foot soldier, and they show a manifold military array. This is success through the sciences.
31. (10) What is success in the sense of succeeding with a task right for the particular occasion? The meaning of abandoning zeal for sensual-desires succeeds through renunciation, thus it is success in the sense of succeeding with a task right for the particular occasion, … [and so on with the rest of the seven hindrances, four jhanas, four immaterial attainments, eighteen principal insights, and four paths, up to] … The meaning of abandoning all defilements succeeds through the arahant path, thus it is success in the sense of succeeding with a task right for the particular occasion. This is success in the sense of succeeding with a task right for the particular occasion.
End of Treatise on Success.
3.2. Iddhikathā
3.2. Iddhikathā
Kā iddhi? Kati iddhiyo? Iddhiyā kati bhūmiyo, kati pādā, kati padāni, kati mūlāni? <b>Kā iddhī</b>ti? Ijjhanaṭṭhena iddhi. <b>Kati iddhiyo</b>ti? Dasa iddhiyo. <b>Iddhiyā kati bhūmiyo</b>ti? Iddhiyā catasso bhūmiyo, cattāro pādā, aṭṭha padāni, soḷasa mūlāni.
Iddhiyā kati bhūmiyo, kati pādā, kati padāni, kati mūlāni?
<b>Iddhiyā kati bhūmiyo</b>ti?
Iddhiyā catasso bhūmiyo, cattāro pādā, aṭṭha padāni, soḷasa mūlāni.
Kā iddhi? Kati iddhiyo? Iddhiyā kati bhūmiyo, kati pādā, kati padāni, kati mūlāni? <b>Kā iddhī</b>ti? Ijjhanaṭṭhena iddhi. <b>Kati iddhiyo</b>ti? Dasa iddhiyo. <b>Iddhiyā kati bhūmiyo</b>ti? Iddhiyā catasso bhūmiyo, cattāro pādā, aṭṭha padāni, soḷasa mūlāni.
Katamā <b>dasa iddhiyo?</b> Adhiṭṭhānā iddhi, vikubbanā iddhi, manomayā iddhi, ñāṇavipphārā iddhi, samādhivipphārā iddhi, ariyā iddhi, kammavipākajā iddhi, puññavato iddhi, vijjāmayā iddhi, tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi. *sammāpayogapaccayā → sammappayogapaccayā (sya-all, mr)
Katamā <b>dasa iddhiyo?</b>
Adhiṭṭhānā iddhi, vikubbanā iddhi, manomayā iddhi, ñāṇavipphārā iddhi, samādhivipphārā iddhi, ariyā iddhi, kammavipākajā iddhi, puññavato iddhi, vijjāmayā iddhi, tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi. *sammāpayogapaccayā → sammappayogapaccayā (sya-all, mr)
Katamā <b>dasa iddhiyo?</b> Adhiṭṭhānā iddhi, vikubbanā iddhi, manomayā iddhi, ñāṇavipphārā iddhi, samādhivipphārā iddhi, ariyā iddhi, kammavipākajā iddhi, puññavato iddhi, vijjāmayā iddhi, tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi. *sammāpayogapaccayā → sammappayogapaccayā (sya-all, mr)
<b>Iddhiyā katamā catasso bhūmiyo?</b> Vivekajābhūmi paṭhamaṁ jhānaṁ, pītisukhabhūmi dutiyaṁ jhānaṁ, upekkhāsukhabhūmi tatiyaṁ jhānaṁ, adukkhamasukhābhūmi catutthaṁ jhānaṁ. Iddhiyā imā catasso bhūmiyo iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasībhāvāya iddhivesārajjāya saṁvattantīti.
<b>Iddhiyā katamā catasso bhūmiyo?</b>
Vivekajābhūmi paṭhamaṁ jhānaṁ, pītisukhabhūmi dutiyaṁ jhānaṁ, upekkhāsukhabhūmi tatiyaṁ jhānaṁ, adukkhamasukhābhūmi catutthaṁ jhānaṁ.
Iddhiyā imā catasso bhūmiyo iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasībhāvāya iddhivesārajjāya saṁvattantīti.
<b>Iddhiyā katamā catasso bhūmiyo?</b> Vivekajābhūmi paṭhamaṁ jhānaṁ, pītisukhabhūmi dutiyaṁ jhānaṁ, upekkhāsukhabhūmi tatiyaṁ jhānaṁ, adukkhamasukhābhūmi catutthaṁ jhānaṁ. Iddhiyā imā catasso bhūmiyo iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasībhāvāya iddhivesārajjāya saṁvattantīti.
<b>Iddhiyā katame cattāro pādā?</b> Idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Iddhiyā ime cattāro pādā iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasībhāvāya iddhivesārajjāya saṁvattantīti.
<b>Iddhiyā katame cattāro pādā?</b>
Idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.
Iddhiyā ime cattāro pādā iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasībhāvāya iddhivesārajjāya saṁvattantīti.
<b>Iddhiyā katame cattāro pādā?</b> Idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Iddhiyā ime cattāro pādā iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasībhāvāya iddhivesārajjāya saṁvattantīti.
<b>Iddhiyā katamāni aṭṭha padāni?</b> Chandañce bhikkhu nissāya labhati samādhiṁ, labhati cittassa ekaggataṁ. Chando na samādhi, samādhi na chando. Añño chando, añño samādhi. Vīriyañce bhikkhu nissāya labhati samādhiṁ, labhati cittassa ekaggataṁ. Vīriyaṁ na samādhi, samādhi na vīriyaṁ. Aññaṁ vīriyaṁ, añño samādhi. Cittañce bhikkhu nissāya labhati samādhiṁ, labhati cittassa ekaggataṁ. Cittaṁ na samādhi, samādhi na cittaṁ. Aññaṁ cittaṁ, añño samādhi. Vīmaṁsañce bhikkhu nissāya labhati samādhiṁ, labhati cittassa ekaggataṁ. Vīmaṁsā na samādhi, samādhi na vīmaṁsā. Aññā vīmaṁsā, añño samādhi. Iddhiyā imāni aṭṭha padāni iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasībhāvāya iddhivesārajjāya saṁvattantīti.
<b>Iddhiyā katamāni aṭṭha padāni?</b>
Chandañce bhikkhu nissāya labhati samādhiṁ, labhati cittassa ekaggataṁ.
Chando na samādhi, samādhi na chando.
Añño chando, añño samādhi.
Vīriyañce bhikkhu nissāya labhati samādhiṁ, labhati cittassa ekaggataṁ.
Vīriyaṁ na samādhi, samādhi na vīriyaṁ.
Aññaṁ vīriyaṁ, añño samādhi.
Cittañce bhikkhu nissāya labhati samādhiṁ, labhati cittassa ekaggataṁ.
Cittaṁ na samādhi, samādhi na cittaṁ.
Aññaṁ cittaṁ, añño samādhi.
Vīmaṁsañce bhikkhu nissāya labhati samādhiṁ, labhati cittassa ekaggataṁ.
Vīmaṁsā na samādhi, samādhi na vīmaṁsā.
Aññā vīmaṁsā, añño samādhi.
Iddhiyā imāni aṭṭha padāni iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasībhāvāya iddhivesārajjāya saṁvattantīti.
<b>Iddhiyā katamāni aṭṭha padāni?</b> Chandañce bhikkhu nissāya labhati samādhiṁ, labhati cittassa ekaggataṁ. Chando na samādhi, samādhi na chando. Añño chando, añño samādhi. Vīriyañce bhikkhu nissāya labhati samādhiṁ, labhati cittassa ekaggataṁ. Vīriyaṁ na samādhi, samādhi na vīriyaṁ. Aññaṁ vīriyaṁ, añño samādhi. Cittañce bhikkhu nissāya labhati samādhiṁ, labhati cittassa ekaggataṁ. Cittaṁ na samādhi, samādhi na cittaṁ. Aññaṁ cittaṁ, añño samādhi. Vīmaṁsañce bhikkhu nissāya labhati samādhiṁ, labhati cittassa ekaggataṁ. Vīmaṁsā na samādhi, samādhi na vīmaṁsā. Aññā vīmaṁsā, añño samādhi. Iddhiyā imāni aṭṭha padāni iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasībhāvāya iddhivesārajjāya saṁvattantīti.
<b>Iddhiyā katamāni soḷasa mūlāni?</b> Anonataṁ cittaṁ kosajje na iñjatīti—āneñjaṁ. *Anonataṁ → anoṇataṁ (pts-vp-pli1, mr)Anunnataṁ cittaṁ uddhacce na iñjatīti—āneñjaṁ. *Anunnataṁ → anuṇṇataṁ (mr)Anabhinataṁ cittaṁ rāge na iñjatīti—āneñjaṁ. Anapanataṁ cittaṁ byāpāde na iñjatīti—āneñjaṁ. Anissitaṁ cittaṁ diṭṭhiyā na iñjatīti—āneñjaṁ. Appaṭibaddhaṁ cittaṁ chandarāge na iñjatīti—āneñjaṁ. Vippamuttaṁ cittaṁ kāmarāge na iñjatīti—āneñjaṁ. Visaññuttaṁ cittaṁ kilese na iñjatīti—āneñjaṁ. Vimariyādikataṁ cittaṁ kilesamariyāde na iñjatīti—āneñjaṁ. Ekattagataṁ cittaṁ nānattakilesehi na iñjatīti—āneñjaṁ. *Ekattagataṁ → ekaggataṁ (sya-all, pts-vp-pli1) | nānattakilesehi → nānattakilese (bj, sya-all, pts-vp-pli1)Saddhāya pariggahitaṁ cittaṁ assaddhiye na iñjatīti—āneñjaṁ. Vīriyena pariggahitaṁ cittaṁ kosajje na iñjatīti—āneñjaṁ. Satiyā pariggahitaṁ cittaṁ pamāde na iñjatīti—āneñjaṁ. Samādhinā pariggahitaṁ cittaṁ uddhacce na iñjatīti—āneñjaṁ. Paññāya pariggahitaṁ cittaṁ avijjāya na iñjatīti—āneñjaṁ. Obhāsagataṁ cittaṁ avijjandhakāre na iñjatīti—āneñjaṁ. Iddhiyā imāni soḷasa mūlāni iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasībhāvāya iddhivesārajjāya saṁvattantīti.
<b>Iddhiyā katamāni soḷasa mūlāni?</b>
Anonataṁ cittaṁ kosajje na iñjatīti—āneñjaṁ. *Anonataṁ → anoṇataṁ (pts-vp-pli1, mr)
Anunnataṁ cittaṁ uddhacce na iñjatīti—āneñjaṁ. *Anunnataṁ → anuṇṇataṁ (mr)
Anabhinataṁ cittaṁ rāge na iñjatīti—āneñjaṁ.
Anapanataṁ cittaṁ byāpāde na iñjatīti—āneñjaṁ.
Anissitaṁ cittaṁ diṭṭhiyā na iñjatīti—āneñjaṁ.
Appaṭibaddhaṁ cittaṁ chandarāge na iñjatīti—āneñjaṁ.
Vippamuttaṁ cittaṁ kāmarāge na iñjatīti—āneñjaṁ.
Visaññuttaṁ cittaṁ kilese na iñjatīti—āneñjaṁ.
Vimariyādikataṁ cittaṁ kilesamariyāde na iñjatīti—āneñjaṁ.
Ekattagataṁ cittaṁ nānattakilesehi na iñjatīti—āneñjaṁ. *Ekattagataṁ → ekaggataṁ (sya-all, pts-vp-pli1) | nānattakilesehi → nānattakilese (bj, sya-all, pts-vp-pli1)
Saddhāya pariggahitaṁ cittaṁ assaddhiye na iñjatīti—āneñjaṁ.
Vīriyena pariggahitaṁ cittaṁ kosajje na iñjatīti—āneñjaṁ.
Satiyā pariggahitaṁ cittaṁ pamāde na iñjatīti—āneñjaṁ.
Samādhinā pariggahitaṁ cittaṁ uddhacce na iñjatīti—āneñjaṁ.
Paññāya pariggahitaṁ cittaṁ avijjāya na iñjatīti—āneñjaṁ.
Obhāsagataṁ cittaṁ avijjandhakāre na iñjatīti—āneñjaṁ.
Iddhiyā imāni soḷasa mūlāni iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasībhāvāya iddhivesārajjāya saṁvattantīti.
<b>Iddhiyā katamāni soḷasa mūlāni?</b> Anonataṁ cittaṁ kosajje na iñjatīti—āneñjaṁ. *Anonataṁ → anoṇataṁ (pts-vp-pli1, mr)Anunnataṁ cittaṁ uddhacce na iñjatīti—āneñjaṁ. *Anunnataṁ → anuṇṇataṁ (mr)Anabhinataṁ cittaṁ rāge na iñjatīti—āneñjaṁ. Anapanataṁ cittaṁ byāpāde na iñjatīti—āneñjaṁ. Anissitaṁ cittaṁ diṭṭhiyā na iñjatīti—āneñjaṁ. Appaṭibaddhaṁ cittaṁ chandarāge na iñjatīti—āneñjaṁ. Vippamuttaṁ cittaṁ kāmarāge na iñjatīti—āneñjaṁ. Visaññuttaṁ cittaṁ kilese na iñjatīti—āneñjaṁ. Vimariyādikataṁ cittaṁ kilesamariyāde na iñjatīti—āneñjaṁ. Ekattagataṁ cittaṁ nānattakilesehi na iñjatīti—āneñjaṁ. *Ekattagataṁ → ekaggataṁ (sya-all, pts-vp-pli1) | nānattakilesehi → nānattakilese (bj, sya-all, pts-vp-pli1)Saddhāya pariggahitaṁ cittaṁ assaddhiye na iñjatīti—āneñjaṁ. Vīriyena pariggahitaṁ cittaṁ kosajje na iñjatīti—āneñjaṁ. Satiyā pariggahitaṁ cittaṁ pamāde na iñjatīti—āneñjaṁ. Samādhinā pariggahitaṁ cittaṁ uddhacce na iñjatīti—āneñjaṁ. Paññāya pariggahitaṁ cittaṁ avijjāya na iñjatīti—āneñjaṁ. Obhāsagataṁ cittaṁ avijjandhakāre na iñjatīti—āneñjaṁ. Iddhiyā imāni soḷasa mūlāni iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasībhāvāya iddhivesārajjāya saṁvattantīti.
3.2.1. Dasaiddhiniddesa
3.2.1. Dasaiddhiniddesa
Katamā <b>adhiṭṭhānā iddhi?</b> Idha bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; *abhijjamāne → abhijjamāno (mr)ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vattetīti.
Katamā <b>adhiṭṭhānā iddhi?</b>
Idha bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—
ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti;
tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse;
pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake;
udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; *abhijjamāne → abhijjamāno (mr)
ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo;
imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati;
yāva brahmalokāpi kāyena vasaṁ vattetīti.
Katamā <b>adhiṭṭhānā iddhi?</b> Idha bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; *abhijjamāne → abhijjamāno (mr)ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vattetīti.
<b>Idhā</b>ti imissā diṭṭhiyā imissā khantiyā imissā ruciyā imasmiṁ ādāye imasmiṁ dhamme imasmiṁ vinaye imasmiṁ dhammavinaye imasmiṁ pāvacane imasmiṁ brahmacariye imasmiṁ satthusāsane. Tena vuccati—“idhā”ti. <b>Bhikkhū</b>ti puthujjanakalyāṇako vā hoti bhikkhu sekho vā arahā vā akuppadhammo. <b>Anekavihitaṁ iddhividhaṁ paccanubhotī</b>ti nānappakāraṁ iddhividhaṁ paccanubhoti. <b>Ekopi hutvā bahudhā hotī</b>ti pakatiyā eko bahukaṁ āvajjati, sataṁ vā sahassaṁ vā satasahassaṁ vā āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti—“bahulo homī”ti. *bahulo → bahuko (bj, sya-all) | homī”ti → hotūti (mr)Bahulo hoti. *Bahulo → bahuko (bj, sya-all)Yathāyasmā cūḷapanthako ekopi hutvā bahudhā hoti, evamevaṁ so iddhimā cetovasippatto ekopi hutvā bahudhā hoti. *cūḷapanthako → cullapanthako (bj, sya-all)<b>Bahudhāpi hutvā eko hotī</b>ti pakatiyā bahuko ekaṁ āvajjati; āvajjitvā ñāṇena adhiṭṭhāti—“eko homī”ti. Eko hoti. Yathāyasmā cūḷapanthako bahudhāpi hutvā eko hoti, evamevaṁ so iddhimā cetovasippatto bahudhāpi hutvā eko hoti.
<b>Idhā</b>ti imissā diṭṭhiyā imissā khantiyā imissā ruciyā imasmiṁ ādāye imasmiṁ dhamme imasmiṁ vinaye imasmiṁ dhammavinaye imasmiṁ pāvacane imasmiṁ brahmacariye imasmiṁ satthusāsane.
<b>Bhikkhū</b>ti puthujjanakalyāṇako vā hoti bhikkhu sekho vā arahā vā akuppadhammo.
<b>Anekavihitaṁ iddhividhaṁ paccanubhotī</b>ti nānappakāraṁ iddhividhaṁ paccanubhoti.
<b>Ekopi hutvā bahudhā hotī</b>ti pakatiyā eko bahukaṁ āvajjati, sataṁ vā sahassaṁ vā satasahassaṁ vā āvajjati.
Āvajjitvā ñāṇena adhiṭṭhāti—
“bahulo homī”ti. *bahulo → bahuko (bj, sya-all) | homī”ti → hotūti (mr)
Bahulo hoti. *Bahulo → bahuko (bj, sya-all)
Yathāyasmā cūḷapanthako ekopi hutvā bahudhā hoti, evamevaṁ so iddhimā cetovasippatto ekopi hutvā bahudhā hoti. *cūḷapanthako → cullapanthako (bj, sya-all)
<b>Bahudhāpi hutvā eko hotī</b>ti pakatiyā bahuko ekaṁ āvajjati;
āvajjitvā ñāṇena adhiṭṭhāti—
Yathāyasmā cūḷapanthako bahudhāpi hutvā eko hoti, evamevaṁ so iddhimā cetovasippatto bahudhāpi hutvā eko hoti.
<b>Idhā</b>ti imissā diṭṭhiyā imissā khantiyā imissā ruciyā imasmiṁ ādāye imasmiṁ dhamme imasmiṁ vinaye imasmiṁ dhammavinaye imasmiṁ pāvacane imasmiṁ brahmacariye imasmiṁ satthusāsane. Tena vuccati—“idhā”ti. <b>Bhikkhū</b>ti puthujjanakalyāṇako vā hoti bhikkhu sekho vā arahā vā akuppadhammo. <b>Anekavihitaṁ iddhividhaṁ paccanubhotī</b>ti nānappakāraṁ iddhividhaṁ paccanubhoti. <b>Ekopi hutvā bahudhā hotī</b>ti pakatiyā eko bahukaṁ āvajjati, sataṁ vā sahassaṁ vā satasahassaṁ vā āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti—“bahulo homī”ti. *bahulo → bahuko (bj, sya-all) | homī”ti → hotūti (mr)Bahulo hoti. *Bahulo → bahuko (bj, sya-all)Yathāyasmā cūḷapanthako ekopi hutvā bahudhā hoti, evamevaṁ so iddhimā cetovasippatto ekopi hutvā bahudhā hoti. *cūḷapanthako → cullapanthako (bj, sya-all)<b>Bahudhāpi hutvā eko hotī</b>ti pakatiyā bahuko ekaṁ āvajjati; āvajjitvā ñāṇena adhiṭṭhāti—“eko homī”ti. Eko hoti. Yathāyasmā cūḷapanthako bahudhāpi hutvā eko hoti, evamevaṁ so iddhimā cetovasippatto bahudhāpi hutvā eko hoti.
<b>Āvibhāvan</b>ti kenaci anāvaṭaṁ hoti appaṭicchannaṁ vivaṭaṁ pākaṭaṁ. <b>Tirobhāvan</b>ti kenaci āvaṭaṁ hoti paṭicchannaṁ pihitaṁ paṭikujjitaṁ. <b>Tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse</b>ti pakatiyā ākāsakasiṇasamāpattiyā lābhī hoti. Tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti—“ākāso hotū”ti. Ākāso hoti. Tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati. Yathā manussā pakatiyā aniddhimanto kenaci anāvaṭe aparikkhitte asajjamānā gacchanti, evamevaṁ so iddhimā cetovasippatto tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse.
<b>Āvibhāvan</b>ti kenaci anāvaṭaṁ hoti appaṭicchannaṁ vivaṭaṁ pākaṭaṁ.
<b>Tirobhāvan</b>ti kenaci āvaṭaṁ hoti paṭicchannaṁ pihitaṁ paṭikujjitaṁ.
<b>Tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse</b>ti pakatiyā ākāsakasiṇasamāpattiyā lābhī hoti.
Tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ āvajjati.
Āvajjitvā ñāṇena adhiṭṭhāti—
Tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati.
Yathā manussā pakatiyā aniddhimanto kenaci anāvaṭe aparikkhitte asajjamānā gacchanti, evamevaṁ so iddhimā cetovasippatto tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse.
<b>Āvibhāvan</b>ti kenaci anāvaṭaṁ hoti appaṭicchannaṁ vivaṭaṁ pākaṭaṁ. <b>Tirobhāvan</b>ti kenaci āvaṭaṁ hoti paṭicchannaṁ pihitaṁ paṭikujjitaṁ. <b>Tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse</b>ti pakatiyā ākāsakasiṇasamāpattiyā lābhī hoti. Tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti—“ākāso hotū”ti. Ākāso hoti. Tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati. Yathā manussā pakatiyā aniddhimanto kenaci anāvaṭe aparikkhitte asajjamānā gacchanti, evamevaṁ so iddhimā cetovasippatto tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse.
<b>Pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake</b>ti pakatiyā āpokasiṇasamāpattiyā lābhī hoti. Pathaviṁ āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti—“udakaṁ hotū”ti. Udakaṁ hoti. So pathaviyā ummujjanimujjaṁ karoti. Yathā manussā pakatiyā aniddhimanto udake ummujjanimujjaṁ karonti, evamevaṁ so iddhimā cetovasippatto pathaviyā ummujjanimujjaṁ karoti, seyyathāpi udake.
<b>Pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake</b>ti pakatiyā āpokasiṇasamāpattiyā lābhī hoti.
Āvajjitvā ñāṇena adhiṭṭhāti—
So pathaviyā ummujjanimujjaṁ karoti.
Yathā manussā pakatiyā aniddhimanto udake ummujjanimujjaṁ karonti, evamevaṁ so iddhimā cetovasippatto pathaviyā ummujjanimujjaṁ karoti, seyyathāpi udake.
<b>Pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake</b>ti pakatiyā āpokasiṇasamāpattiyā lābhī hoti. Pathaviṁ āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti—“udakaṁ hotū”ti. Udakaṁ hoti. So pathaviyā ummujjanimujjaṁ karoti. Yathā manussā pakatiyā aniddhimanto udake ummujjanimujjaṁ karonti, evamevaṁ so iddhimā cetovasippatto pathaviyā ummujjanimujjaṁ karoti, seyyathāpi udake.
<b>Udakepi abhijjamāne gacchati, seyyathāpi pathaviyan</b>ti pakatiyā pathavīkasiṇasamāpattiyā lābhī hoti. Udakaṁ āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti—“pathavī hotū”ti. Pathavī hoti. So abhijjamāne udake gacchati. Yathā manussā pakatiyā aniddhimanto abhijjamānāya pathaviyā gacchanti, evamevaṁ so iddhimā cetovasippatto abhijjamāne udake gacchati, seyyathāpi pathaviyaṁ.
<b>Udakepi abhijjamāne gacchati, seyyathāpi pathaviyan</b>ti pakatiyā pathavīkasiṇasamāpattiyā lābhī hoti.
Āvajjitvā ñāṇena adhiṭṭhāti—
So abhijjamāne udake gacchati.
Yathā manussā pakatiyā aniddhimanto abhijjamānāya pathaviyā gacchanti, evamevaṁ so iddhimā cetovasippatto abhijjamāne udake gacchati, seyyathāpi pathaviyaṁ.
<b>Udakepi abhijjamāne gacchati, seyyathāpi pathaviyan</b>ti pakatiyā pathavīkasiṇasamāpattiyā lābhī hoti. Udakaṁ āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti—“pathavī hotū”ti. Pathavī hoti. So abhijjamāne udake gacchati. Yathā manussā pakatiyā aniddhimanto abhijjamānāya pathaviyā gacchanti, evamevaṁ so iddhimā cetovasippatto abhijjamāne udake gacchati, seyyathāpi pathaviyaṁ.
<b>Ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo</b>ti pakatiyā pathavīkasiṇasamāpattiyā lābhī hoti. Ākāsaṁ āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti—“pathavī hotū”ti. Pathavī hoti. So ākāse antalikkhe caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti. Yathā manussā pakatiyā aniddhimanto pathaviyā caṅkamantipi tiṭṭhantipi nisīdantipi seyyampi kappenti, evamevaṁ so iddhimā cetovasippatto ākāse antalikkhe caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti, seyyathāpi pakkhī sakuṇo.
<b>Ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo</b>ti pakatiyā pathavīkasiṇasamāpattiyā lābhī hoti.
Āvajjitvā ñāṇena adhiṭṭhāti—
So ākāse antalikkhe caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti.
Yathā manussā pakatiyā aniddhimanto pathaviyā caṅkamantipi tiṭṭhantipi nisīdantipi seyyampi kappenti, evamevaṁ so iddhimā cetovasippatto ākāse antalikkhe caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti, seyyathāpi pakkhī sakuṇo.
<b>Ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo</b>ti pakatiyā pathavīkasiṇasamāpattiyā lābhī hoti. Ākāsaṁ āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti—“pathavī hotū”ti. Pathavī hoti. So ākāse antalikkhe caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti. Yathā manussā pakatiyā aniddhimanto pathaviyā caṅkamantipi tiṭṭhantipi nisīdantipi seyyampi kappenti, evamevaṁ so iddhimā cetovasippatto ākāse antalikkhe caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti, seyyathāpi pakkhī sakuṇo.
<b>Imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjatī</b>ti idha so iddhimā cetovasippatto nisinnako vā nipannako vā candimasūriye āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti—“hatthapāse hotū”ti. Hatthapāse hoti. So nisinnako vā nipannako vā candimasūriye pāṇinā āmasati parāmasati parimajjati. Yathā manussā pakatiyā aniddhimanto kiñcideva rūpagataṁ hatthapāse āmasanti parāmasanti parimajjanti, evamevaṁ so iddhimā cetovasippatto nisinnako vā nipannako vā candimasūriye pāṇinā āmasati parāmasati parimajjati.
<b>Imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjatī</b>ti idha so iddhimā cetovasippatto nisinnako vā nipannako vā candimasūriye āvajjati.
Āvajjitvā ñāṇena adhiṭṭhāti—
So nisinnako vā nipannako vā candimasūriye pāṇinā āmasati parāmasati parimajjati.
Yathā manussā pakatiyā aniddhimanto kiñcideva rūpagataṁ hatthapāse āmasanti parāmasanti parimajjanti, evamevaṁ so iddhimā cetovasippatto nisinnako vā nipannako vā candimasūriye pāṇinā āmasati parāmasati parimajjati.
<b>Imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjatī</b>ti idha so iddhimā cetovasippatto nisinnako vā nipannako vā candimasūriye āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti—“hatthapāse hotū”ti. Hatthapāse hoti. So nisinnako vā nipannako vā candimasūriye pāṇinā āmasati parāmasati parimajjati. Yathā manussā pakatiyā aniddhimanto kiñcideva rūpagataṁ hatthapāse āmasanti parāmasanti parimajjanti, evamevaṁ so iddhimā cetovasippatto nisinnako vā nipannako vā candimasūriye pāṇinā āmasati parāmasati parimajjati.
<b>Yāva brahmalokāpi kāyena vasaṁ vattetī</b>ti sace so iddhimā cetovasippatto brahmalokaṁ gantukāmo hoti, dūrepi santike adhiṭṭhāti—“santike hotū”ti. Santike hoti. Santikepi dūre adhiṭṭhāti—“dūre hotū”ti. Dūre hoti. Bahukampi thokaṁ adhiṭṭhāti—“thokaṁ hotū”ti. Thokaṁ hoti. Thokampi bahukaṁ adhiṭṭhāti—“bahukaṁ hotū”ti. Bahukaṁ hoti. Dibbena cakkhunā tassa brahmuno rūpaṁ passati. Dibbāya sotadhātuyā tassa brahmuno saddaṁ suṇāti. Cetopariyañāṇena tassa brahmuno cittaṁ pajānāti. Sace so iddhimā cetovasippatto dissamānena kāyena brahmalokaṁ gantukāmo hoti, kāyavasena cittaṁ pariṇāmeti, kāyavasena cittaṁ adhiṭṭhāti. Kāyavasena cittaṁ pariṇāmetvā, kāyavasena cittaṁ adhiṭṭhahitvā, sukhasaññañca lahusaññañca okkamitvā dissamānena kāyena brahmalokaṁ gacchati. Sace so iddhimā cetovasippatto adissamānena kāyena brahmalokaṁ gantukāmo hoti, cittavasena kāyaṁ pariṇāmeti, cittavasena kāyaṁ adhiṭṭhāti. Cittavasena kāyaṁ pariṇāmetvā, cittavasena kāyaṁ adhiṭṭhahitvā sukhasaññañca lahusaññañca okkamitvā adissamānena kāyena brahmalokaṁ gacchati. So tassa brahmuno purato rūpiṁ abhinimmināti manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. *rūpiṁ → rūpaṁ (bj, sya-all, pts-vp-pli1, mr) | sabbaṅgapaccaṅgiṁ → sabbaṅgapaccaṅgaṁ (bj, sya-all, pts-vp-pli1, mr)Sace so iddhimā caṅkamati, nimmitopi tattha caṅkamati. Sace so iddhimā tiṭṭhati, nimmitopi tattha tiṭṭhati. Sace so iddhimā nisīdati, nimmitopi tattha nisīdati. Sace so iddhimā seyyaṁ kappeti, nimmitopi tattha seyyaṁ kappeti. Sace so iddhimā dhūmāyati, nimmitopi tattha dhūmāyati. Sace so iddhimā pajjalati, nimmitopi tattha pajjalati. Sace so iddhimā dhammaṁ bhāsati, nimmitopi tattha dhammaṁ bhāsati. Sace so iddhimā pañhaṁ pucchati, nimmitopi tattha pañhaṁ pucchati. Sace so iddhimā pañhaṁ puṭṭho visajjeti, nimmitopi tattha pañhaṁ puṭṭho visajjeti. Sace so iddhimā tena brahmunā saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati, nimmitopi tattha tena brahmunā saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati. Yaññadeva so iddhimā karoti, taṁtadeva hi so nimmito karotīti—ayaṁ adhiṭṭhānā iddhi.
<b>Yāva brahmalokāpi kāyena vasaṁ vattetī</b>ti sace so iddhimā cetovasippatto brahmalokaṁ gantukāmo hoti, dūrepi santike adhiṭṭhāti—
Santikepi dūre adhiṭṭhāti—
Bahukampi thokaṁ adhiṭṭhāti—
Thokampi bahukaṁ adhiṭṭhāti—
Dibbena cakkhunā tassa brahmuno rūpaṁ passati.
Dibbāya sotadhātuyā tassa brahmuno saddaṁ suṇāti.
Cetopariyañāṇena tassa brahmuno cittaṁ pajānāti.
Sace so iddhimā cetovasippatto dissamānena kāyena brahmalokaṁ gantukāmo hoti, kāyavasena cittaṁ pariṇāmeti, kāyavasena cittaṁ adhiṭṭhāti.
Kāyavasena cittaṁ pariṇāmetvā, kāyavasena cittaṁ adhiṭṭhahitvā, sukhasaññañca lahusaññañca okkamitvā dissamānena kāyena brahmalokaṁ gacchati.
Sace so iddhimā cetovasippatto adissamānena kāyena brahmalokaṁ gantukāmo hoti, cittavasena kāyaṁ pariṇāmeti, cittavasena kāyaṁ adhiṭṭhāti.
Cittavasena kāyaṁ pariṇāmetvā, cittavasena kāyaṁ adhiṭṭhahitvā sukhasaññañca lahusaññañca okkamitvā adissamānena kāyena brahmalokaṁ gacchati.
So tassa brahmuno purato rūpiṁ abhinimmināti manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. *rūpiṁ → rūpaṁ (bj, sya-all, pts-vp-pli1, mr) | sabbaṅgapaccaṅgiṁ → sabbaṅgapaccaṅgaṁ (bj, sya-all, pts-vp-pli1, mr)
Sace so iddhimā caṅkamati, nimmitopi tattha caṅkamati.
Sace so iddhimā tiṭṭhati, nimmitopi tattha tiṭṭhati.
Sace so iddhimā nisīdati, nimmitopi tattha nisīdati.
Sace so iddhimā seyyaṁ kappeti, nimmitopi tattha seyyaṁ kappeti.
Sace so iddhimā dhūmāyati, nimmitopi tattha dhūmāyati.
Sace so iddhimā pajjalati, nimmitopi tattha pajjalati.
Sace so iddhimā dhammaṁ bhāsati, nimmitopi tattha dhammaṁ bhāsati.
Sace so iddhimā pañhaṁ pucchati, nimmitopi tattha pañhaṁ pucchati.
Sace so iddhimā pañhaṁ puṭṭho visajjeti, nimmitopi tattha pañhaṁ puṭṭho visajjeti.
Sace so iddhimā tena brahmunā saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati, nimmitopi tattha tena brahmunā saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati.
Yaññadeva so iddhimā karoti, taṁtadeva hi so nimmito karotīti—
<b>Yāva brahmalokāpi kāyena vasaṁ vattetī</b>ti sace so iddhimā cetovasippatto brahmalokaṁ gantukāmo hoti, dūrepi santike adhiṭṭhāti—“santike hotū”ti. Santike hoti. Santikepi dūre adhiṭṭhāti—“dūre hotū”ti. Dūre hoti. Bahukampi thokaṁ adhiṭṭhāti—“thokaṁ hotū”ti. Thokaṁ hoti. Thokampi bahukaṁ adhiṭṭhāti—“bahukaṁ hotū”ti. Bahukaṁ hoti. Dibbena cakkhunā tassa brahmuno rūpaṁ passati. Dibbāya sotadhātuyā tassa brahmuno saddaṁ suṇāti. Cetopariyañāṇena tassa brahmuno cittaṁ pajānāti. Sace so iddhimā cetovasippatto dissamānena kāyena brahmalokaṁ gantukāmo hoti, kāyavasena cittaṁ pariṇāmeti, kāyavasena cittaṁ adhiṭṭhāti. Kāyavasena cittaṁ pariṇāmetvā, kāyavasena cittaṁ adhiṭṭhahitvā, sukhasaññañca lahusaññañca okkamitvā dissamānena kāyena brahmalokaṁ gacchati. Sace so iddhimā cetovasippatto adissamānena kāyena brahmalokaṁ gantukāmo hoti, cittavasena kāyaṁ pariṇāmeti, cittavasena kāyaṁ adhiṭṭhāti. Cittavasena kāyaṁ pariṇāmetvā, cittavasena kāyaṁ adhiṭṭhahitvā sukhasaññañca lahusaññañca okkamitvā adissamānena kāyena brahmalokaṁ gacchati. So tassa brahmuno purato rūpiṁ abhinimmināti manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. *rūpiṁ → rūpaṁ (bj, sya-all, pts-vp-pli1, mr) | sabbaṅgapaccaṅgiṁ → sabbaṅgapaccaṅgaṁ (bj, sya-all, pts-vp-pli1, mr)Sace so iddhimā caṅkamati, nimmitopi tattha caṅkamati. Sace so iddhimā tiṭṭhati, nimmitopi tattha tiṭṭhati. Sace so iddhimā nisīdati, nimmitopi tattha nisīdati. Sace so iddhimā seyyaṁ kappeti, nimmitopi tattha seyyaṁ kappeti. Sace so iddhimā dhūmāyati, nimmitopi tattha dhūmāyati. Sace so iddhimā pajjalati, nimmitopi tattha pajjalati. Sace so iddhimā dhammaṁ bhāsati, nimmitopi tattha dhammaṁ bhāsati. Sace so iddhimā pañhaṁ pucchati, nimmitopi tattha pañhaṁ pucchati. Sace so iddhimā pañhaṁ puṭṭho visajjeti, nimmitopi tattha pañhaṁ puṭṭho visajjeti. Sace so iddhimā tena brahmunā saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati, nimmitopi tattha tena brahmunā saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati. Yaññadeva so iddhimā karoti, taṁtadeva hi so nimmito karotīti—ayaṁ adhiṭṭhānā iddhi.
Katamā <b>vikubbanā iddhi?</b> Sikhissa bhagavato arahato sammāsambuddhassa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṁ sarena viññāpesi. *sahassilokadhātuṁ → sahassīlokadhātuṁ (bj, sya-all, pts-vp-pli1)So dissamānenapi kāyena dhammaṁ desesi; adissamānenapi kāyena dhammaṁ desesi; dissamānenapi heṭṭhimena upaḍḍhakāyena adissamānenapi uparimena upaḍḍhakāyena dhammaṁ desesi. Dissamānenapi uparimena upaḍḍhakāyena, adissamānenapi heṭṭhimena upaḍḍhakāyena dhammaṁ desesi. So pakativaṇṇaṁ vijahitvā kumārakavaṇṇaṁ vā dasseti, nāgavaṇṇaṁ vā dasseti, supaṇṇavaṇṇaṁ vā dasseti, yakkhavaṇṇaṁ vā dasseti, indavaṇṇaṁ vā dasseti, devavaṇṇaṁ vā dasseti, brahmavaṇṇaṁ vā dasseti, samuddavaṇṇaṁ vā dasseti, pabbatavaṇṇaṁ vā dasseti, vanavaṇṇaṁ vā dasseti, sīhavaṇṇaṁ vā dasseti, byagghavaṇṇaṁ vā dasseti, dīpivaṇṇaṁ vā dasseti, hatthimpi dasseti, assampi dasseti, rathampi dasseti, pattimpi dasseti, vividhampi senābyūhaṁ dassetīti—*indavaṇṇaṁ vā → asuravaṇṇaṁ vā dasseti, indavaṇṇaṁ vā (si, sya-all)ayaṁ vikubbanā iddhi.
Katamā <b>vikubbanā iddhi?</b>
Sikhissa bhagavato arahato sammāsambuddhassa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṁ sarena viññāpesi. *sahassilokadhātuṁ → sahassīlokadhātuṁ (bj, sya-all, pts-vp-pli1)
So dissamānenapi kāyena dhammaṁ desesi;
adissamānenapi kāyena dhammaṁ desesi;
dissamānenapi heṭṭhimena upaḍḍhakāyena adissamānenapi uparimena upaḍḍhakāyena dhammaṁ desesi.
Dissamānenapi uparimena upaḍḍhakāyena, adissamānenapi heṭṭhimena upaḍḍhakāyena dhammaṁ desesi.
So pakativaṇṇaṁ vijahitvā kumārakavaṇṇaṁ vā dasseti, nāgavaṇṇaṁ vā dasseti, supaṇṇavaṇṇaṁ vā dasseti, yakkhavaṇṇaṁ vā dasseti, indavaṇṇaṁ vā dasseti, devavaṇṇaṁ vā dasseti, brahmavaṇṇaṁ vā dasseti, samuddavaṇṇaṁ vā dasseti, pabbatavaṇṇaṁ vā dasseti, vanavaṇṇaṁ vā dasseti, sīhavaṇṇaṁ vā dasseti, byagghavaṇṇaṁ vā dasseti, dīpivaṇṇaṁ vā dasseti, hatthimpi dasseti, assampi dasseti, rathampi dasseti, pattimpi dasseti, vividhampi senābyūhaṁ dassetīti—*indavaṇṇaṁ vā → asuravaṇṇaṁ vā dasseti, indavaṇṇaṁ vā (si, sya-all)
Katamā <b>vikubbanā iddhi?</b> Sikhissa bhagavato arahato sammāsambuddhassa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṁ sarena viññāpesi. *sahassilokadhātuṁ → sahassīlokadhātuṁ (bj, sya-all, pts-vp-pli1)So dissamānenapi kāyena dhammaṁ desesi; adissamānenapi kāyena dhammaṁ desesi; dissamānenapi heṭṭhimena upaḍḍhakāyena adissamānenapi uparimena upaḍḍhakāyena dhammaṁ desesi. Dissamānenapi uparimena upaḍḍhakāyena, adissamānenapi heṭṭhimena upaḍḍhakāyena dhammaṁ desesi. So pakativaṇṇaṁ vijahitvā kumārakavaṇṇaṁ vā dasseti, nāgavaṇṇaṁ vā dasseti, supaṇṇavaṇṇaṁ vā dasseti, yakkhavaṇṇaṁ vā dasseti, indavaṇṇaṁ vā dasseti, devavaṇṇaṁ vā dasseti, brahmavaṇṇaṁ vā dasseti, samuddavaṇṇaṁ vā dasseti, pabbatavaṇṇaṁ vā dasseti, vanavaṇṇaṁ vā dasseti, sīhavaṇṇaṁ vā dasseti, byagghavaṇṇaṁ vā dasseti, dīpivaṇṇaṁ vā dasseti, hatthimpi dasseti, assampi dasseti, rathampi dasseti, pattimpi dasseti, vividhampi senābyūhaṁ dassetīti—*indavaṇṇaṁ vā → asuravaṇṇaṁ vā dasseti, indavaṇṇaṁ vā (si, sya-all)ayaṁ vikubbanā iddhi.
Katamā <b>manomayā iddhi?</b> Idha bhikkhu imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. Seyyathāpi puriso muñjamhā īsikaṁ pavāheyya. Tassa evamassa—“ayaṁ muñjo, ayaṁ īsikā. Añño muñjo, aññā īsikā. Muñjamhā tveva īsikā pavāḷhā”ti. Seyyathā vā pana puriso asiṁ kosiyā pavāheyya. Tassa evamassa—“ayaṁ asi, ayaṁ kosi. Añño asi, aññā kosi. Kosiyā tveva asi pavāḷho”ti. Seyyathā vā pana puriso ahiṁ karaṇḍā uddhareyya. Tassa evamassa—“ayaṁ ahi, ayaṁ karaṇḍo. Añño ahi, añño karaṇḍo. Karaṇḍā tveva ahi ubbhato”ti. Evamevaṁ bhikkhu imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. Ayaṁ manomayā iddhi.
Katamā <b>manomayā iddhi?</b>
Idha bhikkhu imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.
Seyyathāpi puriso muñjamhā īsikaṁ pavāheyya.
Muñjamhā tveva īsikā pavāḷhā”ti.
Seyyathā vā pana puriso asiṁ kosiyā pavāheyya.
Kosiyā tveva asi pavāḷho”ti.
Seyyathā vā pana puriso ahiṁ karaṇḍā uddhareyya.
Karaṇḍā tveva ahi ubbhato”ti.
Evamevaṁ bhikkhu imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.
Katamā <b>manomayā iddhi?</b> Idha bhikkhu imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. Seyyathāpi puriso muñjamhā īsikaṁ pavāheyya. Tassa evamassa—“ayaṁ muñjo, ayaṁ īsikā. Añño muñjo, aññā īsikā. Muñjamhā tveva īsikā pavāḷhā”ti. Seyyathā vā pana puriso asiṁ kosiyā pavāheyya. Tassa evamassa—“ayaṁ asi, ayaṁ kosi. Añño asi, aññā kosi. Kosiyā tveva asi pavāḷho”ti. Seyyathā vā pana puriso ahiṁ karaṇḍā uddhareyya. Tassa evamassa—“ayaṁ ahi, ayaṁ karaṇḍo. Añño ahi, añño karaṇḍo. Karaṇḍā tveva ahi ubbhato”ti. Evamevaṁ bhikkhu imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. Ayaṁ manomayā iddhi.
Katamā <b>ñāṇavipphārā iddhi?</b> Aniccānupassanāya niccasaññāya pahānaṭṭho ijjhatīti—ñāṇavipphārā iddhi. Dukkhānupassanāya sukhasaññāya … anattānupassanāya attasaññāya … nibbidānupassanāya nandiyā … virāgānupassanāya rāgassa … nirodhānupassanāya samudayassa … paṭinissaggānupassanāya ādānassa pahānaṭṭho ijjhatīti—ñāṇavipphārā iddhi. Āyasmato bākulassa ñāṇavipphārā iddhi, āyasmato saṅkiccassa ñāṇavipphārā iddhi, āyasmato bhūtapālassa ñāṇavipphārā iddhi. Ayaṁ ñāṇavipphārā iddhi.
Katamā <b>ñāṇavipphārā iddhi?</b>
Aniccānupassanāya niccasaññāya pahānaṭṭho ijjhatīti—
Dukkhānupassanāya sukhasaññāya …
anattānupassanāya attasaññāya …
nibbidānupassanāya nandiyā …
virāgānupassanāya rāgassa …
nirodhānupassanāya samudayassa …
paṭinissaggānupassanāya ādānassa pahānaṭṭho ijjhatīti—
Āyasmato bākulassa ñāṇavipphārā iddhi, āyasmato saṅkiccassa ñāṇavipphārā iddhi, āyasmato bhūtapālassa ñāṇavipphārā iddhi.
Katamā <b>ñāṇavipphārā iddhi?</b> Aniccānupassanāya niccasaññāya pahānaṭṭho ijjhatīti—ñāṇavipphārā iddhi. Dukkhānupassanāya sukhasaññāya … anattānupassanāya attasaññāya … nibbidānupassanāya nandiyā … virāgānupassanāya rāgassa … nirodhānupassanāya samudayassa … paṭinissaggānupassanāya ādānassa pahānaṭṭho ijjhatīti—ñāṇavipphārā iddhi. Āyasmato bākulassa ñāṇavipphārā iddhi, āyasmato saṅkiccassa ñāṇavipphārā iddhi, āyasmato bhūtapālassa ñāṇavipphārā iddhi. Ayaṁ ñāṇavipphārā iddhi.
Katamā <b>samādhivipphārā iddhi?</b> Paṭhamena jhānena nīvaraṇānaṁ pahānaṭṭho ijjhatīti—samādhivipphārā iddhi. Dutiyena jhānena vitakkavicārānaṁ pahānaṭṭho ijjhatīti—samādhivipphārā iddhi. Tatiyena jhānena pītiyā pahānaṭṭho ijjhatīti …pe… catutthena jhānena sukhadukkhānaṁ pahānaṭṭho ijjhatīti …pe… ākāsānañcāyatanasamāpattiyā rūpasaññāya paṭighasaññāya nānattasaññāya pahānaṭṭho ijjhatīti …pe… viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññāya pahānaṭṭho ijjhatīti …pe… ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññāya pahānaṭṭho ijjhatīti …pe… nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya pahānaṭṭho ijjhatīti—samādhivipphārā iddhi. Āyasmato sāriputtassa samādhivipphārā iddhi, āyasmato sañjīvassa samādhivipphārā iddhi, āyasmato khāṇukoṇḍaññassa samādhivipphārā iddhi, uttarāya upāsikāya samādhivipphārā iddhi, sāmāvatiyā upāsikāya samādhivipphārā iddhi. Ayaṁ samādhivipphārā iddhi.
Katamā <b>samādhivipphārā iddhi?</b>
Paṭhamena jhānena nīvaraṇānaṁ pahānaṭṭho ijjhatīti—
Dutiyena jhānena vitakkavicārānaṁ pahānaṭṭho ijjhatīti—
Tatiyena jhānena pītiyā pahānaṭṭho ijjhatīti …pe…
catutthena jhānena sukhadukkhānaṁ pahānaṭṭho ijjhatīti …pe…
ākāsānañcāyatanasamāpattiyā rūpasaññāya paṭighasaññāya nānattasaññāya pahānaṭṭho ijjhatīti …pe…
viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññāya pahānaṭṭho ijjhatīti …pe…
ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññāya pahānaṭṭho ijjhatīti …pe…
nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya pahānaṭṭho ijjhatīti—
Āyasmato sāriputtassa samādhivipphārā iddhi, āyasmato sañjīvassa samādhivipphārā iddhi, āyasmato khāṇukoṇḍaññassa samādhivipphārā iddhi, uttarāya upāsikāya samādhivipphārā iddhi, sāmāvatiyā upāsikāya samādhivipphārā iddhi.
Ayaṁ samādhivipphārā iddhi.
Katamā <b>samādhivipphārā iddhi?</b> Paṭhamena jhānena nīvaraṇānaṁ pahānaṭṭho ijjhatīti—samādhivipphārā iddhi. Dutiyena jhānena vitakkavicārānaṁ pahānaṭṭho ijjhatīti—samādhivipphārā iddhi. Tatiyena jhānena pītiyā pahānaṭṭho ijjhatīti …pe… catutthena jhānena sukhadukkhānaṁ pahānaṭṭho ijjhatīti …pe… ākāsānañcāyatanasamāpattiyā rūpasaññāya paṭighasaññāya nānattasaññāya pahānaṭṭho ijjhatīti …pe… viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññāya pahānaṭṭho ijjhatīti …pe… ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññāya pahānaṭṭho ijjhatīti …pe… nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya pahānaṭṭho ijjhatīti—samādhivipphārā iddhi. Āyasmato sāriputtassa samādhivipphārā iddhi, āyasmato sañjīvassa samādhivipphārā iddhi, āyasmato khāṇukoṇḍaññassa samādhivipphārā iddhi, uttarāya upāsikāya samādhivipphārā iddhi, sāmāvatiyā upāsikāya samādhivipphārā iddhi. Ayaṁ samādhivipphārā iddhi.
Katamā <b>ariyā iddhi?</b> Idha bhikkhu sace ākaṅkhati—“paṭikūle appaṭikūlasaññī vihareyyan”ti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati—“appaṭikūle paṭikūlasaññī vihareyyan”ti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati—“paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan”ti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati—“appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan”ti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati—“paṭikūle ca appaṭikūle ca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno”ti, upekkhako tattha viharati sato sampajāno.
Katamā <b>ariyā iddhi?</b>
Idha bhikkhu sace ākaṅkhati—
“paṭikūle appaṭikūlasaññī vihareyyan”ti, appaṭikūlasaññī tattha viharati.
“appaṭikūle paṭikūlasaññī vihareyyan”ti, paṭikūlasaññī tattha viharati.
“paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan”ti, appaṭikūlasaññī tattha viharati.
“appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan”ti, paṭikūlasaññī tattha viharati.
“paṭikūle ca appaṭikūle ca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno”ti, upekkhako tattha viharati sato sampajāno.
Katamā <b>ariyā iddhi?</b> Idha bhikkhu sace ākaṅkhati—“paṭikūle appaṭikūlasaññī vihareyyan”ti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati—“appaṭikūle paṭikūlasaññī vihareyyan”ti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati—“paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan”ti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati—“appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan”ti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati—“paṭikūle ca appaṭikūle ca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno”ti, upekkhako tattha viharati sato sampajāno.
Kathaṁ <b>paṭikūle appaṭikūlasaññī viharati?</b> Aniṭṭhasmiṁ vatthusmiṁ mettāya vā pharati, dhātuto vā upasaṁharati. Evaṁ paṭikūle appaṭikūlasaññī viharati.
Kathaṁ <b>paṭikūle appaṭikūlasaññī viharati?</b>
Aniṭṭhasmiṁ vatthusmiṁ mettāya vā pharati, dhātuto vā upasaṁharati.
Evaṁ paṭikūle appaṭikūlasaññī viharati.
Kathaṁ <b>paṭikūle appaṭikūlasaññī viharati?</b> Aniṭṭhasmiṁ vatthusmiṁ mettāya vā pharati, dhātuto vā upasaṁharati. Evaṁ paṭikūle appaṭikūlasaññī viharati.
Kathaṁ <b>appaṭikūle paṭikūlasaññī viharati?</b> Iṭṭhasmiṁ vatthusmiṁ asubhāya vā pharati, aniccato vā upasaṁharati. Evaṁ appaṭikūle paṭikūlasaññī viharati.
Kathaṁ <b>appaṭikūle paṭikūlasaññī viharati?</b>
Iṭṭhasmiṁ vatthusmiṁ asubhāya vā pharati, aniccato vā upasaṁharati.
Evaṁ appaṭikūle paṭikūlasaññī viharati.
Kathaṁ <b>appaṭikūle paṭikūlasaññī viharati?</b> Iṭṭhasmiṁ vatthusmiṁ asubhāya vā pharati, aniccato vā upasaṁharati. Evaṁ appaṭikūle paṭikūlasaññī viharati.
Kathaṁ <b>paṭikūle ca appaṭikūle ca appaṭikūlasaññī viharati?</b> Aniṭṭhasmiñca iṭṭhasmiñca vatthusmiṁ mettāya vā pharati, dhātuto vā upasaṁharati. Evaṁ paṭikūle ca appaṭikūle ca appaṭikūlasaññī viharati.
Kathaṁ <b>paṭikūle ca appaṭikūle ca appaṭikūlasaññī viharati?</b>
Aniṭṭhasmiñca iṭṭhasmiñca vatthusmiṁ mettāya vā pharati, dhātuto vā upasaṁharati.
Evaṁ paṭikūle ca appaṭikūle ca appaṭikūlasaññī viharati.
Kathaṁ <b>paṭikūle ca appaṭikūle ca appaṭikūlasaññī viharati?</b> Aniṭṭhasmiñca iṭṭhasmiñca vatthusmiṁ mettāya vā pharati, dhātuto vā upasaṁharati. Evaṁ paṭikūle ca appaṭikūle ca appaṭikūlasaññī viharati.
Kathaṁ <b>appaṭikūle ca paṭikūle ca paṭikūlasaññī viharati?</b> Iṭṭhasmiñca aniṭṭhasmiñca vatthusmiṁ asubhāya vā pharati, aniccato vā upasaṁharati. Evaṁ appaṭikūle ca paṭikūle ca paṭikūlasaññī viharati.
Kathaṁ <b>appaṭikūle ca paṭikūle ca paṭikūlasaññī viharati?</b>
Iṭṭhasmiñca aniṭṭhasmiñca vatthusmiṁ asubhāya vā pharati, aniccato vā upasaṁharati.
Evaṁ appaṭikūle ca paṭikūle ca paṭikūlasaññī viharati.
Kathaṁ <b>appaṭikūle ca paṭikūle ca paṭikūlasaññī viharati?</b> Iṭṭhasmiñca aniṭṭhasmiñca vatthusmiṁ asubhāya vā pharati, aniccato vā upasaṁharati. Evaṁ appaṭikūle ca paṭikūle ca paṭikūlasaññī viharati.
Kathaṁ <b>paṭikūle ca appaṭikūle ca tadubhayaṁ abhinivajjetvā upekkhako viharati sato sampajāno?</b> Idha bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Evaṁ paṭikūle ca appaṭikūle ca tadubhayaṁ abhinivajjetvā upekkhako viharati sato sampajāno. Ayaṁ ariyā iddhi.
Kathaṁ <b>paṭikūle ca appaṭikūle ca tadubhayaṁ abhinivajjetvā upekkhako viharati sato sampajāno?</b>
Idha bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.
ghānena gandhaṁ ghāyitvā …
kāyena phoṭṭhabbaṁ phusitvā …
manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.
Evaṁ paṭikūle ca appaṭikūle ca tadubhayaṁ abhinivajjetvā upekkhako viharati sato sampajāno.
Kathaṁ <b>paṭikūle ca appaṭikūle ca tadubhayaṁ abhinivajjetvā upekkhako viharati sato sampajāno?</b> Idha bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Evaṁ paṭikūle ca appaṭikūle ca tadubhayaṁ abhinivajjetvā upekkhako viharati sato sampajāno. Ayaṁ ariyā iddhi.
Katamā <b>kammavipākajā iddhi?</b> Sabbesaṁ pakkhīnaṁ, sabbesaṁ devānaṁ, ekaccānaṁ manussānaṁ, ekaccānaṁ vinipātikānaṁ. Ayaṁ kammavipākajā iddhi.
Katamā <b>kammavipākajā iddhi?</b>
Sabbesaṁ pakkhīnaṁ, sabbesaṁ devānaṁ, ekaccānaṁ manussānaṁ, ekaccānaṁ vinipātikānaṁ.
Ayaṁ kammavipākajā iddhi.
Katamā <b>kammavipākajā iddhi?</b> Sabbesaṁ pakkhīnaṁ, sabbesaṁ devānaṁ, ekaccānaṁ manussānaṁ, ekaccānaṁ vinipātikānaṁ. Ayaṁ kammavipākajā iddhi.
Katamā <b>puññavato iddhi?</b> Rājā cakkavattī vehāsaṁ gacchati saddhiṁ caturaṅginiyā senāya, antamaso assabandhagopurise upādāya. *cakkavattī → cakkavatti (sya-all, pts-vp-pli1) | assabandhagopurise → assabandhagobandhapurise (bj); assabandhagopake purise (sya-all, pts-vp-pli1)Jotikassa gahapatissa puññavato iddhi, jaṭilassa gahapatissa puññavato iddhi, meṇḍakassa gahapatissa puññavato iddhi, ghositassa gahapatissa puññavato iddhi, pañcannaṁ mahāpuññānaṁ puññavato iddhi. Ayaṁ puññavato iddhi.
Katamā <b>puññavato iddhi?</b>
Rājā cakkavattī vehāsaṁ gacchati saddhiṁ caturaṅginiyā senāya, antamaso assabandhagopurise upādāya. *cakkavattī → cakkavatti (sya-all, pts-vp-pli1) | assabandhagopurise → assabandhagobandhapurise (bj); assabandhagopake purise (sya-all, pts-vp-pli1)
Jotikassa gahapatissa puññavato iddhi, jaṭilassa gahapatissa puññavato iddhi, meṇḍakassa gahapatissa puññavato iddhi, ghositassa gahapatissa puññavato iddhi, pañcannaṁ mahāpuññānaṁ puññavato iddhi.
Katamā <b>puññavato iddhi?</b> Rājā cakkavattī vehāsaṁ gacchati saddhiṁ caturaṅginiyā senāya, antamaso assabandhagopurise upādāya. *cakkavattī → cakkavatti (sya-all, pts-vp-pli1) | assabandhagopurise → assabandhagobandhapurise (bj); assabandhagopake purise (sya-all, pts-vp-pli1)Jotikassa gahapatissa puññavato iddhi, jaṭilassa gahapatissa puññavato iddhi, meṇḍakassa gahapatissa puññavato iddhi, ghositassa gahapatissa puññavato iddhi, pañcannaṁ mahāpuññānaṁ puññavato iddhi. Ayaṁ puññavato iddhi.
Katamā <b>vijjāmayā iddhi?</b> Vijjādharā vijjaṁ parijappetvā vehāsaṁ gacchanti, ākāse antalikkhe hatthimpi dassenti, assampi dassenti, rathampi dassenti, pattimpi dassenti, vividhampi senābyūhaṁ dassenti. Ayaṁ vijjāmayā iddhi.
Katamā <b>vijjāmayā iddhi?</b>
Vijjādharā vijjaṁ parijappetvā vehāsaṁ gacchanti, ākāse antalikkhe hatthimpi dassenti, assampi dassenti, rathampi dassenti, pattimpi dassenti, vividhampi senābyūhaṁ dassenti.
Katamā <b>vijjāmayā iddhi?</b> Vijjādharā vijjaṁ parijappetvā vehāsaṁ gacchanti, ākāse antalikkhe hatthimpi dassenti, assampi dassenti, rathampi dassenti, pattimpi dassenti, vividhampi senābyūhaṁ dassenti. Ayaṁ vijjāmayā iddhi.
Kathaṁ <b>tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi?</b> Nekkhammena kāmacchandassa pahānaṭṭho ijjhatīti—tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi. Abyāpādena byāpādassa pahānaṭṭho ijjhatīti—tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi …pe… arahattamaggena sabbakilesānaṁ pahānaṭṭho ijjhatīti—tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi. Evaṁ tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi. Imā dasa iddhiyo.
Kathaṁ <b>tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi?</b>
Nekkhammena kāmacchandassa pahānaṭṭho ijjhatīti—
tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi.
Abyāpādena byāpādassa pahānaṭṭho ijjhatīti—
tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi …pe…
arahattamaggena sabbakilesānaṁ pahānaṭṭho ijjhatīti—
tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi.
Evaṁ tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi.
Kathaṁ <b>tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi?</b> Nekkhammena kāmacchandassa pahānaṭṭho ijjhatīti—tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi. Abyāpādena byāpādassa pahānaṭṭho ijjhatīti—tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi …pe… arahattamaggena sabbakilesānaṁ pahānaṭṭho ijjhatīti—tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi. Evaṁ tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi. Imā dasa iddhiyo.
Iddhikathā niṭṭhitā.
Iddhikathā niṭṭhitā.