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3. The Chapter on the Iron Ball

The Iron Ball

Saṁyutta Nikāya
3. Ayoguḷavagga
Ayoguḷasutta
Linked Discourses
3. The Chapter on the Iron Ball
The Iron Ball
Saṁyutta Nikāya
3. Ayoguḷavagga
Ayoguḷasutta

Ānanda asks the Buddha whether he travels to the Brahmā realm in a mind-made body or in a physical body.

Ruta suttaSN 51.22Sutta PiṭakaSaṃyutta Nikāya5. Mahāvaggasaṁyutta51. Iddhipādasaṁyutta3. AyoguḷavaggaAyoguḷasutta
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At Sāvatthī.

Sāvatthinidānaṁ.

At Sāvatthī.
Sāvatthinidānaṁ.

At Sāvatthī.Sāvatthinidānaṁ.

Then Venerable Ānanda went up to the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario, bowed, sat down to one side, and said to him:*It is typical of Ānanda to ask the Buddha on such matters. Here he elicits from the Buddha a fascinating and unique description of his meditative methods for developing special abilities.

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:*It is typical of Ānanda to ask the Buddha on such matters. Here he elicits from the Buddha a fascinating and unique description of his meditative methods for developing special abilities.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:*It is typical of Ānanda to ask the Buddha on such matters. Here he elicits from the Buddha a fascinating and unique description of his meditative methods for developing special abilities.Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

“Sir, do you have personal experience of having gone to the realm of divinity by psychic power with a mind-made body?”

“abhijānāti nu kho, bhante, bhagavā iddhiyā manomayena kāyena brahmalokaṁ upasaṅkamitā”ti?

“Sir, do you have personal experience of having gone to the realm of divinity by psychic power with a mind-made body?”
“abhijānāti nu kho, bhante, bhagavā iddhiyā manomayena kāyena brahmalokaṁ upasaṅkamitā”ti?

“Sir, do you have personal experience of having gone to the realm of divinity by psychic power with a mind-made body?”“abhijānāti nu kho, bhante, bhagavā iddhiyā manomayena kāyena brahmalokaṁ upasaṅkamitā”ti?

“I do, Ānanda.”

“Abhijānāmi khvāhaṁ, ānanda, iddhiyā manomayena kāyena brahmalokaṁ upasaṅkamitā”ti.

“I do, Ānanda.”
“Abhijānāmi khvāhaṁ, ānanda, iddhiyā manomayena kāyena brahmalokaṁ upasaṅkamitā”ti.

“I do, Ānanda.”“Abhijānāmi khvāhaṁ, ānanda, iddhiyā manomayena kāyena brahmalokaṁ upasaṅkamitā”ti.

“But do you have personal experience of having gone to the realm of divinity by psychic power with this body made up of the four principal states?”*In several cases he is said to have disappeared from where he was and reappeared in the realm of divinity (eg. SN 6.5, MN 49:3.2), but I am not sure if it is possible to determine which method he used in specific instances. It seems reasonable to infer that this was his ordinary physical body, because he disappeared from his normal place. A mind-made body is a separate entity (MN 77:30.1), so the physical body should remain where it is. On the other hand, the same expression is used when he approached Anuruddha, who explicitly says it was a mind-made body (AN 8.30:23.3).

“Abhijānāti pana, bhante, bhagavā iminā cātumahābhūtikena kāyena iddhiyā brahmalokaṁ upasaṅkamitā”ti?

“But do you have personal experience of having gone to the realm of divinity by psychic power with this body made up of the four principal states?”*In several cases he is said to have disappeared from where he was and reappeared in the realm of divinity (eg. SN 6.5, MN 49:3.2), but I am not sure if it is possible to determine which method he used in specific instances. It seems reasonable to infer that this was his ordinary physical body, because he disappeared from his normal place. A mind-made body is a separate entity (MN 77:30.1), so the physical body should remain where it is. On the other hand, the same expression is used when he approached Anuruddha, who explicitly says it was a mind-made body (AN 8.30:23.3).
“Abhijānāti pana, bhante, bhagavā iminā cātumahābhūtikena kāyena iddhiyā brahmalokaṁ upasaṅkamitā”ti?

“But do you have personal experience of having gone to the realm of divinity by psychic power with this body made up of the four principal states?”*In several cases he is said to have disappeared from where he was and reappeared in the realm of divinity (eg. SN 6.5, MN 49:3.2), but I am not sure if it is possible to determine which method he used in specific instances. It seems reasonable to infer that this was his ordinary physical body, because he disappeared from his normal place. A mind-made body is a separate entity (MN 77:30.1), so the physical body should remain where it is. On the other hand, the same expression is used when he approached Anuruddha, who explicitly says it was a mind-made body (AN 8.30:23.3).“Abhijānāti pana, bhante, bhagavā iminā cātumahābhūtikena kāyena iddhiyā brahmalokaṁ upasaṅkamitā”ti?

“I do, Ānanda.”

“Abhijānāmi khvāhaṁ, ānanda, iminā cātumahābhūtikena kāyena iddhiyā brahmalokaṁ upasaṅkamitā”ti. *cātumahābhūtikena → cātummahābhūtikena (bj, sya-all, km)

“I do, Ānanda.”
“Abhijānāmi khvāhaṁ, ānanda, iminā cātumahābhūtikena kāyena iddhiyā brahmalokaṁ upasaṅkamitā”ti. *cātumahābhūtikena → cātummahābhūtikena (bj, sya-all, km)

“I do, Ānanda.”“Abhijānāmi khvāhaṁ, ānanda, iminā cātumahābhūtikena kāyena iddhiyā brahmalokaṁ upasaṅkamitā”ti. *cātumahābhūtikena → cātummahābhūtikena (bj, sya-all, km)

“It’s incredible and amazing that the Buddha is at least able to go to the realm of divinity by psychic power with a mind-made body! And that he has personal experience of going to the realm of divinity by psychic power with this body made up of the four principal states!”*Omāti is a unique verb, literally to “measure down”. The commentary treats it as pahoti, “is able”. The past participle omatta is occasionally found in the sense of the lesser or subordinate option (Tha Ap 146:4.3; DN-a 2:214.105). Notice that up until now, in both Ānanda’s questions and the Buddha’s answers, the phrasing has been exactly parallel. Ānanda is varying the phrasing here. I think he means to suggest that the mind-made body is the less impressive power, so I translate “is at least able”.

“Yañca kho omāti, bhante, bhagavā iddhiyā manomayena kāyena brahmalokaṁ upasaṅkamituṁ, yañca kho abhijānāti, bhante, bhagavā iminā cātumahābhūtikena kāyena iddhiyā brahmalokaṁ upasaṅkamitā, tayidaṁ, bhante, bhagavato acchariyañceva abbhutañcā”ti.

“It’s incredible and amazing that the Buddha is at least able to go to the realm of divinity by psychic power with a mind-made body! And that he has personal experience of going to the realm of divinity by psychic power with this body made up of the four principal states!”*Omāti is a unique verb, literally to “measure down”. The commentary treats it as pahoti, “is able”. The past participle omatta is occasionally found in the sense of the lesser or subordinate option (Tha Ap 146:4.3; DN-a 2:214.105). Notice that up until now, in both Ānanda’s questions and the Buddha’s answers, the phrasing has been exactly parallel. Ānanda is varying the phrasing here. I think he means to suggest that the mind-made body is the less impressive power, so I translate “is at least able”.
“Yañca kho omāti, bhante, bhagavā iddhiyā manomayena kāyena brahmalokaṁ upasaṅkamituṁ, yañca kho abhijānāti, bhante, bhagavā iminā cātumahābhūtikena kāyena iddhiyā brahmalokaṁ upasaṅkamitā, tayidaṁ, bhante, bhagavato acchariyañceva abbhutañcā”ti.

“It’s incredible and amazing that the Buddha is at least able to go to the realm of divinity by psychic power with a mind-made body! And that he has personal experience of going to the realm of divinity by psychic power with this body made up of the four principal states!”*Omāti is a unique verb, literally to “measure down”. The commentary treats it as pahoti, “is able”. The past participle omatta is occasionally found in the sense of the lesser or subordinate option (Tha Ap 146:4.3; DN-a 2:214.105). Notice that up until now, in both Ānanda’s questions and the Buddha’s answers, the phrasing has been exactly parallel. Ānanda is varying the phrasing here. I think he means to suggest that the mind-made body is the less impressive power, so I translate “is at least able”.“Yañca kho omāti, bhante, bhagavā iddhiyā manomayena kāyena brahmalokaṁ upasaṅkamituṁ, yañca kho abhijānāti, bhante, bhagavā iminā cātumahābhūtikena kāyena iddhiyā brahmalokaṁ upasaṅkamitā, tayidaṁ, bhante, bhagavato acchariyañceva abbhutañcā”ti.

“Ānanda, the Realized Ones are incredible and have incredible qualities. They’re amazing and have amazing qualities.

“Acchariyā ceva, ānanda, tathāgatā acchariyadhammasamannāgatā ca, abbhutā ceva, ānanda, tathāgatā abbhutadhammasamannāgatā ca.

“Ānanda, the Realized Ones are incredible and have incredible qualities. They’re amazing and have amazing qualities.
“Acchariyā ceva, ānanda, tathāgatā acchariyadhammasamannāgatā ca, abbhutā ceva, ānanda, tathāgatā abbhutadhammasamannāgatā ca.

“Ānanda, the Realized Ones are incredible and have incredible qualities. They’re amazing and have amazing qualities.“Acchariyā ceva, ānanda, tathāgatā acchariyadhammasamannāgatā ca, abbhutā ceva, ānanda, tathāgatā abbhutadhammasamannāgatā ca.

Sometimes the Realized One submerges his body in his mind and his mind in his body. He meditates after sinking into a perception of bliss and lightness in the body.At that time his body becomes lighter, softer, more workable, and more radiant.

Yasmiṁ, ānanda, samaye tathāgato kāyampi citte samodahati cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati; *samodahati → samādahati (bj, sya-all, pts1ed)tasmiṁ, ānanda, samaye tathāgatassa kāyo lahutaro ceva hoti mudutaro ca kammaniyataro ca pabhassarataro ca.

Sometimes the Realized One submerges his body in his mind and his mind in his body. He meditates after sinking into a perception of bliss and lightness in the body.
Yasmiṁ, ānanda, samaye tathāgato kāyampi citte samodahati cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati; *samodahati → samādahati (bj, sya-all, pts1ed)
At that time his body becomes lighter, softer, more workable, and more radiant.
tasmiṁ, ānanda, samaye tathāgatassa kāyo lahutaro ceva hoti mudutaro ca kammaniyataro ca pabhassarataro ca.

Sometimes the Realized One submerges his body in his mind and his mind in his body. He meditates after sinking into a perception of bliss and lightness in the body.Yasmiṁ, ānanda, samaye tathāgato kāyampi citte samodahati cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati; *samodahati → samādahati (bj, sya-all, pts1ed)At that time his body becomes lighter, softer, more workable, and more radiant.tasmiṁ, ānanda, samaye tathāgatassa kāyo lahutaro ceva hoti mudutaro ca kammaniyataro ca pabhassarataro ca.

Suppose there was an iron ball that had been heated all day. It’d become lighter, softer, more workable, and more radiant.*On the physics of this see DN 23:17.5.In the same way, sometimes the Realized One submerges his body in his mind and his mind in his body. He meditates after sinking into a perception of bliss and lightness in the body.At that time his body becomes lighter, softer, more workable, and more radiant.

Seyyathāpi, ānanda, ayoguḷo divasaṁ santatto lahutaro ceva hoti mudutaro ca kammaniyataro ca pabhassarataro ca; evameva kho, ānanda, yasmiṁ samaye tathāgato kāyampi citte samodahati, cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati; tasmiṁ, ānanda, samaye tathāgatassa kāyo lahutaro ceva hoti mudutaro ca kammaniyataro ca pabhassarataro ca.

Suppose there was an iron ball that had been heated all day. It’d become lighter, softer, more workable, and more radiant.*On the physics of this see DN 23:17.5.
Seyyathāpi, ānanda, ayoguḷo divasaṁ santatto lahutaro ceva hoti mudutaro ca kammaniyataro ca pabhassarataro ca;
In the same way, sometimes the Realized One submerges his body in his mind and his mind in his body. He meditates after sinking into a perception of bliss and lightness in the body.
evameva kho, ānanda, yasmiṁ samaye tathāgato kāyampi citte samodahati, cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati;
At that time his body becomes lighter, softer, more workable, and more radiant.
tasmiṁ, ānanda, samaye tathāgatassa kāyo lahutaro ceva hoti mudutaro ca kammaniyataro ca pabhassarataro ca.

Suppose there was an iron ball that had been heated all day. It’d become lighter, softer, more workable, and more radiant.*On the physics of this see DN 23:17.5.Seyyathāpi, ānanda, ayoguḷo divasaṁ santatto lahutaro ceva hoti mudutaro ca kammaniyataro ca pabhassarataro ca; In the same way, sometimes the Realized One submerges his body in his mind and his mind in his body. He meditates after sinking into a perception of bliss and lightness in the body.evameva kho, ānanda, yasmiṁ samaye tathāgato kāyampi citte samodahati, cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati; At that time his body becomes lighter, softer, more workable, and more radiant.tasmiṁ, ānanda, samaye tathāgatassa kāyo lahutaro ceva hoti mudutaro ca kammaniyataro ca pabhassarataro ca.

Sometimes the Realized One submerges his body in his mind and his mind in his body. He meditates after sinking into a perception of bliss and lightness in the body.At that time his body easily rises up from the ground into the air.He wields the many kinds of psychic power: multiplying himself and becoming one again … controlling the body as far as the realm of divinity.

Yasmiṁ, ānanda, samaye tathāgato kāyampi citte samodahati, cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati; tasmiṁ, ānanda, samaye tathāgatassa kāyo appakasireneva pathaviyā vehāsaṁ abbhuggacchati, so anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti.

Sometimes the Realized One submerges his body in his mind and his mind in his body. He meditates after sinking into a perception of bliss and lightness in the body.
Yasmiṁ, ānanda, samaye tathāgato kāyampi citte samodahati, cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati;
At that time his body easily rises up from the ground into the air.
tasmiṁ, ānanda, samaye tathāgatassa kāyo appakasireneva pathaviyā vehāsaṁ abbhuggacchati,
He wields the many kinds of psychic power: multiplying himself and becoming one again … controlling the body as far as the realm of divinity.
so anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti.

Sometimes the Realized One submerges his body in his mind and his mind in his body. He meditates after sinking into a perception of bliss and lightness in the body.Yasmiṁ, ānanda, samaye tathāgato kāyampi citte samodahati, cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati; At that time his body easily rises up from the ground into the air.tasmiṁ, ānanda, samaye tathāgatassa kāyo appakasireneva pathaviyā vehāsaṁ abbhuggacchati, He wields the many kinds of psychic power: multiplying himself and becoming one again … controlling the body as far as the realm of divinity.so anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti.

Suppose there was a light tuft of cotton-wool or kapok. Taken up by the wind, it would easily rise up from the ground into the air.In the same way, sometimes the Realized One submerges his body in his mind and his mind in his body. He meditates after sinking into a perception of bliss and lightness in the body.At that time his body easily rises up from the ground into the air.He wields the many kinds of psychic power: multiplying himself and becoming one again … controlling the body as far as the realm of divinity.”

Seyyathāpi, ānanda, tūlapicu vā kappāsapicu vā lahuko vātūpādāno appakasireneva pathaviyā vehāsaṁ abbhuggacchati; evameva kho, ānanda, yasmiṁ samaye tathāgato kāyampi citte samodahati, cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati; tasmiṁ, ānanda, samaye tathāgatassa kāyo appakasireneva pathaviyā vehāsaṁ abbhuggacchati, so anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṁ vattetī”ti.

Suppose there was a light tuft of cotton-wool or kapok. Taken up by the wind, it would easily rise up from the ground into the air.
Seyyathāpi, ānanda, tūlapicu vā kappāsapicu vā lahuko vātūpādāno appakasireneva pathaviyā vehāsaṁ abbhuggacchati;
In the same way, sometimes the Realized One submerges his body in his mind and his mind in his body. He meditates after sinking into a perception of bliss and lightness in the body.
evameva kho, ānanda, yasmiṁ samaye tathāgato kāyampi citte samodahati, cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati;
At that time his body easily rises up from the ground into the air.
tasmiṁ, ānanda, samaye tathāgatassa kāyo appakasireneva pathaviyā vehāsaṁ abbhuggacchati,
He wields the many kinds of psychic power: multiplying himself and becoming one again … controlling the body as far as the realm of divinity.”
so anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṁ vattetī”ti.

Suppose there was a light tuft of cotton-wool or kapok. Taken up by the wind, it would easily rise up from the ground into the air.Seyyathāpi, ānanda, tūlapicu vā kappāsapicu vā lahuko vātūpādāno appakasireneva pathaviyā vehāsaṁ abbhuggacchati; In the same way, sometimes the Realized One submerges his body in his mind and his mind in his body. He meditates after sinking into a perception of bliss and lightness in the body.evameva kho, ānanda, yasmiṁ samaye tathāgato kāyampi citte samodahati, cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati; At that time his body easily rises up from the ground into the air.tasmiṁ, ānanda, samaye tathāgatassa kāyo appakasireneva pathaviyā vehāsaṁ abbhuggacchati, He wields the many kinds of psychic power: multiplying himself and becoming one again … controlling the body as far as the realm of divinity.”so anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṁ vattetī”ti.

Dutiyaṁ.

Dutiyaṁ.

Dutiyaṁ.