Chapter 12
(Tape 25 / Ps: 1-44)
Chapter 12 deals with the supernormal powers, direct knowledge. We have a glimpse of direct knowledge in the previous chapter. In this chapter the different kinds of direct knowledge are explained. In this chapter there are a lot of stories. What we should note is that there are five kinds of direct knowledge. In paragraph 2 they are listed as 1. Performing some kinds of miracles, 2. The knowledge of the Divine Ear (That means hearing sounds far away, hearing sounds that cannot normally be heard.), 3. The knowledge of Penetration of Minds (That means reading other people’s minds.), 4. The knowledge of Recollection of Past Lives, 5. The knowledge of Passing Away and Reappearance of Beings. These are called direct knowledge.
If the meditator wants to achieve the supernormal powers, he must achieve the eight attainments (the eight jhÈnas) on each of the eight kasiÓas ending with the white kasiÓa. That is the first eight kasiÓas and the last two are left out. What are the last two? Space and light. Space is left out because it cannot be the basis for attaining immaterial jhÈnas. The Sub-Commentary explains that the light kasiÓa is to be taken as the same as white kasiÓa. In the Visuddhi Magga only eight kasiÓas are mentioned. The sub-Commentary says that we can also take the light kasiÓa, that it is included in the white kasiÓa.
You have to make yourself very familiar with the kasiÓas and the jhÈnas. There are 14 ways to make yourself familiar with these jhÈnas. That is in the order of the kasiÓas, in the reverse order of the kasiÓas and so on. So you enter into jhÈna on this kasiÓa, and then the next jhÈna on this kasiÓa, and the next jhÈna on this kasiÓa. Then again you enter into first jhÈna on this kasiÓa and then first jhÈna on another kasiÓa and so on. It is in order to make you very familiar with the jhÈnas and the kasiÓas that you have to go in many different ways.
At the end of paragraph 10 the GiribhaÓÉavahana offering is mentioned and there is a footnote. In PÈÄi the word for an island and a lamp is the same. It is the word ‘dÊpa’. He took dÊpap|jÈ to mean island offering. It is a light offering. During that festival lights are offered at different places “starting with the Cetiyagiri and extending over the whole island and up to a league in the sea.” That is light offering festival, not island offering.
There are many stories in this chapter. Some of the stories have been given already in the chapters that we have read. Many may be new to you. I want to give you the page numbers of some stories if you want to read in more detail. At the end of paragraph 28 a reference is given for the Dhammapada Commentary. If you have the book Buddhist Legends, you may read part 2, page 238. At the end of paragraph 29 no reference is given, but I have the reference. Please read Buddhist Legends, part 3, page 179. Then at the end of paragraph 32 you may read Middle Length Sayings, first volume, page 396. At the end of paragraph 33 the reference may be found in Buddhist Legends, part 2, page 246. For the next paragraph the reference can be found in Buddhist Legends, part 3, page 103. For paragraph 35 the story may be found in Buddhist Legends, part 1, page 286. Paragraph 41 the first reference can be found in Buddhist Legends, part 3, page 319. The second reference is in Buddhist Legends, part 3, page 327. The third reference in this paragraph may be found in Buddhist Legends, part 1, page 256. The last reference in this paragraph may be found in Buddhist legends, part 3, page 130. Then at the end of paragraph 42 you may find that reference in Buddhist legends, part 2, page 59. these are the references.
At the end of paragraph 41 it says “made of the seven gems.” Actually it is made of the seven precious things. The seven precious things are gold, silver and other jewels.
In the part that we have covered the ten kinds of success power (iddhi) are given. All of them are interesting. So if you have time please study it again. There is one thing that is very interesting. In paragraph 26 “A distinction brought about by the influence of knowledge either before the arising of the knowledge or after it or at that moment is called success by intervention of knowledge.” If a person is going to become an Arahant in that life, he will not die without becoming an Arahant. The knowledge of Arahantship which he is going to acquire in that life protects him from being killed even though an attempt is made on his life. That is a very strange thing. If you are going to become an Arahant, you will not die without becoming an Arahant. Nothing can cause you to be killed.
The first story is of Venerable Bakkula. In this story he was swallowed by a fish. His mother was bathing him in the river and he was swallowed by a fish. The fish was caught by a fisherman and sold to a lady. The lady wanted to cook the fish, so she cut it open and found the child still alive there. So he did not die in the stomach of the fish because he was destined to reach enlightenment in that life. That’s why he was not killed. Normally he would not survive being swallowed by a fish.
The next story is about Venerable Sa~kicca. While he was in the womb, his mother died. As was the custom in those days they tried to cremate the body. When they cremate the body, they use sticks. One stick hit the child. He made a noise. When they heard the noise, they cut open the belly of the woman and got the child. He was named Sa~kicca because he was injured by the stick which is called in PÈÄi sa~ku. That is why he was called Sa~kicca.
So many stories are given. There is also the story of Bh|tapÈla. Also those who are in attainment cannot be harmed. Such stories begin in paragraph 30. Venerable SÈriputta was in attainment and so no harm could come to him. It is a similar case with Venerable SaÒjÊva and so on. I think we had reference to the devotee Uttara some weeks back and also to SammÈvati. They are to us miracles.
These miracles are caused by the intervention of concentration or the intervention of knowledge and so on. These are interesting stories. Some are not caused by any concentration or any meditation. The fact that birds can fly is also called a success or miracle. They got that ability just by birth, just by being born as a bird. So they can fly and we cannot. So these ten kinds of success are mentioned in the first part of this chapter. OK.
SÈdhu! SÈdhu! SÈdhu!
(Tape 26 / Ps: 45 - 118)
Up until paragraph 45 the ten kinds of success were described. Among them the first one is “only (1) success by resolve is actually mentioned in the clause ‘kinds of supernormal power (success)’”- it is from the Texts - “but (2) success as transformations and (3) success as the mind-made [body] are needed in this sense as well.” In the clause ‘kinds of supernormal power or supernormal success’ we should take not only one but three of the kinds of success mentioned above.
Now the Commentator goes on explaining the other clauses in the Text. “To the kinds of supernormal power: to the components of supernormal power, or to the departments of supernormal power.” That means the constituents of supernormal power.
“He directs, he inclines, his mind: When that bhikkhu’s consciousness has become the basis for direct knowledge in the way already described, he directs the preliminary work consciousness with the purpose of attaining the kinds of supernormal power, he sends it in the direction of the kinds of supernormal power, leading it away from the kasiÓa as its object.” In order to do a supernormal thing first the meditator enters into jhÈnas. He makes the fourth jhÈna of the fourfold method the basis of supernormal . power or supernormal knowledge. The bhikkhu’s consciousness has become the basis for direct knowledge in the way already described. “He directs the preliminary work consciousness with the purpose of attaining the kinds of supernormal power.” After entering into the fourth jhÈna, he emerges from the fourth jhÈna. Then he does the preparation work for the supernormal knowledge. ‘Preliminary work consciousness’ means kÈmÈvacara (sense-sphere) consciousness. “He sends it in the direction of the kinds of supernormal power.” That means he inclines his mind towards that.
“Inclines: makes it tend and lean towards the supernormal power to be attained.” These are word explanations, so they are repetitive. “He: the bhikkhu who has done the directing of his mind in this way. The various: varied, of different sorts. Kinds of supernormal power: departments of supernormal power. Wields: paccanubhoti - paccanubhavati (alternative form).” Sometimes it cannot be translated into English or another language because the two words are just variations. The second word is just a variation of the first word. There is no difference in meaning. Paccanubhoti and paccanubhavati are the same. In the first word the ‘A’ should be short, not long. The only difference between the words is that one is ending in ‘bhota’ and the other is ending in ‘bhavati’. It is just a grammatical peculiarity. “The meaning is that he makes contact with, realizes, reaches.”
The Commentator is going to show us one by one the supernormal powers a monk may perform. “Now in order to show that variousness, it is said: ‘Having been one, [he becomes many; having been many, he becomes one’.” Actually this Text has not been given in full in the Visuddhi Magga because the Commentator takes it that his readers already know this passage. We are lucky that the translator gives us the full Text here. That is why the brackets appear.
“Having been one, [he becomes many; having been many, he becomes one.” That means he multiplies himself. He will create many likenesses of himself, hundreds or thousands. "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 BrahmÈ World.” This is taken from the DÊgha NikÈya.
Now the Commentator will explain one by one. “Herein, having been one: having been normally one before giving effect to the supernormal power.” A monk is only one, but here he is going to make likenesses of himself. He is going to create images. “He becomes many: wanting to walk with many or wanting to do a recital or wanting to ask questions with many, he becomes a hundred or a thousand. But how does he do this? He accomplishes (1) the four planes, (2) the four bases (roads), (3) the eight steps, (4) the sixteen roots of supernormal power and then he (5) resolves with knowledge.” Here ‘planes’ means stories, as in one story, two stories high and so on. The PÈÄi word used is bh|mi. ‘Bh|mi’ can mean planes of existence as well as floors in a building.
“The four planes should be understood as the four jhÈnas.” The four jhÈnas are said to be the four planes or the four stages for the supernormal power. Four jhÈnas here is according to the fourfold method.
“For this has been said by the General of the Dhamma.” That means the Elder SÈriputta. Venerable SÈriputta was called ‘the General of the Dhamma’ by other monks.
“What are the four planes of supernormal power?” This is taken from the PaÔisambhidÈmagga. You will find the reference in the middle of paragraph 49.
“And he reaches supernormal power by becoming light, malleable and wieldy in body after steeping himself in blissful perception and light perception due to the pervasion of happiness and pervasion of bliss, which is why the first three jhÈnas should be understood as the accessory plane since they lead to the obtaining of supernormal power in this manner. But the fourth is the natural plane for obtaining supernormal power.” That means he enters into first jhÈna, second jhÈna, third jhÈna and fourth jhÈna. “The fourth jhÈna is the natural plane for obtaining supernormal power.” That means the fourth jhÈna is the basis for supernormal power. Without entering into and emerging from the fourth jhÈna, nobody can exercise the supernormal powers. ‘The four planes’ mean the four jhÈnas, the four material jhÈnas.
“The four bases (roads) should be understood as the four bases of success.” The PÈÄi word is iddhipÈda, roads to power. Here ‘roads’ means just causes of.
“For this is said: ‘What are the four bases for success? Here a bhikkhu develops the basis for success (road to power) that possesses both concentration due to zeal and the will to strive; he develops the basis for success (road to power) that possesses both concentration due to energy and the will to strive; he develops the basis for success (road to power) that possesses both concentration due to [natural purity of] consciousness and the will to strive; he develops the basis for success (road to power) that possesses both concentration due to inquiry and the will to strive.” ‘Inquiry’ really means paÒÒÈ (knowledge), not just inquiring. The PÈÄi word is vÊmaÑsÈ. The Sanskrit word is mÊmaÑsÈ. ‘MÊmaÑsÈ’ means investigation. Here ‘investigation’ does not necessarily mean just to investigate, but it means to investigate and understand correctly. It is the name for paÒÒÈ.
“These four bases for success lead to the obtaining of supernormal power.. to the fearlessness due to supernormal power” and so on. What are these four? Did you get four? Zeal is one thing. The PÈÄi word is chanda. It is just the will-to-do. Chanda has two meanings - sometimes it is just the will-to-do and sometimes it is the desire for sensual things. Here it is just the will-to-do, not the desire for sensual things. The first one is chanda. The second one is energy (viriya). The third is consciousness (citta). And the fourth is inquiry or paÒÒÈ. These four are called ‘iddhipÈda, roads to power or causes of power. So a person has to develop these four qualities in order to get supernormal power.
“And here the concentration that has zeal as its cause, or has zeal outstanding, is concentration due to zeal.” That means zeal which is prominent. “This is a term for concentration obtained by giving precedence to zeal consisting in desire to act.” It is just the desire to act. It is not attachment to sensual things.
“Will (formation) as endeavor is will to strive.” This is the word explanation. “This is a term for the energy of right endeavor accomplishing its fourfold function.” Among the 37 constituents of enlightenment there are the four great efforts. Here they are called ‘right endeavor’. They are trying to get rid of akusala that has arisen in the past, avoiding akusala, getting kusala, and developing kusala. With regard to akusala there are two kinds of endeavor and also with regard to kusala there are two kinds of endeavor. “Possesses: is furnished with concentration due to zeal and with the [four] instances of the will to strive.”
“Road to power (basis for success): The meaning is the total of consciousness and its remaining concomitants [except the concentration and the will], which are, in the sense of resolve, the road to (basis for) the concentration due to zeal and will to strive associated with the direct knowledge consciousness, which latter are themselves termed ‘power (success)’ either by treatment as ‘production’ or in the sense of ‘succeeding’ or by treatment in this way, ‘beings succeed by its means, thus they are successful; they are enriched, promoted’.” It is still hard to understand this passage. This phrase, ‘road to power’, has two words, ‘road’ and ‘power’. In PÈÄi the words are ‘iddhi’ and ‘pÈda’. ‘Iddhi’ means simply energy and concentration. Here they are called ‘iddhi (success or power)’. ‘PÈda’ really means their basis. Their basis is what? Consciousness and its remaining concomitants. It is not accurate here. It should be the remaining consciousness and its concomitants. In order to understand this you have to understand supernormal power consciousness. When a person achieves this power, there arises in his mind a kind of consciousness. That kind of consciousness is called ‘supernormal power consciousness’. Along with that consciousness there are mental factors, many mental factors. Among them the two, concentration and energy, are called ‘iddhi’ here. The consciousness and the other mental factors are called ‘road’ or ‘power’ (pÈda). By the compound word ‘iddhipÈda’ is meant the supernormal power consciousness and its concomitants.
“The meaning is,”- ‘total is not a good here and there is no ‘total’ in the original - “consciousness and its concomitants [except the concentration and the will],” - ‘will’ here means actually energy, not chanda - “which are, in the sense of resolve,” - in the sense of basis, not in the sense of resolve. “In the sense of basis the road to the concentration due to zeal and will to strive associated with the direct knowledge consciousness.”
Student: Will to strive?
Teacher: ‘Will to strive’ means -
Student: Citta?
Teacher: No. it is energy or effort. ‘Will to strive’ really means striving.
Student: Viriya?
Teacher: The word used here is not simply viriya. There are two compound words used here - chanda samÈdhi and padhÈna sa~khÈra. ‘Chanda samÈdhi’ means samÈdhi caused by chanda and chanda is will. ‘PadhÈna sa~khÈra’ means striving, striving formation. That means viriya (energy or effort). They are explained in paragraph 51. “Will as endeavor is will to strive.” It is not chanda here. It is viriya. Concentration and energy are called ‘iddhi’ here and consciousness and the other remaining concomitants are called ‘pÈda (road)’. So ‘iddhipÈda’ means the direct knowledge consciousness and the concomitants and then concentration and energy. This is just the word explanation.
“Or alternatively: it is arrived at by means of that thus that is a road; it is reached, is the meaning.” That meaning is arrived at.
“IddhipÈda = iddhiyÈ pÈda (resolution of compound) this is a term for zeal, etc., according as it is said.” IddhipÈda is made to mean the four things - will-to-do, energy, consciousness, and inquiry or paÒÒÈ.
Student: What is the PÈÄi word for consciousness?
Teacher: Citta. Next paragraph 54 “The eight steps should be understood as the eight beginning with zeal.” Actually there are only four roads to success, but here concentration is combined with each, so we have eight.
“If a bhikkhu obtains concentration, obtains unification of mind, supported by zeal, then the zeal is not the concentration; the concentration is not the zeal. The zeal is one, the concentration is another.” So we get two here, zeal and concentration. In the next sentence we have energy and concentration. In the next we have consciousness and concentration. Last we have inquiry and concentration. So we have eight steps or we can call them eight causes. These eight steps one has to perform, by just trying to get into jhÈna and developing them.
In paragraph 55 we have the sixteen roots. “The mind’s unperturbedness should be understood in sixteen modes, for this is said.” Here the sixteen modes are given. “What are the sixteen roots of success (power)?” Undejected consciousness, this is one. Unelated consciousness, this is another. Unattracted consciousness is another and so on. There are sixteen all together.
In about the middle of the paragraph “Consciousness rid of barriers is not perturbed by the barrier of defilement.” Here ‘consciousness with barriers’ means the distractions that come in between the moments of samÈdhi. It is not moments of samÈdhi following one after the other. There are something like buffers between moments of samÈdhi. When a person’s samÈdhi is not yet good, he will have these distractions or thoughts in between the samÈdhi moments. If it is like that, it is called ‘consciousness with barriers’. If the samÈdhi is one uninterrupted flow, it is called ‘consciousness rid of barriers’. Here ‘consciousness’ means consciousness accompanied by concentration, concentrated consciousness.
Paragraph 56 “Of course, this meaning is already established by the words ‘When his concentrated mind’, etc., too, but it is stated again for the purpose of showing that the first jhÈna, etc., are the three planes” - let us strike out ‘three’. There is no word for ‘three’ in the original and it does not fit here. There are four planes, not three. So the first jhÈna, etc., are the planes of success to supernormal power, bases of, steps of and roots of success to supernormal power. In order to show that it is mentioned again.
“And the first-mentioned method is the one given in the Suttas, but this is how it is given in the PaÔisambhidÈmagga.” There are two kinds of treatment. The one is given in the Suttas and the other is given in the PaÔisambhidÈmagga. The PaÔisambhidÈmagga is said to be later than the Suttas. It is ascribed to Venerable SÈriputta. If that is true, it may not be so much later than the Suttas. The PaÔisambhidÈmagga is something like a Commentary, but not exactly a Commentary. It resembles a Commentary on some teachings in the Suttas. Venerable Buddhaghosa has very great respect for that book, the PaÔisambhidÈmagga. Whenever he wrote about meditation, he always quoted from the PaÔisambhidÈmagga. So we have many quotations in the Visuddhi Magga from the PaÔisambhidÈmagga. Today we will find many quotes. “So it is stated again for the purpose of avoiding confusion in each of the two instances.”
Paragraph 57 “He resolves with knowledge.” These words also appear in paragraph 48. “When he has accomplished these things consisting of planes, bases (roads), steps, and roots, of success (to supernormal power), then he attains jhÈna as the basis for direct knowledge and emerges from it.” Here the author is describing how one goes about it until one reaches the direct knowledge consciousness. What is the first thing to do? He obtains jhÈna as the basis for direct knowledge and emerges from it. So first he attains first jhÈna, second jhÈna, third jhÈna, and the fourth jhÈna. Then he makes that a basis for direct knowledge and emerges from it.
“Then if he wants to become a hundred, he does the preliminary work thus ‘let me become a hundred, let me become a hundred’.” That is the second stage. That is called ‘the preliminary work’. That is done by kÈmÈvacara consciousness, not by r|pÈvacara consciousness. Then he enters into jhÈna and in jhÈna only r|pÈvacara consciousness arises. Then he emerges from jhÈna and does the preliminary work ‘Let me become a hundred, let me become a hundred’. He does this with cittas belonging to the sense-sphere. “After which he again attains the jhÈna.” Again he enters into jhÈna, the fourth jhÈna, as a basis for direct knowledge. Then he emerges from it and resolves. So he makes a determination then. “He becomes a hundred simultaneously with the resolving consciousness.” That ‘resolving consciousness’ really means direct knowledge. There are four stages. First there is the basic jhÈna. Then there is preliminary work. And again there is basic jhÈna. And last there is direct knowledge. So there are four stages.
“If he does not succeed in this way, he should do the preliminary work again, and attain, emerge, and resolve, a second time. For it is said in the SaÑyutta Commentary that it is allowable to attain once or twice.” He may try once or twice.
“Herein, the basic jhÈna consciousness has the sign as its object.” ‘Sign’ means the counterpart sign. The object of jhÈnas is the counterpart sign. The object of basic jhÈna consciousness is the counterpart sign.
“But the preliminary work consciousnesses have the hundred as their object or the thousand as their object.” Preliminary work is done by kÈmÈvacara consciousness. So the counterpart sign is not the object of these cittas. If he wants to become a hundred, then a hundred is the object. If he wants to become a thousand, then a thousand is the object.
“And these latter are objects as appearances, not as concepts.” ‘Appearances’ means visible objects - just as visible objects and not as concepts.
“The resolving consciousness has likewise the hundred as its object or the thousand as its object.” ‘Resolving consciousness’ really means direct knowledge consciousness. So it has a hundred or a thousand as its object.
“That arises once only, next to change-of-lineage [consciousness], as in the case of absorption consciousness already described.” It is said that the direct knowledge consciousness arises only once and then disappears. JhÈna consciousness at the first attainment arises only once and then disappears. Later on when that person wants to spend some time with jhÈna only, he enters into that jhÈna. At that time jhÈna citta may arise in succession for one hour, two hours, or the whole day. This direct knowledge consciousness arises only once. It is actually a kind of fourth jhÈna consciousness. It is not the same as the fourth jhÈna consciousness, but it is reckoned as fourth jhÈna consciousness. The difference is that direct knowledge consciousness does not take the counterpart sign as object. It takes the hundred appearances or the thousand appearances, or whatever it may be as object. That is the difference.
Student: It takes the same object as the kÈmÈvacara consciousness?
Teacher: Same as the preliminary consciousness, right. Here the preliminary consciousness takes a hundred or a thousand as object. The direct knowledge consciousness also takes that object.
This page is important for Abhidhamma students when they read the ninth chapter. In the ninth chapter the direct knowledge is treated very briefly. Students may take something from here.
Student: I’m not understanding the difference between appearance and concept. Appearance seems like a concept.
Teacher: ‘Appearance’ means - you know paramattha (ultimate reality). What it takes is something like color. When we see something, we actually see color. We see with our eyes the color. Then we think we see a form or a shape. That is we think that we see them or we see with manodvÈrÈvajjana mentally the shape or form. But what we really see is the visible data. In the same way what the preliminary consciousness takes is the visible data, not the concept of a man, or a monk, or something like that.
“Normally one, he adverts to [himself as] many or a hundred or a thousand; having adverted, he resolves with knowledge ‘Let me be many’. He becomes many like the Venerable C|Äa Panthaka. Here he adverts is said with respect only to the preliminary work. Having adverted, he resolves with knowledge is said with respect to the knowledge of the direct knowledge (abhiÒÒÈ). Consequently he adverts to many. After that he attains with the last one of the preliminary work consciousnesses.” Instead of ‘with’ it should be ‘after’ the last of the preliminary work consciousnesses. There are four or three moments of preliminary work consciousness. Then there is direct knowledge consciousness. So it is not with the last one, but after the last one that he attains the direct knowledge consciousness.
“After emerging from the attainment, he again adverts thus ‘Let me be many’, after which he resolves by means of the single [consciousness] belonging to the knowledge of direct knowledge” - so the direct knowledge consciousness arises only once - “which has arisen next to the three, or four, preparatory consciousnesses that have occurred (‘Preparatory consciousness’ means preliminary consciousness.), and which has the name resolve ‘owing to its making the decision’.” The last one is called ‘resolve’. “This is how the meaning should be understood here.” In a thought process for abhiÒÒÈ there will be four or three kÈmÈvacara thought moments and then the fourth jhÈna. That fourth jhÈna is called ‘abhiÒÒÈ’ or ‘direct knowledge’. Then life-continuum follows. It is so powerful that just by arising once it can create miracles.
“like the Venerable C|Äa Panthaka is said in order to point to a bodily witness of this multiple state.” ‘Bodily witness’ really means direct witness. It is not hearsay. “That must be illustrated by this story.” I think that I have told this story many times. C|Äa Panthaka was born very dull. He could not even learn a four line stanza for four months. It is said that he learned one line in one month. Then when he went to the next line, he lost the first one. After the fourth month he had nothing. So his brother said “You are useless in this dispensation.”, and expelled him from the monastery. Now his brother was an Arahant, but here he seemed to be angry with him. Actually he was not useless. He was going to be an Arahant a few moments later. The elder brother was not as wise as the Buddha. His opinion was that his younger brother was useless because he could not learn even four lines of a stanza. If he could not learn, he would not be able to practice. In order to practice you have to know something. You have to learn something from the teacher. That is why he said “You are useless in this dispensation.” But the Buddha would turn him into a very useful disciple.
He became an Arahant. The next day when the others went to
take a meal at AnÈthapiÓÉika’s house, he was left behind. At that time he was
an Arahant. The Buddha wanted to let other people know that he had become an
Arahant. At the end of the water-offering ceremony the Buddha covered his bowl.
That means pouring water on the hand of the Buddha or the one who accepts. It
is symbolic. It is like we do now at the water-pouring ceremony. The ceremony
is done before eating here in the story. In
Here the Buddha did it before eating. When the gruel was being given out at the end of the ceremony, he covered his bowl. He did not accept the gruel. “JÊvaka asked ‘What is it, Venerable Sir?’ - ‘There is a bhikkhu at the monastery’.” So there is one bhikkhu left. Somebody was sent to take him to that place. But at that time -
“Now, having multiplied himself
Up to a thousand, Panthaka
Sat in the pleasant mango wood
Until the time should be announced.”
He was waiting. He had created himself into a thousand monks. When the people went there, they saw many monks. So they went back and reported to the Buddha “The monastery is crowded with bhikkhus. I do not know which of them the lord is (which of them is C|Äa Panthaka).”
“Then the Blessed One said ‘Go and catch hold of the hem of the robe of the first one you see; tell him “The Master calls you” and bring him here’. He went and caught hold of the robe of the Elder himself.” That means he managed to take hold of the Elder and not one of the created images. Even if he took hold of the robe of one of the images, all the images would disappear and just Venerable C|Äa Panthaka would remain. The man happened to take hold of the robe of the Elder himself. “At once all the creations vanished.”
So Venerable C|Äa Panthaka went there and took the meal. Then the Buddha left him to give a Dhamma talk. When he became an Arahant, he was endowed with the supernormal knowledge and all of the jhÈnas. Now he was able to repeat all of what the Buddha had taught. It is not mentioned in this book, but in the Dhammapada Commentary it is mentioned that the Buddha left him to give a Dhamma talk. He gave a good talk, basing his talk on the whole of the TipiÔaka.
Student: Which he could now memorize?
Teacher: Right. This is the story of Venerable C|Äa Panthaka. We will have many stories today.
“The many who were created there were just like the possessor of the supernormal power because they were created without particular specification.” If there is specification, they will appear as specified. If there is no specification, all the creations will be doing as the monk does. If he is sitting, they will all be sitting. If he is walking, they will all be walking. However here Venerable C|Äa Panthaka did not do that way. Here the jhÈna is entered. Then there is emergence from the jhÈna and resolution. Next the jhÈna is entered. Then he emerges and resolves again and again. “May some be walking, may some be sitting, may some be reciting.” It is something like that. The meditator has to be very familiar with entering into and emerging from jhÈna.
Paragraph 68 “The same method of explanation applied to the clause having been many, he becomes one, but there is this difference. After the bhikkhu has thus created a manifold state, then he again thinks, ‘As one only I will walk about, do a recital, ask a question’ or out of fewness of wishes he thinks ‘This is a monastery with few bhikkhus. If someone comes, he will wonder “Where have all these bhikkhus who are all alike come from? Surely it will be one of the Elder’s feats?” and so he might get to know about me’. Meanwhile wishing ‘Let me be one only, he should attain the basic jhÈna and emerge. Then after doing the preliminary work thus ‘Let me be one’, he should again attain and emerge and then resolve thus ‘Let me be one’. He becomes one simultaneously with the resolving consciousness.” If he wants to become one again, he has to enter into jhÈna and emerge and make resolution. Simultaneously with the direct knowledge consciousness he becomes one again.
“But instead of doing this, he can automatically become one again with the lapse of the predetermination.” That is he makes a resolution “May there be a thousand monks for one hour or two hours”. Then at the end of one hour or two hours they will all disappear. If he wants the creations to disappear before that time, then he has to enter into jhÈna and get the direct knowledge consciousness.
“He appears and vanishes.” So he can appear before people or he can vanish from the view of the people.
“Now this possessor of supernormal power who wants to make an appearance makes darkness into light, or he makes revealed what is hidden, or he makes what has not come into the visual field come into the visual field. How? If he wants to make himself or another visible even though hidden or at a distance, he emerges from the basic jhÈna and adverts thus ‘Let this that is dark become light’ or ‘Let this that is hidden be revealed’ and so on.”
“But by whom was this miracle formerly performed? By the
Blessed One. For when the Blessed One had been invited by C|Äa SubhaddÈ and was
traversing the seven league journey between SÈvatthi and SÈketa and with 500
palanquins created by Vissakamma (That is a god or celestial being.), he
resolved in suchwise that citizens of SÈketa saw the inhabitants of SÈvatthi
and citizens of SÈvatthi saw the inhabitants of SÈketa. And when he had
alighted in the center of the city, he split the earth in two and showed AvÊci
(the hell), and he parted the sky in two and sowed the BrahmÈ World.” It is
Buddha’s miracle letting people in this city see people in another city, like
letting people in
“This meaning should also be explained by means of the
Descent of the Gods (devorohana). When the Blessed One, it seems, had performed
the Twin Miracle and had liberated 84,000 beings from bonds, he wondered ‘Where
did the Past Enlightened Ones go to when they had finished the Twin Miracle’?”
This is a story connected with how the Buddha taught the Abhidhamma to the
celestial beings. In his seventh year Buddha went up to TavatiÑsÈ heaven after
he had performed the Twin Miracle. I think later on we will know what the Twin
Miracle is. He went up to TavatiÑsÈ heaven and took up residence there for the rains.
That means he observed the Vasa there for three months by human reckoning. He
taught Abhidhamma there to the deities of 10,000 world-spheres. “At the time for wandering for alms he
created an artificial Buddha to teach the Dhamma.” I think I have told you
about this story. This is what TheravÈda Buddhists believe. We believe that the
Buddha went to TavatiÑsÈ heaven and taught Abhidhamma non-stop to the celestial
beings there. When it was time to go for alms, he left a created image and went
to Uttarakur|s (northern kur|s) it is said. He took food at
Many people who saw the Twin Miracles did not leave that
place because the Buddha just disappeared. They were yearning to see the Buddha
again. Buddha simply disappeared from their field of vision. The people were
waiting there for the Buddha to come back. At the end of the Vasa Venerable
MahÈ MoggallÈna went up to the Buddha and asked where he would descend into the
world of human beings. The Buddha told him that he would appear at Sa~kassa. On
the specified day the Buddha came back to the human world. That was on the last
day of the three month rainy season retreat for monks. So it was on the full
moon day of October that he came down to the world of human beings. There was a
very grand descent into the human world. He came down three staircases made of
gold, silver and crystal. In
There are other stories. One is of hiding himself or hiding others by miraculous powers. Paragraph 82 “But by whom was this miracle formerly performed? By the Blessed One. For the Blessed One so acted that when the clansman Yasa was sitting beside him, his father did not see him.” Yasa was a clansman who left his home during the night. He went to where the Buddha was. It was just after the Buddha had given the first sermon. He met the Buddha there and the Buddha taught him. He became a SotÈpanna and also he became a monk. In the morning Yasa’s father came to that place. He asked the Buddha “Did you see my son?” Buddha said “You will see him. Just sit down.” Then the Buddha taught him Dhamma and he became a SotÈpanna. Only then did he show Yasa to him. So he hid Yasa with supernormal power so that the father did not see him. That is because if the father saw the son, he would not be able to listen to the Dhamma. He would not be able to become a SotÈpanna.
“Likewise, after traveling 2000 leagues to meet [king] MahÈ Kappina and establishing him in the fruition of Non-return and his 1000 ministers in the fruition of Stream Entry, he so acted that Queen AnojÈ, who had followed the king with a 1000 women attendants and was sitting nearby, did not see the king and his retinue.” It is the same miracle. That story you may read in Buddhist Legends, part 2, page 167. The story is given in detail there.
“Furthermore, this was performed by the Elder Mahinda.” The
Elder Mahinda was the son of King Asoka who brought Buddhism to
“Furthermore, all miracles of making evident are called an appearance, and all miracles of making unevident are called a vanishing. Herein, in the miracle of making evident both the supernormal power and the possessor of the supernormal power are displayed.” So power and person evident and power and person not evident. “That can be illustrated with the Twin Miracle; for in that both are displayed thus: ‘Here the Perfect One performs the Twin Miracle, which is not shared by disciples’.” Only the Buddhas can do the Twin Miracle. “He produces a mass of fire from the upper part of his body and a shower of water from the lower part of his body” and so on. It is called ‘Twin Miracle’ because both fire and water are produced from his body. Fire comes out of the upper part and water comes out of the lower part, or fire may come out of one eye and water come out of the other eye. It is called the ‘Twin Miracle’. In footnote 15 it says “The only book in the TipiÔaka to mention the Twin Miracle is the PaÔisambhidÈmagga’.” In the other books it is not mentioned, but it is mentioned again and again in the Commentaries.
“In the case of the miracle of making unevident only the supernormal power is displayed not the possessor of the supernormal power. That can be illustrated by means of the Mahaka Sutta (in the SaÑyutta NikÈya) and the Brahmanimantanika Sutta (in the Majjhima NikÈya). The passage from SaÑyutta NikÈya is given below, so we don’t have to give you a reference number. The Brahmanimantanika is Sutta 49 of The Middle Length Sayings.
Here Venerable Mahaka did a miracle. A fire came out from the gaps in the fastenings and from the keyhole and burned hay without burning the upper robe. He put the upper robe on the hay. Then he resolved that only the hay burn and not the upper robe.
Another one is when the Buddha met the BrahmÈ. The BrahmÈ’s name was Baka. He thought that he could make himself vanish from the sight of all others. In that Sutta it is said that he was not able to do that. So Buddha said “I will do it.” So Buddha disappeared from all the BrahmÈs. In order that all the BrahmÈs know that he was there he said this verse:
“I saw the fear in [all kinds of] becoming.
Including becoming that seeks non-becoming;
And no becoming do I recommend;
I cling to no delight therein at all.”
When he uttered this stanza, everybody knew that he was there, but nobody could see him.
“He goes unhindered through walls, through enclosures, through mountains, as though in open space: here through walls is beyond walls” and so on.
Here an interesting piece of information is in paragraph 89 with regard to the Elder TipiÔaka C|Äa Abhaya. He had some different opinions about how to perform the direct knowledge. He said: “Friends, what is the use of attaining the space kasiÓa [jhÈna]? Does one who wants to create elephants, horses, etc., attain an elephant kasiÓa jhÈna or a horse kasiÓa jhÈna, and so on? Surely the only standard is mastery in the eight attainments, and after the preliminary work has been done on any kasiÓa, it then becomes whatever he wishes.” But the other bhikkhus said: “Venerable Sir, only the space kasiÓa has been given in the Text, so it should certainly be mentioned.” There was a little difference of opinion between that Elder and the other monks. It seems that the Elder TipiÔaka based his opinion on his experience. The others have much respect for the Texts so they said that the space kasiÓa is in the Texts so it should be mentioned. Then the Text is given.
Paragraph 91 “What if a mountain or a tree is raised in this bhikkhu’s way while he is traveling along after resolving; should he attain and resolve again? - There is no harm in that. For attaining and resolving again is like taking the Dependence in the Preceptor’s presence.” When you become a monk, you have to become dependent upon the Preceptor. He will teach you everything. He is like a father to you. When we are living with our preceptor, we say I regard you as my Preceptor. But sometimes we cannot live with our Preceptor for five years. We have to move to another place. Let us say I live with my Preceptor for one year and then I want to go to another place for study or practice. When I go to another place, I have to approach a teacher there, a teacher of Texts or a teacher of meditation. Then I have to regard him as my teacher. That is called ‘Dependence’. One may say: “Reverend Sir, may you be my teacher. May you be one on whom I depend.” That is called ‘taking Dependence’. When you live with your Preceptor, you don’t have to take Dependence because there is the Preceptor. In the same way here when you have done the attaining and resolving, then there is no sense in doing that again. So this only monks can understand. Even though you pick up a Vinaya book and read it, there will still be something you pick up a Vinaya book and read it, there will still be something you don’t understand. Taking dependence in the Preceptor’s presence really means when living with the Preceptor, you don’t have to take Dependence. You don’t have to formally regard another person as your teacher.
“And because this bhikkhu has resolved ‘Let there be space’ there will be only space there, and because of the power of his first resolve it is impossible that another mountain or tree can have sprung up meanwhile made by temperature.” ‘Temperature’ means utu, climatic conditions. “However, if it has been created by another possessor of supernormal power and created first, it prevails” and so on.
“He dives in and out of the ground. Here it is rising up out of that is called ‘diving out’ and it is sinking down into that is called ‘diving in’.” He is normally an obtainer of the water kasiÓa attainment. This is what a monk must do to perform this miracle.
Paragraph 95 on unbroken water - this is walking on water. “Here water that one sinks into when trodden on is called ‘broken’, the opposite is called ‘unbroken’. But one who wants to go in this way should attain the earth kasiÓa [jhÈna] and emerge.” You have to enter into the appropriate jhÈna. ‘The appropriate jhÈna’ means that you have to practice the appropriate kasiÓa in order to get jhÈna. For example you want to make water seem hard, unbroken, or unyielding. So you have to enter the earth kasiÓa jhÈna. Otherwise you will not be able to do that.
Seated cross-legged he travels in the air. “Like a winged bird: like a bird furnished with wings.” In the PÈÄi Texts it always says winged bird. The Commentators explain that there may be some birds which have no wings. So it is said here winged bird. That means a bird which has wings and which can fly. “One who wants to do this should attain the earth kasiÓa and emerge” and so on. “Here is the text: ‘Seated cross-legged he travels in space like a winged bird: he is normally an obtainer of the earth kasiÓa attainment” and so on.
Paragraph 100 “And a bhikkhu who wants to travel in space should be an obtainer of the divine eye. Why? On the way there may be mountains, trees, etc., that are temperature-originated (that are created by climatic conditions), or jealous nÈgas, supaÓÓas, etc., may create them.” SupaÓÓa is spelled with only one ‘P’. SupaÓÓas are garudas. Garudas are mythical birds. It is the vehicle of Vishnu, one of the gods in Hinduism. They may create them.. “He will need to be able to see these. But what should be done on seeing them? He should attain the basic jhÈna and emerge, and then he should do the preliminary work thus ‘Let there be space’; and resolve.”
“But the Elder [TipiÔaka C|Äa Abhaya] said ‘Friends, what is the use of attaining the attainment? Is not the mind concentrated? Hence any area that he has resolved thus “Let it be space” is space.’ Though he spoke thus, nevertheless the matter should be treated as described under the miracle of going unhindered through walls” and so on. So this Elder did not find any favor with Venerable Buddhaghosa and other monks.
“With his hand he touches and strokes the moon and sun so mighty and powerful.” So he could stretch out his hand and stroke the sun and moon. “This supernormal power is successful simply through the jhÈna that is made the basis for direct knowledge; there is no special kasiÓa attainment here.” Any jhÈna will do.
In paragraph 104 we have the words ‘clung to’. In the Sub-Commentary it is explained that ‘clung to’ may mean just those born of kamma and those belonging to the living body, those belonging to the bodies of living beings.
“Here the Elder TipiÔaka C|Äa NÈga said ‘But, friends, why does what is clung to not become small and big too? When a bhikkhu comes out through a keyhole, does not what is clung to become small? And when he makes his body big, does it not become big, as in he case of the Elder MahÈ MoggallÈna?”
That opinion is also rejected by Venerable Buddhaghosa. Paragraph 117 “So it was with reference to this enlarged form created during this taming of Nandopananda that is was said ‘When he makes his body big, does it not then become big, as in the case of the Elder MahÈ MoggallÈna? Although this was said the bhikkhus observed ‘He enlarges only what is not clung to supported by what is clung to’. And only this is correct here.” The opinion of the Elder C|Äa NÈga was also not accepted by the monks.
When the monk creates a body that is bigger than his normal body, then there is enlargement. So the question here is: does he enlarge what is clung to or what is not clung to. Does he enlarge the r|pa born of kamma only or does he enlarge r|pa born of others? The answer is that he does not enlarge or he cannot enlarge what is born of kamma, but the mind-born material properties he can enlarge by the power of his mind. Along with that the material properties born of temperature can be enlarged.
Here the reference is given to Venerable MahÈ MoggallÈna and a long story follows where Venerable MahÈ MoggallÈna tamed the royal nÈga named Nandopananda. Here the Elder MahÈ MoggallÈna transformed himself into a nÈga, maybe a dragon or a snake. Have you read the story? The nÈga did not like a monk flying through the air above him. He was angry. So he coiled around Mount Meru seven times and covered it with his hood. When Buddha and his disciples went there, some of the disciples said “Formerly when we reached this place, we could see Mount Meru. What has happened?” Buddha said “There is a nÈga. He does not like you.” The disciple said “Let me tame him. Let me tame him.” But the Buddha did not allow the other monks to tame him. At last Venerable MoggallÈna said “Let me tame him.” The Buddha said “Go.” Buddha knew that Venerable MahÈ MoggallÈna alone was able to tame that serpent because he was very powerful. So in order to tame his Venerable MoggallÈna turned himself into a nÈga, twice the size of that nÈga. Then he coiled himself around Nandopananda fourteen times. Then he put pressure upon him so that he was crushed between the mountain and the monk-serpent.
So when Venerable MahÈ MoggallÈna did that, did he enlarge the material property born of kamma or what did he do? The answer is what? “He enlarges only what is not clung to supported by what is clung to. And only this is correct here.” So he enlarges only those born of mind or caused by mind and those caused by temperature or climatic conditions. They are supported by what is clung to. What is clung to is what is born of kamma. There is the translation of the explanation given in the Sub-Commentary as a footnote.
At the end of footnote 20 “It should be taken that it is the consciousness-born matter that is enlarged by the influence of the supernormal power, and the temperature-born is enlarged pari passu.” What is ‘pari passu’? It is a foreign word.
Student: It might mean ‘in passing’, not as a consequence but along with. The PÈÄi word is ‘???’ and that means following that. So ‘along with’ is close to that. One can enlarge only matter born of consciousness. When consciousness-born matter is enlarged, the temperature-born matter is also enlarged, but one cannot enlarge kamma-born r|pa. Kamma-born matter is caused by kamma in the past, so nothing can be done about the kamma-born material properties. With regard to consciousness-born material properties we can do something. Even if we don’t have jhÈna, our appearance is different when we are happy from when we are sad. These are caused by citta (consciousness). So we can enlarge consciousness-born material properties.
OK. I think that is all we will do today. Next week we will begin with paragraph 119 and go on to the next chapter. We will have a description of how the world ends and how the world begins, the Buddhist genesis.
SÈdhu! SÈdhu! SÈdhu!