Paṭisambhidāmagga 3 Paññāvagga 3.2.

Discussion on Supernormal Powers

Iddhikathā Kā iddhi?

What is supernormal power?

Kati iddhiyo?

How many supernormal powers are there?

Iddhiyā kati bhūmiyo, kati pādā, kati padāni, kati mūlāni?

How many bases, supports, factors, and roots are there for supernormal power?

Kā iddhīti?

What is supernormal power?

Ijjhanaṭṭhena iddhi.

Supernormal power is the state of accomplishment.

Kati iddhiyoti?

How many supernormal powers are there?

Dasa iddhiyo.

There are ten supernormal powers.

Iddhiyā kati bhūmiyoti? Iddhiyā catasso bhūmiyo, cattāro pādā, aṭṭha padāni, soḷasa mūlāni. Katamā dasa iddhiyo? Adhiṭṭhānā iddhi, vikubbanā iddhi, manomayā iddhi, ñāṇavipphārā iddhi, samādhivipphārā iddhi, ariyā iddhi, kammavipākajā iddhi, puññavato iddhi, vijjāmayā iddhi, tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi.

The ten supernormal powers are: the power of determination, the power of transformation, the power of mind-made creation, the power of knowing expansion, the power of concentration expansion, the noble power, the power resulting from karma, the power of the meritorious, the power of knowing, and the power of proper application leading to accomplishment.

What are the four bases for supernormal power?

Iddhiyā katamā catasso bhūmiyo? Vivekajābhūmi paṭhamaṁ jhānaṁ, pītisukhabhūmi dutiyaṁ jhānaṁ, upekkhāsukhabhūmi tatiyaṁ jhānaṁ, adukkhamasukhābhūmi catutthaṁ jhānaṁ.

The four bases for supernormal power are: the first jhāna as the base of seclusion, the second jhāna as the base of joy and happiness, the third jhāna as the base of equanimity and happiness, and the fourth jhāna as the realm of neither pain nor pleasure.

Iddhiyā imā catasso bhūmiyo iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasībhāvāya iddhivesārajjāya saṁvattantīti.

These four bases for supernormal power lead to the attainment of supernormal power, the acquisition of supernormal power, the transformation of supernormal power, the manifestation of supernormal power, the mastery of supernormal power, and the confidence in supernormal power.

What are the four supports for supernormal power?

Iddhiyā katame cattāro pādā? 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.

Here, a disciple develops the support of supernormal power endowed with concentration due to desire, the support of supernormal power endowed with concentration due to effort, the support of supernormal power endowed with concentration due to mind, and the support of supernormal power endowed with concentration due to investigation. These four supports for supernormal power lead to the attainment of supernormal power, the acquisition of supernormal power, the transformation of supernormal power, the manifestation of supernormal power, the mastery of supernormal power, and the confidence in supernormal power.

Iddhiyā katamāni aṭṭha padāni? Chandañce bhikkhu nissāya labhati samādhiṁ, labhati cittassa ekaggataṁ.

What are the eight factors for supernormal power? If a disciple relies on desire, he attains concentration and one-pointedness of mind.

Chando na samādhi, samādhi na chando.

Desire is not concentration, and concentration is not desire.

Añño chando, añño samādhi.

Desire is one thing, and concentration is another.

Vīriyañce bhikkhu nissāya labhati samādhiṁ, labhati cittassa ekaggataṁ.

If a disciple relies on effort, he attains concentration and one-pointedness of mind.

Vīriyaṁ na samādhi, samādhi na vīriyaṁ.

Effort is not concentration, and concentration is not effort.

Aññaṁ vīriyaṁ, añño samādhi.

Effort is one thing, and concentration is another.

Cittañce bhikkhu nissāya labhati samādhiṁ, labhati cittassa ekaggataṁ.

If a disciple relies on mind, he attains concentration and one-pointedness of mind.

Cittaṁ na samādhi, samādhi na cittaṁ.

Mind is not concentration, and concentration is not mind.

Aññaṁ cittaṁ, añño samādhi.

Mind is one thing, and concentration is another.

Vīmaṁsañce bhikkhu nissāya labhati samādhiṁ, labhati cittassa ekaggataṁ.

If a disciple relies on investigation, he attains concentration and one-pointedness of mind.

Vīmaṁsā na samādhi, samādhi na vīmaṁsā.

Investigation is not concentration, and concentration is not investigation.

Aññā vīmaṁsā, añño samādhi.

Investigation is one thing, and concentration is another.

Iddhiyā imāni aṭṭha padāni iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasībhāvāya iddhivesārajjāya saṁvattantīti.

These eight factors for supernormal power lead to the attainment of supernormal power, the acquisition of supernormal power, the transformation of supernormal power, the manifestation of supernormal power, the mastery of supernormal power, and the confidence in supernormal power.

Iddhiyā katamāni soḷasa mūlāni? Anonataṁ cittaṁ kosajje na iñjatīti—āneñjaṁ.

What are the sixteen roots of psychic power? A mind that does not waver in laziness is called imperturbable.

Anunnataṁ cittaṁ uddhacce na iñjatīti—āneñjaṁ.

A mind that does not waver in restlessness is called imperturbable.

Anabhinataṁ cittaṁ rāge na iñjatīti—āneñjaṁ.

A mind that does not waver in greed is called imperturbable.

Anapanataṁ cittaṁ byāpāde na iñjatīti—āneñjaṁ.

A mind that does not waver in ill-will is called imperturbable.

Anissitaṁ cittaṁ diṭṭhiyā na iñjatīti—āneñjaṁ.

A mind that does not waver in views is called imperturbable.

Appaṭibaddhaṁ cittaṁ chandarāge na iñjatīti—āneñjaṁ.

A mind that does not waver in desire and greed is called imperturbable.

Vippamuttaṁ cittaṁ kāmarāge na iñjatīti—āneñjaṁ.

A mind that is free from sensual greed is called imperturbable.

Visaññuttaṁ cittaṁ kilese na iñjatīti—āneñjaṁ.

A mind that is free from defilements is called imperturbable.

Vimariyādikataṁ cittaṁ kilesamariyāde na iñjatīti—āneñjaṁ.

A mind that is not limited by defilements is called imperturbable.

Ekattagataṁ cittaṁ nānattakilesehi na iñjatīti—āneñjaṁ.

A mind that is unified and not disturbed by various defilements is called imperturbable.

Saddhāya pariggahitaṁ cittaṁ assaddhiye na iñjatīti—āneñjaṁ.

A mind that is grasped by faith is not disturbed by lack of faith and is called imperturbable.

Vīriyena pariggahitaṁ cittaṁ kosajje na iñjatīti—āneñjaṁ.

A mind that is grasped by energy is not disturbed by laziness and is called imperturbable.

Satiyā pariggahitaṁ cittaṁ pamāde na iñjatīti—āneñjaṁ.

A mind that is grasped by mindfulness is not disturbed by negligence and is called imperturbable.

Samādhinā pariggahitaṁ cittaṁ uddhacce na iñjatīti—āneñjaṁ.

A mind that is grasped by concentration is not disturbed by restlessness and is called imperturbable.

Paññāya pariggahitaṁ cittaṁ avijjāya na iñjatīti—āneñjaṁ.

A mind that is grasped by wisdom is not disturbed by ignorance and is called imperturbable.

Obhāsagataṁ cittaṁ avijjandhakāre na iñjatīti—āneñjaṁ.

A mind that is illuminated is not disturbed by the darkness of ignorance and is called imperturbable.

Iddhiyā imāni soḷasa mūlāni iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasībhāvāya iddhivesārajjāya saṁvattantīti.

These sixteen roots of psychic power lead to the attainment of psychic power, the acquisition of psychic power, the transformation of psychic power, the manifestation of psychic power, the mastery of psychic power, and the confidence in psychic power.

3.2.1.

3.2.1.

Dasaiddhiniddesa Katamā adhiṭṭhānā iddhi? 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; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vattetīti.

Description of the Ten Psychic Powers

What is the psychic power of determination? Here, a disciple experiences various kinds of psychic power: He becomes one and many, and many and one; He appears and disappears; He goes unimpeded through walls, enclosures, and mountains as if through space; He dives in and out of the earth as if in water; He walks on water without sinking as if on land; He flies cross-legged through the sky like a bird; He touches and strokes the sun and moon, mighty and powerful as they are; He exercises control over his body as far as the Brahma world.

Idhāti imissā diṭṭhiyā imissā khantiyā imissā ruciyā imasmiṁ ādāye imasmiṁ dhamme imasmiṁ vinaye imasmiṁ dhammavinaye imasmiṁ pāvacane imasmiṁ brahmacariye imasmiṁ satthusāsane.

Here means in this view, in this acceptance, in this inclination, in this adherence, in this teaching, in this discipline, in this doctrine and discipline, in this instruction, in this holy life, in this teacher's teaching.

Tena vuccati— “idhā”ti.

Therefore, it is said: Here.

Bhikkhūti puthujjanakalyāṇako vā hoti bhikkhu sekho vā arahā vā akuppadhammo.

Disciple means he may be a good ordinary person, a trainee, or an arahant who is unshakable.

Anekavihitaṁ iddhividhaṁ paccanubhotīti nānappakāraṁ iddhividhaṁ paccanubhoti.

Experiences various kinds of psychic power means he experiences various kinds of psychic power.

Ekopi hutvā bahudhā hotīti pakatiyā eko bahukaṁ āvajjati, sataṁ vā sahassaṁ vā satasahassaṁ vā āvajjati.

Becoming one, he becomes many means that by nature, one contemplates many, whether it be a hundred, a thousand, or a hundred thousand.

Āvajjitvā ñāṇena adhiṭṭhāti— “bahulo homī”ti.

After contemplating, he determines with knowing: I become many.

Bahulo hoti.

He becomes many.

Yathāyasmā cūḷapanthako ekopi hutvā bahudhā hoti, evamevaṁ so iddhimā cetovasippatto ekopi hutvā bahudhā hoti.

Just as the venerable Cūḷapanthaka, being one, becomes many, similarly, he who has attained psychic power and mastery over the mind, being one, becomes many.

Bahudhāpi hutvā eko hotīti pakatiyā bahuko ekaṁ āvajjati; āvajjitvā ñāṇena adhiṭṭhāti— “eko homī”ti.

Becoming many, he becomes one means that by nature, many contemplate one; after contemplating, he determines with knowing: I become one.

Eko hoti.

He becomes one.

Yathāyasmā cūḷapanthako bahudhāpi hutvā eko hoti, evamevaṁ so iddhimā cetovasippatto bahudhāpi hutvā eko hoti.

Just as the venerable Cūḷapanthaka, being many, becomes one, similarly, he who has attained psychic power and mastery over the mind, being many, becomes one.

Āvibhāvanti kenaci anāvaṭaṁ hoti appaṭicchannaṁ vivaṭaṁ pākaṭaṁ.

Manifestation means it is uncovered by anyone, not hidden, open, and evident.

Tirobhāvanti kenaci āvaṭaṁ hoti paṭicchannaṁ pihitaṁ paṭikujjitaṁ.

Disappearance means it is covered by anyone, hidden, closed, and concealed.

Tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāseti pakatiyā ākāsakasiṇasamāpattiyā lābhī hoti.

Passing through walls, enclosures, and mountains without obstruction, as if through space means that by nature, he attains the attainment of the space kasina.

Tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ āvajjati.

He contemplates walls, enclosures, and mountains.

Āvajjitvā ñāṇena adhiṭṭhāti— “ākāso hotū”ti.

After contemplating, he determines with knowing: Let there be space.

Ākāso hoti.

There is space.

Tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati.

He passes through walls, enclosures, and mountains without obstruction.

Yathā manussā pakatiyā aniddhimanto kenaci anāvaṭe aparikkhitte asajjamānā gacchanti, evamevaṁ so iddhimā cetovasippatto tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse.

Just as people by nature, without psychic power, pass through uncovered, unenclosed spaces without obstruction, similarly, he who has attained psychic power and mastery over the mind passes through walls, enclosures, and mountains without obstruction, as if through space.

Pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udaketi pakatiyā āpokasiṇasamāpattiyā lābhī hoti.

Performing the act of diving and emerging in the earth, as if in water means that by nature, he attains the attainment of the water kasina.

Pathaviṁ āvajjati.

He contemplates the earth.

Āvajjitvā ñāṇena adhiṭṭhāti— “udakaṁ hotū”ti.

After contemplating, he determines with knowing: Let there be water.

Udakaṁ hoti.

There is water.

So pathaviyā ummujjanimujjaṁ karoti.

He performs the act of diving and emerging in the earth.

Yathā manussā pakatiyā aniddhimanto udake ummujjanimujjaṁ karonti, evamevaṁ so iddhimā cetovasippatto pathaviyā ummujjanimujjaṁ karoti, seyyathāpi udake.

Just as people by nature, without psychic power, perform the act of diving and emerging in water, similarly, he who has attained psychic power and mastery over the mind performs the act of diving and emerging in the earth, as if in water.

Udakepi abhijjamāne gacchati, seyyathāpi pathaviyanti pakatiyā pathavīkasiṇasamāpattiyā lābhī hoti.

Walking on water without sinking, as if on land means that by nature, he attains the attainment of the earth kasina.

Udakaṁ āvajjati.

He contemplates water.

Āvajjitvā ñāṇena adhiṭṭhāti— “pathavī hotū”ti.

After contemplating, he determines with knowing: Let there be earth.

Pathavī hoti.

There is earth.

So abhijjamāne udake gacchati.

He walks on water without sinking.

Yathā manussā pakatiyā aniddhimanto abhijjamānāya pathaviyā gacchanti, evamevaṁ so iddhimā cetovasippatto abhijjamāne udake gacchati, seyyathāpi pathaviyaṁ.

Just as people by nature, without psychic power, walk on solid ground without sinking, similarly, he who has attained psychic power and mastery over the mind walks on water without sinking, as if on land.

Ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇoti pakatiyā pathavīkasiṇasamāpattiyā lābhī hoti.

Flying cross-legged through the air, as if a winged bird means that by nature, he attains the attainment of the earth kasina.

Ākāsaṁ āvajjati.

He directs his mind to the sky.

Āvajjitvā ñāṇena adhiṭṭhāti— “pathavī hotū”ti.

Having directed it, he determines with knowing: Let there be earth.

Pathavī hoti.

There is earth.

So ākāse antalikkhe caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti.

He walks, stands, sits, and lies down in the sky and the atmosphere.

Yathā manussā pakatiyā aniddhimanto pathaviyā caṅkamantipi tiṭṭhantipi nisīdantipi seyyampi kappenti, evamevaṁ so iddhimā cetovasippatto ākāse antalikkhe caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti, seyyathāpi pakkhī sakuṇo.

Just as humans without supernatural powers walk, stand, sit, and lie down on the earth by nature, in the same way, he with supernatural powers and mastery over the mind walks, stands, sits, and lies down in the sky and the atmosphere, like a bird.

Imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjatīti idha so iddhimā cetovasippatto nisinnako vā nipannako vā candimasūriye āvajjati.

He touches and strokes the moon and the sun, which are so powerful and mighty, with his hand.

Here, he with supernatural powers and mastery over the mind, while sitting or lying down, directs his mind to the moon and the sun.

Āvajjitvā ñāṇena adhiṭṭhāti— “hatthapāse hotū”ti.

Having directed it, he determines with knowing: Let them be within reach.

Hatthapāse hoti.

They are within reach.

So nisinnako vā nipannako vā candimasūriye pāṇinā āmasati parāmasati parimajjati.

While sitting or lying down, he touches, strokes, and rubs the moon and the sun with his hand.

Yathā manussā pakatiyā aniddhimanto kiñcideva rūpagataṁ hatthapāse āmasanti parāmasanti parimajjanti, evamevaṁ so iddhimā cetovasippatto nisinnako vā nipannako vā candimasūriye pāṇinā āmasati parāmasati parimajjati.

Just as humans without supernatural powers touch, stroke, and rub any visible object within reach by nature, in the same way, he with supernatural powers and mastery over the mind, while sitting or lying down, touches, strokes, and rubs the moon and the sun with his hand.

Yāva brahmalokāpi kāyena vasaṁ vattetīti sace so iddhimā cetovasippatto brahmalokaṁ gantukāmo hoti, dūrepi santike adhiṭṭhāti— “santike hotū”ti.

Even to the Brahma world, he exercises control with his body.

If he with supernatural powers and mastery over the mind wishes to go to the Brahma world, he determines from afar: Let it be near.

Santike hoti.

It is near.

Santikepi dūre adhiṭṭhāti— “dūre hotū”ti.

From near, he determines: Let it be far.

Dūre hoti.

It is far.

Bahukampi thokaṁ adhiṭṭhāti— “thokaṁ hotū”ti.

He determines much to be little: Let it be little.

Thokaṁ hoti.

It is little.

Thokampi bahukaṁ adhiṭṭhāti— “bahukaṁ hotū”ti.

He determines little to be much: Let it be much.

Bahukaṁ hoti.

It is much.

Dibbena cakkhunā tassa brahmuno rūpaṁ passati.

With the divine eye, he sees the form of that Brahma.

Dibbāya sotadhātuyā tassa brahmuno saddaṁ suṇāti.

With the divine ear element, he hears the sound of that Brahma.

Cetopariyañāṇena tassa brahmuno cittaṁ pajānāti.

With the knowing of the minds of others, he knows the mind of that Brahma.

Sace so iddhimā cetovasippatto dissamānena kāyena brahmalokaṁ gantukāmo hoti, kāyavasena cittaṁ pariṇāmeti, kāyavasena cittaṁ adhiṭṭhāti.

If he with supernatural powers and mastery over the mind wishes to go to the Brahma world with a visible body, he directs his mind according to the body, determines his mind according to the body.

Kāyavasena cittaṁ pariṇāmetvā, kāyavasena cittaṁ adhiṭṭhahitvā, sukhasaññañca lahusaññañca okkamitvā dissamānena kāyena brahmalokaṁ gacchati.

Having directed his mind according to the body, having determined his mind according to the body, and having entered into the perception of ease and lightness, he goes to the Brahma world with a visible body.

Sace so iddhimā cetovasippatto adissamānena kāyena brahmalokaṁ gantukāmo hoti, cittavasena kāyaṁ pariṇāmeti, cittavasena kāyaṁ adhiṭṭhāti.

If he with supernatural powers and mastery over the mind wishes to go to the Brahma world with an invisible body, he directs his body according to the mind, determines his body according to the mind.

Cittavasena kāyaṁ pariṇāmetvā, cittavasena kāyaṁ adhiṭṭhahitvā sukhasaññañca lahusaññañca okkamitvā adissamānena kāyena brahmalokaṁ gacchati.

Having directed his body according to the mind, having determined his body according to the mind, and having entered into the perception of ease and lightness, he goes to the Brahma world with an invisible body.

So tassa brahmuno purato rūpiṁ abhinimmināti manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.

He creates in front of the Brahma a mind-made form, complete with all limbs and faculties, not deficient in any sense.

Sace so iddhimā caṅkamati, nimmitopi tattha caṅkamati.

If he, endowed with supernormal power, walks, the created form also walks there.

Sace so iddhimā tiṭṭhati, nimmitopi tattha tiṭṭhati.

If he, endowed with supernormal power, stands, the created form also stands there.

Sace so iddhimā nisīdati, nimmitopi tattha nisīdati.

If he, endowed with supernormal power, sits, the created form also sits there.

Sace so iddhimā seyyaṁ kappeti, nimmitopi tattha seyyaṁ kappeti.

If he, endowed with supernormal power, lies down, the created form also lies down there.

Sace so iddhimā dhūmāyati, nimmitopi tattha dhūmāyati.

If he, endowed with supernormal power, emits smoke, the created form also emits smoke there.

Sace so iddhimā pajjalati, nimmitopi tattha pajjalati.

If he, endowed with supernormal power, blazes up, the created form also blazes up there.

Sace so iddhimā dhammaṁ bhāsati, nimmitopi tattha dhammaṁ bhāsati.

If he, endowed with supernormal power, speaks the Dhamma, the created form also speaks the Dhamma there.

Sace so iddhimā pañhaṁ pucchati, nimmitopi tattha pañhaṁ pucchati.

If he, endowed with supernormal power, asks a question, the created form also asks a question there.

Sace so iddhimā pañhaṁ puṭṭho visajjeti, nimmitopi tattha pañhaṁ puṭṭho visajjeti.

If he, endowed with supernormal power, answers a question, the created form also answers a question there.

Sace so iddhimā tena brahmunā saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati, nimmitopi tattha tena brahmunā saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati.

If he, endowed with supernormal power, stands together with that Brahma, converses, and engages in discussion, the created form also stands together with that Brahma, converses, and engages in discussion there.

Yaññadeva so iddhimā karoti, taṁtadeva hi so nimmito karotīti— ayaṁ adhiṭṭhānā iddhi.

Whatever the one endowed with supernormal power does, the created form also does exactly that: this is the supernormal power of determination.

Katamā vikubbanā iddhi? Sikhissa bhagavato arahato sammāsambuddhassa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṁ sarena viññāpesi.

What is the transformation supernormal power? Abhibhū, a disciple of the Blessed One, the Arahant, the Fully Enlightened One, while standing in the Brahma world, made known a thousandfold world system with his voice.

So dissamānenapi kāyena dhammaṁ desesi; adissamānenapi kāyena dhammaṁ desesi; dissamānenapi heṭṭhimena upaḍḍhakāyena adissamānenapi uparimena upaḍḍhakāyena dhammaṁ desesi.

He taught the Dhamma with a visible body; he taught the Dhamma with an invisible body; he taught the Dhamma with the lower half of his body visible and the upper half invisible; he taught the Dhamma with the upper half of his body visible and the lower half invisible.

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— ayaṁ vikubbanā iddhi.

He abandoned his natural appearance and displayed the appearance of a young boy, or the appearance of a nāga, or the appearance of a garuḍa, or the appearance of a yakkha, or the appearance of an Indra, or the appearance of a deva, or the appearance of a Brahma, or the appearance of an ocean, 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 he displayed the appearance of an elephant, or the appearance of a horse, or the appearance of a chariot, or the appearance of a foot soldier, or he displayed various kinds of military formations: this is the transformation supernormal power.

What is the mind-made supernormal power?

Katamā manomayā iddhi? Idha bhikkhu imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.

Here, a disciple creates from this body another body, having form, mind-made, complete with all limbs and faculties, not deficient in any sense.

Seyyathāpi puriso muñjamhā īsikaṁ pavāheyya.

Just as a man would draw a reed from its sheath.

Tassa evamassa— “ayaṁ muñjo, ayaṁ īsikā.

This is a reed, this is a stalk.

Añño muñjo, aññā īsikā.

One is a reed, the other is a stalk.

Muñjamhā tveva īsikā pavāḷhā”ti.

The stalk is extracted from the reed.

Seyyathā vā pana puriso asiṁ kosiyā pavāheyya.

Just as a man would draw a sword from its sheath.

Tassa evamassa— “ayaṁ asi, ayaṁ kosi.

He would think: This is the sword, this is the sheath.

Añño asi, aññā kosi.

One is the sword, the other is the sheath.

Kosiyā tveva asi pavāḷho”ti.

The sword is drawn from the sheath.

Seyyathā vā pana puriso ahiṁ karaṇḍā uddhareyya.

Just as a man would draw a snake from its basket.

Tassa evamassa— “ayaṁ ahi, ayaṁ karaṇḍo.

He would think: This is the snake, this is the basket.

Añño ahi, añño karaṇḍo.

One is the snake, the other is the basket.

Karaṇḍā tveva ahi ubbhato”ti.

The snake is drawn from the basket.

Evamevaṁ bhikkhu imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.

In the same way, a disciple creates another body from this body, a body with form, mind-made, complete in all its parts, not deficient in any faculty.

Ayaṁ manomayā iddhi.

This is the mind-made power.

Katamā ñāṇavipphārā iddhi? Aniccānupassanāya niccasaññāya pahānaṭṭho ijjhatīti— ñāṇavipphārā iddhi.

What is the power of knowing expansion? By contemplating impermanence, the perception of permanence is abandoned: this is the power of knowing expansion.

Dukkhānupassanāya sukhasaññāya …

By contemplating suffering, the perception of pleasure is abandoned...

anattānupassanāya attasaññāya …

by contemplating non-self, the perception of self is abandoned...

nibbidānupassanāya nandiyā …

by contemplating disenchantment, delight is abandoned...

virāgānupassanāya rāgassa …

by contemplating dispassion, passion is abandoned...

nirodhānupassanāya samudayassa …

by contemplating cessation, arising is abandoned...

paṭinissaggānupassanāya ādānassa pahānaṭṭho ijjhatīti— ñāṇavipphārā iddhi.

by contemplating relinquishment, grasping is abandoned: this is the power of knowing expansion.

Āyasmato bākulassa ñāṇavipphārā iddhi, āyasmato saṅkiccassa ñāṇavipphārā iddhi, āyasmato bhūtapālassa ñāṇavipphārā iddhi.

The venerable Bākula has the power of knowing expansion, the venerable Saṅkicca has the power of knowing expansion, the venerable Bhūtapāla has the power of knowing expansion.

Ayaṁ ñāṇavipphārā iddhi.

This is the power of knowing expansion.

Katamā samādhivipphārā iddhi? Paṭhamena jhānena nīvaraṇānaṁ pahānaṭṭho ijjhatīti— samādhivipphārā iddhi.

What is the power of concentration expansion? By the first jhāna, the hindrances are abandoned: this is the power of concentration expansion.

Dutiyena jhānena vitakkavicārānaṁ pahānaṭṭho ijjhatīti— samādhivipphārā iddhi.

By the second jhāna, directed and sustained attention are abandoned: this is the power of concentration expansion.

Tatiyena jhānena pītiyā pahānaṭṭho ijjhatīti …pe…

By the third jhāna, pīti is abandoned...

catutthena jhānena sukhadukkhānaṁ pahānaṭṭho ijjhatīti …pe…

by the fourth jhāna, pleasure and pain are abandoned...

ākāsānañcāyatanasamāpattiyā rūpasaññāya paṭighasaññāya nānattasaññāya pahānaṭṭho ijjhatīti …pe…

by the attainment of the realm of infinite space, the perceptions of form, resistance, and diversity are abandoned...

viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññāya pahānaṭṭho ijjhatīti …pe…

by the attainment of the realm of infinite consciousness, the perception of the realm of infinite space is abandoned...

ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññāya pahānaṭṭho ijjhatīti …pe…

by the attainment of the realm of nothingness, the perception of the realm of infinite consciousness is abandoned...

nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya pahānaṭṭho ijjhatīti— samādhivipphārā iddhi.

by the attainment of the realm of neither-perception-nor-non-perception, the perception of the realm of nothingness is abandoned: this is the power of concentration expansion.

Āyasmato sāriputtassa samādhivipphārā iddhi, āyasmato sañjīvassa samādhivipphārā iddhi, āyasmato khāṇukoṇḍaññassa samādhivipphārā iddhi, uttarāya upāsikāya samādhivipphārā iddhi, sāmāvatiyā upāsikāya samādhivipphārā iddhi.

The venerable Sāriputta has the power of concentration expansion, the venerable Sañjīva has the power of concentration expansion, the venerable Khāṇukoṇḍañña has the power of concentration expansion, the laywoman Uttarā has the power of concentration expansion, the laywoman Sāmāvatī has the power of concentration expansion.

Ayaṁ samādhivipphārā iddhi.

This is the power of concentration expansion.

Katamā ariyā iddhi? Idha bhikkhu sace ākaṅkhati— “paṭikūle appaṭikūlasaññī vihareyyan”ti, appaṭikūlasaññī tattha viharati.

What is the noble power? Here, a disciple, if he wishes: To dwell perceiving the unrepulsive in the repulsive, he dwells perceiving the unrepulsive in the repulsive.

Sace ākaṅkhati— “appaṭikūle paṭikūlasaññī vihareyyan”ti, paṭikūlasaññī tattha viharati.

If he wishes: To dwell perceiving the repulsive in the unrepulsive, he dwells perceiving the repulsive in the unrepulsive.

Sace ākaṅkhati— “paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan”ti, appaṭikūlasaññī tattha viharati.

If he wishes: To dwell perceiving the unrepulsive in both the repulsive and the unrepulsive, he dwells perceiving the unrepulsive in both the repulsive and the unrepulsive.

Sace ākaṅkhati— “appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan”ti, paṭikūlasaññī tattha viharati.

If he wishes: To dwell perceiving the repulsive in both the unrepulsive and the repulsive, he dwells perceiving the repulsive in both the unrepulsive and the repulsive.

Sace ākaṅkhati— “paṭikūle ca appaṭikūle ca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno”ti, upekkhako tattha viharati sato sampajāno.

If he wishes: To dwell with equanimity, mindful and clearly knowing, avoiding both the repulsive and the unrepulsive, he dwells with equanimity, mindful and clearly knowing.

Kathaṁ paṭikūle appaṭikūlasaññī viharati? Aniṭṭhasmiṁ vatthusmiṁ mettāya vā pharati, dhātuto vā upasaṁharati.

How does one dwell perceiving the unrepulsive in the repulsive? In an undesirable object, he pervades it with goodwill or he considers it in terms of elements.

Evaṁ paṭikūle appaṭikūlasaññī viharati.

Thus, he dwells perceiving the unrepulsive in the repulsive.

Kathaṁ appaṭikūle paṭikūlasaññī viharati? Iṭṭhasmiṁ vatthusmiṁ asubhāya vā pharati, aniccato vā upasaṁharati.

How does one dwell perceiving the repulsive in the unrepulsive?

In a desirable object, he pervades it with the perception of foulness or he considers it as impermanent.

Evaṁ appaṭikūle paṭikūlasaññī viharati.

Thus, he dwells perceiving the repulsive in the unrepulsive.

Kathaṁ paṭikūle ca appaṭikūle ca appaṭikūlasaññī viharati? Aniṭṭhasmiñca iṭṭhasmiñca vatthusmiṁ mettāya vā pharati, dhātuto vā upasaṁharati.

How does one dwell perceiving the unrepulsive in both the repulsive and the unrepulsive? In both undesirable and desirable objects, he pervades them with goodwill or he considers them in terms of elements.

Evaṁ paṭikūle ca appaṭikūle ca appaṭikūlasaññī viharati.

Thus, he dwells perceiving the unrepulsive in both the repulsive and the unrepulsive.

Kathaṁ appaṭikūle ca paṭikūle ca paṭikūlasaññī viharati? Iṭṭhasmiñca aniṭṭhasmiñca vatthusmiṁ asubhāya vā pharati, aniccato vā upasaṁharati.

How does one dwell perceiving the repulsive in both the unrepulsive and the repulsive? In both desirable and undesirable objects, he pervades them with the perception of foulness or he considers them as impermanent.

Evaṁ appaṭikūle ca paṭikūle ca paṭikūlasaññī viharati.

Thus, he dwells perceiving the repulsive in both the unrepulsive and the repulsive.

Kathaṁ paṭikūle ca appaṭikūle ca tadubhayaṁ abhinivajjetvā upekkhako viharati sato sampajāno? Idha bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.

How does one dwell with equanimity, mindful and clearly knowing, avoiding both the repulsive and the unrepulsive? Here, a disciple, seeing a form with the eye, is neither pleased nor displeased, but dwells with equanimity, mindful and clearly knowing.

Sotena saddaṁ sutvā …pe…

Hearing a sound with the ear...

ghānena gandhaṁ ghāyitvā …

Smelling an odor with the nose...

jivhāya rasaṁ sāyitvā …

Tasting a flavor with the tongue...

kāyena phoṭṭhabbaṁ phusitvā …

Touching a tangible object with the body...

manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.

Cognizing a mental object with the mind, he is neither pleased nor displeased, but dwells with equanimity, mindful and clearly knowing.

Evaṁ paṭikūle ca appaṭikūle ca tadubhayaṁ abhinivajjetvā upekkhako viharati sato sampajāno.

Thus, he dwells with equanimity, mindful and clearly knowing, avoiding both the repulsive and the unrepulsive.

Ayaṁ ariyā iddhi.

This is the noble power.

Katamā kammavipākajā iddhi? Sabbesaṁ pakkhīnaṁ, sabbesaṁ devānaṁ, ekaccānaṁ manussānaṁ, ekaccānaṁ vinipātikānaṁ.

What is the power resulting from karma? For all birds, for all gods, for some humans, for some beings in the lower realms. This is the power that comes from the fruition of karma.

Ayaṁ kammavipākajā iddhi.

What is the power of the meritorious?

Katamā puññavato iddhi? Rājā cakkavattī vehāsaṁ gacchati saddhiṁ caturaṅginiyā senāya, antamaso assabandhagopurise upādāya.

The wheel-turning monarch travels through the sky with his fourfold army, including even the horse grooms and gatekeepers.

Jotikassa gahapatissa puññavato iddhi, jaṭilassa gahapatissa puññavato iddhi, meṇḍakassa gahapatissa puññavato iddhi, ghositassa gahapatissa puññavato iddhi, pañcannaṁ mahāpuññānaṁ puññavato iddhi.

The power of the meritorious householder Jotika, the power of the meritorious householder Jatila, the power of the meritorious householder Mendaka, the power of the meritorious householder Ghosita, the power of the five great meritorious ones.

Ayaṁ puññavato iddhi.

This is the power of the meritorious.

Katamā vijjāmayā iddhi? Vijjādharā vijjaṁ parijappetvā vehāsaṁ gacchanti, ākāse antalikkhe hatthimpi dassenti, assampi dassenti, rathampi dassenti, pattimpi dassenti, vividhampi senābyūhaṁ dassenti. Ayaṁ vijjāmayā iddhi.

What is the power that comes from knowing? The knowing-bearers, having mastered knowing, travel through the sky, they show elephants in the air, they show horses, they show chariots, they show bowls, they show various military formations.

How is there power in the sense of accomplishment due to proper application in various situations?

Kathaṁ tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi? Nekkhammena kāmacchandassa pahānaṭṭho ijjhatīti— tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi.

Through renunciation, the state of abandoning sense satisfaction is accomplished: Thus, there is power in the sense of accomplishment due to proper application in various situations. Through non-ill-will, the state of abandoning ill-will is accomplished:

Abyāpādena byāpādassa pahānaṭṭho ijjhatīti— tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi …pe… arahattamaggena sabbakilesānaṁ pahānaṭṭho ijjhatīti— tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi.

Thus, there is power in the sense of accomplishment due to proper application in various situations … ... … Through the path of arahantship, the state of abandoning all defilements is accomplished:

There is power in the sense of accomplishment due to proper application in various situations.

Evaṁ tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi.

Thus, there is power in the sense of accomplishment due to proper application in various situations.

Imā dasa iddhiyo.

These are the ten powers.

Iddhikathā niṭṭhitā.

The discourse on powers is finished.