English
Just as a man might draw a reed from its sheath. He would think: "This is the sheath, this is the reed. The sheath is one, the reed is another. But the reed has been drawn from the sheath." Or just as a man might draw a sword from its scabbard. He would think: "This is the sword, this is the scabbard. The sword is one, the scabbard is another. But the sword has been drawn from the scabbard." Or just as a man might draw a snake from a basket. He would think: "This is the snake, this is the basket. The snake is one, the basket is another. But the snake has been drawn from the basket." Even so, If a monk from this body creates another body, having form, mind-made, complete with all limbs and minor parts, with unimpaired faculties. This is mind-made power. 15. What is the power of wisdom-pervasion? The contemplation of impermanence, for the purpose of abandoning the perception of permanence, succeeds— this is the power of wisdom-pervasion. The contemplation of suffering, for the purpose of abandoning the perception of happiness... The contemplation of non-self, for the purpose of abandoning the perception of self... The contemplation of disenchantment, for the purpose of abandoning delight... The contemplation of dispassion, for the purpose of abandoning lust... The contemplation of cessation, for the purpose of abandoning origination... The contemplation of relinquishment, for the purpose of abandoning clinging, succeeds— this is the power of wisdom-pervasion. The venerable Bākula's power is wisdom-pervasion, the venerable Saṃkicca's power is wisdom-pervasion, the venerable Bhūtapāla's power is wisdom-pervasion. This is the power of wisdom-pervasion. 16. What is the power of concentration-pervasion? By means of the first jhāna, for the purpose of abandoning the hindrances, it succeeds— this is the power of concentration-pervasion. By means of the second jhāna, for the purpose of abandoning initial and sustained application, it succeeds— this is the power of concentration-pervasion. By means of the third jhāna, for the purpose of abandoning rapture, it succeeds... By means of the fourth jhāna, for the purpose of abandoning pleasure and pain, it succeeds... By means of the attainment of the dimension of infinite space, for the purpose of abandoning perception of form, perception of resistance, perception of diversity, it succeeds... By means of the attainment of the dimension of infinite consciousness, for the purpose of abandoning the perception of the dimension of infinite space, it succeeds... By means of the attainment of the dimension of nothingness, for the purpose of abandoning the perception of the dimension of infinite consciousness, it succeeds... By means of the attainment of the dimension of neither perception nor non-perception, for the purpose of abandoning the perception of the dimension of nothingness, it succeeds— this is the power of concentration-pervasion. The venerable Sāriputta's power is concentration-pervasion, the venerable Sañjīva's power is concentration-pervasion, the venerable Khāṇukoṇḍañña's power is concentration-pervasion, the laywoman Uttarā's power is concentration-pervasion, the laywoman Sāmāvatī's power is concentration-pervasion. This is the power of concentration-pervasion. 17. What is noble power? Here, a monk, if he wishes— "In the repulsive, may I perceive the unrepulsive..." If he wishes: "May I dwell perceiving the repulsive as unrepulsive," he dwells there perceiving the unrepulsive. If he wishes: "May I dwell perceiving the unrepulsive as repulsive," he dwells there perceiving the repulsive. If he wishes: "May I dwell perceiving both the repulsive and the unrepulsive as unrepulsive," he dwells there perceiving the unrepulsive. If he wishes: "May I dwell perceiving both the unrepulsive and the repulsive as repulsive," he dwells there perceiving the repulsive. If he wishes: "May I dwell with equanimity, mindful and clearly comprehending, having avoided both the repulsive and the unrepulsive," he dwells there with equanimity, mindful and clearly comprehending. How does one dwell perceiving the repulsive as unrepulsive? In an undesirable object, one pervades it with loving-kindness, or one brings it to mind as elements. Thus one dwells perceiving the repulsive as unrepulsive. How does one dwell perceiving the unrepulsive as repulsive? In a desirable object, one pervades it with the perception of impurity, or one brings it to mind as impermanent. Thus one dwells perceiving the unrepulsive as repulsive. How does one dwell perceiving both the repulsive and the unrepulsive as unrepulsive? In both an undesirable and a desirable object, one pervades it with loving-kindness, or one brings it to mind as elements. Thus one dwells perceiving both the repulsive and the unrepulsive as unrepulsive. How does one dwell perceiving both the unrepulsive and the repulsive as repulsive? In both a desirable and an undesirable object, one pervades it with the perception of impurity, or one brings it to mind as impermanent. Thus one dwells perceiving both the unrepulsive and the repulsive as repulsive. How does one dwell with equanimity, mindful and clearly comprehending, having avoided both the repulsive and the unrepulsive? Here, a monk, having seen a form with the eye, is neither pleased nor displeased; he dwells with equanimity, mindful and clearly comprehending. Having heard a sound with the ear... Having smelled an odor with the nose... Having tasted a flavor with the tongue... Having felt a tactile sensation with the body... Having cognized a mental phenomenon with the mind, he is neither pleased nor displeased; he dwells with equanimity, mindful and clearly comprehending. Thus In what is agreeable and in what is disagreeable, having avoided both of them, he dwells with equanimity, mindful and clearly comprehending. This is noble power. 18. What is power born of kamma-result? For all birds, for all devas, for some humans, for some in states of woe. This is power born of kamma-result. What is the power of one with merit? A Wheel-turning monarch goes through the air together with his fourfold army, even including the horse-keepers and gate-keepers. The power of Jotika the householder, who had merit, the power of Jaṭila the householder, who had merit, the power of Meṇḍaka the householder, who had merit, the power of Ghosita the householder, who had merit, the power of the five great meritorious ones, who had merit. This is the power of one with merit. What is power born of knowledge? Those who possess knowledge, having chanted their knowledge, go through the air, in the sky, in the atmosphere, they show even elephants, they show even horses, they show even chariots, they show even infantry, they show various battle arrays. This is power born of knowledge. How is it power in the sense of succeeding due to right application in various cases? By renunciation, the abandoning of sensual desire succeeds – in the sense of succeeding due to right application in various cases, this is power. By non-ill-will, the abandoning of ill-will succeeds – in the sense of succeeding due to right application in various cases, this is power. ... By the path of arahantship, the abandoning of all defilements succeeds – in the sense of succeeding due to right application in various cases, this is power. Thus, in the sense of succeeding due to right application in various cases, this is power. These are the ten powers. The discourse on power is concluded. 3. Discourse on Realization 19. What is realization? By what does one realize? One realizes by consciousness. If one realizes by consciousness, then does one who is ignorant realize? One who is ignorant does not realize. One realizes by knowledge. If one realizes by knowledge, then by knowledge without consciousness, one without consciousness... Does one comprehend? One does not comprehend without mind. One comprehends with mind and knowledge. If one comprehends with mind and knowledge, then does one comprehend with mind and knowledge of the sense-sphere? One does not comprehend with mind and knowledge of the sense-sphere. Then does one comprehend with mind and knowledge of the form-sphere? One does not comprehend with mind and knowledge of the form-sphere. Then does one comprehend with mind and knowledge of the formless-sphere? One does not comprehend with mind and knowledge of the formless-sphere. Then does one comprehend with mind and knowledge of kamma-ownership? One does not comprehend with mind and knowledge of kamma-ownership. Then does one comprehend with mind and knowledge conforming to the truths? One does not comprehend with mind and knowledge conforming to the truths. Then does one comprehend with mind and knowledge of the past? One does not comprehend with mind and knowledge of the past. Then does one comprehend with mind and knowledge of the future? One does not comprehend with mind and knowledge of the future. Then does one comprehend with mind and knowledge of the present mundane? One does not comprehend with mind and knowledge of the present mundane. One comprehends with present mind and knowledge at the moment of the supramundane path. How does one comprehend with present mind and knowledge at the moment of the supramundane path? At the moment of the supramundane path, the mind, having origination as its dominance, is a root condition for knowledge. The knowledge associated with it, having cessation as its object and vision as its dominance, is a root condition for the mind. The knowledge associated with it has cessation as its object. Thus, one comprehends with present mind and knowledge at the moment of the supramundane path. Is this the only comprehension? No. At the moment of the supramundane path: comprehension by vision is Right View, comprehension by application is Right Intention, comprehension by ascertainment is Right Speech, comprehension by origination is Right Action,