English
“Iddhividhaṃ” means the divisions of iddhi. “Paccanubhoti” means he experiences, he touches, he realizes, he attains. Now, showing its manifold nature, he says “ekopi hutvā” (being one). There, “ekopi hutvā” means naturally, before performing iddhi. Being one, he becomes many. Desiring to walk among many, or to recite, or to ask a question, he becomes a hundred, even a thousand. How then does this happen? By accomplishing the four grounds, the four bases, the eight steps, and the sixteen roots of psychic power, and resolving with knowledge. 381. Therein, the four grounds are to be known as the four jhānas. This was said by the General of the Dhamma: "Which are the four grounds of psychic power?" "The ground of seclusion-born is the first jhāna; the ground of joy and pleasure is the second jhāna; the ground of equanimity and pleasure is the third jhāna; the ground of neither-pain-nor-pleasure is the fourth jhāna." "These four grounds of psychic power lead to the acquisition of psychic power, the attainment of psychic power, the transformation of psychic power, the mastery of psychic power, the control of psychic power, the confidence in psychic power." (Paṭi. Ma. 3.9) Here, the first three jhānas, because by pervading with joy and pervading with pleasure, and by entering into the perception of pleasure and the perception of lightness, one's body becomes light, soft, and workable, and one attains psychic power; therefore, in this way, as they lead to the acquisition of psychic power, they are to be known as the grounds of preparation. The fourth jhāna, however, is naturally the ground for the acquisition of psychic power. 382. The four bases are to be known as the four bases of psychic power. This was said: "Which are the four bases of psychic power?" "Here, a monk develops the base of psychic power endowed with concentration due to desire and volitional formations of exertion." "He develops the base of psychic power endowed with concentration due to energy... mind... investigation and volitional formations of exertion." "These four bases of psychic power lead to the acquisition of psychic power, the attainment of psychic power, the transformation of psychic power, the mastery of psychic power, the control of psychic power, the confidence in psychic power." (Paṭi. Ma. 3.9) Here, concentration having desire as its cause, or concentration in which desire is predominant, is concentration due to desire. This is a designation for the concentration attained by making the desire to act as the dominant factor. Volitional formations that are predominant are volitional formations of exertion. This is a designation for the right effort that accomplishes the four tasks. "Endowed with" means possessed of concentration due to desire and volitional formations of exertion. "Base of psychic power" means... By way of accomplishment or by the meaning of succeeding, or by this way, beings succeed by it, become powerful, grow, reach excellence, thus called 'iddhi' (power). For these, associated with supernormal consciousness, the desire-concentration-exertion-formations, being the basis by way of foundation, is the meaning of the remaining mental aggregates. For it is said: "The base of power is, for one who is thus, the aggregate of feeling... ...the aggregate of consciousness." (Vibh. 434). Or else, that by which one goes forth, is a 'pāda'. It means 'is attained'. The 'pāda' of power is 'iddhipāda'. This is a designation for desire and the like. As it is said: "If, monks, a bhikkhu relying on desire attains concentration, attains one-pointedness of mind, this is called desire-concentration. He strives for the non-arising of unwholesome states... ...these are called exertion-formations. Thus, this desire, and this desire-concentration, and these exertion-formations, this, monks, is called the base of power endowed with desire-concentration and exertion-formations." (Saṃ. Ni. 5.825). In the same way, the meaning should be understood for the other bases of power. 383. "Eight bases" means the eight, beginning with desire, should be understood. For it is said: "What are the eight bases of power? If a bhikkhu, relying on desire, attains concentration, attains one-pointedness of mind. Desire is not concentration, concentration is not desire. Desire is one thing, concentration is another. If a bhikkhu, relying on energy... mind... investigation... attains concentration, attains one-pointedness of mind. Investigation is not concentration, concentration is not investigation. Investigation is one thing, concentration is another. These eight bases of power lead to the attainment of power... ...to confidence in power." (Paṭi. Ma. 3.9). Here, indeed, the desire to produce power, when conjoined with concentration, leads to the attainment of power; and similarly for energy and the rest. Therefore, these eight bases are said to be understood. 384. "Sixteen roots" means the imperturbability of mind should be understood in sixteen ways. For it is said: "How many roots of power? Six..." Sixteen roots: A mind not bent down, does not waver in idleness, thus it is immovability. A mind not puffed up, does not waver in restlessness, thus it is immovability. A mind not inclined, does not waver in lust, thus it is immovability. A mind not turned away, does not waver in ill-will, thus it is immovability. A mind not dependent, does not waver in views, thus it is immovability. A mind not bound, does not waver in passionate desire, thus it is immovability. A mind completely freed, does not waver in sensual lust, thus it is immovability. A mind disjoined, does not waver in defilements, thus it is immovability. A mind made boundless, does not waver in the bounds of defilements, thus it is immovability. A mind gone to oneness, does not waver in diverse defilements, thus it is immovability. A mind grasped by faith, does not waver in faithlessness, thus it is immovability. A mind grasped by energy, does not waver in idleness, thus it is immovability. A mind grasped by mindfulness, does not waver in heedlessness, thus it is immovability. A mind grasped by concentration, does not waver in restlessness, thus it is immovability. A mind grasped by wisdom, does not waver in ignorance, thus it is immovability. A mind gone to light, does not waver in the darkness of ignorance, thus it is immovability. These sixteen roots, by psychic power, lead to the attainment of psychic power... to confidence in psychic power. (Paṭisambhidāmagga 3.9) Although this meaning is already established by "a mind thus concentrated," etc., it is stated again to show that the first jhāna and so on are the ground, foot, and root of psychic power. The former method is found in the suttas. This one is in the Paṭisambhidā. Thus it is stated again to prevent confusion in both places. 385. "Determining with knowledge" means: having accomplished these states which are the ground, foot, and root of psychic power, and having entered and emerged from the jhāna that is the basis for supernormal knowledge, if one wishes for a hundred (bodies), having made the preparation "May I be a hundred, may I be a hundred," and having again entered and emerged from the jhāna that is the basis for supernormal knowledge, one makes the determination. With that very thought of determination, one becomes a hundred. The same method applies to a thousand and so on. If it does not succeed thus, one should again make the preparation and enter and emerge a second time, and then determine. Saṃyutta Commentary. Indeed, in this discourse, it is said that it is proper to enter absorption once or twice. There, the base-jhāna consciousness has the sign as its object. The preparatory consciousnesses have a hundred or a thousand objects, and these are by way of appearance, not by way of concept. The determining consciousness likewise has a hundred or a thousand objects. That, like the appanā-consciousness mentioned before, arises only once, immediately after the gotrabhū, as the fourth rūpāvacara jhāna. 386. And what is said in the Paṭisambhidāmagga: ‘‘Naturally, one person attends to many, a hundred or a thousand or a hundred thousand; having attended, he determines with knowledge, ‘May I be many,’ and he becomes many, like the Venerable Cūḷapanthaka’’ (Paṭi. Ma. 3.10). There too, ‘‘attends’’ is said by way of preparation. ‘‘Having attended, he determines with knowledge’’ is said by way of supernormal knowledge. Therefore, he attends to many, then at the end of those preparatory consciousnesses, he enters absorption. Having emerged from absorption, he again attends, ‘‘May I be many.’’ Then, with the one supernormal knowledge, named ‘‘determination’’ by way of final resolve, which arises immediately after three or four preceding consciousnesses that have arisen, he determines. This is how the meaning here should be understood. But what is said, ‘‘like the Venerable Cūḷapanthaka,’’ that is said to show a living example of becoming many. That, however, should be explained by a story. It is said that those two brothers, having been born on the road (pantha), received the name Panthaka. The elder of them was Mahāpanthaka. He, having gone forth, attained arahantship together with the analytical knowledges. Having become an Arahant, he ordained Cūḷapanthaka – As a fragrant red lotus, in the morning, may blossom with unfading fragrance; See the Angīrasa shining, like the burning sun in the sky. (A. Ni. 5.195) – He gave this verse. He was unable to master it in four months. Then the elder expelled him from the monastery, saying, ‘‘You are unfit for the Dispensation.’’ At that time, the elder was the food allocator. was. Jīvaka approached the Elder and said, “Tomorrow, Venerable Sir, please take five hundred monks with the Blessed One and receive alms at our house.” The Elder agreed, except for Cūḷapanthaka, he assented for the rest. Cūḷapanthaka stood at the gatehouse and wept.