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The Blessed One, seeing him with divine eye, approached him and asked, “Why do you weep?” He related the incident. The Blessed One said, “One who cannot recite is not unfit in my Dispensation. Do not grieve, monk.” Taking him by the arm, he entered the monastery and by psychic power created a piece of cloth and gave it to him, saying, “Come, monk, as you wipe this, recite ‘dust-removing, dust-removing’ again and again.” As he did so, it became black. He, realizing the perception, “This cloth is pure, there is no fault here, but this is the fault of the self,” directed his knowledge to the five aggregates, developed insight, and brought it to the proximity of Gotrabhū in direct order. Then the Blessed One spoke these illuminating verses to him – “Passion is dust, and is not called mere dirt; ‘Dust’ is a designation for this passion. Having abandoned this dust, the wise ones dwell in the Dispensation of the dust-free one. “Hatred… (as above)…. “Delusion is dust, and is not called mere dirt; ‘Dust’ is a designation for this delusion. Having abandoned this dust, the wise ones dwell in the Dispensation of the dust-free one.” (Mahāni. 209); At the end of these verses, the nine supramundane states, accompanied by the four analytical knowledges and the six supernormal powers, were as if in his hand. The Teacher, on the second day, went to Jīvaka’s house with the community of monks. Then, at the end of the water offering, as gruel was being served, he covered his bowl with his hand. Jīvaka asked, “What is it, Venerable Sir?” “There is one monk in the monastery.” So he sent a man, saying, “Go, bring the noble one quickly.” But when the Blessed One had left the monastery, Panthaka, having created a thousand selves, sat in the delightful Mango Grove, until the time is announced. Then that man, having gone and seen a monastery with a single light from the saffron robes, came back and said, "Sir, the monastery is full of monks. I do not know which one is the venerable." Thereupon the Blessed One said to him, "Go, and the first one you see, take him by the corner of his robe and say, 'The Teacher summons you,' and bring him." So he went and took the Elder by the corner of his robe. Immediately all the created monks disappeared. The Elder, dismissing him with "You may go," finished his bodily duties such as washing his face, and went first and sat on the prepared seat. It is with reference to this that it was said, "as in the case of the venerable Cūḷapanthaka." Among those many created monks, since they were created without specific determination, they were just like the one with psychic power. Whatever the one with psychic power did, whether it was standing, sitting, speaking, or remaining silent, they did exactly that. If, however, one wishes to make them of various colors, some in the first stage of life, some in the middle stage, some in the last stage, and likewise with long hair, half-shaven, shaven, mixed hair, half-saffron robes, pale robes, and performing things like reciting verses, giving Dhamma talks, chanting, asking questions, answering questions, dyeing, cooking, sewing robes, washing, and other various kinds of activities, then one should rise from the foundational meditation, make a preliminary determination saying, "Let so many monks be in the first stage of life," and so on, then re-enter meditation, rise, and make the resolve. With the thought of resolve, they become exactly as desired. This method applies to cases like becoming many and then becoming one. This is the distinction: this monk, having thus created many forms, then thought, "I will walk alone, I will recite, I will ask questions," or, out of a desire for fewness of wants, thinking, "This monastery has few monks. If some people come, they will know me, saying, 'Where did these many identical monks come from? Surely this is the Elder's power'," he made them disappear in between. desiring 'May I be one,' having entered the base-jhana and risen, having made the preliminary work 'May I be one,' again having entered and risen, 'May I be one' should be resolved. With the mind of resolution itself, he becomes one. But if he does not do so, he becomes one by himself according to the limited time. 387. 'Making manifest, making disappear' – here, the meaning is 'makes manifest, makes disappear.' Indeed, it is with reference to this that it is said in the Paṭisambhidā: 'Making manifest means it is uncovered by anything, unconcealed, open, clear. Making disappear means it is covered by something, concealed, hidden, shut up.' (Paṭi. Ma. 3.11) There, this person with psychic power, desiring to make manifest, makes darkness into light, or what is covered into what is open, or what is out of reach into what is within reach. How? For this person, desiring to make himself or another visible, even if covered or far away, rises from the base-jhana, reflects 'May this dark place become light,' or 'May this covered place become open,' or 'May this out-of-reach place become within reach,' performs the preliminary work, and then resolves in the manner described. With the mind of resolution, it becomes exactly as resolved. Others, even those far away, see. He himself, desiring to see, sees. 388. But by whom was this miracle performed before? By the Blessed One. For the Blessed One, invited by Cūḷasubhaddā, going from Sāvatthī to Sāketa, a distance of seven yojanas, with five hundred pinnacled houses created by Vissakamma, resolved that the residents of Sāketa city should see the residents of Sāvatthī, and the residents of Sāvatthī should see the residents of Sāketa. And descending in the middle of the city, he split the earth in two down to Avīci, and parted the sky in two up to the Brahma-world, and showed it. And this meaning should also be explained by the Descent of Devas. For the Blessed One, having performed the Twin Miracle and released eighty-four thousand beings from bondage, the Buddhas of the past, the Twin Miracle... where did he go at the end of the rainy season? he reflected and saw that he had gone to the Tāvatiṃsa heaven. Then, stepping on the earth with one foot, he placed the second on Mount Yugandhara, then lifted the first foot, stepped on the peak of Mount Sineru, and there, on the Paṇḍukambala stone slab, he entered the rainy season retreat. To the ten thousand world-system deities who had assembled, he began to preach the Abhidhamma discourse from the beginning. For the alms-round time, he created a phantom Buddha. That one taught the Dhamma. The Blessed One chewed a nāgalatā tooth-stick, washed his face in Lake Anotatta, took his alms in Uttarakuru, and ate on the bank of Lake Anotatta. The Elder Sāriputta went there and paid homage to the Blessed One. The Blessed One gave the Elder a hint: "Today, I taught this much Dhamma." Thus, for three months, he taught the Abhidhamma discourse without interruption. Hearing that, eighty crores of deities attained the realization of the Dhamma. The assembly of twelve leagues, who had gathered for the Twin Miracle, remained encamped, saying, "We will go only after seeing the Blessed One." The junior Anāthapiṇḍika, the rich man, provided all their requisites. The people asked the Elder Anuruddha, "Where is the Blessed One?" to know. The Elder increased his light and saw with his divine eye the Blessed One who had entered the rainy season retreat there, and he informed them. They asked the Elder Mahāmoggallāna to pay homage to the Blessed One. The Elder, right in the midst of the assembly, sank into the great earth, pierced through Mount Sineru, and emerged at the foot of the Tathāgata, while paying homage at the Blessed One's feet, and he said to the Blessed One: "The inhabitants of Jambudīpa, Venerable Sir, say, 'We will go only after paying homage to and seeing the Blessed One.'" The Blessed One said, "Where, Moggallāna, is your elder brother, the General of the Dhamma, now?" "In Saṅkassa city, Venerable Sir." "Moggallāna, those who wish to see me should come to Saṅkassa city tomorrow. Tomorrow, on the full moon Uposatha day of the Mahāpavāraṇā, in Saṅkassa city..." “I will descend.” “Good, venerable sir,” the elder, having saluted the Ten-Powered One, descended by the way he had come and reached the presence of the people. And during his coming and going, he made an adhiṭṭhāna so that people would see him. This, then, was the manifestation miracle that the Elder Mahāmoggallāna performed there. Having come thus, he reported the matter and said, “Do not think it is far, depart after your breakfast.” The Blessed One informed Sakka, the king of devas, “Great king, tomorrow I will go to the human world.” The king of devas commanded Vissakamma, “My dear, tomorrow the Blessed One wishes to go to the human world, make three staircases: one of gold, one of silver, one of jewels.” He did so. On the second day, the Blessed One stood on the summit of Sineru and looked at the eastern world-system; many thousands of world-systems became open and appeared like a single courtyard. And just as in the east, so too in the west, in the north, and in the south, he saw everything open. Below, down to Avīci, above, up to the Akaniṭṭha realm, he saw that far. That day, it is said, was called the Opening of the Worlds. Humans saw devas, and devas saw humans. There, neither humans looked up, nor devas looked down; all saw each other face to face. The Blessed One descended by the jeweled staircase in the middle, the devas of the six sense-sphere heavens by the golden one on the left side, and the Pure Abode devas and Mahābrahmā by the silver one on the right side. The king of devas held the bowl and robe, Mahābrahmā held the three-yojana-long white parasol, Suyāma held the whisk, Pañcasikha, the gandhabba son, holding a Beluva Paṇḍu lute three gavutas in length, descended, paying homage to the Tathāgata. On that day, seeing the Blessed One, there was no being who did not conceive a longing for Buddhahood.