English
This was the manifestation miracle that the Blessed One performed there. Moreover, in Tambapaṇṇidīpa, the Elder Dhammadinna, residing in Talaṅgara, in the Tissamahāvihāra, Sitting in the monastery courtyard, while teaching the Apaṇṇaka Sutta (A.N. 3.16), saying, "Monks, a bhikkhu endowed with three qualities practices the unfailing path," he made the fan face downwards, until it became one courtyard down to Avīci. Then he made it face upwards, until it became one courtyard up to the Brahma-world. The Elder, terrifying with the fear of hell, and enticing with the bliss of heaven, taught the Dhamma. Some became stream-enterers, some once-returners, non-returners, and Arahants. 389. One who wishes to make something disappear makes light into darkness, or uncovered into covered, or visible into invisible. How? Just as something uncovered or even standing nearby is not seen, so one wishing to make oneself or another (disappear), having risen from the base jhāna, (thinking) "May this place of light be dark," or "May this uncovered be covered," or "May this visible be invisible," having reflected and performed the preliminary work, he resolves in the manner described. With the thought of resolution, it becomes exactly as resolved. Others standing nearby do not see. Even if one wishes not to see oneself, one does not see. 390. By whom was this miracle performed before? By the Blessed One. For the Blessed One made it so that Yasa, the noble son, though sitting nearby, was not seen by his father. Likewise, having gone forth a hundred and twenty yojanas to meet Mahākappina, and having established him in the fruit of non-returning, and his thousand ministers in the fruit of stream-entry, when Anojādevī, accompanied by a thousand women, came following his path and sat nearby, he made it so that she did not see the king with his retinue. When she asked, "Venerable sir, do you see the king?" (He replied) "Which is better for you to seek, the king, or yourself?" When she, sitting there, said, "Myself, Venerable sir," he taught her the Dhamma in such a way, that she, together with the thousand women, was established in the fruit of stream-entry, the ministers in the fruit of non-returning, and the king in Arahantship. Moreover, On the day he arrived on the island of Tambapaṇṇi, just as the king did not see the other people who came with him, so too did the Elder Mahinda do this (Pārājika Aṭṭhakathā 1, Third Council Story). 391. Moreover, all manifest miracles are called "display." Non-manifest miracles are called "concealment." In manifest miracles, both the power and the one with power are evident. This should be illustrated by the Twin Miracle. For there, "Here the Tathāgata performs the Twin Miracle, which is unique to him among disciples. A mass of fire issues from his upper body, and a stream of water issues from his lower body" (Paṭisambhidāmagga 1.116)— thus both were evident. In non-manifest miracles, only the power is evident, not the one with power. This should be illustrated by the Mahaka Sutta (Saṃyutta Nikāya 4.346) and the Brahmanimantanika Sutta (Majjhima Nikāya 1.501 ff.). For there, only the power of Venerable Mahaka and the Blessed One was evident, not the one with power. As it is said: "Seated to one side, Citta the householder said to Venerable Mahaka: 'It would be good, venerable sir, if the venerable Mahaka would show me a miracle of superhuman power.' 'Then, householder, spread out an outer robe in the porch and place a bundle of grass on it.' 'Yes, venerable sir,' Citta the householder replied to Venerable Mahaka, and spreading out an outer robe in the porch, he placed a bundle of grass on it. Then Venerable Mahaka entered the monastery and performed such a psychic feat that flames issued through the keyhole and through the bolt-space, burning the grass, but not burning the outer robe" (Saṃyutta Nikāya 4.346). And as it is said: "Then, bhikkhus, I performed such a psychic feat: 'By this, Brahmā, the assembly of Brahmā, and the attendants of Brahmā will hear my voice, but will not see me.' Having disappeared, I spoke this verse: 'Having seen fear in becoming, and having become free from becoming, naṃ; I did not greet anything, nor did I take delight.” 392. “He goes unimpeded through walls, through ramparts, through mountains, just as if in the air.” Here, “through walls” means beyond the wall, it is said to be the far side of the wall. The same applies to the others. “Wall” is a term for a house-wall. “Rampart” is an encircling rampart for houses, monasteries, villages, and so on. “Mountain” is either an earth-mountain or a rock-mountain. “Unimpeded” means not sticking. “Just as if in the air” means like in the air. One who wishes to go in this way should enter the air-kasina, rise from it, and then, having adverted to a wall, or a rampart, or one of the mountains like Sineru or Cakkavāḷa, and having performed the preliminary work, he should resolve, “Let it be air.” It becomes air. For one wishing to descend, it becomes hollow; for one wishing to ascend, it becomes hollow; for one wishing to penetrate through, it becomes a hole. He goes through there unimpeded. However, the Elder Tipiṭakacūḷābhaya said concerning this: “Friend, what is the purpose of entering the air-kasina? Does one who wishes to create elephants and horses enter the kasinas of elephants and horses? Is it not the case that having performed preliminary work on any kasina whatsoever, mastery over the eight attainments is the measure? Whatever one wishes, that very thing comes to be.” The bhikkhus said: “Venerable sir, in the Pāḷi, only the air-kasina is mentioned, therefore this must necessarily be stated.” The Pāḷi for that is: “He is naturally a recipient of the attainment of the air-kasina. He adverts to through walls, through ramparts, through mountains. Having adverted, he resolves with knowledge: ‘Let it be air.’ It becomes air. He goes unimpeded through walls, through ramparts, through mountains. Just as ordinary people, who are not endowed with psychic power, go unimpeded through what is not covered or enclosed, even so, that one, endowed with psychic power, who has attained mastery of mind, goes unimpeded through walls, through ramparts, through mountains, just as if in the air.” If, however, that bhikkhu, going after resolving If in its midst a mountain or a tree arises, what then should be resolved after attaining absorption? There is no fault. For resolving again after attaining absorption is like taking dependence from a preceptor. And since this bhikkhu has resolved, "Let it be space," it is indeed space. It is impossible that by the power of the former resolve, another mountain or tree, born of season, should arise in its midst. But when created by another with psychic power, the first creation is stronger. The other must go above or below it. 393. Even on earth, "emerging and submerging" – here, "emerging" is called rising up. "Submerging" is sinking down. Emerging and submerging is "emerging-submerging." One wishing to do this, having attained the water kasina and risen, should delimit a certain place, resolve "Let the earth be water," perform the preliminary work, and resolve in the manner stated. With the resolve, the earth in the delimited place becomes water. He then performs emerging and submerging there. Here is the Pāli text: "Naturally, he is one who has gained the attainment of the water kasina. He adverts to the earth. Having adverted, he resolves with knowledge – ‘Let it be water.’ It becomes water. He performs emerging and submerging on the earth. Just as ordinary people, without psychic power, emerge and submerge in water, even so, that psychic person, master of mind, performs emerging and submerging on the earth, just as in water." (Paṭisambhidāmagga 3.11) And not only emerging and submerging, but whatever he wishes for bathing, drinking, washing his face, washing his robes, etc., that he does. And not only water, but also ghee, oil, honey, molasses, etc., whatever he wishes, having adverted, "Let this and this be so much," and performed the preliminary work and resolved, it becomes exactly as resolved. When he takes it out and puts it into a vessel, the ghee remains ghee. The oils, etc., remain oils, etc. The water remains water. He wets it there if he wishes to wet it, but if he does not wish to wet it, He does not get wet. And for him, that earth becomes water. For other people, it is just earth. There, people go on foot. They go by vehicles. They even do farming. But if he wishes that it be water for them too, it becomes so. But after the specified time has passed, excluding the water that is naturally in pots and ponds, the remaining specified place becomes earth again. 394. Here, "on unbreaking water" means that water which, when stepped on, sinks, is called "breaking". The opposite is "unbreaking". Therefore, one who wishes to go (on water) should enter the earth kasina, rise from it, then determine "let the water in this much space become earth," perform the preliminary work, and resolve it in the manner stated. With the resolve, the water in the specified place becomes earth. He goes there. Here is the Pāli: "Naturally, he is one who has attained the earth kasina absorption. He adverts to water. Having adverted, he resolves with knowledge: 'Let it be earth.' It becomes earth. He walks on unbreaking water. Just as ordinary people, without psychic power, walk on unbreaking earth, even so, that psychic person, master of mind, walks on unbreaking water, just as if it were earth." (Paṭisambhidāmagga 3.11). Not only does he walk, but whatever posture he wishes, that he performs. Not only does he make it earth, but whatever he wishes, such as jewels, gold, mountains, trees, and so on, he adverts to it in the stated manner and resolves, and it becomes as resolved. And for him, that water becomes earth. For other people, it is just water.