THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
69. He appears and vanishes: the meaning here is that he causes appear-
ance, causes vanishing. For it is said in the Patisambhida with reference
to this: ' "He appears": he is not veiled by something, he is not hidden,
he is revealed, he is evident. "Vanishes": he is veiled by something, he is
hidden, he is shut away, he is enclosed' (Ps.ii,207).
13
Now this possessor of supernormal power who wants to make an ap-
pearance, makes darkness into light, or he makes revealed what is hid-
den, or he makes what has not come into the visual field come into the
visual field.
70. How? If he wants to make himself or another visible even though
hidden or at a distance, he emerges from the basic jhana and adverts
thus, 'Let this that is dark become light' or 'Let this that is hidden be re-
vealed' or 'Let this that has not come into the visual field come into the
visual field'. Then he does the preliminary work and resolves in the way
already described. It becomes as resolved simultaneously with the re-
solve. Others then see even when at a distance; and he himself sees too,
if he wants to see.
71. But by whom was this miracle formerly performed? By the Blessed
One. For when the Blessed One had been invited by Cula-Subhadda and
was traversing the seven-league journey between Savatthi and Saketa
with five hundred palanquins
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created by Vissakamma (see DhA.iii,470),
he resolved in suchwise that citizens of SAketa saw the inhabitants of
Savatthi and citizens of Savatthi saw the inhabitants of Saketa. And
when he had alighted in the centre of the city, he split the earth in two
and showed Avici, and he parted the sky in two and showed the Brahma-
world.
72. And this meaning should also be explained by means of the Descent
of the Gods (devorohana). When the Blessed One, it seems, had per-
formed the Twin Miracle
15
and had liberated eighty-four thousand beings
from bonds, he wondered, 'Where did the past Enlightened Ones go to
when they had finished the Twin Miracle?'. He saw that they had gone
to the heaven of the Thirty-three. [391] Then he stood with one foot on
the surface of the earth, and placed the second on Mount Yugandhara,
Then again he lifted his first foot and set it on the summit of Mount
Sineru. He took up the residence for the Rains there on the Red Marble
Terrace, and he began his exposition of the Abhidhamma, starting from
the beginning, to the deities of ten thousand world-spheres. At the time
for wandering for alms he created an artificial Buddha to teach the
Dhamma.
73. Meanwhile the Blessed One himself would chew a toothstick of
ndgalata wood and wash his mouth in Lake Anotatta. Then, after col-
lecting alms food among the Uttarakurus, he would eat it on the shores
of that lake. [Each day] the Elder Sariputta went there and paid homage
to the Blessed One, who told him, 'Today I taught this much Dhamma',
and he gave him the method. In this way he gave an uninterrupted
exposition of the Abhidhamma for three months. Eighty million deities
penetrated the Dhamma on hearing it.
74. At the time of the Twin Miracle an assembly gathered that was
twelve leagues across. Then, saying 'We will disperse when we have
seen the Blessed One', they made an encampment and waited there.
Anathapindika the Less
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supplied all their needs. People asked the Elder
Anuruddha to find out where the Blessed One was. The elder extended
light, and with the divine eye he saw where the Blessed One had taken
up residence for the Rains. As soon as he saw this, he announced it.
75. They asked the venerable Maha-Moggallana to pay homage to the
Blessed One. In the midst of the assembly the elder dived into the earth.
Then cleaving Mount Sineru, he emerged at the Perfect One's feet, and
he paid homage at the Blessed One's feet. This is what he told the
Blessed One: 'Venerable sir, the inhabitants of Jambudipa pay homage
at the Blessed One's feet, and they say, "We will disperse when we have
seen the Blessed One" '. The Blessed One said, 'But, Moggallana, where
is your elder brother, the General of the Dhamma?'.—'At the city of
Sahkassa, venerable sir'.—'Moggallana, those who wish to see me should
come tomorrow to the city of Sahkassa. Tomorrow being the Uposatha
day of the full moon, I shall descend to the city of Sahkassa for the
Mahapavarana ceremony'.
76. Saying 'Good, venerable sir', the elder paid homage to Him of the
Ten Powers, and descending by the way he came, he reached the human
neighbourhood. And at the time of his going and coming he resolved that
people should see it. This, firstly, is the miracle of becoming apparent
that the Elder MahA-MoggallAna performed here. Having arrived thus, he
related what had happened, and he said, 'Come forth after the morning
meal and pay no heed to distance' [thus promising that they would be
able to see in spite of the distance].
77. The Blessed One informed Sakka, Ruler of Gods, 'Tomorrow, O
King, I am going to the human world'. The Ruler of Gods [392] com-
manded Vissakamma, 'Good friend, the Blessed One wishes to go to the
human world tomorrow. Build three flights of stairs, one of gold, one of
silver and one of crystal'. He did so.
78. On the following day the Blessed One stood on the summit of Sineru
and surveyed the eastward world element. Many thousands of world-
spheres were visible to him as clearly as a single plain. And as the
eastward world element, so too he saw the westward, the northward and
the southward world elements all clearly visible. And he saw right down
to Avici, and up to the Realm of the Highest Gods. That day, it seems,
was called the day of the Revelation of Worlds (loka-vivarana). Human
beings saw deities, and deities saw human beings. And in doing so the
human beings did not have to look up or the deities down. They all saw
each other face to face.
79. The Blessed One descended by the middle flight of stairs made of
crystal; the deities of the six sense-sphere heavens by that on the left side
made of gold; and the deities of the Pure Abodes, and the Great Brahma,
by that on the right side made of silver. The Ruler of Gods held the bowl
and robe. The Great Brahma held a three-league-wide white parasol.
Suyama held a yak-tail fan. Five-crest (Pancasikha), the son of the
gandhabba, descended doing honour to the Blessed One with his bilva-
wood lute measuring three quarters of a league. On that day there was no
living being present who saw the Blessed One but yearned for enlighten-
ment. This is the miracle of becoming apparent that the Blessed One
performed here.
80. Furthermore, in Tambapanni Island (Ceylon), while the Elder Dham-
madinna, resident of Talangara, was sitting on the shrine terrace in the
Great Monastery of Tissa (Tissamahdvihdra) expounding the Apannaka
Sutta, 'Bhikkhus, when a bhikkhu possesses three things he enters upon
the untarnished way* (A.i,l 13), he turned his fan face downwards and an
opening right down to Avici appeared. Then he turned it face upwards
and an opening right up to the Brahma-world appeared. Having thus
aroused fear of hell and longing for the bliss of heaven, the elder taught
the Dhamma. Some became stream-enterers, some once-returners, some
non-retumers, some Arahants.
81. But one who wants to cause a vanishing makes light into darkness,
or he hides what is unhidden, or he makes what has come into the visual
field come no more into the visual field. How? If he wants to make
himself or another invisible even though unconcealed or nearby, he
emerges from the basic jhana and adverts thus, 'Let this light become
darkness' or [393] 'Let this that is unhidden be hidden' or 'Let this that
has come into the visual field not come into the visual field'. Then he
does the preliminary work and resolves in the way already described. It
becomes as he has resolved simultaneously with the resolution. Others
do not see even when they are nearby. He too does not see, if he does not
want to see.
82. But by whom was this miracle formerly performed? By the Blessed
One. For the Blessed One so acted that when the clansman Yasa was
sitting beside him, his father did not see him (Vin.i,16). Likewise, after
travelling two thousand leagues to meet [King] Maha-Kappina and es-
tablishing him in the fruition of non-return and his thousand ministers in
the fruition of stream-entry, he so acted that Queen Anoja, who had
followed the king with a thousand women attendants and was sitting
nearby, did not see the king and his retinue. And when he was asked,
'Have you seen the king, venerable sir?', he asked, 'But which is better
for you, to seek the king or to seek [your] self?' (cf. Vin.i,23). She
replied, '[My] self, venerable sir'. Then he likewise taught her the
Dhamrna as she sat there, so that, together with the thousand women
attendants, she became established in the fruition of stream-entry, while
the ministers reached the fruition of non-return, and the king that of
Arahantship (see AA.i,322; DhA.ii,124).
83. Furthermore, this was performed by the Elder Mahinda, who so
acted on the day of his arrival in Tambapanni Island that the king did not
see the others who had come with him (see Mahavamsa, i, p. 103).
84. Furthermore, all miracles of making evident are called an appear-
ance, and all miracles of making unevident are called a vanishing. Herein,
in the miracle of making evident, both the supernormal power and the
possessor of the supernormal power are displayed. That can be illus-
trated with the Twin Miracle; for in that both are displayed thus: 'Here
the Perfect One performs the Twin Miracle, which is not shared by
disciples. He produces a mass of fire from the upper part of his body and
a shower of water from the lower part of his body ...' (Ps.i,125). In the
case of the miracle of making unevident, only the supernormal power is
displayed, not the possessor of the supernormal power. That can be illus-
trated by means of the Mahaka Sutta [S.iv,200], and the Brahmanirnan-
tanika Sutta (M.i,330). For there it was only the supernormal power of
the venerable Mahaka and of the Blessed One respectively that was
displayed, not the possessors of the supernormal power, according as it
is said:
85. 'When he had sat down at one side, the householder Citta said to the
venerable Mahaka, "Venerable sir, it would be good if the lord would
show me a miracle of supernormal power belonging to the higher than
human state".— "Then, householder, spread your upper robe out on the
terrace [394] and scatter
17
a bundle of hay on it".—"Yes, venerable sir",
the householder replied to the venerable Mahaka, and he spread out his
upper robe on the terrace and scattered a bundle of hay on it. Then the
venerable Mahaka went into his dwelling and fastened the latch, after
which he performed a feat of supernormal power such that flames came
out from the keyhole and from the gaps in the fastenings and burned the
hay without burning the upper robe' [S.iv,290].
86. Also according as it is said: 'Then, bhikkhus, I performed a feat of
supernormal power such that Brahma and Brahma's retinue, and those
attached to Brahma's retinue might hear my voice and yet not see me,
and having vanished in this way, I spoke this stanza:
I saw the fear in [all kinds of] becoming,
Including becoming that seeks non-becoming;
And no becoming do I recommend;
I cling to no delight therein at all' (M.i,330).
87. He goes unhindered through walls, through enclosures, through
mountains, as though in open space: here through walls is beyond walls;
the yonder side of a wall, is what is meant. So with the rest. And wall is
a term for the wall of a house; enclosure is a wall surrounding a house,
monastery (park), village, etc.; mountain is a mountain of soil or a moun-
tain of stone. Unhindered: not sticking. As though in open space: just as
if he were in open space.
88. One who wants to go in this way should attain the space-kasina
[jhana] and emerge, and then do the preliminary work by adverting to
the wall or the enclosure or some such mountain as Sineru or the World-
sphere Mountains, and he should resolve, 'Let there be space'. It be-
comes space only; it becomes hollow for him if he wants to go down or
up; it becomes cleft for him if he wants to penetrate it. He goes through
it unhindered.
89. But here the Elder Tipitaka Cula-Abhaya said: 'Friends, what is the
use of attaining the space-kasina Ijhana]? Does one who wants to create
elephants, horses, etc., attain an elephant-kasina jhana or horse-kasina
jhana, and so on? Surely the only standard is mastery in the eight attain-
ments, and after the preliminary work has been done on any kasina, it
then becomes whatever he wishes'. The bhikkhus said, 'Venerable sir,
only the space kasina has been given in the text, so it should certainly be
mentioned'.
90. Here is the text: 'He is normally an obtainer of the space-kasina at-
tainment. He adverts: "Through the wall, through the enclosure, through
the mountain". [395] Having adverted, he resolves with knowledge: "Let
there be space". There is space. He goes unhindered through the wall,
through the enclosure, through the mountain. Just as men normally not
possessed of supernormal power go unhindered where there is no ob~
struction or enclosure, so too this possessor of supernormal power, by
his attaining mental mastery, goes unhindered through the wall, through
the enclosure, through the mountain, as though in open space' (Ps.ii,208).
91. What if a mountain or a tree is raised in this bhikkhu's way while he
is travelling along after resolving; should he attain and resolve again?—
There is no harm in that. For attaining and resolving again is like taking
the dependence (see Vin.i,58; ii,274) in the preceptor's presence. And
because this bhikkhu has resolved, 'Let there be space', there will be
only space there, and because of the power of his first resolve it is im-
possible that another mountain or tree can have sprung up meanwhile
made by temperature. However, if it has been created by another posses-
sor of supernormal power and created first, it prevails; the former must
go above or below it.
92. He dives in and out of the ground (pathaviydpi ummujjanimmujjam)\
here it is rising up that is called "diving out
9
(ummujja) and it is sinking
down that is called * diving in' (nimmujja). Ummujjanimmujjam = urn-
mujjan ca nimmujjah ca (resolution of compound).
One who wants to do this should attain the water-kasina [jhana] and
emerge. Then he should do the preliminary work, determining thus, 'Let
the earth in such an area be water', and he should resolve in the way
already described. Simultaneously with the resolve, that much extent of
earth according as determined becomes water only. It is there he does the
diving in and out.
93. Here is the text: 'He is normally an obtainer of the water-kasina at-
tainment. He adverts to earth. Having adverted, he resolves with knowl-
edge: "Let there be water". There is water. He does the diving in and out
of the earth. Just as men normally not possessed of supernormal power
do diving in and out of water, so this possessor of supernormal power,
by his attaining mental mastery, does the diving in and out of the earth
as though in water' (Ps.ii,208).
94. And he does not only diving in and out, but whatever else he wants,
such as bathing, drinking, mouth washing, washing of chattels, and so
on. And not only water, but there is whatever else (liquid that) he wants,
such as ghee, oil, honey, molasses, and so on. When he does the prelimi-
nary work, after adverting thus, 'Let there be so much of this and this'
and resolves, [396] it becomes as he resolved. If he takes them and fills
dishes with them, the ghee is only ghee, the oil, etc., only oil, etc., the
water only water. If he wants to be wetted by it, he is wetted, if he does
not want to be wetted by it, he is not wetted. And it is only for him that
that earth becomes water, not for anyone else. People go on it on foot
and in vehicles, etc., and they do their ploughing, etc., there. But if he
wishes, 'Let it be water for them too', it becomes water for them too.
When the time determined has elapsed, all the extent determined, except
for water originally present in water pots, ponds, etc., becomes earth
again.
95. On unbroken water: here water that one sinks into when trodden on
is called 'broken', the opposite is called 'unbroken'. But one who wants
to go in this way should attain the earth-kasina [jhana] and emerge. Then
he should do the preliminary work, determining thus, 'Let the water in
such an area become earth', and he should resolve in the way already
described. Simultaneously with the resolve, the water in that place be-
comes earth. He goes on that.
96. Here is the text: 'He is normally an obtainer of the earth-kasina at-
tainment. He adverts to water. Having adverted, he resolves with knowl-
edge: "Let there be earth". There is earth. He goes on unbroken water.
Just as men normally not possessed of supernormal power go on unbro-
ken earth, so this possessor of supernormal power, by his attaining of
mental mastery, goes on unbroken water as if on earth' (Ps.ii,208).
97. And he not only goes, but he adopts whatever posture he wishes.
And not only earth, but whatever else [solid that] he wants such as gems,
gold, rocks, trees, etc. he adverts to that and resolves, and it becomes as
he resolves. And that water becomes earth only for him; it is water for
anyone else. And fishes and turtles and water birds go about there as
they like. But if he wishes to make it earth for other people, he does so
too. When the time determined has elapsed, it becomes water again.
98. Seated cross-legged he travels: he goes seated cross-legged. Like a
winged bird: like a bird furnished with wings. One who wants to do this
should attain the earth kasina and emerge. [397] Then if he wants to go
cross-legged, he should do the preliminary work and determine an area
the size of a seat for sitting cross-legged on, and he should resolve in the
way already described. If he wants to go lying down, he determines an
area the size of a bed. If he wants to go on foot, he determines a suitable
area the size of a path, and he resolves in the way already described: 'Let
it be earth'. Simultaneously with the resolve it becomes earth.
99. Here is the text: ' "Seated cross-legged he travels in space like a
winged bird": he is normally an obtainer of the earth-kasina attainment.
He adverts to space. Having adverted, he resolves with knowledge: "Let
there be earth". There is earth. He travels (walks), stands, sits, and lies
down in space, in the sky. Just as men normally not possessed of super-
normal power travel (walk), stand, sit, and lie down on earth, so this
possessor of supernormal power, by his attaining of mental mastery,
travels (walks), stands, sits, and lies down in space, in the sky' (Ps.ii,208).
100. And a bhikkhu who wants to travel in space should be an obtainer of
the divine eye. Why? On the way there may be mountains, trees, etc.,
that are temperature-originated, or jealous nagas, supannas, etc., may
create them. He will need to be able to see these. But what should be
done on seeing them? He should attain the basic jhana and emerge, and
then he should do the preliminary work thus, 'Let there be space', and
resolve.
101. But the Elder [Tipitaka Cula-Abhaya] said: 'Friends, what is the use
of attaining the attainment? Is not his mind concentrated? Hence any
area that he has resolved thus, "Let it be space" is space'. Though he
spoke thus, nevertheless the matter should be treated as described under
the miracle of going unhindered through walls. Moreover, he should be
an obtainer of the divine eye for the purpose of descending in a secluded
place, for if he descends in a public place, in a bathing place, or at a
village gate, he is exposed to the multitude. So, seeing with the divine
eye, he should avoid a place where there is no open space and descend in
an open space.
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