THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
CHAPTER XII
THE SUPERNORMAL POWERS
(Iddhividha-niddesa)
[THE BENEFITS OF CONCENTRATION (CONTINUED)]
1. [373] It was said above with reference to the mundane kinds of
direct-knowledge that this development of concentration 'provides ...
the benefit of the kinds of direct-knowledge' (Ch. XI, §122). Now in or-
der to perfect those kinds of direct-knowledge the task must be under-
taken by a meditator who has reached the fourth jhana in the earth
kasina, and so on. And in doing this, not only will this development of
concentration have provided benefits in this way, it will also have be-
come more advanced; and when he thus possesses concentration so de-
veloped as to have both provided benefits and become more advanced,
he will then more easily perfect the development of understanding. So
meanwhile we shall deal with the explanation of the kinds of direct-
knowledge now.
[THE FIVE KINDS OF DIRECT-KNOWLEDGE]
2. In order to show the benefits of developing concentration to clans-
men whose concentration has reached the fourth jhana, and in order to
teach progressively refined Dhamma, five kinds of mundane direct-knowl-
edge have been described by the Blessed One. They are: (1) the kinds of
supernormal power, described in the way beginning 'When his concen-
trated mind is thus purified, bright, unblemished, rid of defilement, and
has become malleable, wieldy, steady, and attained to imperturbability,
1
he directs, he inclines, his mind to the kinds of supernormal power. He
wields the various kinds of supernormal power. Having been one, he
becomes many ...' (D.i,77); (2) the knowledge of the divine ear element;
(3) the knowledge of penetration of minds; (4) the knowledge of recol-
lection of past life; and (5) the knowledge of the passing away and reap-
pearance of beings.
[(1)THE KINDS OF SUPERNORMAL POWER]
If a meditator wants to begin performing the transformation by
supernormal power described as 'Having been one, he becomes many',
etc., he must achieve the eight attainments in each of the eight kasinas
ending with the white kasina. He must also have complete control of
his mind in the following fourteen ways: [374] (i) in the order of the
kasinas, (ii) in the reverse order of the kasinas, (iii) in the order and
reverse order of the kasinas, (iv) in the order of the jhanas, (v) in the
reverse order of the jhanas (vi) in the order and reverse order of the
jhanas, (vii) skipping jhanas, (viii) skipping kasinas, (ix) skipping jhanas
and kasinas, (x) transposition of factors, (xi) transposition of object, (xii)
transposition of factors and object, (xiii) definition of factors, and (xiv)
definition of object.
3. But what is
4
in the order of the kasinas' here? ... What is 'definition
of object'?
(i) Here a bhikkhu attains jhana in the earth kasina, after that in the
water kasina, and so progressing through the eight kasinas, doing so
even a hundred times, even a thousand times, in each one. This is called
in the order of the kasinas, (ii) Attaining them in like manner in reverse
order, starting with the white kasina, is called in the reverse order of the
kasinas. (iii) Attaining them again and again in forward and reverse
order, from the earth kasina up to the white kasina and from the white
kasina back to the earth kasina, is called in the order and reverse order
of the kasinas.
4. (iv) Attaining again and again from the first jhana up to the base
consisting of neither perception nor non-perception is called in the order
of the jhanas. (v) Attaining again and again from the base consisting of
neither perception nor non-perception back to the first jhana is called in
the reverse order of the jhanas. (vi) Attaining in forward and reverse
order, from the first jhana up to the base consisting of neither perception
nor non-perception and from the base consisting of neither perception
nor non-perception back to the first jhana, is called in the order and
reverse order of the jhanas.
5. (vii) He skips alternate jhanas without skipping the kasinas in the
following way: having first attained the first jhana in the earth kasina, he
attains the third jhana in that same kasina, and after that, having removed
[the kasina (Ch. X, §6), he attains] the base consisting of boundless
space, after that the base consisting of nothingness. This is called skip-
ping jhanas. And that based on the water kasina, etc., should be con-
strued similarly, (viii) When he skips alternate kasinas without skipping
jhanas in the following way: having attained the first jhana in the earth
kasina, he again attains that same jhana in the fire kasina and then in the
blue kasina and then in the red kasina, this is called skipping kasinas.
(ix) When he skips both jhanas and kasinas in the following way: having
attained the first jhana in the earth kasina, he next attains the third in the
fire kasina, next the base consisting of boundless space after removing
the blue kasina, next the base consisting of nothingness [arrived at] from
the red kasina, this is called skipping jhanas and kasinas.
6. (x) Attaining the first jhana in the earth kasina [375] and then at-
taining the others in that same kasina is called transposition of factors.
(xi) Attaining the first jhana in the earth kasina and then that same jhana
in the water kasina ... in the white kasina is called transposition of
object, (xii) Transposition of object and factors together takes place in
the following way: he attains the first jhana in the earth kasina, the
second jhana in the water kasina, the third in the fire kasina, the fourth in
the air kasina, the base consisting of boundless space by removing the
blue kasina, the base consisting of boundless consciousness [arrived at]
from the yellow kasina, the base consisting of nothingness from the red
kasina, and the base consisting of neither perception nor non-perception
from the white kasina. This is called transposition of factors and object.
7. (xiii) The defining of only the jhana factors by defining the first
jhana as five-factored, the second as three-factored, the third as two-
factored, and likewise the fourth, the base consisting of boundless space,
... and the base consisting of neither perception nor non-perception, is
called definition of factors, (xiv) Likewise, the defining of only the ob-
ject as 'This is the earth kasina', 'This is the water kasina' ... 'This is the
white kasina', is called definition of object. Some would also have 'de-
fining of factors and object'; but since that is not given in the commen-
taries it is certainly not a heading in the development.
8. It is not possible for a meditator to begin to accomplish transforma-
tion by supernormal power unless he has previously completed his de-
velopment by controlling his mind in these fourteen ways. Now the
kasina preliminary work is difficult for a beginner and only one in a
hundred or a thousand can do it. The arousing of the sign is difficult for
one who has done the preliminary work and only one in a hundred or a
thousand can do it. To extend the sign when it has arisen and to reach
absorption is difficult and only one in a hundred or a thousand can do it.
To tame one's mind in the fourteen ways after reaching absorption is
difficult and only one in a hundred or a thousand can do it. The transfor-
mation by supernormal power after training one's mind in the fourteen
ways is difficult and only one in a hundred or a thousand can do it.
Rapid response after attaining transformation is difficult and only one in
a hundred or a thousand can do it.
9. Like the Elder Rakkhita who, eight years after his full admission to
the Order, was in the midst of thirty thousand bhikkhus possessing su-
pernormal power who had come to attend upon the sickness of the Elder
MahA-Rohana-Gutta at Therambatthala. [376] His feat is mentioned un-
der the earth kasina (Ch. IV, §135). Seeing his feat, an elder said, 'Friends,
if Rakkhita had not been there, we should have been put to shame. [It
could have been said] "They were unable to protect the royal naga." So
we ourselves ought to go about [with out abilities perfected], just as it is
proper (for soldiers) to go about with weapons cleaned of stains'. The
thirty thousand bhikkhus heeded the elder's advice and achieved rapid
response.
10. And helping another after acquiring rapidity in responding is diffi-
cult and only one in a hundred or a thousand can so it. Like the elder
who gave protection against the rain of embers by creating earth in the
sky, when the rain of embers was produced by Mara at the
Giribhandavahana offering.
2
11. It is only in Buddhas, Paccekabuddhas, chief disciples, etc., who
have vast previous endeavour behind them, that this transformation by
supernormal power and other such special qualities as the discrimina-
tions are brought to success simply with the attainment of Arahantship
and without the progressive course of development of the kind just de-
scribed.
12. So just as when a goldsmith wants to make some kind of ornament,
he does so only after making the gold malleable and wieldy by smelting
it, etc., and just as when a potter wants to make some kind of vessel, he
does so only after making the clay well kneaded and malleable, a begin-
ner too must likewise prepare for the kinds of supernormal powers by
controlling his mind in these fourteen ways; and he must do so also by
making his mind malleable and wieldy both by attaining under the head-
ings of zeal, consciousness, energy, and inquiry,
3
and by mastery in
adverting, and so on. But one who already has the required condition for
it owing to practice in previous lives need only prepare himself by ac-
quiring mastery in the fourth jhana in the kasinas.
13. Now the Blessed One showed how the preparation should be done
in saying 'When his concentrated mind', and so on. Here is the explana-
tion, which follows the text (see §2). Herein, he is a meditator who has
attained the fourth jhana. Thus signifies the order in which the fourth
jhana comes; having obtained the fourth jhana in this order beginning
with attaining the first jhana, is what is meant. Concentrated: concen-
trated by means of the fourth jhana. Mind: fine-material-sphere con-
sciousness.
14. But as to the words 'purified', etc., it is purified by means of the
state of mindfulness purified by equanimity. [377] It is bright precisely
because it is purified; it is limpid (see A.i,10), is what is meant. It is
unblemished since the blemishes consisting of greed, etc., are eliminated
by the removal of their conditions consisting of bliss, and the rest. It is
rid of defilement precisely because it is unblemished; for it is by the
blemish that the consciousness becomes defiled. It has become malleable
because it is well developed; it suffers mastery, is what is meant, for
consciousness that suffers mastery is called 'malleable'. It is wieldy
(Jkammaniya) precisely because it is malleable; it suffers being worked
{kammakkhama), is fit to be worked (kammayogga), is what is meant.
15. For a malleable consciousness is wieldy, like well-smelted gold; and
it is both of these because it is well developed, according as it is said:
'Bhikkhus, I do not see any one thing that, when developed and culti-
vated, becomes so malleable and wieldy as does the mind' (A.i,9).
16. It is steady because it is steadied in this purifiedness, and the rest. It
is attained to imperturbability (anehjappatta) precisely because it is
steady; it is motionless, without perturbation (nirinjana), is what is meant.
Or alternatively, it is steady because steady in its own masterability
through malleability and wieldiness, and it is attained to imperturbabil-
ity because it is reinforced by faith, and so on.
17. For consciousness reinforced by faith is not perturbed by faithless-
ness; when reinforced by energy, it is not perturbed by idleness; when
reinforced by mindfulness, it is not perturbed by negligence; when rein-
forced by concentration, it is not perturbed by agitation; when reinforced
by understanding, it is not perturbed by ignorance; and when illumi-
nated, it is not perturbed by the darkness of defilement. So when it is
reinforced by these six states, it is attained to imperturbability.
18. Consciousness possessing these eight factors in this way is suscep-
tible of being directed to the realization by direct-knowledge of states
realizable by direct-knowledge.
19. Another method: It is concentrated by means of fourth-jhana con-
centration. It is purified by separation from the hindrances. It is bright
owing to the surmounting of applied thought and the rest. It is unblem-
ished owing to absence of evil wishes based on the obtainment of jhana.
4
It is rid of defilement owing to the disappearance of the defilements of
the mind consisting in covetousness, etc.; and both of these should be
understood according to the Anangana Sutta (M. Sutta 5) and the Vattha
Sutta (M. Sutta 7). It is become malleable by masterability. It is wieldy
by reaching the state of a road to power (§50). It is steady and attained
to imperturbability by reaching the refinement of completed develop-
ment; the meaning is that according as it has attained imperturbability so
it is steady. And the consciousness possessing these eight factors in this
way [378] is susceptible of being directed to the realization by direct-
knowledge of states realizable by direct-knowledge, since it is the basis,
the proximate cause, for them.
20. He directs, he inclines, his mind to the kinds of supernormal power
(iddhi-vidha—lit. kinds of success): here 'success' (iddhi) is the success
of succeeding (ijjhana); in the sense of production, in the sense of ob-
tainment, is what is meant. For what is produced and obtained is called
'successful', according as it is said, 'When a mortal desires, if his desire
is fulfilled' (samijjhati) (Sn. 766), and likewise: 'Renunciation succeeds
(ijjhati), thus it is a success (iddhi) ... It metamorphoses (patiharati)
[lust], thus it is a metamorphosis (pdtihdriya)
5
... The Arahant path suc-
ceeds, thus it is a success ... It metamorphoses [all defilements], thus it
is a metamorphosis' (Ps.ii,229).
21. Another method: success is in the sense of succeeding. That is a
term for the effectiveness of the means; for effectiveness of the means
succeeds with the production of the result intended, according as it is
said: 'This householder Citta is virtuous and magnanimous. If he should
aspire, "Let me in the future become a Wheel-turning Monarch", being
virtuous, he will succeed in his aspiration, because it is purified (S.iv,303).
22. Another method: beings succeed by its means, thus it is success.
They succeed, thus they are successful; they are enriched, promoted, is
what is meant.
That [success (power)] is often kinds, according as it is said, 'Kinds
of success: ten kinds of success', after which it is said further: 'What ten
kinds of success? Success by resolve, success as transformation, success
as the mind-made [body], success by intervention of knowledge, success
by intervention of concentration, noble ones' success, success born of
kamma result, success of the meritorious, success through the sciences,
success in the sense of succeeding due to right exertion applied here or
there' (Ps.ii,205).
23. (i) Herein, the success shown in the exposition [of the above sum-
mary] thus, 'Normally one, he adverts to [himself as] many or a hundred
or a thousand or a hundred thousand; having adverted, he resolves with
knowledge "Let me be many" ' (Ps.ii,207), is called success by resolve
because it is produced by resolving.
24. (ii) That given as follows, 'Having abandoned his normal form, he
shows [himself in] the form of a boy or the form of a serpent ... or he
shows a manifold military array' (Ps.ii,210), is called success as trans-
formation because of the abandoning and alteration of the normal form.
[379]
25. (iii) That given in this way, 'Here a bhikkhu creates out of this body
another body possessing visible form, mind-made' (Ps.ii,210), is called
success as the mind-made (body) because it occurs as the production of
another, mind-made, body inside the body.
26. (iv) A distinction brought about by the influence of knowledge ei-
ther before the arising of the knowledge or after it or at that moment is
called success by intervention of knowledge', for this is said: 'The mean-
ing (purpose) as abandoning perception of permanence succeeds through
contemplation of impermanence, thus it is success by intervention of
knowledge ... The meaning (purpose) as abandoning all defilements suc-
ceeds through the Arahant path, thus it is success by intervention of
knowledge. There was success by intervention of knowledge in the ven-
erable Bakkula. There was success by intervention of knowledge in the
venerable Sahkicca. There was success by intervention of knowledge in
the venerable Bhutapala' (Ps.ii,211).
27. Herein, when the venerable Bakkula as an infant was being bathed
in the river on an auspicious day", he fell into the stream through the
negligence of his nurse. A fish swallowed him and eventually came to
the bathing place at Benares. There it was caught by a fisherman and
sold to a rich man's wife. The fish interested her, and thinking to cook it
herself, she slit it open. When she did so, she saw the child like a golden
image in the fish's stomach. She was overjoyed, thinking 'At last I have
got a son'. So the venerable Bakkula's safe survival in a fish's stomach
in his last existence is called 'success by intervention of knowledge'
because it was brought about by the influence of the Arahant-path knowl-
edge due to be obtained by [him in] that life. But the story should be told
in detail (see MA.iv,190).
28. The Elder Sahkicca's mother died while he was still in her womb.
At the time of her cremation she was pierced by stakes and placed on a
pyre. The infant received a wound on the corner of his eye from the
point of a stake and made a sound. Then, thinking that the child must be
alive, they took down the body and opened its belly. They gave the child
to the grandmother. Under her care he grew up, and eventually he went
forth and reached Arahantship together with the discriminations. So the
venerable Sahkicca's safe survival on the pyre is called 'success by
intervention of knowledge' in the way just stated (see DhA.ii,240).
29. The boy BhutapAla's father was a poor man in Rajagaha. [380] He
went into the forest with a cart to get a load of wood. It was evening
when he returned to the city gate. Then his oxen slipped the yoke and
escaped into the city. He seated the child beside the cart and went into
the city after the oxen. Before he could come out again the gate was
closed. The child's safe survival through the three watches of the night
outside the city in a place infested by wild beasts and spirits is called
'success by intervention of knowledge' in the way just stated. But the
story should be told in detail.
30. (v) A distinction brought about by the influence of serenity either
before the concentration or after it or at that moment is called success by
intervention of concentration, for this is said: 'The meaning (purpose) as
abandoning the hindrances succeeds by means of the first jhana, thus it
is success by intervention of concentration ... The meaning (purpose) as
abandoning the base consisting of nothingness succeeds by means of the
attainment of the base consisting of neither perception nor non-percep-
tion, thus it is success by intervention of concentration. There was suc-
cess by intervention of concentration in the venerable SAriputta ... in the
venerable Sanjiva ... in the venerable Khanu-Kondanna ... in the
lay woman devotee Uttara ... in the lay-woman devotee SAmAvati'
(Ps.ii,211-12).
31. Herein, while the venerable SAriputta was living with the Elder Maha-
Moggallana at Kapotakandara he was sitting in the open on a moonlit
night with his hair newly cut. Then a wicked spirit, though warned by
his companion, gave him a blow on the head, the noise of which was like
a thunder clap. At the time the blow was given the elder was absorbed in
an attainment; consequently he suffered no harm from the blow. This
was success by intervention of concentration in that venerable one. The
story is given in the UdAna too (Ud. 39).
32. While the Elder Sanjiva was in the attainment of cessation, cow-
herds, etc., who noticed him thought he was dead. They brought grass
and sticks and cowdung and set fire to them. Not even a corner of the
elder's robe was burnt. This was success by intervention of concentra-
tion in him because it was brought about by the influence of the serenity
occurring in his successive attainment [of each of the eight jhanas pre-
ceding cessation]. But the story is given in the Suttas too (M.i,333).
33. The Elder Khanu-Kondanna was naturally gifted in attainments. He
was sitting absorbed in attainment one night in a certain forest. [381]
Five hundred robbers came by with stolen booty. Thinking that no one
was following them and needing rest, they put the booty down. Believ-
ing the elder was a tree stump (khdnuka), they piled all the booty on him.
The elder emerged at the predetermined time just as they were about to
depart after resting, at the very time in fact when the one who had put his
booty down first was picking it up. When they saw the elder move, they
cried out in fear. The elder said, 'Do not be afraid, lay followers; I am a
bhikkhu'. They came and paid homage. Such was their confidence in the
elder that they went forth into homelessness, and they eventually reached
Arahantship together with the discriminations. The absence here of harm
to the elder, covered as he was by five hundred bundles of goods, was
success by intervention of concentration (see DhA.ii,254).
34. The lay woman devotee UttarA was the daughter of a rich man called
Punnaka. A harlot called SirimA, who was envious of her, poured a basin
of hot oil over her head. At that moment UttarA had attained [jhana in]
lovingkindness. The oil ran off her like water on a lotus leaf. This was
successs by intervention of concentration in her. But the story should be
given in detail (see DhA.iii,310; AA.i,451).
35. King Udena's chief queen was called SAmavati. The brahman
Magandiya, who aspired to elevate his own daughter to the position of
chief queen, put a poisonous snake into Samavati's lute. Then he told the
king, 'SAmAvati wants to kill you, sire. She is carrying a poisonous snake
about in her lute*. When the king found it, he was furious. Intending to
kill her, he took his bow and aimed a poisoned arrow. Samavatf with her
retinue pervaded the king with lovingkindness. The king stood trem-
bling, unable either to shoot the arrow or to put it away. Then the queen
said to him,
4
What is it, sire, are you tired?'.—*Yes, I am tired'.—'Then
put down the bow'. The arrow fell at the king's feet. Then the queen
advised him, 'Sire, one should not hate one who has no hate'. So the
king's not daring to release the arrow was success by intervention of
concentration in the lay woman Samavati (see DhA.i,216; AA.i,443).
36. (vi) That which consists in dwelling perceiving the unrepulsive in
the repulsive, etc., is called noble ones* success, according as it is said:
'What is noble ones' success? Here if a bhikkhu should wish, "May I
dwell perceiving the unrepulsive in the repulsive", he dwells perceiving
the unrepulsive in that ... he dwells in equanimity towards that, mindful
and fully aware' (Ps.ii,212). [382] This is called 'noble ones' success'
because it is only produced in noble ones who have reached mind mas-
tery.
37. For if a bhikkhu with cankers destroyed possesses this kind of suc-
cess, then when in the case of a disagreeable object he is practising per-
vasion with lovingkindness or giving attention to it as elements, he dwells
perceiving the unrepulsive; or when in the case of an agreeable object he
is practising pervasion with foulness or giving attention to it as imper-
manent, he dwells perceiving the repulsive. Likewise, when in the case
of the repulsive and unrepulsive he is practising that same pervasion
with lovingkindness or giving attention to it as elements, he dwells per-
ceiving the unrepulsive; and when in the case of the unrepulsive and
repulsive he is practising that same pervasion with foulness or giving at-
tention to it as impermanent, he dwells perceiving the repulsive. But
when he is exercising the six-factored equanimity in the following way,
'On seeing a visible object with the eye, he is neither glad nor ... '
(Ps.ii,213), etc., then rejecting both the repulsive and the unrepulsive, he
dwells in equanimity, mindful and fully aware.
38. For the meaning of this is expounded in the PatisambhidA in the way
beginning: 'How does he dwell perceiving the unrepulsive in the repul-
sive? In the case of a disagreeable object he pervades it with lovingkind-
ness or he treats it as elements' (Ps.ii,212). Thus it is called 'noble ones'
success' because it is only produced in noble ones who have reached
mind mastery.
39. (vii) That consisting in travelling through the air in the case of
winged birds, etc., is called success born of kamma result, according as
it is said: 'What is success born of kamma result? That in all winged
birds, in all deities, in some human beings, in some inhabitants of states
of loss, is success born of kamma result' (Ps.ii,213). For here it is the
capacity in all winged birds to travel through the air without jhana or
insight that is success born of kamma result; and likewise that in all
deities, and some human beings, at the beginning of the aeon, and like-
wise that in some inhabitants of states of loss such as the female spirit
Piyahkara's mother (see SA.), Uttara's mother (PvA.140), PhussamittA,
DhammaguttA, and so on.
40. (viii) That consisting in travelling through the air, etc., in the case of
Wheel-turning Monarchs, etc., is called success of the meritorious,
according as it is said: 'What is success of the meritorious? The Wheel-
turning Monarch travels through the air with his fourfold army, even
with his grooms and shepherds. The householder Jotika had the suc-
cess of the meritorious. The householder Jatilaka had the success of the
meritorious. [383] The householder Ghosita had the success of the meri-
torious. The householder Mendaka had the success of the meritorious.
That of the five very meritorious is success of the meritorious' (Ps.ii,
213). In brief, however, it is the distinction that consists in succeeding
when the accumulated merit comes to ripen that is success of the merito-
rious.
41. A crystal palace and sixty-four wishing trees cleft the earth and
sprang into existence for the householder. Jotika. That was success of the
meritorious in his case (DhA.iv,207). A golden rock of eighty cubits
[high] was made for Jatilaka (DhA.iv,216). Ghosita's safe survival when
attempts were made in seven places to kill him was success of the meri-
torious (DhA.i,174). The appearance to Mendaka (=Ram) of rams
(mendaka) made of the seven gems in a place the size of one sitd6
was
success of the meritorious in Mendaka (DhA.iii,364).
42. The 'five very meritorious' are the rich man Mendaka, his wife
Candapadumasiri, his son the rich man Dhananjaya, his daughter-in-law
SumanadevI, and his slave Punna. When the rich man [Mendaka] washed
his head and looked up at the sky, twelve thousand five hundred meas-
ures were filled for him with red rice from the sky. When his wife took a
nAli measure of cooked rice, the food was not used up though she served
the whole of Jambudipa with it. When his son took a purse containing a
thousand [ducats (kahdpana)], the ducats were not exhausted even though
he made gifts to all the inhabitants of Jambudipa. When his daughter-in-
law took a pint (tumha) measure of paddy, the grain was not used up
even when she shared it out among all the inhabitants of Jambudipa.
When the slave ploughed with a single ploughshare, there were fourteen
urrows, seven on each side (see Vin.i,240; DhA.i,384). This was suc-
cess of the meritorious in them.
43. (ix) That beginning with travelling through the air in the case of
masters of the sciences is success through the sciences, according as it is
said: 'What is success through the sciences? Masters of the sciences,
having pronounced their scientific spells, travel through the air, and they
show an elephant in space, in the sky ... and they show a manifold
military array' (Ps.ii,213).
44. (x) But the succeeding of such and such work through such and such
right exertion is success in the sense of succeeding due to right exertion
applied here or there, according as it is said: 'The meaning (purpose) of
abandoning lust succeeds through renunciation, thus it is success in the
sense of succeeding due to right exertion applied here or there ... The
meaning (purpose) of abandoning all defilements succeeds through the
Arahant path, thus it is success in the sense of succeeding due to right
exertion applied here or there' (Ps.ii,213). [384] And the text here is
similar to the previous text in the illustration of right exertion, in other
words, the way. But in the Commentary it is given as follows: 'Any
work belonging to a trade such as making a cart assemblage, etc., any
medical work, the learning of the Three Vedas, the learning of the Three
Pitakas, even any work connected with ploughing, sowing, etc.—the
distinction produced by doing such work is success in the sense of suc-
ceeding due to right exertion applied here or there'.
45. So, among these ten kinds of success, only (i) success by resolve is
actually mentioned in the clause 'kinds of supernormal power (success)',
but (ii) success as transformation and (iii) success as the mind-made
[body] are needed in this sense as well.
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