Ayaṃ pana viseso, iminā bhikkhunā evaṃ bahubhāvaṃ nimminitvā puna ‘‘ekova hutvā caṅkamissāmi, sajjhāyaṃ karissāmi, pañhaṃ pucchissāmī’’ti cintetvā vā, ‘‘ayaṃ vihāro appabhikkhuko, sace keci āgamissanti ‘kuto ime ettakā ekasadisā bhikkhū, addhā therassa esa ānubhāvo’ti maṃ jānissantī’’ti appicchatāya vā antarāva ‘‘eko homī’’ti icchantena pādakajjhānaṃ samāpajjitvā vuṭṭhāya ‘‘eko homī’’ti parikammaṃ katvā puna samāpajjitvā vuṭṭhāya ‘‘eko homī’’ti adhiṭṭhātabbaṃ.
（2）（多身成一身神变）上面的方法亦可用于「多身而成一身」等。其不同之处如下：由此比丘化作多身已，更思「我成一身经行，我读诵，[PTS 390] 我质问」；或者此少欲者想：「此寺只有少数比丘，如果有人来看到说：『那里来的这些相似的比丘，这当然是长老的神力』，于是他们会知道我（是神变者）」，由于他希望于（此未达预定神变的期限）中便成为一身，故入基础禅而出定已，以「我成一身」而遍作（准备）之后，再入定而出定，当决意「我成一身」。
Ñ(XII,68): The same method of explanation applies to the clause having been many, he becomes one: but there is this difference. After this bhikkhu has thus created a manifold state, then he again thinks, 'As one only I will walk about, do a recital, [390] ask a question', or out of fewness of wishes he thinks, 'This is a monastery with few bhikkhus. If someone comes, he will wonder, "Where have all these bhikkhus who are all alike come from? Surely it will be one of the elder's feats?", and so he might get to know about me'. Meanwhile, wishing 'Let me be one only', he should attain the basic jhāna and emerge. Then, after doing the preliminary work thus, 'Let me be one', he should again attain and emerge and then resolve thus, 'Let me be one'.
Adhiṭṭhānacittena saddhiṃyeva eko hoti.
与决意心共，便成一身。
Ñ: He becomes one simultaneously with the resolving consciousness.
Evaṃ akaronto pana yathā paricchinnakālavasena sayameva eko hoti.
如果不这样做，则到了预定的期限而自成一身。
Ñ: But instead of doing this, he can automatically become one again with the lapse of the predetermined time.
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