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Bodhipakkhiya Dipani
The Manual of The Factors Leading to EnlightenmentIV, The Four Iddhipaddaby Mahathera Ledi Sayadaw, Aggamahapandita, D.Litt.
Translated into English by Sayadaw U Nyana, Patamagyaw of Masoeyein Monastery Mandalay.
Note to the electronic version: This electronic version is reproduced directly from the printed version The text is an English translation from the original Burmese. No attempt has been made to to change any of the English phraseology. The reason for putting this book into electronic media is that the book is out of print and the text has been found very a valuable source of inspiration to those practising Vipassana meditation, despite using English language which is somewhat archaic.
IV, The Four IddhipaddaI shall now give a brief description of iddhipdda. Ijjhanam iddhi, (ijjhanam: completeness; iddhi: completeness) (The state of reaching completeness or perfection). (Note:--The PTS Dictionary says: 'There is no single word for iddhi as the idea is unknown in Europe. The main sense seems to be potency.' --Translator.) In the Buddha Sasana there are five iddhi. They are:
These are the five essential iddhi within a Buddha Sasana. Abhinnasiddhi means: the completion of the task of knowing analytically the number and meaning of the paramattha dhamma (ultimate truths) which one had no knowledge of while one was beyond the pale of a Buddha Sasana. A thorough knowledge of the Abhidhammattha Sangaha (a resume of all the essential doctrines of the Abhidhamma) amounts to abhinnasiddhi. Parinnasiddhi means: the completion of acquiring full understanding of dukkha sacca, (the Noble Truth of Suffering) either through a knowledge of their lakkhana (characteristics), rasa (functions), paccupatthana (manifestations), and padatthana (proximate causes), or through a knowledge of the three characteristics of anicca (impermanence), dukkha (suffering), and anatta (impersonality), which they possess. Pahanasiddhi means: the completion of the task of destroying the kilesa (defilements) which are samudaya sacca (the Noble Truth of the Cause of Suffering). In this book, since the main emphasis is placed on the attainment of the lowest class of sotapannas, namely the 'bon-sin-san' sotapannas, and not on the higher classes of ariyas (noble ones), the completion of the task of destroying sakkaya-ditthi (personality-belief) is pahanasiddhi. The task of dispelling vicikiccha (sceptical doubt) is comprised within the taks of destroying sakkaya-ditthi. Sacchikiriyasiddhi means: the completion of the task of realizing nirodha sacca (the Noble Truth of the Cessation of Suffering) both bodily and mentally. This task consists of the suppression and destruction of the kilesa (defilements). Bhavanasiddhi means: the development of the three sikkha (trainings) of sila (morality), samadhi (mental concentration) and panna (wisdom), until the attainment of lokuttara-magga-sacca. (supramundane Path leading to the cessation of suffering). If the iddhi be classified according to the order of the visuddhi, the fulfilment of catuparisuddhi-sila in sila-visuddhi constitutes four iddhi. In citta-visuddhi, the fulfilment of the eight samapatti together with parikamma-samadhi (preparatory concentration) and upacara-samadhi (neighbourhood concentration), as the case may be, constitutes eight iddhi. The fulfilment of the five lokiya abhinna (mundane higher spiritual powers), such as iddhividha-abhinna (supernormal powers), constitutes five iddhi. In the panna-visuddhi the fulfilment of ditthi-visuddhi constitutes one iddhi. In this way, further iddhi may also be recognised. Here ends the discussion of iddhi within the sasana.
IddhipadaIddhiya pado iddhipado (iddhiya: of attaining completion or perfection; pado: root or basis. The root or basis of attaining completion or perfection. Hence it is called iddhipada). There are four kinds of iddhipada. They are:
By chanda is meant desire to obtain, desire to attain, desire to reach, desire to fulfil, desire to accomplish, The desire indicated here is extreme or excessive desire. There is nothing within or without one's personality that can obstruct that desire. It is the kind of desire that evokes the thought, 'If I do not attain this accomplishment in this life, I shall not rest content. It is better that I die rather than that I shall not attain it.' It is the kind of desire nurtured by King Dhammasonda of Banaras during the time of the Kassapa Buddha,[83] when the king said to himself, 'What use is there in my being king of Banaras if I do not get the opportunity of hearing a discourse of the Kassapa Buddha?'[84] The king, therefore, relinquished his throne and went out in search of one who could repeat to him a discourse of the Kassapa Buddha, no matter though that discourse consisted of a short stanza only. Such desire is appeased if it is fulfilled as in the case of King Bimbisara,[85] Visakha, and Anathapindika. It is only when there are faint indications that the desire can be attained but is not fulfilled that the mind becomes troubled, and thoughts arise that it is better to die than live without attaining the desire. Examples of such desire existed also in King Temiya,[86] King Hatthipala,[87] and kings, nobles, and rich men in the time of the Buddha who discarded their palaces, retinue and other luxuries to live the lives of bhikkhus in the Buddha Sasana. Viriya means sammappadhana viriya together with its four characteristics. A person with this viriya is infused with the thought that the aim can be attained by energy and effort. He is not discouraged even though it is said to him that he must undergo great hardships. He is not discouraged even though he actually has to undergo great hardships. He is not discouraged even though it is said to him that he must put forth effort for many days, months, and years. He is not discouraged even though he actually has to put forth effort for such long periods. Those who are weak in viriya recoil from their task when confronted with work requiring great energy and effort. They shrink when told that they will have to stay apart from friends and associates. They shrink from the prospect of the necessity to be frugal in sleep and food. They shrink from the prospect of long periods of concentration. They resemble 'white dogs that dare not venture into thickets.' White dogs are afraid to enter brushes of reeds that are no more than a cubit high because they think that the brushes might harbour leopards, tigers, and elephants. Citta means: attachment to iddhi when one comes in contact with the sasana and hears the Dhamma. It is attachment that is extremely ardent and strong. Although one lives amidst the beauties and luxuries of the world, amidst acquired powers and fortunes, amidst the sacred books and the study of them, one is not allured, but one's mind is always turned towards the iddhi. One attains satisfaction and tranquillity only when one's mind is absorbed in matters connected with the iddhi. It is like the absorption of the alchemist engaged in the transmutation of the baser metals into gold or silver. Such an alchemist has no interest in anything else but his alchemy. He forgets to sleep or whether he had slept or eaten. He does not notice anything when out walking. Citta is great absorption or attachment of this nature. Vimamsa means: knowledge or wisdom that can clearly perceive the greatness of the sufferings of hell, and of the sufferings attendant on the round of rebirths. It is knowledge that can clearly perceive the advantages and benefits of the iddhi. It is knowledge that can dwell on the deep and difficult dhamma, and on their nature. A person who possesses such knowledge can no longer find pleasure in any worldly pursuit except the pursuit of the iddhi. He finds gratification only in the acquisition of deep and profound iddhi. The deeper and more profound the dhamma, the greater is his desire to attain them. Those who are endowed with any one of these four iddhipada can no longer, during this life, admit or plead inability and remain without putting forth effort in the establishinentof kayagata-sati, and the higher stages of the sasana such as citta-visuddhi, ditthi-visuddhi, etc. It is only those who have never possessed any one of these iddhipada, and who cannot differentiate between the shallowness and profoundness of life, between superficiality and deepness of the dhamma, who adinit or plead inability and remain without making any endeavour. A person endowed with any one of these four iddhipada can attain, according to his parami, the iddhi until he reaches lokuttara (supramundane) iddhi, either in this life or as a deva in the next life. The cases of those endowed with two, or three, or four, iddhi need no lengthy explanation. In the cases of those persons who (far from possessing any of the iddhi) do not even possess any of the iddhipada, they should attempt to acquire one or other of these pada. They admit or plead inability only because they have not the desire to acquire the higher benefits of the sasana, such as the satipaitthana. They should regard this very admission of inability as a highway to the apayaloka. Thus, they should study, think and ponder, over the suttanta discourses that can arouse chanda. They should approach a teacher who can arouse chanda and rely on him. Hence did the Buddha say:
Chandiddhipadaam bhaveti, (One should put forth effort to develop chanda; one should put forth effort to develop viriya; one should put forth effort to develop citta; and one should put forth effort to develop vimamsa.) Some persons, far from attaining the iddhi, do not even try to attain the iddhipada. If they do not possess chanda, they do not even know that it is necessary to acquire chanda. They are persons who admit and plead inability and defeat. The same is true in the cases of viriya, citta, and vimamsa. Steady application of the mind to kayagata-sati amounts to setting up pada. Studying the anecdotes dealing with samvega,[88] applying oneself to dhutanga[89] and such other practices of the dhamma, is setting up viriya. Applying oneself to profound dhamma, such as the four great primaries[90] amounts to setting up vimamsa. If any one of the pada is established, then it is certain that the respective iddhi will be attained according to one's parami. Hence, it is stated in the commentaries that persons who do not possess any one of the iddhipada resemble the sons of a candala,[91] while persons possessing any one of the pada resemble the sons of an emperor. The sons of candala never aim at becoming an emperor because they have no basis, no pada, for the attainment of such an aim. Sons of emperors, however, always aim at becoming emperors because they are endowed with the bases for the attainment of such an aim. Hence, wise persons of the present day should attempt to acquire the four iddhipada so that they can destroy the great establishment of sakkayadi-tthi (personality-belief), and to attain, within the sasana, the benefits of the higher attainments that can be attained according to one's parami.
FOOTNOTES:
Preface and Introduction |
