3.3. The Method of Development of Iddhi (Psychic Power)

[Full title: The Fourfold Psychic Power (cattāro iddhipāda)—The Method of Development of Iddhi]

That iddhi is understood to nothing different from skill or facility in meditative concentration is again brought out by the instructions given for the development of the various kinds of iddhi in the Pāli literature. The preparation for iddhi is considered in the Paṭisambhidā-magga by way of four “levels of success” (iddhiya bhūmiyo), the four iddhipādas, eight ‘footing of success’ (iddhiyā padāni), and sixteen ‘roots of success’ (iddhiyā mūlāni).^[1] The four levels are in fact the four jhānas. The eight footings are iddhipādas again, each one considered as two footings; concentration and its basis (chanda, vīriya, citta, vīmaṃsa). The sixteen roots concern counteracting various obstacles to unperturbed (anañja) consciousness.

It is worth drawing attention to an important treatment found in the Paṭisambhidāmagga. The passage in question concerns how the meaning (aṭṭha) of chanda, vīriya, citta and vīmaṃsa is to be directly known (abhiññeyyā):

The meaning of the chanda is to be directly known as root; it is to be directly known as basis; it is to be directly known as endeavor; it is to be directly known as succeeding; it is to be directly known as commitment; it is to be directly known as taking hold; it is to be directly known as standing near; it is to be directly known as non-distraction; it is to be directly known as seeing.^[2]

The meaning of vīriya, citta and vīmaṃsa is to be directly known in precisely the same nine ways. The first four of these ‘meaning’ (root, basis, endeavor, succeeding) clearly related to the basic iddhipāda method. The five further ‘meanings’ in fact related to the five indriya: the Paṭisambhidāmagga throughout defines saddhā as ‘commitment’ (adhimokkha), sati as ‘standing near’ (upaṭṭhāna), vīriya as ‘taking on’ (paggaha), samādhi as ‘nondistraction’ (avikkhepa) and paññā as ‘seeing’ (dassana). This passage neatly integrates the development of the iddhipāda and general spiritual practice.

In Buddhism, therefore, mental culture resulting from the development of iddhipāda took precedence over the accomplishment of psychic powers. Hence the culture of iddhipādas began to play an important role in religious training. Thus, when a Brahman called Unnābha questioned Ven. Ānanda thera as to the purpose for which the religious life is lived under the Buddha, the latter replied that it is for the purpose of abandoning desire. When questioned as to the way leading to this abandonment, Ven. Ānanda answered that it is none other than the culture of iddhipādhas (iddhipāda-bhāvanā).^[3] The culture of Iddhipādas came to be characterized as a means capable of completely destroying all the ills of life.^[4] It is conducive to complete disenchantment (ekantanibbidā), detachment (virāgo), cessation (nirodha), tranquility (upasama), insight (abiññā), enlightenment (sambodhi) and finally the realization of nibbāna.

Desire (chanda), effort (vīriya), mind (citta) and investigation (vīmaṃsa) are the four factors of the predominance and preponderance on which depends the mental phenomena associated with it as well as the consequent actions of a being. Hence, their control and proper cultivation has a strong bearing on one’s spiritual elevation. Therefore, it is not surprising to find the culture of iddhipādas being interwoven into the core of the Buddhist practice leading to nibbāna. This interweaving has been effected through the noble eightfold path (ariyaaṭṭhaṅgikamagga) which is named as the path that leads to the cultivation of iddhipādas.^[5]

The culture of iddhipādas is clearly enunciated in the Nikāya. Thus, it is said that these should be developed so that they shall be neither sluggish (atilina) due to indolence (kosajja) nor over strained (atipaggahita) due to excitement (uddhacca), nor shall they be inwardly cramped (ajjhatta-saṃkhitta), due to sloth and torpor (thinamiddha), nor outwardly diffused (bahiddhāvikkhitta) by their being concerned with five sensual desires (pañcakāmaguṇa).^[6] When thus cultivated they make the mind become untrammelled and alert, leading it to brilliance.

When proper developed the iddhipādas operate as antidotes to the five factors that go to weaken one’s spiritual training (sikkhādubbalyāni); function as aids that help to overcome the five fetters of the mind (cetaso vinibandha).^[7] Further they result in the non-arising of unwholesome mental states that had not yet arisen; for the abandonment of unwholesome mental states already arisen; for the arising of wholesome mental sates not yet arisen and also for the stability, cultivation and increase of wholesome mental states already arisen.^[8] Ven. Ānanda thera very lucidly explains how the culture of iddhipādas helps to abate desire.^[9]

The importance of the culture of iddhipādas in the scheme of Buddhist training is such that it is considered as being conducive to the realization of nibbāna. If however, its culture is neglected then the noble path that leads to nibbāna, also becomes neglected.^[10]

With regard to the effects that accrue to a person who fully develops the idddhipādas, it is said that such an one, besides gaining proficiency in the display of psychic powers (iddhivikubbana), becomes also successful in this very life, in destroying the āsavas, in gaining insight into the truth and attaining freedom of mind (cetovimutti) and freedom of through wisdom (paññāvimutti). If however, such a person fails to realize this goal in this very life and if there be any substrate left, he is assured of the state of a non-returner (anāgāmi).^[11]

Footnotes and references:

[1]:

Patis II, p. 205

[2]:

Patis I, p. 19

[3]:

SN V, p. 272

[4]:

SN V, p. 125

[5]:

SN V, p. 276

[6]:

SN V, p. 267, 277

[7]:

AN IV, p. 164

[8]:

SN V, p. 268

[9]:

SN V, p. 272

[10]:

SN V, p. 254

[11]:

SN, V, p. 282