'power', 'magical power'. The magical powers constitute
one of the 6 kinds of higher spiritual powers (abhiññá, q.v.).
One distinguishes many kinds of magical powers: the power of
determination (adhitthán' iddhi), i.e. the power of becoming
oneself manifold; the power of transformation (vikubbana
iddhi), i.e. the power of adopting another form; the power
of spiritual creation (manomaya iddhi), i.e. the power
of letting issue from this body another mentally produced body;
the power of penetrating knowledge (ñána-vipphara iddhi),
i.e. the power of inherent insight to remain unhurt in danger;
the power of penetrating concentration (samádhivipphará iddhi)
producing the same result. The magical powers are treated
in detail in Vis.M. XII; Pts.M., Vibh. - (App.). They are not
a necessary condition for final deliverance.
power' (ariyá-iddhi) is the power of controlling one's
ideas in such a way that one may consider something not repulsive
as repulsive and something repulsive as not repulsive, and remain
all the time imperturbable and full of equanimity. This training
of mind is frequently mentioned in the Suttas (e.g. M. 152,
A.V. 144), but only once the name of ariyá-iddhi is applied
to it (D. 28). See further Pts.M., Iddhi-kathá, Vis.M. XII.
'roads to power' (or success) are the 4 following qualities,
"for as guides, they indicate the road to power connected
therewith; and because they form, by way of preparation, the
roads to the power constituting the fruition of the path"
(Vis.M. XII), namely: "concentration of intention (chanda-samádhi)
accompanied by effort of will (padhána-sankhára-samannágata),
concentration of energy (viriya-samádhi) ... concentration
of consciousness (citta-samádhi) ... and concentration
of investigation (vimamsa-samádhi) accompanied by effort
of will." As such, they are supermundane (lokuttara,
i.e. connected with the path or the fruition of the path; s.
ariyapuggala) But they are mundane (lokiya, q.v.)
as predominant factors (adhipati; s. paccaya 3),
for it is said: "Because the monk, through making intention
a predominant factor, reaches concentration, it is called the
concentration of intention (chanda-samádhi), etc."
4 roads of power lead to the attaining and acquiring of magical
power, to the power of magical transformation, to the generation
of magical power, and to mastery and skill therein" (Pts.M.
II. 205, PTS). For a detailed explanation, s. Vis.M. XII.
the monk has thus developed and often practised the 4 roads
to power, he enjoys various magical powers, ... hears with the
divine ear heavenly and human sounds, ... perceives with his
mind the mind of other beings ... remembers many a former existence
... perceives with the divine eye beings passing away and reappearing,
... attains, after the extinction of cankers, deliverance of
mind and deliverance through wisdom, free from. cankers....
(S. LI, 2). For a detailed explanation of these 6 higher powers,
o monks, has missed the 4 roads to power, he has missed the
right path leading to the extinction of suffering; but whosoever,
o monks, has reached the 4 roads to power, he has reached the
right path leading to the extinction of suffering" (S.
the chapter on Iddhipáda in The Requisites of Enlightenment
by Ledi Sayadaw (WHEEL 169/172).
avijjá (q.v.); further s. paticcasamuppáda
heavenly beings who come to grief through: mano-padosika-deva
vyápáda, is a synonym of dosa (s. múla)
and patigha and is one of the 10 fetters (samyojana,
q.v.), 5 hindrances (nívarana, q.v.) and 10 unwholesome
courses of action (s. kammapatha, I).
mental: s. nimitta, samádhi, kasina.
sphere: arúpávacara: cf. avacara, jhána (5-8);
world: arúpa-loka; s. loka.
an alternative rendering for contiguity-condition, samanatara-paccaya,
which is one of the 24 conditions (paccaya, q.v.)
the: ánantariya (q.v.).
anicca (q.v.). - Contemplation of i., cf.
of existence: s. anattá. - Contemplation of: s. vipassaná
karma-formations: áneñjábhisankhára; s. sankhára.
sensorial or mental: phassa (q.v.).
of the body, contemplation of the: s. asubha, sívathiká.
enlightened: Pacceka-Buddha (q.v.).
feeling cf. vedaná, upekkhá.
'faculties', is a name for 22, partly physical, partly mental,
phenomena often treated in the Suttas as well as in the Abhidhamma.
Bases (áyatana, q.v.):
Feelings (vedaná, q. v.)
bodily pleasant feeling: sukha
bodily pain: dukkha
Spiritual Faculties (s. bala)
the assurance: 'I shall know what I did not yet know!':
the faculty of highest knowledge: aññindriya
the faculty of him who knows: aññátávindriya.
7-8) are physical; (9) is either physical or mental. All the
rest are mental. - (14) (s. upekkhá) is here merely indifferent
feeling (= adukkha-m-asukhá vedaná, i.e. 'neither pleasant
nor unpleasant feeling') and not identical with that highly
ethical state of equanimity (= tatramajjhattatá, i.e.
'keeping everywhere the middle', the equipoise of mind), also
called upekkhá which belongs to the group of mental formations
(sankhára-kkhandha; s. Tab II). - (20) arises at the
moment of entering the Sotápatti-Path (sotápatti-magga),
(21) on reaching the Sotápatti-Fruition (sotápatti-phala),
(22) at attaining the Arahat-Fruition (arahatta-phala).
For the three last, s. ariya-puggala.
faculties, excepting (7) and (8), form one of the 24 conditions
(paccaya 16, q.v.).
Vibh. V all these faculties are treated in the above order,
whereas S. XLVIII enumerates and explains them by way of the
above indicated groups, leaving only 20-22 unexplained. See
Vis XVI; Path 138ff. - For the 5 spiritual faculties (15-19),
s. The Way of Wisdom (WHEEL 65/66).
s. paccaya 16.
'equilibrium, balance, or harmony of faculties', relates
to the 5 spiritual faculties: faith, energy, mindfulness, concentration
and wisdom (s. indriya 15-19). Of these there are two
pairs of faculties, in each of which both faculties should well
counter-balance each other, namely: faith and wisdom (saddhá,
paññá, q.v.) on the one hand and energy and concentration
(viriya, samádhi, q.v.) on the other. For excessive faith
with deficient wisdom leads to blind belief, whilst excessive
wisdom with deficient faith leads to cunning. In the same way,
great energy with weak concentration leads to restlessness,
whilst strong concentration with deficient energy leads to indolence.
Though for both faculties in each of the 2 pairs a balanced
degree of intensity is desirable, mindfulness should be allowed
to develop to the highest degree of strength. Cf. Vis.M. III-
'morality consisting of purity of restraint of the senses';
gutta-dváratá: 'guarding the sense-doors' is identical with
sense-control (indriya-samvara; s. síla).
watching over: ánápána-sati (q.v.).
an alternative rendering for decisive-support condition,
upanissaya, is one of the 24 conditions (paccaya;
(in joy, sadness etc.): s. manopavicára.
karma: s. karma.
cf. mada, moha (s. múla), avijjá.
of meaning: an 'expression the meaning of which is to be
inferred': neyyattha-dhamma (q.v.). - Antonym: 'expression
with an established meaning': nítattha-dhamma (s. neyyattha-dhamma).
(cankers), the 4: ásava (q.v.).
consciousness, karmically; s. kiriyacitta.
mental factors, the 7 i. m. f. in all consciousness:
s. cetaná, phassa, náma.
cf. paññá, vipassaná, ñána.
chanda (q.v.) .
píti (q.v.); cf. Tab. II.
drinks, the evil effect of taking: s. surámeraya.
function (of consciousness): santírana; s. viññána-kicca.
full understanding through: tíranapariññá, s. pariññá.
- 'Investigation' (vímamsá) is one of the 4 roads to
power (iddhipáda, q.v.) and one of the 4 predominants
(adhipati; s paccaya 3). - i. of truth:
dhamma-vicaya, is one of the 7 factors of enlightenment
(lit. 'ways of movement'): 'bodily postures', i.e. going,
standing, sitting, lying. In the Satipatthána-sutta (s. satipatthána),
they form the subject of a contemplation and an exercise in
going, standing, sitting or lying down, the monk knows 'I go',
'I stand', 'I sit', 'I lie down'; he understands any position
of the body." - "The disciple understands that there
is no living being, no real ego, that goes, stands, etc., but
that it is by a mere figure of speech that one says: 'I go',
'I stand', and so forth." (Com.).
'envy', is a karmically unwholesome (akusala) mental
factor, which is occasionally associated with hate-rooted consciousness
(s. Tab. I. 30, 31,). Explained in Pug. 55.
'femininity'; s. bháva.