Iddhi: 'power', 'magical power'. The magical powers
constitute one of the 6 kinds of higher spiritual powers
abhiññā. One distinguishes many kinds
of magical powers: the power of determination adhitthān
iddhi i.e. the power of becoming oneself
many; the power of transconstruction 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
iddhi i.e. the power of inherent insight
to remain unhurt in danger; the power of penetrating concentration samādhivippharā
iddhi producing the same result. The
magical powers are treated in detail in Vis.M
App.. They are not a necessary condition
for final deliverance.
'Noble power' ariyā-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 ariyā-iddhi is applied to it
D. 28. See further
Iddhi-pāda: '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
accompanied by effort of will padhāna-sankhāra-samannāgata
concentration of energy viriya-samādhi...
concentration of consciousness citta-samādhi..
and concentration of investigation vimamsa-samādhi
accompanied by effort of will.; As such, they are supra-mundane
lokuttara i.e. connected with the
path or the fruition of the
ariya-puggala But they are mundane
lokiya as predominant factors
paccaya, for it is said:;Because the
monk, through making intention a predominant factor, reaches concentration,
it is called the concentration of intention
These 4 roads of power lead to the attaining and acquiring of magical power,
to the power of magical transconstruction, to the generation of magical power,
and to mastery and skill therein; Pts.M.
II. 205, PTS. For a detailed explanation,
see: Vis.M XII.
Once the Bhikkhu has thus developed and often practised the 4 roads to power,
he enjoys various magical powers,... hears with the divine ear divine 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 ceasing of fermentations, deliverance of
mind and deliverance through understanding, free from. fermentations.
see: LI, 2. For a detailed explanation
of these 6 higher powers, see: abhiññā
Whosoever, o Bhikkhus, has missed the 4 roads to power, he has missed the
right path leading to the ceasing of suffering;
but whosoever, o Bhikkhus, has reached the 4 roads to power, he has reached
the right path leading to the ceasing of suffering;
see: LI, 2.
See the chapter on Iddhipāda in The Requisites of Enlightenment by Ledi
avijjā, further see:
Ill-humour: divine beings who come to grief
is a synonym of dosa see:
patigha and is one of the 10 mental chains
samyojana, 5 hindrances
nīvarana and 10 disadvantageous courses
of action see: kamma-patha I.
Image: mental: see:
jhāna 5-8; Tab. I.
Immaterial world: arūpa-loka
Immediacy: an alternative rendering for contiguity-condition,
samanatara-paccaya which is
one of the 24 conditions paccaya
anicca- Contemplation of i.,
cf. vipassanā 1.
see: anattā- Contemplation of: see:
āneñjābhisankhāra see: sankhāra
Contact: sensorial or mental:
Impurity of the body: contemplation
of the: see: asubha, sīvathikā.
Indifferent feeling: cf.
Indriya: 'abilities', is a name for 22, partly
physical, partly mental, phenomena often treated in the Suttas as well as in
the Abhidhamma. They are:
6 Bases āyatana :
1. eye: cakkhu
2. ear: sota
3. nose: ghāna
4. tongue: jivhā
5. body: kāya
6. mind: mano
Gender bhava :
7. femininity: itthi
8. masculinity: purisa
9. vitality: jīvita
5 Feelings vedanā q. v.
10. bodily pleasant feeling: sukha
11. bodily pain: dukkha
12. gladness: somanassa
13. sadness: domanassa
14. indifference: upekkhā
5 Spiritual Abilities see: bala
15. faith: saddhā
16. energy: viriya
17. awareness or mindfulness:sati
19. understanding: paññā
3 supra-mundane Abilities
20. the assurance: 'I shall know what I did not yet know!': aññātañ-ñassāmīt'
21. the ability of highest knowledge: aññindriya
22. the ability of him who knows: aññātāvindriya
1-5, 7-8 are physical; 9 is either physical or mental. All the rest are
mental. - 14 see: upekkhā is here merely
indifferent feeling = adukkha-m-asukhā
vedanā i.e. 'neither pleasant nor unpleasant
feeling' and not identical with that highly ethical state of equanimity =
tatramajjhattatā i.e. 'keeping everywhere the middle', the equipoise
of mind, also called upekkhā which
belongs to the group of mental constructions
sankhāra-khandha see: Tab
II. - 20 arises at the moment of entering the Sotāpatti-path
21 on reaching the Sotāpatti-Fruition sotāpatti-phala
22 at attaining the Arahat-Fruition arahatta-phala
For the three last, see: ariya-puggala
The abilities, excepting 7 and 8, form one of the 24 conditions
In Vibh. V all these abilities are
treated in the above order, whereas see:
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 abilities 15-19, see: The Way of Wisdom
Indriya-samatta: 'equilibrium, balance,
or harmony of abilities', relates to the 5 spiritual abilities: faith, energy,
awareness or mindfulness, concentration and understanding see:
indriya 15-19. Of these there are two
pairs of abilities, in each of which both abilities should well counter-balance
each other, namely: faith and understanding saddhā
paññā on the one hand and energy and
samādhi on the other. For excessive
faith with deficient understanding leads to blind belief, whilst excessive understanding
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 abilities in each of the 2 pairs
a balanced degree of intensity is desirable, awareness or mindfulness should
be allowed to develop to the highest degree of strength. Cf.
Indriya-samvara-sīla: 'morality consisting
of purity of restraint of the senses'; see: sīla.
Indriyesu gutta-dvāratā: 'guarding
the sense-doors' is identical with sense-control
In-and-out-breathing: watching over:
Inducement: an alternative rendering for decisive-support
condition, upanissaya is one of the 24 conditions
Indulging: in joy, sadness etc.: see:
Ineffective kamma: see: kamma.
mada, moha see:
Inference of meaning: an 'expression
the meaning of which is to be inferred':
'expression with an established meaning':
Influxes: fermentations, the 4:
Inoperative consciousness: kammically;
Inseparable mental properties:
the 7 i. m. f.: in all consciousness: see:
Insight: cf. Paññā
cf. Tab. II.
Intoxicating drinks: the evil effect
of taking: see: surāmeraya.
Investigating function: of consciousness:
santīrana see: viññāna-kicca
Investigation: full understanding through:
tīranapariññā see: pariññā -
'Investigation' vīmamsā is one of the 4 roads to power iddhipāda
and one of the 4 predominants adhipati
s paccaya 3. - i. of truth:
dhamma-vicaya is one of the 7
factors of enlightenment bojjhanga.
Iriyā-patha: lit. 'ways of movement': 'bodily
postures', i.e. going, standing, sitting, lying. In the Satipatthāna-sutta
see: satipatthāna they form the
subject of a contemplation and an exercise in awareness or mindfulness.
While going, standing, sitting or lying down, the Bhikkhu 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..
ISsā: 'envy', is a kammically disadvantageous
akusala mental property, which is occasionally
associated with hate-rooted consciousness see: Tab. I.
30, 31. Explained in Pug. 55.
ITthindriya: 'femininity'; see: