The Bases of Success (Iddhipāda) 四種成就之基因

I shall now give a brief description of the iddhipādas, the bases of success.

Iddhi 
The word-explanation is: “ijjhanam iddhi”; this means the fact of having succeeded, completed or perfected.
In the Buddha Sāsana there are five iddhis:
1.Abhiññeyyesu dhammesu abhiññā-siddhi
2.Pariññeyyesu dhammesu pariññā-siddhi
3.Pahātabbesu dhammesu pahāna-siddhi
4.Sacchikātabbesu dhammesu sacchikiriya-siddhi
5.Bhāvetabbesu dhammesu bhāvanā-siddhi

1.Completion of or success in acquiring special knowledge regarding those things in which special knowledge should be acquired, things such as rūpa (material phenomena), nāma (mental phenomena);
2.Completion of or success in acquiring full understanding in those things regarding which full understanding should be acquired, things such as dukkha sacca (the Noble Truth of Suffering);
3.Completion of or success attained in the task of abandonment of those things that should be abandoned, things such as samudaya-sacca (the Noble Truth of the Cause of Suffering);
4.Completion of or success attained in the task of realization of those things that should be realized, things such as nirodha-sacca (the Noble Truth of the Cessation of Suffering);
5.Completion of or success attained in the task of development or cultivation of those things that should be developed or cultivated, things such as magga-sacca (the Noble Truth of the Path leading to the Cessation of Suffering).

These are the five essential iddhis within a Buddha Sāsana.

Abhiññā-siddhi means the completion of the task of knowing of the paramattha-dhammas (ultimate truths) which one had no knowledge of while one was beyond the pale of a Buddha Sāsana. A thorough knowledge of the Abhidhammattha-saṅgaha (a summary of all the essential doctrines of the Abhidhamma) amounts to abhiññā-siddhi.

Pariññā-siddhi means the completion of acquiring full understanding of dukkha sacca (the Noble Truth of Suffering) either through a knowledge of their lakkhaṇa (characteristics), rasa (functions), paccupaṭṭhāna (manifestations), and padaṭṭhāna (proximate causes), or through a knowledge of the three characteristics of impermanence, dukkha, and anattā, which they possess.

Pahāna-siddhi means the completion of the task of abandoning (pahāna), i.e., destroying the kilesas (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 sotāpannas, namely the “bon-sin-san” sotāpannas, and not on the higher classes of ariyas (noble ones), the completion of the task of destroying sakkāya-diṭṭhi is pahāna-siddhi. The task of dispelling vicikicchā (sceptical doubt) is comprised within the task of destroying sakkāya-diṭṭhi.

Sacchikiriya-siddhi 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 kilesas (defilements).

Bhāvanā-siddhi means: the development of the three sikkhās of sīla (morality), samādhi (mental concentration) and paññā (wisdom), until the attainment of lokuttara magga sacca (supramundane path leading to the cessation of suffering). Also the seven purifications, beginning with morality, and their sub-divisions, constitute as many kinds of iddhi, in the sense of potencies in their respective fields.

Iddhipāda
The word-explanation is: iddhiyā pādo iddhipādo, i.e., root or basis of attaining completion or perfection (success or potency).

There are four kinds of iddhipādas. They are:
1.Chandiddhipāda (chanda)
2.Viriyiddhipāda (viriya)
3.Cittiddhipādo (citta)
4.Vimaṃsiddhipāda (vimaṃsa or paññā)

By chanda is meant (the zeal or) 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 Dhammasoṇḍa of Benares during the time of the Kassapa Buddha, when the king said to himself, “What use is there in my being king of Benares if I do not get the opportunity of hearing a discourse of the Kassapa Buddha?” 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 that the discourse consisted of a short stanza only.

Such desire is appeased if it is fulfilled, as in the case of King Bimbisāra, Visākhā, and Anāthapiṇḍika. 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, King Hatthipāla, and kings, nobles, and rich men in the time of the Buddha who discarded their palaces, retinues and other luxuries to live the lives of bhikkhus in the Buddha Sāsana.

Viriya means sammāpadhāna-viriya together with its four characteristics (see Chapter II). 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 energy 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.

Citta (lit.: consciousness) means: attachment to iddhis when one comes in contact with the Sāsana 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 iddhis. One attains satisfaction and tranquillity only when one’s mind is absorbed in matters connected with the iddhis. 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 eat, or whether he had slept or eaten. He does not notice anything when out walking. Citta is great absorption or attachment of this nature.

Vimaṃsā (investigation) 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 iddhis. It is knowledge that can dwell on the deep and difficult dhammas, and on their nature. A person who possesses such knowledge can no longer find pleasure in any worldly pursuit except the pursuit of the iddhis. He finds gratification only in the acquisition of deep and profound iddhis. The deeper and more profound the dhammas, the greater is his desire to attain them.

Those who are endowed with any one of these four bases of success (iddhipāda) can no longer, during this life, admit or plead inability and remain without putting forth effort in the establishment of body contemplation (kāyagatāsati) and the higher stages of the Sāsana such as the seven purifications (visuddhi). It is only those who have never possessed any one of these bases of success, and who cannot differentiate between the shallowness and profoundness of life, between superficiality and depth of the dhamma, who admit or plead inability and remain without making any endeavour.

A person endowed with any one of these four iddhipādas can attain, according to his pāramī, the iddhis 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 iddhipādas need no lengthy explanation.

In the cases of those persons who (far from possessing any of the iddhis) do not even possess any of the iddhipādas, they should attempt to acquire one or other of these bases. They admit or plead inability only because they have not the desire to acquire the higher benefits of the Sāsana, such as the satipaṭṭhānas. They should regard this very admission of inability as a highway to the lower worlds of misery (āpayaloka). Thus, they should study, think and ponder over the Suttanta discourses that can arouse zeal. They should approach a teacher who can arouse zeal and rely on him.

Hence did the Buddha say:
Chandiddhipādaṃ bhāveti, viriyiddhipādaṃ bhāveti,
Cittiddhipādaṃ bhāveti, vimaṃsiddhipādaṃ bhāveti.

He cultivates zeal, energy, consciousness and investigation as the bases of success.

Some persons, far from attaining the iddhis, do not even try to attain the iddhipādas. If they do not possess chanda, they do not even know that it is necessary to acquire such zeal. They are persons who admit and plead inability and defeat. The same is true in the cases of viriya, citta, and vimaṃsa.

Steady application of the mind to kāyagatāsati, studying the anecdotes conveying a sense of urgency (saṃvega), applying oneself to the strict ascetic observances (dhutaṅga) and such other practices of the Dhamma, is setting up of energy (viriya). Applying oneself to profound subjects of Dhamma, such as the four great primaries, amounts to the setting up of vīmaṃsa (investigation).

If any one of the four bases of success is established, then it is certain that the respective iddhis will be attained according to one’s pārami. Hence, it is stated in the commentaries that persons who do not possess any of the bases of success, resemble the sons of a caṇḍāla (an outcaste), while persons possessing one of the bases of success resemble the sons of an emperor. The sons of a caṇḍāla never even aim at becoming an emperor because they have no basis, no pāda, for such an attainment. Sons of emperors, however, always aim at becoming emperors because they are endowed with the bases for attaining such an aim.

Hence, wise persons of the present day should attempt to acquire the four iddhipādas, the bases of success, so that they can destroy the great realm of personality belief and acquire, within the Sāsana, the benefits of the higher attainments that can be obtained according to one’s pāramis.

Source:
The Requisites of Enlightenment
Bodhipakkhiya Dīpanī
A Manual by the Venerable Ledi Sayādaw