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滨诲诲丑颈辫腻诲补 is a compound 笔腻濒颈 word comprising 鈥�Iddhi鈥� and 鈥�笔腻诲补鈥�. 鈥�Iddhi鈥� can be translated as completeness or perfection. 鈥�笔腻诲补鈥� translates as the 鈥榬oot鈥� or 鈥榖ase鈥�.

The word of Iddhi explanation is 鈥�Ijjh膩na峁� iddhi鈥�, this means the fact of having succeeded, completed or perfected.^[1]

Idddhi in 笔腻濒颈 is derived from the verb ijjhati (to prosper, succeed, flourish): it originally means 鈥渟uccess鈥�, but the Buddha鈥檚 time 鈥渉ad already acquired the special nuance of spiritual success or even more to the point, the spiritual power鈥�.

The word derived from the Sanskrit 峁沝诲颈, from root 峁沝丑 to grow, to increase, to prosper, to succeed, to accomplish etc. is of frequent occurrence in Buddhist texts both its primary meaning and it a special extended meaning. When used in its original meaning it connotes prosperity, affluence, success, splendor, high-position etc.

The word iddhi here signifies all sublime and supramundane states to be accompli shed by applying effort to the practice of the Buddha鈥檚 teaching. The principal methods of achieving these are called 鈥渢he means to accomplishment.鈥� The expression 颈诲诲丑颈辫腻诲补 extends to both mundane and supramundane states.

The 笔补峁璱蝉补尘产丑颈诲腻尘补驳驳补鈥� s list of ten categories of iddhi embraces the full range of the notion of iddhi in early Buddhist literature:

1. iddhi by resolve (补诲丑颈峁�峁�丑腻苍补),
2. iddhi by transformation (惫颈办办丑耻产丑补苍腻),
3. mind-made (尘补苍辞尘补测腻) idddhi,
4. iddhi by expansion of knowledge (帽腻峁嘺惫颈辫辫丑腻谤补),
5. iddhi by expansion of concentration (蝉补尘腻诲丑颈-惫颈辫辫丑腻谤腻),
6. noble (补谤颈测腻) iddhi,
7. iddhi that is the result of past actions (办补尘尘补惫颈辫腻办补箩腻),
8. The iddhi of one who is meritorious (punavato),
9. iddhi that consists in crafts (惫颈箩箩腻-尘补测腻),
10. iddhi in the sense succeeding by right application to various tasks (sammappayogappaccaya ijjhana峁�峁環ena).^[2]

In the 痴颈产丑补峁単补 Commentary explained about 滨诲诲丑颈辫腻诲补 following:

The 滨诲诲丑颈辫腻诲补: here idddhi (means) 鈥榠t succeeds鈥�; 鈥榠t succeeds fully; it is accomplished鈥� is the meaning. Alternatively idddhi also (means) 鈥榖y means of it beings successful, matured, exalted鈥�. According to the first meaning an 颈诲诲丑颈辫腻诲补 is 鈥榓 辫腻诲补 that is just, iddhi鈥�; an item of iddhi is the meaning. According to the second meaning an 颈诲诲丑颈辫腻诲补 is 鈥榓 辫腻诲补 for iddhi鈥�; 辫腻诲补, i. e. foundation; 鈥榯he means of acquiring鈥� is the meaning. For since by means of it they (being) reach and obtain success in the sense of progressively higher attainments, therefore it is called a 辫腻诲补.^[3]

Siddhi in the 笔腻濒颈 is identical iddhi. There are five iddhis;

1. Abhi帽帽eyyesu dhammesu 补产丑颈帽帽腻-siddhi
2. Pari帽帽eyyesu dhammesu 辫补谤颈帽帽腻-siddhi
3. Pahatabbesu dhammesu 辫补丑腻苍补-siddhi
4. Sacchikatabbesu dhammesu sacchikiriya-siddhi
5. Bh膩vetabbesu dhammesu 产丑腻惫补苍腻-siddhi

1. Completion of or success in acquiring special knowledge regarding those things in which special knowledge should be acquired, things such as 谤奴辫补 (material phenomena), 苍腻尘补 (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-sasana.

础产丑颈帽帽腻-蝉颈诲诲丑颈 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 叠耻诲诲丑补蝉腻蝉补苍补. A thorough knowledge of the 础产丑颈诲丑补尘尘补迟迟丑补蝉补峁単补丑补 (a summary of all the essential doctrines of the Abhidhamma) amounts to 补产丑颈帽帽腻-siddhi.

笔补谤颈帽帽补-siddhi means the completion of acquiring full understanding of dukkha sacca (the noble truth of suffering) either through a knowledge of their 濒补办办丑补峁嘺 (characteristics), rasa (functions), 辫补肠肠耻辫补峁�峁�丑腻苍补 (manifestations), and 辫补诲补峁�峁�丑补苍补 (proximate causes), or through a knowledge of the three characteristics of impermanence, dukkha, and anatta, which they possess.

笔补丑腻苍补-蝉颈诲诲丑颈 means the completion of the task of abandoning (pahana), i.e., destroying the kilesas (defilements) which are samudayasacca (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 鈥�bon-sin-san鈥� sotapannas, and not on the higher classes of ariyas (noble ones), the completion of the task of destroying 蝉补办办腻测补-诲峁�峁�迟丑颈 is 辫补丑腻苍补-siddhi. The task of dispelling 惫颈肠颈办颈肠肠丑腻 (sceptical doubt) is comprised within the task of destroying 蝉补办办腻测补-诲峁�峁�迟丑颈.

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).

叠丑腻惫补苍腻-蝉颈诲诲丑颈 means: the development of the three sikkhas of 蝉墨濒补 (morality), 蝉补尘腻诲丑颈 (mental concentration) and 辫补帽帽腻 (wisdom), until the attainment of lokuttara-magga-sacca (supramundane path leading to the cessation of suffering).

There are four iddi辫腻诲补s and are frequently referred to in the 狈颈办腻测补 which speak of them as pre-requisites for the accomplishment of iddhi.

The four 颈诲诲丑颈辫腻诲补s are:

1. base of idddhi consisting of concentration of will-to-do or zeal accompanied by striving (肠丑补苍诲补辫补诲丑腻苍补蝉补峁卥丑腻谤补鈥�蝉补尘补苍苍腻驳补迟补 颈诲诲丑颈辫腻诲补);

2. base of iddhi consisting of concentration of effort (v墨riya蝉补尘腻诲丑颈-);

3. concentration of thought (citta蝉补尘腻诲丑颈);

4. concentration of investigate鈥�(v墨ma峁僺a蝉补尘腻诲丑颈).^[4]

Footnotes and references:

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[1]:

Vism XII, 20-22, p. 44

[2]:

Patis II, p. 205-14

[3]:

Vibh-A, p. 303

[4]:

SN V, p. 27