BUDDHIST DICTIONARY

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-I-

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 ñāna-vipphara 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 XII; Pts.M., Vibh. - 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 Pts.M., Iddhi-kathā, Vis.M XII.

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 chanda-samādhi 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 path; see: ariya-puggala But they are mundane lokiya as predominant factors adhipati see: paccaya, for it is said:;Because the monk, through making intention a predominant factor, reaches concentration, it is called the concentration of intention chanda-samādhi etc.; Vis.M XII.

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 Sayadaw WHEEL 169/172.

IGnorance: avijjā, further see: paticcasamuppāda 1.

Ill-humour: divine beings who come to grief through: mano-padosika-deva.

Ill-will: vyāpāda is a synonym of dosa see: mūla and 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: nimitta, samādhi, kasina.

Immaterial sphere: arūpāvacara cf. avacara jhāna 5-8; Tab. I.

Immaterial world: arūpa-loka see: loka.

Immediacy: an alternative rendering for contiguity-condition, samanatara-paccaya which is one of the 24 conditions paccaya

Immediate: the: ānantariya

Immortality: see: amata.

Imperfections: see: upakkilesa.

Impermanence: anicca- Contemplation of i., cf. vipassanā 1.

Impersonality: see: anattā- Contemplation of: see: vipassanā 3.

Imperturbable kammic-constructions: āneñjābhisankhāra see: sankhāra

Contact: sensorial or mental: phassa

Impulsion: javana

Impurities: see: upakkilesa

Impurity of the body: contemplation of the: see: asubha, sīvathikā.

Inclinations: see: anusaya

Independently enlightened: pacceka-Buddha

Indifferent feeling: cf. vedanā upekkhā

Individual: puggala

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
18. concentration:samādhi
19. understanding: paññā

3 supra-mundane Abilities

20. the assurance: 'I shall know what I did not yet know!': aññātañ-ñassāmīt' indriya
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 sotāpatti-magga 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 paccaya 6.

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 WHEEL 65/66.

Indriya-paccaya: see: paccaya 16.

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 concentration viriya 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. Vis.M III- App..

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 indriya-samvara see: sīla

In-and-out-breathing: watching over: ānāpāna-sati

Inducement: an alternative rendering for decisive-support condition, upanissaya is one of the 24 conditions paccaya.

Indulging: in joy, sadness etc.: see: manopavicāra.

Ineffective kamma: see: kamma.

Infatuation: cf. mada, moha see: mūla, avijjā.

Inference of meaning: an 'expression the meaning of which is to be inferred': neyyattha-dhamma- Antonym: 'expression with an established meaning': nītattha-dhamma see: neyyattha-dhamma

Inferiority-conceit: see: māna.

Influxes: fermentations, the 4: āsava

Inoperative consciousness: kammically; see: kiriyacitta.

Inseparable mental properties: the 7 i. m. f.: in all consciousness: see: cetanā phassa nāma.

Insight: cf. Paññā vipassanā ñāna

Intelligent-natured: see: carita

Intention: chanda.

Interest: pīti, cf. Tab. II.

Intimation: cf. viññatti

Intoxicants: see: āsava.

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: bhāva


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