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The Bodhisattva Doctrine in Buddhist Sanskrit Literature c8.s3: IV. The Ṛddhi-pādas (with the Prātihāryas and the Abhijñās)

The Bodhisattva Doctrine in Buddhist Sanskrit Literature c8.s3

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IV. The Ṛddhi-pādas (with the Prātihāryas and the Abhijñās)

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A bodhisattva should cultivate the four "Ṛddhi-pādāḥ" (Pāli : iddhipādā). This term, which consists of two words, ṛddhi and pādāḥ, has been translated in the following ways :—

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T. W. and C. A. F. Rhys Davids : (1) "Stages to Efficiency" (Dialogues, iii, 215). (2) "Roads to Saintship" (Dialogues, ii, 129).

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H. Beckh : "Die Elemente oder Voraussetzungen der übersinnlichen Vollkommenheit" (Buddhismus, ii, 75).

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E. J. Thomas : "Kinds of magic power" (Buddha, p. 183, note 2).

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A. Schiefner : "Die vier Grundlagen der Wunderkraft" (Triglotte, iii).

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H. Kern : "The subdivisions of the power of working miracles" (Manual, p. 60).

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R. O. Franke : "Die Grundlagen übernatürlicher Kräfte" (Digha, p. 218).

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E. Eklund : "Vägarne till arhatship" ("Ways to arhatship"). (Nirvāṇa, p. 133).

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C. A. F. Rhys Davids : "Bases or preliminaries to potency" (Thera-gāthā tr., p. 265).

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H. Oldenberg : "Die vier Teile Heiliger Macht" (Buddha, p. 227).

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T. W. Rhys Davids and W. Stede : "Bases of, or steps to, psychic power" (Pāli Dicy).

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E. Burnouf : "Les principes de la puissance surnaturelle" (Introduction, p. 75, ed. 1844).

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C. F. Koeppen : "Die Principien der Wunderkraft" (Buddha, i, 436).

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S. Lévi : "les pieds-de-Magie" (M. S. Al. tr., p. 239).

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L. Feer : "Les bases de la puissance surnaturelle" (Ava. Ça. tr., p. 9).

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Lord Chalmers : "Bases of psychic power" (Majjh. tr., ii, 7.)

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S. C. Das (for Tibetan rdsu-ḥphrul-gyi-rkaṅ-pa) : "The bases for magical transformations" (Tib. Dicy. 429a).

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K. E. Neumann : "Die vier Machtgebiete" (Majjh. tr., ii, 328).

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Böhtlingk and Roth (s.v. ṛddhi) : "übernatürliche Kraft" (Skt. Dicy. Pbg.).

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The Tibetan term for *ṛddhi* is *rdsu-hphrul* (*M. Vy.*, p. 74; J. Rahder, *Glossary*, p. 44; *Lal. V. Tib.*, p. 10). S. C. Das translates and explains: “A miracle, a magical illusion, an apparent marvel, the power to cause which is considered the highest manifestation of moral acquirements” (*Tib. Dicy.*, 1058*b*). *Ṛddhi* (Pāli: *iddhi*) cannot be adequately translated by such a word as “magic”. “Magic” has now a specialized sense in anthropology, and it is quite different from the *ṛddhi* of the Buddhists. We are also not justified in introducing the peculiar theological notion of the “supernatural” into a Buddhist term. The adjective “psychic” is also unsuitable, as it has now acquired certain modern associations; and *ṛddhi*, as described in the Buddhist treatises, far transcends what is commonly called “psychic power”. “Saintship” is too wide of the mark as a rendering of *ṛddhi*. “Efficiency” and “potency” are too general, and do not convey a clear idea of what *ṛddhi* really is. “Super-will,” “more-will,” “wondrous gift” are also unsatisfactory renderings.⁹¹

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The word *ṛddhi* is derived from the root *ṛdh*, meaning “to grow, increase, prosper, succeed; to cause to increase and prosper” (*Skt. Dicy.*, M.W.). This verb and its derivatives have this original meaning in several passages of Buddhist literature, e.g.: *Tvam ṛddhi-prāpto vicaresi loke* (*Mtu.*, ii, 321.21); *rāja-dhānī . . . ṛddhā ca sphītā ca kṣemā ca* (*Divy.*, 291.13). (Cf. *Mtu.*, ii, 67.21. *Ava. Ṣa.*, i, 117.14.)

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The Pāli word *iddhi* came to mean “potency”, “virtue”, (almost like Greek *ἀρετή*), as when birds are said to fly by *iddhi* (*Dhamma-pada*, 175). We do not find many passages in Buddhist Sanskrit literature, in which *ṛddhi* bears this generalised sense. But *ṛddhi* (like Pāli *iddhi*) is very frequently employed to denote “wonder-working Power”. This is perhaps the best translation of the term, which implies the possession of such Power, but which excludes the irrelevant and extraneous notions of “magic”, “miracle”, “supernaturalism” or “mysticism”.

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The word *ṛddhi* is sometimes coupled with *prātihārya*, which means “jugglery, working miracles, a miracle; Gaukelei, Erzeugung von Wundern, Wundertätigkeit” (*Skt. Dicy.* Pbg. and M.W.). The latter term is of wider import than *ṛddhi*, as there are three kinds of *prātihārya*, of which *ṛddhi-prātihārya* is one. The other two may be described as “wonders” only in a metaphorical sense: they are given as ādecanā-prātihārya and anuśāsanī-prātihārya.⁹² These terms may be translated as "manifestation-wonder" and "education-wonder". They are not of great importance as far as a bodhisattva is concerned. But the first prātihārya, which is associated with ṛddhi, is frequently mentioned in connection with a bodhisattva's activity. We may regard the two terms, ṛddhi and ṛddhi-prātihārya, as synonymous for all practical purposes. Ṛddhi is also reckoned as one of the six abhijñās and will be discussed in detail as such.

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The word pāda in the term ṛddhi-pādāḥ has been variously translated as "basis", "mode", "part", "step", "kind", "foot", "way", "stage", "subdivision", etc. H. A. Jäschke translates the Tibetan equivalent rkaṅ-pa as "base, foundation" (Tib. Dicy. 15b). We may translate: "Bases."

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The four ṛddhi-pādas are frequently described in Buddhist Sanskrit literature (M. Vy., xl, p. 74; Dh. S., xlvi; Pra. Pā. Ṣata., 1436; M. S. Al., 142; Da. Bhū., 38.30 ff.; Lalita-vistara, 33).⁹³

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A bodhisattva develops (or cultivates) the first ṛddhi-pāda by uniting a strong Desire or Will (chanda) to the moulding forces of concentration and effort.

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He develops the second ṛddhi-pāda by uniting Thought (citta) to the moulding forces of concentration and effort.

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He develops the third ṛddhi-pāda by uniting Energy (vīrya) to the moulding forces of concentration and effort.

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He develops the fourth ṛddhi-pāda by uniting Investigation (mīmāṃsā) to the moulding forces of concentration and effort.

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All the ṛddhi-pādas help a bodhisattva in the attainment of all his aims for his own good and for the good of others. They produce lightness and elasticity of body and mind. They may be compared to a chariot, which is driven by Wisdom and Mindfulness.⁹⁴

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