The Bodhisattva Doctrine in Buddhist Sanskrit Literature c8.s3.20

c8.s3.20

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