Post # 55- The Four Bases of Power ( Sathara iddhi-pada);

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We saw in Post # 41 and Post # 42 that the Buddha has referred to 37 factors that assist in realizing the world transcending wisdom which in the Pali language are termed as sath tiss bodhipakkhiya-dhamma. It is the ultimate wisdom known as Awakening. These 37 factors are grouped under seven sets based on their focus and emphasis.

I will in the Post, list out some details on The Four Bases of Power (sathara iddhi-pada) - one of the seven sets consisting of the 37 factors referred to above – extracted from Buddhist texts for your consideration.

The Four Bases of Power or the four paths to spiritual power (iddhi pada), are expressed as:

i. Developing the base of power endowed with concentration founded on desire to act for achieving enlightenment - Chanda.

ii. Developing the base of power endowed with concentration founded on persistence & exertion for achieving enlightenment - Viriya.

iii. Developing the base of power endowed with concentration founded on intent or will for achieving enlightenment - Citta/Chethana.

iv. Developing the base of power endowed with concentration founded on investigation and discrimination for achieving enlightenment -  Veemansā.

As we discussed before these virtues develop as by-products of our standard Buddhist practice  as enumerated in earlier posts. They do not require any additional or dedicated effort to develop them. Ven Udawalawe Mahinda Thero in a Radio Dhamma Desana on this subject said the practice required to develop these virtues is developing the Noble Eightfold Path. It appears therefore that developing right concentration and right mindfulness under the Noble Eightfold Path using serenity  and insight meditation discussed in previous posts  enables these  bases of power to develop automatically. 

A reference in the web to the Four Bases of Power goes as follows:
In context of the Four Bases of Power (iddhi-pada), the word iddhi specifically means the supra-normal powers that can be developed through concentration meditation. 

In an extract from Wikipedia which says- the word Abhijñā has been translated generally and at times more technically, as "higher knowledge" or "super-normal knowledge." In Buddhism such knowledge is obtained through virtuous living and meditation. 

In the Pali Canon, the higher knowledge is often enumerated in a group of six knowledge types. The six types of higher knowledge (chalabhiññā) are described as, "Higher powers" (iddhi-vidhā), "Divine ear" (dibba-sota), "Mind-penetrating knowledge" (ceto-pariya-ñāṇa), "Remember one's former abodes" (pubbe-nivāsanussati-nana), and "Divine eye" (dibba-cakkhu), that is, knowing others' karmic destinations. These five knowledge types together are called Pancha Abhijñā the five higher knowledges.  " Knowledge of the extinction of mental intoxicants" ( asavakkaya nana), the sixth is, when arahantship arises.

The attainment of these six higher knowledges/powers is mentioned in a number of discourses . Samannapahala Sutta describes how the first five knowledges are obtained through meditative concentration ( samadhi) while the sixth is obtained through insight (vipassana). The sixth type is the ultimate goal of Buddhism, which is the end of all suffering and destruction of all ignorance by ending of mental effluents. In the Buddhist analysis, only the last of these knowledges/powers is transcendent. It is the only one absolutely necessary on the path to Awakening. The others are optional and not always desirable, for an un-awakened person might find that the attainment of any one of the other five can cause supra-normal greed, aversion, or delusion to arise in the mind.  Buddha has not encouraged his monastic disciples from displaying these powers before the laity. None of the displayable powers, he said, is any match for the wonder of a teaching that, gave the promised results when put into practice. When some people acquire these powers in the course of their meditation, they need guidance on how to use them properly so that these powers can actually help, rather than hinder, their practice. This is the role of the bases of power in the teaching, so that the process of mastery can lead to the sixth and most important power, the ending of the effluents, thus resulting in release.

There is also sometimes reference to three types of knowledge. In the Maha-Saccaka Sutta the Buddha has described how he obtained three types of such knowledge on the first, second and third watches respectively of the night of his enlightenment. These forms of knowledge typically are listed as arising after the attainment of the fourth material jhana. While such powers are considered to be indicative of spiritual progress, Buddhism cautions against their indulgence or exhibition since such could divert one from the true path of obtaining release from suffering.

Most discourses explain that these four bases of power are developed in tandem with "volitional formations of striving" (padhāna-saṅkhāra). For instance, in Chandasamādhi Sutta, it states that, if a bhikkhu gains concentration, gains one-pointedness of mind based upon desire, he generates desire for the non-arising of un-arisen evil unwholesome states; he makes an effort, arouses energy, applies his mind, and strives. He generates desire for the abandoning of arisen evil unwholesome states ... for the arising of un-arisen wholesome states ... for the maintenance of arisen wholesome states ...; he makes an effort, arouses energy, applies his mind and strives. These are called volitional formations of striving. Thus this concentration due to desire and these volitional formations of striving, is called the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. This discourse similarly analyzes the latter three bases of powers as well.

Each of these four bases has three component parts: the fabrications of exertion (which the texts equate with the four right exertions), concentration, and the mental quality. The mental quality is described as desire, persistence, intent, or discrimination, on which the concentration is based. Desire, persistence, and intent are present in all states of jhana. We should note here that desire in this case means desire directed toward the goal of the practice. This desire does not count as craving, which as a cause of stress is directed at further states of becoming in the round of rebirth. Although the desire for Awakening, when it is not yet realized, can be a cause for frustration, that frustration is counted as a skillful emotion, as it leads to further efforts along the path. It is to be transcended, not by abandoning the desire, but by acting on it properly, until gaining the desired results.

Discrimination, the fourth mental quality, is not always inherent in jhana, although when functioning as evaluation it plays a role in the first jhana, and is definitely present in the factor of right concentration in the Noble Eight-fold Path, which leads to Awakening. That is in the course of gaining mastery; one develops mindful discernment into the causal patterns of the mind and so can reach Awakening.

This development of concentration involves the three qualities called for in the first stage of Foundations of Mindfulness meditation. They are ardency (right exertion), alertness, and mindfulness. Thus the brief formula for the bases of power, as a description of concentration practice, can be equated with the first stage of Foundations of Mindfulness meditation.

Synopsis - Pali Canon, refers to  the four bases of power as iddhi-pada representing  particular skills in meditation attainment that are to be developed through a set of four dominant mental facilities, each fortified by energetic striving.  The term iddhi also means to prosper, succeed, or flourish. Within the context of Buddhist practice, it has the special nuance of referring to spiritual success or spiritual power.  The bases of power support the eradication of the five higher fetters and the attainment of supra-normal powers and awakening.

 An analysis of Iddhi-pādās makes it clear that a “basis of success” is conceived of as the interplay of three basic components in consolidating and furthering the process of meditational attainment. They are meditative concentration, forces of endeavor, and the particular means by which meditative concentration is attained. Namely, desire to act (chanda), strength or energy (viriya), mind (citta), and investigation or inspection (vīmaṃsā).

The Four Bases of Power can be summarized as; 

·         Concentration gained by means of desire to act (Chanda-samādhi). This concentration is consolidated through a powerful desire directed toward the goal of awakening, the eradication of the higher fetters, or the attainment of spiritual power. This desire is not the craving that is described as the cause of suffering, nor is it a hindrance to concentration. This desire serves as a valuable impetus for practice.

·          Concentration gained by means of strength (Viriya-samādhi). This concentration is gained through an exertion of effort and energy to achieve the goal of practice. Skillful and diligent effort is applied consistently and appropriately, neither too forceful nor too lax. This balancing act of sustained and dedicated effort overcomes obstacles, cultivates wholesome factors, and maintains the achievements.

·         Concentration gained by means of mind (Citta-samādhi). This concentration is achieved through a natural purity of consciousness that is unified and undistracted in its orientation toward the goal.

·         Concentration gained by means of investigation (Vimaṃsā-samādhi). This concentration is obtained by sustained and penetrative investigation that discerns mental and physical phenomena as they are actually occurring. This concentration arises by contemplating the changing, unsatisfactory, foul, or empty nature of things, or through the careful examination of causes and effects. One can reflect before, during, and after the actions to discern patterns that may indicate how conditions function to produce effects.

Please await a Post on the Five Faculties (Indriya Dharamma)- The next set of the 37 factors that support attaining  enlightenment.