The Post # 59 - Five spiritual powers (pancha bala)  

Are you visiting this Blog for the first time? It would be good if you could visit the 1^st Post to know about this Blog and then read the others in sequence.  

 

The Five Spiritual Powers (pañcabalā) in Buddhism are faith, energy, mindfulness, concentration, and wisdom. They are one of the seven sets of "qualities conducive to enlightenment".  They are parallel facets of the five "spiritual faculties" already discussed in the earlier posts. The Five Faculties and Powers are two facets of the same thing. As these five attributes conducive for enlightenment were discussed in detail in the earlier posts I will be brief here in respect of the Five Spiritual Powers.  

We will now discuss each one of these factors in some detail based on the contents of the discourses by the learned monks mentioned in Post #  56 ,  Post # 57 and Post # 58.

When the five spiritual faculties are developed, refined and well founded, they become spiritual powers which are firm, strong and powerful enough to oppose and control the factors that oppose the five spiritual faculties. Thus faith/conviction (saddhā bala) - controls doubt; energy/effort/persistence (viriya bala) – controls laziness; mindfulness (sati bala) - controls heedlessness; concentration (samādhi bala) - controls distraction; wisdom/discernment (paññā bala) – controls ignorance. These were discussed in some detail in the three earlier posts.

When faith becomes a power, it manifests as the four brahma vihara -namely loving kindness (metta), compassion (karuna), sympathetic joy (muditha) and equanimity (upekkha). When effort and concentration become powers they lead to deep states of concentration (jhana) and when wisdom becomes a power it leads to the insight into the three universal characteristics of impermanence (anicca), suffering (dukkha), and  not self (anatta). When one is able to develop mindfulness by contemplating on the body, feelings, mind and the mind objects, mindfulness becomes a power.

The five powers exercise control in their respective domains.  Faith or saddhā is in control of the domain of adhimokkha (decision or resolve), viriya or exertion in paggaha , sati or awareness in upatthäna , samādhi or concentration in avikkhepa (non-distraction), and paññā ( wisdom) in  dassana view or vision . When they are powers, they become unshakable and oppose indecision, laziness, negligence, agitation, and delusion or ignorance.

The five indriya and five bala and are well balanced only in an Arahant. We can reap many benefits even before reaching that ultimate goal by cultivating them, making sure to try to keep them balanced.

Even for an Arahant, there are some leftover “imperfections” even though they are not defilements. Only a Sammā Sambuddha (like Buddha Gotama) is perfect in every respect. This is why he is called “thathagatha.  

. The Buddha's path is called the middle path, which means a path of balance. We have to balance all extremes, so that they become a useful basis for a harmonious person, whose practice will flourish. When the above powers develop they result in the meditative absorptions ( jannas). When wisdom becomes a power, it means insight into the three characteristics of impermanence (anicca), unsatisfactoriness (dukkha) and corelessness (anatta). When faith turns into a power, then it also manifests as the four skills giving rise to loving kindness (metta), compassion (karuna), sympathetic joy (mudita), equanimity (upekkha). Mindfulness is a power when all four foundations (i.e., mindfulness of body, feeling, volition and thought content) are habitually practiced.  

To become a master of all of these aspects is an ideal, but to practice them is a necessity. And since all of us have these faculties within, there is every reason to cultivate and develop them. Then one finds oneself to be a more harmonious and balanced person, with less difficulties, and capable of helping others. Therefore to develop these five powers should be a primary object in one's life. Balancing of them needs to be seen as connecting heart (emotion) with mind.

We saw from Post # 41 onward descriptions on the seven sets of the 37 factors that assist in attaining enlightenment. Towards the end of his life, Buddha has stated several times that as long as the teachings in these 37 factors were remembered and put into practice, his message would endure.

This concludes the descriptions on these seven sets. I trust that these accounts gave you some idea of the 37 factors that assist in attaining enlightenment and how they develop as you progress in developing the Noble Eight fold Path as discussed in earlier posts.  

I will attempt to gather some material on the Samsaric Process - why it is unsatisfactory and dangerous, in order to motivate us to seek liberation from it. I will share them with the visitors to this Blog in a future Post.

The Post # 58 - The Pancha Indriya Dhamma; the Five Spiritual Faculties – Part 3

Are you visiting this Blog for the first time? It would be good if you could visit the 1^st Post to know about this Blog and then read the others in sequence.  

This is a continuation of the descriptions on the five spiritual faculties that develop when we strive to achieve release from this unsatisfactory cycle of Samsara. These descriptions have been extracted from the source material mentioned in the earlier posts. We saw that these faculties were saddhā: faith; viriya : energy; sati : awareness or mindfulness; samādhi : concentration ; and paññā : understanding or discernment. This Post should be read after visiting Post # 56 and Post # 57 where we discussed the nature of saddhā (faith), viriya (effort), sati (mindfulness/heedfulness) in some detail. In this post we will discuss the faculties of Samadhi (concentration) and Panna (wisdom /discernment) as follows.

Samadhi (concentration)

Concentration (samadhi) has been described in the Pali commentaries (visuddhi magga) as “the state, by virtue of which, consciousness and its concomitants remain evenly and rightly on a single object un-distracted and un-scattered”. It can also be described as calming the mind or wholesome one-pointedness of the mind, free from unwholesome states of greed (lobha), aversion (dosa) and delusion (moha). Concentration can be either mundane or supra-mundane. When concentration is developed in relation to the three worlds of existence namely, sensual world (kama loka), fine material world (rupa loka) and the formless immaterial world (arupa loka) it is mundane concentration. When it is developed in relation to the supra-mundane path of liberation from suffering and all existence it is supra-mundane concentration.

Concentration is mentioned at least four times within the thirty seven requisites of enlightenment. They are Concentration as one of the five spiritual faculties (pancha indriya); Concentration as one of the five spiritual powers (pancha bala); Concentration as the sixth of the seven factors of enlightenment (samadhi sambojjhanga); Right concentration (samma samadhi) as the eighth factor of the Noble Eightfold Path.

In concentration meditation the aim is to develop and maintain a state of deep concentration or one-pointedness of mind by focusing one’s attention on a single meditation object. This state will be maintained as long as the attention of the meditator is completely absorbed into that particular object. With the establishment of deep concentration, five qualities or attributes called Jhanic factors develop and become strong. These five Jhanic factors are; Initial application (vitakka); Sustained application (vicara); Rapture or Joy (piti); Mental bliss or Happiness (sukha); One-pointedness with Equanimity (ekaggata with upekkha).

As the concentration of the mind becomes deeper and deeper, these Jhanic factors contribute to gradually suppress the five mental hindrances. The five mental hindrances are: sensual desire (kamacchanda) and expected to be suppressed by sustained application (vicara), ill-will (vyapada) is expected to be suppressed by rapture or joy (piti), sloth and topor (thina middha) is expected to be suppressed by initial application (vitakka); restlessness and remorse (uddacca kukkucca) is expected to be suppressed by mental bliss or happiness (sukha) and skeptical doubt (vicikicca) is expected to be suppressed by sustained application (vicara). The mind could then remain in deep concentration continuously and the meditator can experience tranquility, calmness and bliss. During meditation, as the concentration on a meditation object deepens from preliminary concentration through access concentration and fixed concentration, these deep absorption states (jhana) arise in the mind.  In the Indriya Vibhanga sutta of the Samyutta Nikaya, the Buddha has described the faculty of concentration as the attainment of the first, second, third and the fourth state of deep absorption (jhana) in concentration meditation.

The main differences among the four Jhana states are the depth of concentration and the number of Jhanic factors involved.

In addition to attaining the states of deep mental absorptions and tranquility, the deep state of concentration and the removal of the mental hindrances could provide the necessary foundation for the development of insight or wisdom into the real nature of physical and mental phenomena.

Panna (Wisdom / Discernment)

In Buddha Dhamma wisdom does not refer to knowledge regarding mundane issues related to worldly affairs however deep or extensive it is, but it refers to intuitive and experiential insight into the true characteristics of physical and mental phenomena. They are impermanence (anicca), suffering (dukkha) and lack of a permanent entity called self (anatta).

According to Buddhist literature wisdom (panna) can occur at three levels: Wisdom gained by listening to others or reading scriptures (sutamaya panna); Wisdom gained by personal intellectual analysis (cintamaya panna); Wisdom gained by direct experience through meditation (bhavanamaya panna). Wisdom gained by personal experiential insight through meditation into the true characteristics of natural phenomena is the true wisdom that needs to be developed in order to transcend all suffering and attain Nibbana.

In the Indriya Vibhanga sutta the Buddha has described wisdom as the discernment of the Four Noble Truths: The Truth of universal suffering-unsatisfactory state (dukkha sacca); The Truth of the cause of suffering (samudaya sacca); The Truth of the cessation of suffering (nirodha sacca); The Truth of the path leading to the cessation of suffering (magga sacca).

In addition to the obvious causes of suffering such as birth, old age, disease, death, association with the unpleasant, dissociation from the pleasant, and not receiving what  one desires, the Buddha summarized that the five aggregates of clinging (pancha–upadanaskhanda) are suffering. The five aggregates of clinging are form (rupa upadanaskhanda), feeling (vedana upadanaskhanda), perception (sanna upadanaskhanda), mental formation (sankhara upadanaskhanda) and consciousness (vinnana upadanaskhanda) which constitute the psycho-physical aggregation (nama rupa) that we call a person or a 'Being'. They are transitory and are in a constant state of flux with no substantial entity in them. But we cling to them and identify with one or more of them as “me”, “mine” and “myself” thus creating suffering for ourselves.

The Buddha stated that the origin of suffering is craving (tanha) which is of three types; Craving for sense pleasures (kama tanha); Craving for a becoming or existence (bhava tanha); Craving for non-becoming or non-existence (vibhava tanha).  Cessation of suffering by overcoming and totally abandoning craving is the state of Nibbana, the sublime state beyond all suffering, a state of complete peace with no possibility of rebirth in any of the thirtyone planes of existence. The path leading to the cessation of suffering is the Noble Eightfold Path.

Among the five spiritual faculties, the faculties of faith (saddha) and wisdom (panna) are paired together while effort (viriya) and concentration (samadhi) are paired together in a reciprocal relationship. A balance needs to be found between faith and wisdom as well as between effort and concentration to facilitate spiritual progress. The faculty of mindfulness acts as the moderator to make sure that each pair maintains the correct balance without resorting to extremes which can adversely affect the spiritual development. For example, if faith dominates over wisdom the ability of analysis and investigation will weaken whereas if wisdom dominates over faith then it will lead to doubt and uncertainty. Likewise, if effort or energy dominates over concentration then it will cause restlessness and agitation whereas if concentration dominates over effort then it will cause sloth and topor (thina middha).

Because the five faculties are means to deathlessness-rather than ends in themselves- they must not only be developed skillfully but also used skillfully as they are developed. The texts emphasizing this point focus on two of the faculties: persistence and discernment.

As for discernment one's mastery of the faculties is not complete until one discerns the "escape" from them. Normally the texts make this comment only about deceptively attractive objects or unskillful qualities in the mind, but here they use it in connection with skillful qualities. What this means is that there comes a point in the practice where one must go beyond even such skillful qualities as concentration and discernment. An awakened person-through regarding views not in terms of their content, but in terms of the effect they have on the mind-comes to discern what lies beyond views, and yet does not hold even to that act of discernment. As a result of knowing but not holding, the mind experiences ‘unbinding’ in the here and now. This "knowing but not holding" is yet another reference to the perceptual mode of emptiness verging on non-fashioning.

I decided to give in some detail these attributes of the five spiritual faculties, because as we saw before, they become our guides, they direct us and exercise control over our thoughts and intent, enabling us to be on track in the path to liberation.

Please await the Post on the five spiritual powers (pancha bala), the last set to be described of the 37 factors, that assist in realizing the world transcending wisdom.  When the five spiritual faculties are developed, refined and well founded they become spiritual powers that drive us forward in our spiritual journey.

The Post # 57 - The Pancha Indriya Dhamma; the Five Spiritual Faculties – Part 2

Are you visiting this Blog for the first time? It would be good if you could visit the 1^st Post to know about this Blog and then read the others in sequence.  

This is a continuation of the descriptions on the five spiritual faculties that develop when we strive to achieve release from this unsatisfactory cycle of Samsara. We saw that these faculties were saddhā- faith; viriya - energy; sati - awareness or mindfulness; samādhi - concentration ; and paññā - understanding. This Post should be read after visiting Post #56 where we discussed the nature of saddha- faith in some detail.

In this post we will discuss the faculties of viriya –effort and sati - mindfulness   

Viriya –effort:  In the Buddhist literature, effort has also been mentioned as energy, persistence, exertion, diligence, perseverance and vigour. The Buddha considered effort (viriya) to be an important factor in one’s progress in the spiritual journey, that it has been mentioned at least nine times while describing the thirty seven requisites of enlightenment.

In Post # 54 we discussed the four types of right effort which are requisites of enlightenment. There we referred to the effort to prevent the development of unwholesome mental states that have not arisen; effort to abandon the unwholesome mental states that have arisen; effort to cultivate the un-arisen wholesome mental states; and effort to maintain the wholesome mental states that have arisen. The unwholesome mental states include the five mental hindrances of sensual desire (kamacchanda), ill-will (vyapada), sloth and topor (thina middha), restlessness and remorse (uddacca kukkucca) and sceptical doubt (vicikicca). Effort should be applied to abandon thoughts of sensual desire (kama sankappa), hatred (vyapada sankappa) and cruelty (vihimsa sankappa) that have already arisen. The wholesome mental states that need to be developed and maintained with right effort are the seven factors of enlightenment (satta bojjhanga). They are mindfulness (sati); investigation of dhammas (dhamma vicaya); energy or effort (viriya); rapture or joy (piti); tranquillity (passaddhi); concentration (samadhi) and equanimity (upekkha).

The degree of effort that the Buddha applied in search of the truth, on the night of enlightenment while sitting under the Bodhi tree in Bodh Gaya in India, as shown in Buddhist literature is an example for us. In applying effort (viriya) to develop one’s spiritual advancement, it needs to be maintained from the beginning till the final liberation and depending on the stage of a particular task, there are three types of effort - effort required to begin a particular action (arambha dhatu viriya); effort required to sustain an action in spite of obstacles (nikkama dhatu viriya); effort required to continue till the completion of  an action (parakkama dhatu viriya). Also in order to succeed in one’s spiritual journey and attain enlightenment, one needs to apply the right level of effort. Too much effort or too little effort could both hinder the path to enlightenment. The Buddha has advised that in meditation, too much effort will lead to restlessness (uddacca) while too little effort will lead to sloth and topor (thina middha) both of which are mental hindrances affecting the meditation process

What therefore is the faculty of persistence? There is the case where a monk, a noble disciple, keeps his persistence aroused for abandoning unskillful mental qualities and taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. He generates desire, endeavors, arouses persistence, upholds and exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen...for the sake of the abandoning of evil, unskillful qualities that have arisen...for the sake of the arising of skillful qualities that have not yet arisen...(and) for the maintenance, non-confusion, increase, plenitude, development, and culmination of skillful qualities that have arisen. This is called the faculty of persistence in the texts.

Mindfulness (Sati) or heedfulness : Although the Pali word “Sati” has several meanings such as memory, mindfulness, recollection and wakefulness, as a spiritual faculty it is considered as the mindful-awareness to the content of one’s experience as it manifests from moment to moment in the immediate present. Mindful awareness is paying bare attention to whatever happens from moment to moment, whether it is a physical or a mental process, without any reaction or judgment in order to have an insight into their true nature. One is expected to keep full awareness on what is happening right now, not paying attention to the past which is already gone or to the future which is yet to come. Mindfulness has been mentioned several times within the thirty seven requisites of enlightenment. They are - Mindfulness as the four foundations of mindfulness (satipatthana); Mindfulness as one of the five spiritual faculties (pancha indriya); Mindfulness as one of the five spiritual powers (pancha bala); Mindfulness as the first of the seven factors of enlightenment (sati sambojjhanga); Right mindfulness (samma sati) as the seventh factor of the Noble Eightfold Path (ariya attanghika magga).

Through well developed mindfulness, one is able to maintain equanimity towards the sense experiences received through the six sense organs of eye, ear, nose, tongue, body and the mind. By not reacting with craving to pleasant sense objects or with aversion to unpleasant sense objects, one is able to exert control over the process in which unwholesome mental roots of greed (raga), aversion (dosa) and delusion (moha) may lead to unskillful mental, verbal or physical actions.

As a spiritual faculty mindfulness (sati) has the key role of acting as the moderator for the other four faculties to ensure that a proper balance is maintained among them. A balance between the faculties of faith (saddha) and wisdom (panna) as well as between effort (viriya) and concentration (samadhi) is essential for the spiritual progress to continue smoothly.

The techniques of developing mindfulness in insight meditation are derived from one of the most important discourses by the Buddha named Satipatthana sutta. The Buddha has persistently emphasized the fact that in order to achieve the spiritual outcome as described by him, the meditator needs to develop the four foundations of mindfulness with diligence (atapi), clear comprehension (sampajanno) and mindfulness (satima) leading to the development of mindfulness as a factor of enlightenment and insight wisdom (panna).

Four factors have been described in the Buddhist literature which can strengthen the development of mindfulness as a factor of enlightenment. They are -Mindfulness with clear comprehension; avoiding association with confused and unmindful persons; association with persons who cultivate mindfulness; strong commitment towards developing mindfulness. In mindfulness with clear comprehension one maintains mindfulness during the performance of all daily activities. 

The underlying element throughout the spiritual development is the mental quality of heedfulness.  This is explained as a combination of right effort and relentless mindfulness. Heedfulness realizes the dangers inherent in the round of birth and death, and the fact that those dangers are inherent in each careless act of the mind. It thus fosters conviction in the possibility of a release from those dangers and a sense of urgency and precision in the practice. This combination of urgency and precision provides the impetus for the full and thorough development of the faculties as one seriously pursues the possibility of release through the skillful development of the mind. This pattern of heedfulness developing the five faculties in the quest of the security of release from the cycle of birth and death, mirrors Buddha’s own quest, which began with his conviction that there was no need to resign himself to the rule of aging, illness, and death, and ended with the discernment that brought about his actual escape from that status.

And what is the faculty of mindfulness? There is the case where a monk, a noble disciple, is mindful, highly meticulous, remembering and able to call to mind even things that were done and said long ago. He remains focused on the body in and of itself-ardent, alert, and mindful-putting aside greed and distress with reference to the world. He remains focused on feelings in and of themselves...the mind in and of itself...mental qualities in and of themselves-ardent, alert, and mindful-putting aside greed and distress with reference to the world. This is called the faculty of mindfulness in the texts.

Please await Post # 58 for descriptions on Samadhi (concentration) and Panna ( discernment /wisdom)

The Post # 56 - The Pancha Indriya Dhamma; The Five Spiritual  Faculties – Part 1

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 bodhi-pakkhiya dhamma. It is the ultimate wisdom known as Awakening. These 37 factors are grouped under seven sets based on their focus and emphasis. In this Post, you will find some details on The Pancha Indriya Dhamma – The Five Spiritual Faculties -one of the seven sets of the 37 factors referred to above – as extracted from Buddhist texts for your benefit.

I found this reference in the web on the Five Spiritual Faculties. It says- “The Buddha was very pragmatic. He didn't philosophize about "the nature of reality"; he gave us simple, basic guidelines about how we can manage the challenges and difficulties of life. The Buddha started with the basic human condition - we often suffer. Suffering can take many forms: anxiety, tension, stress, grief, fear, or dissatisfaction, to name a few. He emphasized that suffering is workable- that is we can engage with our suffering in such a way as to be freed from it. He described five faculties that we need to develop to do so: confidence (faith), effort, mindfulness, concentration, and discernment (wisdom). These five qualities are present in varying degrees with everybody and in almost every activity. They are useful in developing any skill, be it playing a musical instrument, training in a sport, or cultivating a meditative mind. The Buddha recognized these universal human capacities and taught us how to use them to develop the craft of meditation”.

When referring to the Indriya Dhamma, the Pali word Indriya is translated here as "faculty".  It carries connotations of dominance or control. Buddhist texts contain several lists of faculties, both physical and mental, but here the word denotes a list of five mental factors that must reach a state of dominance in the mind for Awakening to take place. They are as referred to above.

An anthology from the Pali Canon called the Wings to Awakening by Thanissaro Bhikkhu makes reference to these faculties that they form a loop in the causal progression of the mind along the path to liberation. In the causal loop depicted by these five faculties, the emphasis is on how the elements of the "concentration aggregate" in the Noble Eightfold Path, that is -right effort, right mindfulness, and right concentration-can lead the mind from a state of conviction to one of discernment. The five spiritual faculties of the mind, also known as controlling faculties, are expected to develop up to their maturity during one’s spiritual journey towards the final enlightenment. Each one of them is known to have dominance and control over their specific aspect of someone’s mind.

In a Sinhala Dhamma talk Ven. Polpithimukalane Pangasiri Thero describing Indriya Dhamma ( Spiritual Faculties) says that “ To achieve release from this unsatisfactory cycle of Samsara, Buddha has said that one has to develop the five spiritual faculties of saddhā :faith; viriya : energy; sati : awareness or mindfulness; samādhi : concentration ; and paññā : understanding. He then went  on to describe them in detail.

It could be said that we already possess these five mental qualities to some extent in our mundane life which are necessary to carry out any particular task in our day to day life successfully or to learn any specific skill. Buddha has therefore selected a set of mental qualities that a spiritual seeker may already posses in various strengths and encouraged them to develop each one of them further until they become enlightenment factors. They need to be developed and cultivated until they become dominant and controlling factors so that they are able to confront and dominate over any opposing factors or mental defilements that can hinder one’s spiritual development. The five spiritual faculties develop and become gradually stronger as one attains the four Noble stages of the spiritual path namely, Stream Entry (sotapanna), Once Returner (sakadagami), Non-Returner (anagami) and Noble One (Arahant).

In Buddhist literature the term “Pancha indriya” also refers to the five physical sense organs of the eye, ear, nose, tongue and the body through which one receives sense objects from the external world. But, here it refers to the five spiritual qualities of the mind that need to be developed during the path of liberation. According to Buddhist literature only a Samma Sambuddha- an enlightened incomparable Buddha, such as Gautama Buddha - through a special mental power known as the Indriya Paro Pariyatti Nana (one of six types of incomparable knowledge of a Samma Sambuddha) would be able to recognize the presence and the maturity of the five spiritual faculties in another person.

We will now discuss each one of these factors in some detail based on the contents of the accounts given by the learned scholars mentioned above.

Shaddha or Conviction/Trust/Faith

The word Saddha in the Pali language means all of faith, trust, devotion, or confidence. Some scholars prefer the terms trust and confidence more based on reasoning and investigative analysis. Two types of faith have been described in Buddhist teaching: They are blind, irrational, baseless faith (amulika saddha) and confidence, based on reason and experience (akarawathi saddha). Buddha did not encourage the disciples to blindly follow him or his teaching, but encouraged them to explore and investigate so that one can develop confidence in the teaching through experiential verification. Faith or devotion associated with strong emotions can become an obstacle to spiritual development.

We saw before how these five faculties, enable the elements of the "concentration aggregate" in the Noble Eightfold Path (right effort, right mindfulness, and right concentration) to lead the mind from a state of conviction to one of discernment. This is the process by which the mind goes from the preliminary level (laukika), to the noble or transcendent level (lokothara) of right view. This set can also be regarded as a description of how conviction, when put into action, inherently leads through the concentration aggregate to transcendent discernment.

The faculty of conviction is included in the four factors of stream-entry path - which are association with noble friends, listening to the Dhamma, trust in the Noble Triple Gem and wise discernment of the present moment experiences as they unfold. These four factors are defined in two separate ways. One, listing the factors leading to stream-entry, and the other listing the factors that characterize the person who has already entered the stream. Both lists are relevant here, as the person working toward stream-entry must act on conviction, while a person who has entered the stream is endowed with the unwavering conviction that comes with the first glimpse of Enlightenment. In both cases, the factor of conviction has several dimensions: trust in the ability of wise people to know the true path of practice, belief in their teachings, and a willingness to put those teachings into practice. In practice, however, all three must work together.

Confidence through the realization of the Four Noble Truths and then the path of liberation is the confidence in Dhamma. One needs to have some understanding of the universality of suffering and the inevitability of experiencing pain, anxiety, grief etc. to develop a willingness to look for a way out of suffering. When one hears of the Buddha’s teaching that there is an identified cause of suffering which can be removed and that the Buddha has shown a way to come out of suffering, one naturally develops some initial faith to enter and test that path. Thus faith in Buddha’s teaching can act as an essential and powerful motivating factor particularly in the initial stages of a disciple’s spiritual journey towards liberation from suffering. This initial faith can also create the confidence that the enlightenment that was attained by the Buddha and his disciples in the past can also be attained by others by following the same path. The conviction in the primacy of the mind in creating kamma, a conviction in the efficacy of kamma in shaping the round of rebirth, and a belief that the Buddha made use of mental qualities accessible to all, in using the laws of kamma to bring about an end to kamma and thus escape from the round of rebirth (samsaric cycle) is needed.  These truths concerning kamma also determine both the dynamic of continued life in the cycle of rebirth and the way out of that cycle. If one is convinced that one is entangled in a kammic web that can nevertheless be unraveled, one will naturally try to learn from the example of the Buddha or his disciples for developing the same mental qualities they did, for attaining release. Thus, unlike a religion where trust involves the belief that the deity will provide for one's salvation-either through grace or as a reward for unquestioning obedience-trust in the Buddha’s  teachings means that one's salvation is ultimately one's own responsibility. In this way, trust, belief, and a willingness to act are inseparably combined. 
The Sangha (monastics) are either liberated or are on the path of liberation by following the Buddha’s teaching. One who is endowed with unwavering faith in the Sangha: the Buddha’s disciples who have practiced well...who have practiced straight-forwardly...who have practiced methodically...who have practiced masterfully-in other words, the four types of noble disciples when taken as pairs, or the eight types when taken as individuals are the Sangha : worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, and  the incomparable field of merit for the world. 
When one attains the first stage of the Path -Stream Entry (sotapanna), with the total elimination of any skeptical doubt (vicikicca), faith in the Buddha, Dhamma and Sangha, becomes unwavering and unshakable (aveccappasada). Such a person also has attained perfect morality. When one completes the spiritual journey and attains Nibbana by becoming an Arahat, one does not need to depend on faith any longer as it is replaced by wisdom through personal realisation.

As the content in each post has to be limited to ease reading, I will end the description here and continue in the next post # 57 the balance details of the other faculties..

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

Are you visiting this Blog for the first time? It would be good if you could visit the 1^st Post to know about this Blog and then read the others in sequence.  

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 ( Buddha -Dhamma) 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 eye" (dibba-cakkhu), that is, knowing others' karmic destinations , "Divine ear" (dibba-sota) special hearing power, "Mind-penetrating knowledge" (ceto-pariya-ñāṇa), and "Remember one's former abodes" (pubbe-nivāsanussati-nana). 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 ( Buddha -Dhamma), 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 ( Buddha -Dhamma) 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, and 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.