IddhiPada Vibhanga
Namo tassa Bhagavato Arahato Sama Sambhudassa
Idddhii are spiritual powers, these are connected with
Samatha - composure and `Ceto Vimutti' `release of mind'
That may give a few indications:
The balance mentioned is also physical calmness.
1- The most basic sitting meditation attitude `Parimukkham Satim
Utthapetva'
Usually rendered as `having established one point mind fullness' (on
the upper lip) is not a bad technique
But I fail to see how concentration on a point can be also a
concentration on the breath,
So we figure it means something like: `All around mindfulness' and
even
`Inquiry into all facets of one's reality'.
In that context `PacchaPura' = `back and front' of the body,
As particular investigations are made into `dead spots' in a more
detailed way
Than meant by `Parimukkham' ='all around'.
2 - Idddhii is of `UttaraManussa Dhamma' `extra ordinary human
achievements',
The lesser one of which is the first state of
meditation `PatthamaJhana'
It's description as a `sponge, fully soaked with soap yet undraping'
May be a fine example of the balance sought.
3- The great Arahat Anuradha, the foremost disciple in obtaining
the `Divine eye'' DibbaCakkhu'
Tells us about his practices in `UpaKilesaSutta M.N.
And particularly in `AnuradhaSutta (M.N.) where `Ceto Vimutti' is
examined.
Either as the `four divine abidings' `BrahmaVinaraa' regard toward
all directions
Or the development is of a Kasina, `A Totality'.
The development of a Kasina may also be a very similar process:
Looking at a colored disc One goes on to see it as total
Everything is of that color which then leads to absorption.
(Sanna as recognition is directly defined as color identification.)
4 - Sanna nimitakarana the producer of signs- the meditation
object is fully attended to.
5 Above all, it indicates Uppekkha
A presence of mind free of emotional disturbances and fluctuations.
In the Lesson (Sutta) the Blessed one declare that the `bases of
spiritual powers'
`IddhiPadaa' are a way to Nibbana.
(The group examined the question about a year ago, I think)
AsavaKhaya' `the destruction of the taints' qualifies so,
But the attainment of miraculous powers is, otherwise, not the goal
of the teaching `Dhamma'
Metta
Jothiko Bhikkhu
.
P.s. a few senior monks were consulted and the good ideas are mostly
theirs, the faults are all my own.
--- In Pali@yahoogroups.com, "pgd2507" <pgd2507@...> wrote:
>
> Dear Group,
>
> I was reading the translation of:
>
> "Iddhipada Vibhanga Sutta"
> Analysis of the Bases of Power
> by Ven. Thanissaro Bhikkhu
>
> I am not clear on what the Buddha is saying in the following
passage:
>
> "And how does a monk dwell perceiving what is in front and behind
so
> that what is in front is the same as what is behind, and what is
behind
> is the same as what is in front? There is the case where a monk's
> perception of what is in front and behind is well in hand, well-
attended
> to, well-considered, well-tuned ('penetrated') by means of
discernment.
> This is how a monk keeps perceiving what is in front and behind so
that
> what is in front is the same as what is behind, and what is behind
is
> the same as what is in front."
>
> 1.
> when Buddha talks about "what is in front and what is behind" is he
> referring to objects outside the body OR bodily sensations in
front and
> on the back OR something else altogether?
>
> If he means outside objects, would it then imply that eyes be kept
open?
>
> 2.
> what is meant by all these terms used in relation to perception:
> "well in hand", "well-attended to", "well-considered", "well-tuned
> ('penetrated')"
> how are these distinguished and distinctly attained?
> what are the pali words used for these phrases?
>
> 3.
> what kind of discernment is intended in the phrase, "by means of
> discernment"?
> is it about seeing in everything the inescapable trio of anicca,
dukkha
> and anatta?
>
> Would someone be so kind as to throw some light..
>
> I eagerly await.
>
> Many thanks and metta,
>
> P. G. Dave
>
>
>
> [Non-text portions of this message have been removed]
>