Dialogues of the Buddha, Part II — trans. T. W. and C. A. F. Rhys Davids (1910)

is compounded of concentration and effort with a [dominant] idea. In the fourth place a brother practises that way which is compounded of concentration and effort with investigation. These, sir, are the Four Ways to Iddhi revealed by the Exalted One who knows, who sees, the Arahant, Buddha Supreme, for the development thereof, for proficiency therein, for the elaboration thereof1. Now those recluses or brahmins who, in past times, have enjoyed Iddhi in one or more of its forms, they have all done so through practice and improvement in just these Four Ways. And those recluses or brahmins who, in future times, will enjoy Iddhi in one or more of its forms, they will all do so through practice and improvement in just these Four Ways. And those recluses or brahmins who, at the present time, enjoy Iddhi in one or more of its forms, they all do so through practice and improvement in just these Four Ways.

Do ye see, my lord gods Thirty-and-Three, in me a potency of Iddhi like that ? "

" Yea, Brahma."

" I too, Sirs, through practice and improvement in just these Four Ways to Iddhi [214], have acquired such power and potency therein."

23. Such was the matter of Brahma Sanawzkumara's speech. And having thus spoken he addressed the Thirty-Three Gods : —

" Now what think ye, my lord gods Thirty-and- Three, of the Three Avenues for arriving at Bliss manifested by the Exalted One who knows, who sees, by the Arahant, Buddha Supreme ? Which are the Three ?

In the first place, Sirs, take a brother who is living in indulgence in the pleasures of sense, in association with bad conditions. He on a certain occasion hears the Aryan Truth, studies it and acquires both the main

1 There are two sorts of Iddhi, the worldly and the spiritual. On
the former see above, Vol. I, pp. 272, 3 ; and on the latter Digha III,
112, 113.

p. 248

and the subsidiary doctrines. Having come to this hearing, studying and acquisition, he takes to a life detached from the pleasures of sense, not associated with bad conditions. Under these circumstances he experiences ease and more than ease, happiness. Just as a feeling of complacency may develop into gladness, so does for him, under those circumstances, first ease arise, and, then more than ease, happiness. This, Sirs, is the First Avenue for arriving at Bliss manifested by the Exalted One . . . Buddha Supreme.

24. In the next place, Sirs, take a brother in whom the grosser conditions precedent 1 to action, speech and thought are not entirely calmed down. He on a certain occasion hears the Aryan Truth preached, studies it and acquires both the main and subsidiary doctrines. Having arrived at this hearing, studying and acquisition, the grosser conditions precedent to action, speech and thought in him become entirely calmed down. And from this ease is experienced, and then more than ease, happiness. Just as a feeling of complacency may develop into gladness, so does for him, under those circumstances, first ease arise and then more than ease, happiness. [215] This, Sirs, is the Second Avenue for arriving at Bliss manifested by the Exalted One . . . Buddha Supreme.

25. In the third place, Sirs, take the case of a brother who does not really know that ' This is good,' ' This is bad,' ' This is wrong,' ' This is not wrong,' ' This is to be followed,' ' This is to be avoided,' 4 This is base,' ' This is excellent,' ' This is of mixed dark and bright quality.' He on a certain occasion hears the Aryan Truth, studies it and acquires the main and subsidiary doctrines. Having arrived at this hearing, study and acquisition, he now really knows that ' This is good,' he really knows that ' This is bad,' ' This is wrong,' ' This is not wrong,' ' This is to be followed,' 4 This is to be avoided,' ' This is base,' ' This is

1 Sahkhara. This paragraph throws light on the celebrated verse given above, p. 232.