THE ANUD¢PAN¢
concerning the bowl means determining firmly that ‚this receptacle is my bowl.‛
AdhiÔÔhÈna
in these three cases is used as a technical term belonging to the Vinaya. It has
nothing to do with the following three cases.
Resolution concerning JhÈna
In the case of
jhÈna
, when for instance, the first
jhÈna
has been attained, one should
cultivate and develop it in five ways of
vasÊhÈva
; so it is said in the Pathavikasina Niddesa
and in other places of the Visuddhi-magga. ‚
VasÊhÈva
‛, a PÈli word, means 'mastery'. So
five way of
vasÊhÈva
are five kinds of mastery. When the first
jhÈna
has been attained, one
is to continue practising it until one gains complete mastery of the
jhÈna
in all five kinds.
The first kind is Œvajjana (reflection), i.e. reflection as to what factors are contained in
his first
jhÈna
and as to which factor is of what character. At the beginning, he does not
discern them easily. There may be a delay, for he is not yet skilled in reflecting. As he
gains experience, he discerns them more easily. Then, he is said to be endowed with
mastery of reflection.
The second kind is Samapajjana (absorption),
jhÈna
consciousness being absorbed into
the stream of one's consciousness, (i.e.
jhÈna
consciousness continuously arising in the
stream of one's consciousness). After mastering reflection, he has to gain mastery of
absorption. He can do so by repeatedly developing the
jhÈna
he has attained (just as by
repeatedly reciting, one can master the literary piece that one has learnt by heart). If he
tries for absorption before attainment of such mastery,
jhÈna
consciousness does not arise
easily in the stream of one's consciousness. This becomes easier only after mastering the
development of
jhÈna
. Then he is said to be endowed with mastery of absorption.
The third kind is Adhitthana (resolution), i.e. determining as to how long he wants to
remain in
jhÈna
. If he tries to determine the duration of absorption before mastery of
resolution,
jhÈna
consciousness may occur for either longer or shorter period than that of
his determination. Suppose he resolves: ‚Let
jhÈna
consciousness constitute my stream of
consciousness for one hour,‛ the
jhÈna
attainment may break off before or after one hour.
This is because he is not yet skilled in making resolution. Once he is skilful enough, he can
remain in
jhÈna
for the exact length of the time he has resolved, Then he is said to be
endowed with mastery of resolution.
The fourth kind is VutthÈna (rising from
jhÈna
). [‘Rising from
jhÈna
means change of
jhÈna
consciousness to life-continuum (
bhava~ga-citta
).] Mastery of rising from
jhÈna
at
the exact time of his determination is called ‘VutthÈna-vasÊbhÈva’.
The fifth kind is PaccavekkhanÈ (reviewing) i.e. recollecting all the factors contained in
the
jhÈna
. In thus recollecting, as in the kind of Èvajjana, they do not become manifest to
him easily for lack of mastery on his part. Only when he gains mastery, they become
manifest more easily. (Reflection (Èvajjana), is a stage in the process of reviewing
(
paccavekkhaÓÈ-vithi
), and reviewing (paccavekkhanÈ) is the stage that immediately
follows the stage of reflection. If he has mastered Èvajjana, he has mastered
paccavekkhanÈ
as well. Therefore, he who is endowed with mastery of reflection is endowed with mastery
of reviewing; so it is stated in the texts.)
Among the five kinds of mastery, what we are concerned with here is adhiÔÔhÈna-
vasibhÈva (mastery of resolution).
Resolution concerning Iddhi
The
Iddhividha Niddesa
of the Visuddhi-magga enumerates ten kinds of
iddhi
(supernormal power).
(1) AdhiÔÔhÈna Iddhi, (6) Ariya Iddhi,
(2) Vikubbana Iddhi, (7) KammavipÈkaja Iddhi,
(3) Manomaya Iddhi, (8) PuÒÒavanta Iddhi,
(4) NÈÓavipphÈra Iddhi, (9) VijjÈmaya Iddhi, and