Difference between revisions of "Abhiññá"
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[[abhiññá]] : The [[6 'higher powers]]', or [[supernormal knowledge's]], consist of 5 [[mundane]] ([[lokiya]], q.v.) | [[abhiññá]] : The [[6 'higher powers]]', or [[supernormal knowledge's]], consist of 5 [[mundane]] ([[lokiya]], q.v.) | ||
− | [[powers]] attainable through the utmost [[perfection in mental concentration]] (samádhi, q.v.) | + | [[powers]] attainable through the utmost [[perfection in mental concentration]] ([[samádhi]], q.v.) |
− | and one [[supermundane]] ([[lokuttara]], q.v.) power attainable through penetrating [[insight]] (vipassaná, q.v.), i.e. [[extinction]] of all [[cankers]] (ásavakkhaya; s. ásava), in other words, [[realization]] of [[Arahatship]] or Holiness. | + | and one [[supermundane]] ([[lokuttara]], q.v.) power attainable through penetrating [[insight]] (vipassaná, q.v.), i.e. [[extinction]] of all [[cankers]] ([[ásavakkhaya]]; s. [[ásava]]), in other words, [[realization]] of [[Arahatship]] or Holiness. |
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(2) [[divine ear]] ([[dibba-sota]]), | (2) [[divine ear]] ([[dibba-sota]]), | ||
− | (3) [[penetration of the minds of others]] (ceto-pariya-ñána), | + | (3) [[penetration of the minds of others]] ([[ceto-pariya-ñána]]), |
− | (4) [[remembrance of former existences]] (pubbe-nivásánussati | + | (4) [[remembrance of former existences]] ([[pubbe-nivásánussati]], |
(5) [[divine eye]] ([[dibba-cakkhu]]), | (5) [[divine eye]] ([[dibba-cakkhu]]), | ||
− | (6) [[extinction]] of all [[cankers]] (ásavakkhaya). | + | (6) [[extinction]] of all [[cankers]] ([[ásavakkhaya]]). |
− | The stereotype text met with in all the 4 Sutta-collections (e.g. D. 34; M. 4, 6, 77; A. | + | The stereotype text met with in all the 4 [[Sutta]]-collections (e.g. D. 34; M. 4, 6, 77; A. |
III, 99; V, 23; S. XV, 9 and Pug. 271, 239) is as follows: | III, 99; V, 23; S. XV, 9 and Pug. 271, 239) is as follows: | ||
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− | (3) "He [[knows]] the [[minds]] of other [[beings]] (parassa ceto-pariya-ñána), of other persons, by | + | (3) "He [[knows]] the [[minds]] of other [[beings]] ([[parassa ceto-pariya-ñána]]), of other persons, by |
penetrating them with his [[own mind]]. He [[knows]] the [[greedy]] [[mind]] as [[greedy]] and the not-greedy | penetrating them with his [[own mind]]. He [[knows]] the [[greedy]] [[mind]] as [[greedy]] and the not-greedy | ||
one as not [[greedy]]; [[knows]] the hating [[mind]] as hating and the not-hating one as not hating; [[knows]] | one as not [[greedy]]; [[knows]] the hating [[mind]] as hating and the not-hating one as not hating; [[knows]] | ||
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unfreed one. | unfreed one. | ||
− | (4) "He remembers manifold former [[existences]] (pubbe-nivásánussati), such as one [[birth]], two, | + | (4) "He remembers manifold former [[existences]] ([[pubbe-nivásánussati]]), such as one [[birth]], two, |
three, four and five [[births]] .... hundred thousand [[births]]; remembers many [[formations]] and | three, four and five [[births]] .... hundred thousand [[births]]; remembers many [[formations]] and | ||
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− | (5) ''With the [[divine eye]] ([[dibba-cakkhu]] = yathá-kammúpaga-ñána or cutúpapáta-ñána), the [[pure]] | + | (5) ''With the [[divine eye]] ([[dibba-cakkhu]] = [[yathá-kammúpaga-ñána]] or [[cutúpapáta-ñána]]), the [[pure]] |
one, he sees [[beings]] vanishing and reappearing, low and [[noble ones]], beautiful and ugly ones, sees | one, he sees [[beings]] vanishing and reappearing, low and [[noble ones]], beautiful and ugly ones, sees | ||
how [[beings]] are reappearing according to their [[deeds]] (s. [[karma]]): 'These [[beings]], indeed, followed | how [[beings]] are reappearing according to their [[deeds]] (s. [[karma]]): 'These [[beings]], indeed, followed | ||
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− | (6) "Through the [[extinction]] of all [[cankers]] (ásavakkhaya) even in this very [[life]] he enters into the | + | (6) "Through the [[extinction]] of all [[cankers]] ([[ásavakkhaya]]) even in this very [[life]] he enters into the |
possession of [[deliverance of mind]], [[deliverance through wisdom]], after having himself understood | possession of [[deliverance of mind]], [[deliverance through wisdom]], after having himself understood | ||
and [[realized]] it.'' | and [[realized]] it.'' | ||
− | 4-6 appear frequently under the [[name]] of the 'threefold (higher) [[knowledge]]' (te-vijjá, q.v.). They are, however, | + | 4-6 appear frequently under the [[name]] of the 'threefold (higher) [[knowledge]]' ([[te-vijjá]], q.v.). They are, however, |
not a necessary [[condition]] for the [[attainment]] of [[sainthood]] ([[arahatta]]), i.e. of the sixth [[abhiññá]]. | not a necessary [[condition]] for the [[attainment]] of [[sainthood]] ([[arahatta]]), i.e. of the sixth [[abhiññá]]. | ||
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[[attaining]] them. | [[attaining]] them. | ||
− | In [[connection]] with the 4 kinds of progress (s. patipadá), [[abhiññá]] means the '[[comprehension]]' achieved on | + | In [[connection]] with the 4 kinds of progress (s. [[patipadá]]), [[abhiññá]] means the '[[comprehension]]' achieved on |
[[attainment]] of the [[paths]] and [[fruitions]]. | [[attainment]] of the [[paths]] and [[fruitions]]. | ||
− | abhisamácárika-síla: '[[morality]] consisting in good {{Wiki|behaviour}}', relates to the external duties of a [[monk]] such | + | [[abhisamácárika-síla]]: '[[morality]] consisting in good {{Wiki|behaviour}}', relates to the external duties of a [[monk]] such |
− | as towards his {{Wiki|superior}}, etc. "abhisamácárika-síla is a [[name]] for those [[moral rules]] other than the 8 ending | + | as towards his {{Wiki|superior}}, etc. "[[abhisamácárika-síla]] is a [[name]] for those [[moral rules]] other than the 8 ending |
with [[right livelihood]] (i.e. 4-fold [[right speech]], 3-fold [[right action]] and [[right livelihood]], as in the [[Eightfold Path]]) (Vis.M. I; s. [[sacca]] IV, 3-5). | with [[right livelihood]] (i.e. 4-fold [[right speech]], 3-fold [[right action]] and [[right livelihood]], as in the [[Eightfold Path]]) (Vis.M. I; s. [[sacca]] IV, 3-5). | ||
"Impossible is it, o [[monks]], that without having fulfilled the law of good | "Impossible is it, o [[monks]], that without having fulfilled the law of good | ||
− | {{Wiki|behaviour}}, a [[monk]] could fulfil the law of genuine [[pure conduct]]" (A.V, 21). Cf. ádibrahmacariyakasíla. | + | {{Wiki|behaviour}}, a [[monk]] could fulfil the law of genuine [[pure conduct]]" (A.V, 21). Cf. [[ádibrahmacariyakasíla]]. |
[[abhisamaya]]: 'truth-realization', is the full and direct [[grasp]] of the [[Four Noble Truths]] by the [[Stream-winner]] | [[abhisamaya]]: 'truth-realization', is the full and direct [[grasp]] of the [[Four Noble Truths]] by the [[Stream-winner]] | ||
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In the Com. the term is represented by '[[penetration]]' ([[pativedha]], q.v.). | In the Com. the term is represented by '[[penetration]]' ([[pativedha]], q.v.). | ||
− | Frequently occurring as dhammábhisamaya, '[[realization]] of the [[doctrine]]' Cf. S. XIII ([[Abhisamaya | + | Frequently occurring as [[dhammábhisamaya]], '[[realization]] of the [[doctrine]]' Cf. S. XIII ([[Abhisamaya Samyutta]]) |
− | and Pts.M. ([[Abhisamaya]] | + | and Pts.M. ([[Abhisamaya Kathá]]). |
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{{R}} | {{R}} | ||
− | [[Category | + | [[Category:Buddhist Terms]] |
{{PaliTerminology}} | {{PaliTerminology}} |
Latest revision as of 11:23, 18 November 2020
abhiññá : The 6 'higher powers', or supernormal knowledge's, consist of 5 mundane (lokiya, q.v.)
powers attainable through the utmost perfection in mental concentration (samádhi, q.v.)
and one supermundane (lokuttara, q.v.) power attainable through penetrating insight (vipassaná, q.v.), i.e. extinction of all cankers (ásavakkhaya; s. ásava), in other words, realization of Arahatship or Holiness.
They are: (1) magical powers (iddhi-vidha),
(2) divine ear (dibba-sota),
(3) penetration of the minds of others (ceto-pariya-ñána),
(4) remembrance of former existences (pubbe-nivásánussati,
(5) divine eye (dibba-cakkhu),
(6) extinction of all cankers (ásavakkhaya).
The stereotype text met with in all the 4 Sutta-collections (e.g. D. 34; M. 4, 6, 77; A.
III, 99; V, 23; S. XV, 9 and Pug. 271, 239) is as follows:
(1) "Now, O Bhikkhus, the monk enjoys the various magical powers (iddhi-vidha), such as being
one he becomes manifold, and having become manifold he again becomes one. He appears and
disappears. Without being obstructed he passes through walls and mountains, just as if through
the air. In the earth he dives and rises up again, just as if in the water. He walks on water without sinking, just as if on the earth. Cross-legged he floats through the air, just like a winged bird. With his hand he touches the sun and moon, these so mighty ones, so powerful ones. Even up to the Brahma-world he has mastery over his body.
(2) "With the divine ear (dibba-sota) he hears sounds both heavenly and human, far and near.
(3) "He knows the minds of other beings (parassa ceto-pariya-ñána), of other persons, by
penetrating them with his own mind. He knows the greedy mind as greedy and the not-greedy
one as not greedy; knows the hating mind as hating and the not-hating one as not hating; knows
the deluded mind as deluded and the not-deluded one as not deluded; knows the shrunken mind and the distracted one, the developed mind and the undeveloped one, the surpassable mind and the unsurpassable one, the concentrated mind and the unconcentrated one, the freed mind and the unfreed one.
(4) "He remembers manifold former existences (pubbe-nivásánussati), such as one birth, two, three, four and five births .... hundred thousand births; remembers many formations and
dissolutions of worlds: 'There I was, such name I had .... and vanishing from there I entered into existence somewhere else .... and vanishing from there I again reappeared here.' Thus he remembers, always together with the marks and peculiarities, many a former existence .
(5) With the divine eye (dibba-cakkhu = yathá-kammúpaga-ñána or cutúpapáta-ñána), the pure
one, he sees beings vanishing and reappearing, low and noble ones, beautiful and ugly ones, sees
how beings are reappearing according to their deeds (s. karma): 'These beings, indeed, followed
evil ways in bodily actions, words and thoughts, insulted the noble ones, held evil views, and according to their evil views they acted. At the dissolution of their body, after death, they have appeared in lower worlds, in painful states of existence, in the world of suffering, in hell. Those
other beings, however, are endowed with good action .... have appeared in happy state of existence, in a heavenly world.
(6) "Through the extinction of all cankers (ásavakkhaya) even in this very life he enters into the
possession of deliverance of mind, deliverance through wisdom, after having himself understood
and realized it.
4-6 appear frequently under the name of the 'threefold (higher) knowledge' (te-vijjá, q.v.). They are, however,
not a necessary condition for the attainment of sainthood (arahatta), i.e. of the sixth abhiññá.
Vis.M. XI-XIII gives a detailed explanation of the 5 mundane higher powers, together with the method of attaining them.
In connection with the 4 kinds of progress (s. patipadá), abhiññá means the 'comprehension' achieved on attainment of the paths and fruitions.
abhisamácárika-síla: 'morality consisting in good behaviour', relates to the external duties of a monk such as towards his superior, etc. "abhisamácárika-síla is a name for those moral rules other than the 8 ending
with right livelihood (i.e. 4-fold right speech, 3-fold right action and right livelihood, as in the Eightfold Path) (Vis.M. I; s. sacca IV, 3-5).
"Impossible is it, o monks, that without having fulfilled the law of good behaviour, a monk could fulfil the law of genuine pure conduct" (A.V, 21). Cf. ádibrahmacariyakasíla.
abhisamaya: 'truth-realization', is the full and direct grasp of the Four Noble Truths by the Stream-winner (Sotápanna; s. ariya-puggala).
In the Com. the term is represented by 'penetration' (pativedha, q.v.). Frequently occurring as dhammábhisamaya, 'realization of the doctrine' Cf. S. XIII (Abhisamaya Samyutta) and Pts.M. (Abhisamaya Kathá).