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14-September-2008 12:50:19 - Abhijna Part of a series on Buddhism Portal of Buddhism History Timeline - Buddhist councils Major Figures Gautama Buddha Disciples · Later Buddhists Concepts Four Noble Truths Noble Eightfold Path Karma - Nirvana Three marks of existence Skandha · Cosmology Samsara · Rebirth · Dharma Dependent Origination Practices and Attainment Buddhahood · Bodhisattva Four Stages of Enlightenment PÄ?ramitÄ?s · Mation · Laity Precepts · Three Jewels Countries and Regions Bhutan · Cambodia · China India · Indonesia · Japan Korea · Laos · Malaysia Mongolia · Burma · Nepal Russia · Singapore · Sri Lanka Thailand · Tibet · Vietnam Western countries Schools TheravÄ?da · MahÄ?yÄ?na VajrayÄ?na Early and Pre-sectarian Texts Pali Canon · Tibetan Canon Chinese Canon Related topics Comparative Studies Cultural elements This box: view talk Abhijña Skt.; Pali, abhiñña has been translated generally as knowing,1 direct knowing2 and direct knowledge3 or, at times more technically, as higher knowledge14 and supernormal knowledge.1 In Buddhism, such knowing and knowledge is obtained through virtuous living and mation. In terms of specifically enumerated knowledges, these include worldly extra-sensory abilities such as seeing past and future lives as well as the supramundane extinction of all mental intoxicants Ä?sava. Contents 1 Pali literature 1.1 Direct knowing of dhamma 1.2 Enumerations of special knowledges 2 Parallels in other cultures 3 See also 4 References 5 Sources Pali literature In Pali literature, abhiñña refers to both the direct apprehension of dhamma translated below as states and qualities as well as to specialized super-normal capabilities. Direct knowing of dhamma In SN 45.159, the Buddha describes higher knowledge abhiñña as a corrollary to the pursuit of the Noble Eightfold Path: ... A monk who cultivates the Noble Eightfold Path, who assiduously practices the Noble Eightfold Path, comprehends with higher knowledge those states that are to be so comprehended, abandons with higher knowledge those states that are to be so abandoned, comes to experience with higher knowledge those states that are to be so experienced, and cultivates with higher knowledge those states that are to be so cultivated. What, monks, are the states to be comprehended with higher knowledge? They are the five groups of clinging. Which five? The body-group, the feeling-group, the perception-group, the mental-formation group, the consciousness-group... What, monks, are the states to be abandoned with higher knowledge? They are ignorance and the desire for further becoming. And what, monks, are the states to be experienced with higher knowledge? They are knowledge and liberation. And what, monk, are the states to be cultivated with higher knowledge? They are calm and insight.4 Such direct knowledge, according to the Buddha, is obscured by desire and passion chanda-rÄ?ga: Monks, any desire-passion with regard to the eye is a defilement of the mind. Any desire-passion with regard to the ear... the nose... the tongue... the body... the intellect is a defilement of the mind. When, with regard to these six bases, the defilements of awareness are abandoned, then the mind is inclined to renunciation. The mind fostered by renunciation feels malleable for the direct knowing of those qualities worth realizing.5 Enumerations of special knowledges In the Pali Canon, the higher knowledges are often enumerated in a group of six or of three types of knowledge. The six types of higher knowledges chalabhiñña are: Higher powers iddhi-vidhÄ?, such as walking on water and through walls; Divine ear dibba-sota, that is, clairaudience; Mind-penetrating knowledge ceto-pariya-ñÄ?ṇa, that is, telepathy; Remember one's former abodes pubbe-nivÄ?sanussati, that is, recalling ones own past lives; Divine eye dibba-cakkhu, that is, knowing others' karmic destinations; and, Extinction of mental intoxicants Ä?savakkhaya, upon which arahantship. follows6 The attainment of these six higher powers is mentioned in a number of discourses, most famously the Fruits of Contemplative Life Discourse Samaññaphala Sutta, DN 2.7 The first five powers are obtained through mative concentration samadhi while the sixth is obtained through insight vipassana. The sixth type is the ultimate goal of Buddhism, which is the end of all suffering and destruction of all ignorance.8 Similarly, the three knowledges or wisdoms tevijja or tivijja are: Remember one's former abodes pubbe-nivÄ?sanussati; Divine eye dibba-cakkhu; and, Extinction of mental intoxicants Ä?savakkhaya.9 The three knowledges are mentioned in numerous discourses including the Maha-Saccaka Sutta MN 36 in which the Buddha describes obtaining each of these three knowledges 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 jhana.10 While such powers are considered to be indicative of spiritual progress, Buddhism cautions against their indulgence or exhibition since such could divert one from the true path of obtaining suffering's release.11 Parallels in other cultures The first five types of Abhijna, are similar to the siddhis of yoga, mentioned in the Srimad Bhagavatam and by Patanjali:12 Knowing the past, present and future; Tolerance of heat, cold and other dualities; Knowing the minds of others; Checking the influence of fire, sun, water, poison, and so on; Remaining unconquered by others. See also PrajñÄ? Iddhi Siddhi Vibhuti Miracles of Buddha Samaññaphala Sutta References ^ a b c Rhys Davids Stede 1921-5, pp. 64-65. ^ Thanissaro 1994. ^ Bodhi 2000, e.g., SN 45.159 pp. 1557-8. ^ a b Walshe 1985, 2007, passage 56, SN 45.159. ^ SN 27.1 Thanissaro, 1994. ^ Orientalia 2007; Rhys Davids Stede 1921-5, pp. 64-65, 115-116, 121-122, 272, 288-289, 372, 432; Thanissaro 1997. ^ Thanissaro 1997. Other discourses that mention the six types of higher knowledge include the Kevatta Sutta DN 11, the Lohicca Sutta DN 12 and the Mahasakuludayi Sutta MN 77. ^ Encyclopædia Britannica 2007. ^ See, for instance, Rhys Davids Stede 1921-25, pp. 307, 617. ^ Thanissaro 1998. Other discourses that mention the three include the Tevijja Sutta DN 13 and the Bhaya-bherava Sutta MN 4. ^ Encyclopædia Britannica 2007. ^ Encyclopædia Britannica 2007. Sources Abhijna 2007. In Encyclopædia Britannica. Retrieved 2007-05-18 from Encyclopædia Britannica Online: http://www.britannica.com/eb/article-9003346. Abhinna 2007. In Orientalia: Eastern Philosophy, Religion and Culture. Retrieved 2007-05-18 from Orientalia: http://www.orientalia.org/dictionary-Buddhist_Dictionary-definition22811-abhinna.html. Bodhi, Bhikkhu trans. 2000. The Connected Discourses of the Buddha: A Translation of the Samyutta Nikaya. Boston: Wisdom Publications. ISBN 0-86171-331-1. Rhys Davids, T.W. William Stede eds. 1921-5. Abhiñña in the The Pali Text Society's Pali-English Dictionary. Chipstead: Pali Text Society. Retrieved 2007-05-18 from Digital Dictionaries of South Asia: http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.0:1:1696.pali. Thanissaro Bhikkhu trans. 1994. Upakkilesa Samyutta: Defilements SN 27.1-10. Retrieved 2008-07-17 from Access to Insight at http://www.accesstoinsight.org/tipitaka/sn/sn27/sn27.001-010.than.html. Thanissaro Bhikkhu trans. 1997. Samaññaphala Sutta: The Fruits of the Contemplative Life DN 2. Retrieved 2007-05-18 from: http://www.accesstoinsight.org/tipitaka/dn/dn.02.0.than.html. Thanissaro Bhikkhu trans. 1998. Maha-Saccaka Sutta: The Longer Discourse to Saccaka excerpt MN 36. Retrieved 2007-05-19 from: http://www.accesstoinsight.org/tipitaka/mn/mn.036x.than.html. Walshe, Maurice O'C. 1985. Samyutta Nikaya: An Anthology Part III Wheel Nos. 318-21. Kandy: Buddhist Publication Society. 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