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nissaya {pi}


Pāḷi; √ nissaya
gender:
type:
alt. sp.: IPA: n̪ɪs̪s̪əjə, Velthuis: nissaya, readable: nissaya, simple: nissaya
translation ~:
skr.:
khmer: និស្សយ
thai: นิสฺสย
sinhal.: නිස්සය
burm.: နိဿယ
appears:



nissaya.jpg

[dic] nissaya

nissaya: Description welcome. Info can be removed after imput.

ATI Glossary

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Buddhist Dictionary

by late Ven. Nyanalokita Thera:

nissaya:1) 'foundation'. The 2 wrong foundations of morality are craving (taṇhā-nissaya) and views (diṭṭhi-nissaya). Hence there are two wrong bases of morality: morality based on craving (taṇhā-nissita-sīla) and morality based on views (diṭṭhi-nissita-sīla).

”'Based on craving' is that kind of morality which has come about by the desire for a happy existence, e.g.: 'O that by this morality I might become a godlike or heavenly being!' (AN 9.172).

'Based on views' is that morality which has been induced by the view that through the observation of certain moral rules purification may be attained ” Visuddhi Magga I

 

PTS Dictionary

by the Pali Text Society:

 

Glossary Thanissaro

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Illustrated Glossary of Pāli Terms

by Ven. Varado Maha Thera:

Renderings
Introduction

Diṭṭhinissaya means diṭṭhi

PED says diṭṭhinissaya means ‘the foundation of speculation.’ But the scriptures treat diṭṭhinissaya as a synonym of diṭṭhi. For example, in this passage nānādiṭṭhi (in nānādiṭṭhikā) is synonymous with nānādiṭṭhinissaya:

• At that time there were a number of non-Buddhist ascetics living around Sāvatthī. And they were of various dogmatic views, various persuasions, various inclinations, attached to various dogmatic views… ’

nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā. (Uda 67)

Similarly, in the next passage, when the Buddha asked what are the diṭṭhinissayā about the past, he answered in terms of doctrines and views (evaṁ vādino evaṁ diṭṭhino), as if in English one might answer a question about viewpoints in terms of views. The passage is this:

• Cunda, what are those views connected with the past that I have explained to you as they should be explained? There are certain ascetics and Brahmanists whose doctrine and dogmatic view is this: ‘The attā and loko are eternal; this alone is true, all else is false.’

Katame ca te cunda pubbantasahagatā diṭṭhinissayā ye vo mayā vyākatā yathā te vyākātabbā? Santi kho cunda eke samaṇabrāhmaṇā evaṁ vādino evaṁ diṭṭhino sassato attā ca loko ca idameva saccaṁ moghamaññan ti. (DN iii 137)

Other translators

Some translators render diṭṭhinissaya as ‘dependence on view’ or ‘support of views,’ with convoluted results. For instance, consider this passage:

• ’Bhikkhus, you might best rely on that dogmatic view, relying on which there would not arise grief, lamentation, physical pain, psychological pain, and vexation. But do you see any such view?’

Taṁ bhikkhave diṭṭhinissayaṁ nisseyyātha yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā. Passatha no tumhe bhikkhave taṁ diṭṭhinissayaṁ yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā ti.

• ’No, bhante.’

No hetaṁ bhante

• ’Good, bhikkhus. I also see no such view relying on which there would not arise grief, lamentation, physical pain, psychological pain, and vexation.’

Sādhu bhikkhave. Ahampi kho taṁ bhikkhave diṭṭhinissayaṁ na samanupassāmi yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā. (MN i 137-8)

Horner translates the last sentence as: ‘Neither do I see that dependence on view by depending on which dependence of view there would not arise grief, suffering, anguish, lamentation, despair’ (MLSN i 177).

Pitfalls

The negatives of the nissaya nissāya nissita group are associated with a range of pitfalls. For instance, issita means ‘giving offence.’ Its negative is anissita (i.e. ‘an-issita’ not ‘a-nissita’):

• Not causing offence, not tormenting others, one who has realised the Untroubled, a bhikkhu would not abuse anyone.

Anissito aññamaheṭhayāno parinibbuto na upavadeyya kañciti. (SN iv 179)

The following passage has been quietly misleading us for centuries:

• Venerable Visākha was instructing the bhikkhus with speech that was polished, well enunciated, articulate, making the meaning clear, comprehensive, not causing offence.

poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā ti. (SN ii 280; AN ii 51)

However, Buddhaghosa’s commentary says the speech was ‘unattached to the round of rebirth’ (vaṭṭaṁ anissitāya) (PTS: AAN iii 90). Another translator simply says the bhikkhu’s speech was ‘unattached.’

The correct root of a negative is easier to recognise when paired with its positive. For instance, if ‘issāya’ means ‘of envy,’ anissāya clearly means ‘of non-envy’ (an-issāya). For example, here:

• Possessed of two qualities one lives miserably: envy and stinginess.

issāya ca macchariyena ca.

• Possessed of two qualities one lives happily: non-envy and non-stinginess.

anissāya ca amacchariyena ca. (AN i 94)

Humour

Nissita’s different meanings make it an easy source of humour. For instance the Buddha said that Brahmanists and householders are helpful in providing bhikkhus with robe material, almsfood, abodes, and therapeutic requisites; and bhikkhus are helpful in return by explaining the teaching. He said householders and ascetics are each supported by the other (aññoññanissitā Iti 111). A bhikkhu preacher might well remind his audience that this does not mean householders and ascetics are ‘each attached to each other’ (aññoññanissitā) but instead they both should try to ‘each not give offence to each other’ (aññoññanissitā).

Illustrations: nissaya

Illustration: nissaya, rich resources

And how is a shopkeeper endowed with rich resources?

Kathañca bhikkhave pāpaṇiko nissayasampanno hoti

The shopkeeper becomes known to wealthy householders as capable of providing interest on loans. They offer him money, telling him to trade with it, support his family, and pay it back with interest in due course. (AN i 117)

Illustration: nissaya, rich resources

And how is a bhikkhu endowed with rich resources?

Kathañca bhikkhave bhikkhu nissayasampanno hoti:

From time to time a bhikkhu approaches those bhikkhus who are learned, to whom the tradition has been handed down, experts in the teaching and discipline and summaries, and asks and interrogates them ‘How is that, bhante? What does that mean?’ Thus those Venerables can reveal what is hidden and clarify what is obscure, and dispel his unsureness about various matters that are cause for unsureness. (AN i 118)

Illustration: nissaya, spiritual resources

On what grounds, bhante, is a bhikkhu endowed with spiritual resources?

Kittāvatā nu kho bhante bhikkhu nissayasampanno hotī ti.

If, either with the help of faith [in the perfection of the Buddha’s transcendent insight], or with the help of shame of wrongdoing, or with the help of fear of wrongdoing, or with the help of energetic application [to the practice], or with the help of wisdom, a bhikkhu abandons what is spiritually unwholesome and develops what is spiritually wholesome, that which is spiritually unwholesome is indeed abandoned.

saddhañce… hiriñce… ottappañce… viriyañce… paññañce bhikkhu bhikkhu nissāya akusalaṁ pajahati kusalaṁ bhāveti pahīnamevassa taṁ akusalaṁ hoti.

When he is established (patiṭṭhāya) in these five states, there are four other things spiritually supported by which a bhikkhu should abide

cattāro dhammā upanissāya vihātabbā.

In this regard a bhikkhu judges that:

• one thing should be followed.

• one thing should be endured.

• one thing should be avoided.

• one thing should be dispelled.

• Thus is a bhikkhu endowed with spiritual resources.

nissayasampanno hotī ti. (AN iv 353-4)

nissayaṁ

nissayaṁ: (main article see: nissaya)

Illustration: nissayaṁ, formal spiritual support

In the eighty years since I went forth [into the ascetic life], I do not recall having ever offered anyone formal spiritual support.

Asīti me āvuso vassāni pabbajitassa nābhijānāmi nissayaṁ dātā. (MN ii 126)

Illustration: nissayaṁ, formal spiritual support

Ānanda, friend, the Blessed One has established a standard of ten years formal discipleship under a teacher.

bhagavatā āvuso ānanda paññattaṁ dasavassāni nissāya vatthuṁ

One of ten years’ standing can offer formal spiritual support.

dasavassena nissayaṁ dātuṁ. (Vin.1.80)

nissayo

nissayo: (main article see: nissaya)

Illustration: nissayo, formal spiritual support

If he is possessed of five factors, formal spiritual support may be offered by a bhikkhu.

bhikkhunā nissayo dātabbo

If he is possessed of the aggregate of a finished disciple’s virtuous practices, inward collectedness, penetrative discernment, liberation [from perceptually obscuring states], and the knowledge and vision that follows liberation [from perceptually obscuring states].

asekhena sīlakkhandhena… samādhikkhandhena… paññākkhandhena… vimuttikkhandhena… vimuttiñāṇadassanakkhandhena samannāgato hoti. (AN iii 271)

nissayaṁ karoti

nissayaṁ karoti: (main article see: nissaya)

Illustration: nissayaṁ karoti, be attached

Having abandoned whatever he was clinging to

being free of grasping

He is not attached even to knowledge.

ñāṇe pi so nissayaṁ no karoti. (Snp 800)

Comment:

Norman says ‘he should not depend even upon knowledge.’ But how can one not depend on knowledge?

nissayatā

nissayatā: (main article see: nissaya)

Illustration: nissayatā, attachment

A person for whom there is no attachment, who, knowing the nature of reality, is not attached; and who has no craving for either individual existence or the cessation of individual existence.

Yassa nissayatā natthi ñatvā dhammaṁ anissito
Bhavāya vibhavāya vā taṇhā yassa na vijjati. (Snp 856)

This is someone I call inwardly at peace. He is indifferent to sensuous pleasures. Spiritual shackles are not found in him. He has overcome attachment [to the world of phenomena].

Taṁ brūmi upasanto ti kāmesu anapekkhinaṁ
Ganthā tassa na vijjanti atāri so visattikaṁ. (Snp 857)

Comment:

Norman says ‘no stage of dependence, knowing the doctrine is not dependent.’

nissayesu

nissayesu: (main article see: nissaya)

Illustration: nissayesu, states of attachment

One who is free of attachment does not tremble.

Anissito na calati

But one who is attached,

Grasping states of individual existence in this world or another

Does not transcend the round of birth and death.

Recognising this danger,

That there is great peril in states of attachment,

Then, unattached, free of grasping, the bhikkhu should mindfully fulfil the ideals of religious asceticism.

Anissito anupādāno sato bhikkhu paribbaje ti. (Snp 752-3)

Comment:

Norman says: ‘Knowing this peril, that “There is great fear in dependences,” a bhikkhu should wander, not dependent nor grasping.’ But anissito and anupādāno appear as synonyms, which makes ‘unattached, not grasping’ more likely than ‘not dependent nor grasping.’

Illustrations: upanissaya

upanissayo

upanissayo: (main article see: nissaya)

Illustration: upanissayo, basic resources

Leftover scraps as almsfood,

Uttiṭṭhapiṇḍo uñcho ca

Discarded cloth [for rag-robes],

These are indeed fitting for me,

Etaṁ kho mama sāruppaṁ

The basic resources of the ascetic life.

upanissaya

upanissaya: (main article see: nissaya)

Illustration: upanissaya, necessary condition

For a virtuous person, perfect in virtue, right inward collectedness is endowed with its necessary condition.

Sīlavato bhikkhave sīlasampannassa upanissayasampanno hoti sammāsamādhi. (AN iii 20)

Illustration: upanissayo, spiritual support

Which four things greatly help (bahukārā)?

• a suitable abiding place

• the spiritual support of spiritually outstanding people

• a rightly directed disposition

• the previous performance of meritorious deeds

pubbe ca katapuññatā. (DN iii 276)

Illustrations: nissāya

nissāya

nissāya: (main article see: nissaya)

Illustration: nissāya, beside

The Blessed One stood beside the lowest step of the staircase.

Atha kho bhagavā pacchimaṁ sopāṇakaḷeparaṁ nissāya aṭṭhāsi. (MN ii 92)

Illustration: nissāya, beside

He entered the hall and sat down beside the central pillar facing east.

santhāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi. (MN i 354)

Comment:

The Buddha would not lean against the pillar, because when he goes indoors ‘he does not bend his body backwards’ (MN ii 138).

Illustration: nissāya, in

The lion thought:

‘How about if I were to make my lair in a certain woodland grove?

aññataraṁ vanasaṇḍaṁ nissāya āsayaṁ kappeyyaṁ).’

‘Then I could emerge from my lair in the evening… and make for the cattle pasture’. (DN iii 23)

Illustration: nissāya, in

Then Venerable MahāMoggallāna stationed himself in the eastern quarter and sat cross-legged in the air above that brahmā.

Atha kho āyasmā mahāmoggallāno puratthimaṁ disaṁ nissāya tassa brahmuno uparivehāsaṁ pallaṅkena nisīdi. (SN i 144)

Illustration: nissāya, in/near

Suppose there is a flayed cow. If it stands near a wall (kuḍḍañce nissāya), the creatures living in the wall (kuḍḍanissītā pāṇā) would nibble her. If near a tree (rukkhañce nissāya), the creatures living in the tree (rukkhanissitā pāṇā); if in water (udakañce nissāya), the creatures living in the water (udakanissitā pāṇā); if in the open air (ākāsañce nissāya), the creatures living in the open air (ākāsanissitā pāṇā).

Wherever that flayed cow stands in or near to (nissāya tiṭṭheyya), the creatures living there (tannissitā tannissitā pāṇā) would nibble her

Yaññadeva hi sā bhikkhave gāvī niccammā nissāya tiṭṭheyya ye tannissitā tannissitā pāṇā te naṁ khādeyyuṁ. (SN ii 99)

nissāya nissāya

nissāya nissāya: (main article see: nissaya)

Illustration: nissāya nissāya, right next to

Āḷāra Kālāma went and sat under a tree. Then, bhante, five hundred carts went rumbling by right next to him.

Atha kho bhante pañcamattāni sakaṭasatāni āḷāraṁ kālāmaṁ nissāya nissāya atikkamiṁsu. (DN ii 130)

Illustration: nissāya, upon

Homage to you, O best of men. We do not know what you are meditating upon.

namo te purisuttama yassa te nābhijānāma yampi nissāya jhāyasī ti. (SN iii 91)

Illustration: nissāya, supported by

Two sheaves of reeds might stand supported by each other

dve naḷakalāpiyo aññamaññaṁ nissāya tiṭṭheyyuṁ. (SN ii 114)

Illustration: nissāya, with the support of

At the four gates of his city, King Seri gave gifts to the needy. His wives asked:

‘Your majesty gives gifts but we do not give gifts. It would be good if, with your majesty’s support, we too might give gifts and perform acts of merit.’

sādhu mayampi devaṁ nissāya dānāni dadeyyāma puññāni kareyyāmā ti. (SN i 58)

Illustration: nissāya, with the support of

May those of unvirtuous desires, with the support of a faction, not create a schism in the community of bhikkhus.

mā pāpicchā pakkhaṁ nissāya saṅghaṁ bhindeyyuṁ. (SN ii 218)

Illustration: nissāya, with the help of

How about if I collected grass, twigs, branches, and leaves, and bound them together into a raft, and with the help of that raft and making an effort with my hands and feet, I got safely across to the far shore.

taṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttareyyanti. (MN i 135)

Illustration: nissāya, with the help of

… In this regard, with the help of and by means of the neutral attitude that is undiversified, associated with undiversity, abandon and transcend the neutral attitude that is diversified, associated with diversity

Tatra bhikkhave yā'yaṁ upekkhā ekattā ekattasitā taṁ nissāya taṁ āgamma yā'yaṁ upekkhā nānattā nānattasitā taṁ pajahatha taṁ samatikkamatha.

… With the help of and by means of the perception that “It is void of personal qualities” abandon and transcend the neutral attitude that is undiversified, associated with undiversity.

Atammayataṁ bhikkhave nissāya atammayataṁ āgamma yā'yaṁ upekkhā ekattā ekattasitā taṁ pajahatha taṁ samatikkamatha. (MN iii 220)

Illustration: nissāya, with the help of

With the help of the reflection ‘It does not exist,’ cross the flood [of suffering].

natthī ti nissāya tarassu oghaṁ. (Snp 1070)

Illustration: nissāya, with the help of

Friend, the brahman Dhanañjāni plunders brahman householders with the help of the king, and plunders the king with the help of brahman householders.

Dhanañjāni āvuso brāhmaṇo rājānaṁ nissāya brāhmaṇagahapatike vilumpati. Brāhmaṇagahapatike nissāya rājānaṁ vilumpati. (MN ii 185)

Illustration: nissāya, with the help of

This [wretched human] body has come into being through food, sister.

• With the help of food, food must be abandoned.

Āhāraṁ nissāya āhāro pahātabbo

This [wretched human] body has come into being through craving.

• With the help of craving, craving must be abandoned.

Taṇhaṁ nissāya taṇhā pahātabbā. (AN ii 145)

Illustration: nissāya, with the help of

Brahmanists and householders are helpful in providing bhikkhus with robe material, almsfood, abodes, and therapeutic requisites. Bhikkhus are very helpful in explaining the teaching, and proclaiming the religious life in its complete purity.

Bahukārā bhikkhave brāhmaṇagahapatikā tumhākaṁ ye vo paccupaṭṭhitā cīvara-piṇḍapāta-senāsana-gilānapaccayabhesajjaparikkhārehi. Tumhepi bhikkhave bahukārā brāhmaṇagahapatikānaṁ

Thus the religious life is lived with the help of each other for the sake of crossing the flood [of suffering], and for making a complete end of suffering.

Evamidaṁ bhikkhave aññamaññaṁ nissāya brahmacariyaṁ vussati oghassa nittharaṇatthāya sammā dukkhassa antakiriyāyā ti. (Iti 111)

Illustration: nissāya, with the help of

If a bhikkhu gains inward collectedness, gains mental concentration with the help of desire, this is called inward collectedness based on desire.

Chandaṁ ce bhikkhave bhikkhu nissāya labhati samādhiṁ labhati cittassekaggataṁ ayaṁ vuccati chandasamādhi. (SN v 268)

Illustration: nissāya, physically/spiritually relying on

The mighty sal trees physically relying on the Himalayas, the king of mountain ranges (himavantaṁ bhikkhave pabbatarājaṁ nissāya) grow in three ways: in branches, leaves and foliage; in bark and shoot; in softwood and pith.

Likewise, spiritually relying on the head of a family who has faith [in the perfection of the Perfect One’s enlightenment] (saddhaṁ kulapatiṁ nissāya), the folk in his house grow in three ways: faith [in the perfection of the Perfect One’s enlightenment], virtue, and penetrative discernment. (AN i 152)

Illustration: nissāya nissāya, by one support or another

The Blessed One, bhante, has indeed explained to us the crossing of the flood [of suffering] by one support or another.

Nissāya nissāya kira no bhante bhagavatā oghassa nittharaṇā akkhātā. (MN ii 265)

Illustration: nissāya, dependent upon

Whatever creatures there are which assume the four postures, all assume the four postures dependent upon the earth, established upon the earth

sabbe te paṭhaviṁ nissāya paṭhaviyaṁ patiṭṭhāya.

So, too, dependent upon virtue, established upon virtue, a bhikkhu develops and cultivates the seven factors of enlightenment.

Evameva kho bhikkhave bhikkhu sīlaṁ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti satta bojjhaṅge bahulīkaroti. (SN v 78)

Illustration: nissāya, dependent upon

When seeds and plants, whatever their kind, grow and reach maturity, all do so dependent upon the earth, established upon the earth.

sabbe te paṭhaviṁ nissāya paṭhaviyaṁ patiṭṭhāya. (MN i 230)

yaṁ nissāya

yaṁ nissāya: (main article see: nissaya)

Illustration: yaṁ nissāya, by reason of which

A bhikkhu with psychic power and mental mastery could, if he wished, focus on the solidness of that wooden log. How is that? There is the Solidness Phenomenon in that log of wood, by reason of which a bhikkhu with psychic power and mental mastery could focus on its solidness.

Ākaṅkhamāno āvuso bhikkhu iddhimā cetovasippatto amuṁ dārukkhandhaṁ paṭhavītveva adhimucceyya. Taṁ kissa hetu? Atthi āvuso amumhi dārukkhandhe paṭhavīdhātu yaṁ nissāya bhikkhu iddhimā cetovasippatto amuṁ dārukkhandhaṁ paṭhavītveva adhimucceyya. (AN iii 340-1)

Illustration: nissāya, for the sake of

Bhikkhus, there are five types of rag-robe wearers (paṁsukulikā), the best of whom undertakes the practice simply:

• for the sake of fewness of needs

appicchataṁ yeva nissāya

• for the sake of being content [with what is paltry and easily gotten]

santuṭṭhiṁ yeva nissāya

• for the sake of erasing defilements

sallekhaṁ yeva nissāya

• for the sake of physical seclusion

pavivekaṁ yeva nissāya

• for the sake of frugality

idamatthitaṁ yeva nissāya. (AN iii 219)

Illustration: nissāya, formal discipleship under a teacher

Ānanda, friend, the Blessed One has established a standard of ten years of formal discipleship under a teacher.

bhagavatā āvuso ānanda paññattaṁ dasavassāni nissāya vatthuṁ

One of ten years’ standing can offer formal spiritual support.

dasavassena nissayaṁ dātuṁ. (Vin.1.80)

Illustration: nissāya, in formal discipleship under

Bhante, be my teacher

acariyo me bhante hohī

I will live in formal discipleship under the Venerable.

Ayasmato nissāya vacchāmi. (Vin.1.60-61)

Illustrations: upanissāya

upanissāya

upanissāya: (main article see: nissaya)

Illustration: upanissāya, in

A bhikkhu lives in some quiet grove. While living there, his unestablished mindfulness does not become established.

Idha bhikkhave bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati. Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti. (MN i 104)

Illustration: upanissāya, near, in

A bhikkhu lives near some city… in some country… spiritually supported by some man

Idha pana bhikkhave bhikkhu aññataraṁ nagaraṁ upanissāya viharati… aññataraṁ janapadaṁ upanissāya viharati… aññataraṁ puggalaṁ upanissāya viharati. (MN i 106)

Illustration: upanissāya, nearby

Bhikkhus, once there was a great lake in a forest with bull elephants living nearby.

Bhūtapubbaṁ bhikkhave araññāyatane mahāsarasi taṁ nāgā upanissāya viharanti. (SN ii 269)

Illustration: upanissāya, beside

The independent Brahmās approached the Blessed One and stood, one beside each doorpost.

Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā yena bhagavā tenupasaṅkamiṁsu. Upasaṅkamitvā paccekaṁ dvārabāhaṁ upanissāya aṭṭhaṁsu. (SN i 146)

Illustration: upanissāya, in and around

Ānanda, go to all the bhikkhus who live in and around Rājagaha, and summon them to the assembly hall.

gaccha tvaṁ ānanda yāvatikā bhikkhū rājagahaṁ upanissāya viharanti te sabbe upaṭṭhānasālāyaṁ sannipātehī ti. (DN ii 76)

Illustration: upanissāya, spiritually supported by

There are four things spiritually supported by which a bhikkhu should abide

cattāro dhammā upanissāya vihātabbā.

In this regard a bhikkhu judges that:

• one thing should be followed.

• one thing should be endured.

• one thing should be avoided.

• one thing should be dispelled.

In this way a bhikkhu is endowed with spiritual resources

evaṁ kho bhikkhū bhikkhu nissayasampanno hotī ti. (AN iv 353-4)

Illustration: upanissāya, physically relying on; spiritually relying on

Just as the trees in a mighty forest physically relying on (upanissāya) a rocky mountain might become forest giants,

Yathāpi pabbato selo araññasmiṁ brahāvane
Taṁ rukkhā upanissāya vaḍḍhante te vanappatī.

Likewise in this world, spiritually relying on (upanissāya) the head of a family who has faith [in the perfection of the Perfect One’s enlightenment], His children, wife and relatives spiritually mature.

Tatheva sīlasampannaṁ saddhaṁ kulapatiṁ idha
Upanissāya vaḍḍhanti puttadārā ca bandhavā. (AN i 152)

Illustration: upanissāya, spiritually supported by

You should abide spiritually supported by one thing: diligence in [cultivating] spiritually wholesome factors.

Eko dhammo upanissāya vihātabbo appamādo kusalesu dhammesu. (SN i 89)

Illustration: upanissāya, spiritually supported by

He lives spiritually supported by the five powers of a disciple in training: the powers of faith [in the perfection of the Perfect One’s enlightenment], shame of wrongdoing, fear of wrongdoing, energetic application [to the practice], and wisdom.

So imāni pañca sekhabalāni upanissāya viharati: saddhābalaṁ hiribalaṁ ottappabalaṁ viriyabalaṁ paññābalaṁ. (AN ii 151)

Illustration: upanissāya, spiritually supported by

How about if I honoured, respected and abided spiritually supported by this very teaching to which I have fully awakened?

Yannūnāhaṁ yvāyaṁ dhammo mayā abhisambuddho tameva dhammaṁ sakkatvā garukatvā upanissāya vihareyyanti. (SN i 139)

Illustration: upanissāya, in spiritual discipleship under

What ascetic or Brahmanist can I honour and respect and dwell under in spiritual discipleship?

Kannu khvāhaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garukatvā upanissāya vihareyyan ti. (SN i 139)

Illustration: upanissāya, in spiritual discipleship under

One lives in spiritual discipleship under the Teacher or a companion in the religious life of the standing of a teacher

satthāraṁ vā upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ. (DN iii 284-5)

Illustration: upanissāya, in spiritual discipleship under

Soon I shall have lived in spiritual discipleship under the Blessed One for three years.

yadagge ahaṁ mahāli bhagavantaṁ upanissāya viharāmi na ciraṁ tīṇi vassāni. (DN i 152)

Illustration: upanissāya, dependent on

Desire arises in the world dependent on what they call ‘pleasing’ and ‘displeasing.’

Sātaṁ asātanti yamāhu loke tamupanissāya pahoti chando. (Snp 867)

Illustration: upanissāya, dependent on

Dependent on ascetic practices and self-mortification, or on what is seen, heard, sensed, [or cognised], with raised voices they wail for spiritual purity, not free of craving for various states of individual existence.

Tapūpanissāya jigucchitaṁ vā atha vāpi diṭṭhaṁ vā sutaṁ mutaṁ vā
Uddhaṁsarā suddhimanutthunanti avītataṇhāse bhavābhavesu. (Snp 901)

Illustrations: nissita

nissitaṁ

nissitaṁ: (main article see: nissaya)

Illustration: nissitaṁ, embedded in

He indeed removed from me the arrow [of craving], hard to discern, embedded in my heart;

Abbuhi vata me sallaṁ duddasaṁ hadayanissitaṁ. (Thi 52)

Illustration: nissitaṁ, immersed in

Whoever you know to be of such a kind, immersed in worldly life (gehanissitaṁ), of unvirtuous desires, thoughts, conduct, and sphere of personal application, all of you unitedly shun him. (Snp 280-281)

nissitā

nissitā: (main article see: nissaya)

Illustration: nissitā, living in

The creatures living in the grass and wood will meet with calamity and disaster

ye tiṇakaṭṭhanissitā pāṇā te anayavyasanaṁ āpajjeyyuṁ. (SN ii 152)

Illustration: nissitā, living in

Suppose there is a flayed cow. If it stands near a wall, the creatures living in the wall (kuḍḍanissītā pāṇā) would nibble her. (SN ii 99)

Illustration: nissitaṁ, conduces to

So, too, dependent upon virtue, established upon virtue, a bhikkhu develops and cultivates the seven factors of enlightenment.

Evameva kho bhikkhave bhikkhu sīlaṁ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti satta bojjhaṅge bahulīkaroti.

How does he do this?

Kathañca bhikkhave bhikkhu sīlaṁ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti satta bojjhaṅge bahulīkaro ti?

In this regard a bhikkhu develops the enlightenment factor of mindfulness (… detached awareness) which conduces to seclusion [from sensuous pleasures and spiritually unwholesome factors], to non-attachment [to originated phenomena], to the ending [of originated phenomena], and which results in the relinquishment [of the whole phenomenon of attachment].

Idha bhikkhave bhikkhu satisambojjhaṅgaṁ bhāveti (… upekkhāsambojjhaṅgaṁ bhāveti) vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.

In this way, dependent upon virtue, established upon virtue, a bhikkhu develops and cultivates the seven factors of enlightenment.

Evaṁ kho bhikkhave bhikkhu sīlaṁ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti satta bojjhaṅge bahulīkarotī ti.

Comment:

There are five reasons why nissitaṁ does not mean ‘supported by.’

1) Given that the sutta says the bojjhaṅgā are brought to development through virtue, it would be discordant in the same sutta to say that the bojjhaṅgā are ‘supported by’ viveka virāga and nirodha.

2) What the bojjhaṅgā are ‘supported by’ is explained in the Bojjhaṅgasaṁyuttaṁ: virtue (SN v 63), listening to the teaching (SN v 67), developing the [contemplation of the] four bases of mindfulness (SN v 73), virtuous friendship (SN v 78), proper contemplation (SN v 79), and diligence [in the practice] (SN v 91).

3) The Nibbidā Sutta (SN v 82) says seven factors of enlightenment when developed and cultivated lead to ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānaya saṁvattanti. This list makes it clear that virāga and nirodha are goals of the practice, not supports for it.

4) The factors of the eightfold path are similarly called vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ (SN v 54). To propose that social activites like right speech, right conduct and right means of livelihood are ‘supported by’ or ‘based upon’ viveka virāga and nirodha is obviously untrue.

5) Bodhi says that ‘the terms ‘seclusion’ (viveka), ‘dispassion’ (virāga), and ‘cessation’ (nirodha) may all be understood as referring to Nibbāna. Their use in this context signifies that the development of the enlightenment factors is directed to Nibbāna’ (MLDB p.1172 n.48).

Illustration: nissitaṁ, conduce to

The black crow dwelling [and feasting] in its home in the charnel ground arouses mindfulness in me regarding the body that conduces to non-attachment [to originated phenomena].

Apaṇḍaro aṇḍasambhavo sīvathikāya niketacāriko uppādayātava me satiṁ sandehasmiṁ virāganissitaṁ. (Tha 599)

nissito

nissito: (main article see: nissaya)

Illustration: nissito, on account of

The wise call that thing a spiritual shackle if, on account of it, one regards other people as inferior.

Taṁ vāpi ganthaṁ kusalā vadanti yaṁ nissito passati hinamaññaṁ. (Snp 798)

Illustration: nissitā, supported by

If I were to direct this detached awareness so purified and refined to the state of awareness of boundless space, and to develop my mind accordingly, then this detached awareness of mine, supported by that, fuelled by it, would remain for a very long time.

imaṁ ce ahaṁ upekkhaṁ evaṁparisuddhaṁ evaṁpariyodātaṁ ākāsānañcāyatanaṁ upasaṁhareyyaṁ tadanudhammañca cittaṁ bhāveyyaṁ evaṁ ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya. (MN iii 243)

Illustration: nissito, supported by

Alone and unsupported, Sakyan, I am not able to cross the great flood [of suffering].

Eko ahaṁ sakka mahantamoghaṁ anissito no visahāmi tārituṁ

Tell me, All-Seeing Eye, a basis [for spiritual development] (ārammaṇaṁ) supported by which I might cross this [wretched] flood [of suffering].

Ārammaṇaṁ brūhi samantacakkhu yaṁ nissito oghamimaṁ tareyyaṁ. (Snp 1073)

Illustration: nissitā, supported by

Householders and ascetics alike, each supported by the other, both fathom the true teaching; both attain unsurpassed safety from [the danger of] bondage [to individual existence]:

sāgārā anagārā ca ubho aññoññanissitā; ārādhayanti saddhammaṁ yogakkhemaṁ anuttaraṁ. (Iti 111)

Illustration: nissito, relies on

By three means, a brigand robs, plunders, burgles, and ambushes.

Tīhi bhikkhave aṅgehi samannāgato mahācoro sandhimpi chindati nillopampi harati ekāgārikampi karoti paripanthe pi tiṭṭhati.

He relies on the inaccessible, the impenetrable, and the powerful.

visamanissito ca hoti gahananissito ca hoti balavanissito ca hoti.

How does a brigand rely on the inaccessible?

Kathañca bhikkhave mahācoro visamanissito hoti.

He relies on impassible rivers and mountains hard to climb.

idha bhikkhave mahācoro nadīviduggaṁ vā nissito hoti pabbatavisamaṁ vā.

How does a brigand rely on the impenetrable?

Kathañca bhikkhave mahācoro gahananissito hoti.

He relies on jungles of grass or trees, or thickets, or woodland groves.

idha bhikkhave mahācoro tiṇagahanaṁ vā nissito hoti rukkhagahanaṁ vā gedhaṁ vā pana vanasaṇḍaṁ.

How does a brigand rely on the powerful?

Kathañca bhikkhave mahācoro balavanissito hoti

He relies on kings or kings’ ministers (rājānaṁ vā rājamahāmattānaṁ vā nissito hoti), thinking that if anyone accuses him, these people will say what is useful in defence, and they do so.

idha bhikkhave mahācoro rājānaṁ vā rājamahāmattānaṁ vā nissito hoti. Tassa evaṁ hoti: sace maṁ koci kiñci vakkhati ime me rājāno vā rāja mahāmattā vā pariyodhāya atthaṁ bhaṇissantī ti.

In the same way, an unvirtuous bhikkhu possessed of three qualities (tīhi dhammehi samannāgato) wanders about hurting and injuring himself; he is blameworthy, criticised by the wise, and begets much demerit. What are the three?

In this regard, an unvirtuous bhikkhu relies on the crooked, the impenetrable and the powerful.

visamanissito ca hoti gahananissito ca balavanissito ca.

How does an unvirtuous bhikkhu rely on the crooked?

Kathañca bhikkhave pāpabhikkhu visamanissito hoti.

In this regard, an unvirtuous bhikkhu is possessed of crookedness in deeds of body, speech, and mind.

idha bhikkhave pāpabhikkhu visamena kāyakammena… vacīkammena… manokammena samannāgato hoti.

How does an unvirtuous bhikkhu rely on the impenetrable?

Kathañca bhikkhave pāpabhikkhu gahananissito hoti

In this regard, the unvirtuous bhikkhu has a wrong view [of reality]. He is possessed of an unenlightening doctrine.

idha bhikkhave pāpabhikkhu micchādiṭṭhiko hoti antaggāhikāya diṭṭhiyā samannāgato

How does an unvirtuous bhikkhu rely on the powerful?

Kathañca bhikkhave pāpabhikkhu balavanissito hoti

He relies on kings or kings’ ministers thinking that if anyone accuses him, the kings or kings’ ministers will defend him. And they do so.

idha bhikkhave pāpabhikkhu rājānaṁ vā rājamahāmattānaṁ vā nissito hoti. Tassa evaṁ hoti: sace maṁ koci kiñci vakkhati ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṁ bhaṇissantī ti. (AN i 153-5)

Illustration: nissitaṁ, associated with

Whoever thinks such thoughts as are unvirtuous and associated with the household life is following a wrong path.

Yo vitakkaṁ vitakketi pāpakā gehanissitaṁ kummaggaṁ paṭipanno so. (Iti 117)

Illustration: nissitaṁ, associated with

With the destruction, fading away, ending, giving up, and relinquishment of clinging, grasping, obstinate adherence, stubborn attachment, and identification associated with the Solidness Phenomenon, I know that my mind is liberated [from perceptually obscuring states]

ye ca paṭhavīdhātunissitā upayūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi. (MN iii 31)

Illustration: nissitā, associated with

What is the neutral attitude that is diversified, associated with diversity?

Katamā ca bhikkhave upekkhā nānattā nānattasitā:

There is a neutral attitude associated with visible objects, audible objects… mentally known objects.

atthi bhikkhave upekkhā rūpesu atthi saddesu atthi gandhesu atthi rasesu atthi phoṭṭhabbesu.

What is the neutral attitude that is undiversified, associated with undiversity?

Katamā ca bhikkhave upekkhā ekattā ekattasitā.

There is a neutral attitude associated with the state of awareness of boundless space, associated with the state of awareness of boundless consciousness, associated with the state of awareness of nonexistence, associated with the state of awareness neither having nor lacking perception.

atthi bhikkhave upekkhā ākāsānañcāyatananissitā atthi viññāṇañcāyatananissitā atthi ākiñcaññāyatananissitā atthi nevasaññānāsaññāyatananissitā. (MN iii 220)

Comment:

Here nissitā and sitā are synonyms.

Illustration: nissitaṁ, associated with

Friends, I have treated the Solidness Phenomenon as void of personal qualities, and the Solidness Phenomenon as having no [absolute] Selfhood associated with it.

paṭhavīdhātuṁ kho ahaṁ āvuso na attato upagacchiṁ na ca paṭhavīdhātunissitaṁ attānaṁ. (MN iii 32)

Illustration: nissitā, bound up with

Thoughts bound up with attachment are the winds which carry along a man with a wrong view [of reality].

Vāhā vahanti duddiṭṭhiṁ saṅkappā rāganissitā. (Dhp 339)

Illustration: nissitā, based on

It is a loss for me, not a gain; it is unfortunate for me, not fortunate, that when I recollect the Buddha, the teaching, and the community of the Blessed One’s [noble] disciples in this way, detached awareness based on what is spiritually wholesome is not established within me.

upekkhā kusalanissitā na saṇṭhātī ti. (MN i 186)

Illustration: nissito, based on

The devas envy the bhikkhu who collects his food on almsround, who is self-reliant, not supported by a patron, but not if it is based on desire for praise and fame.

Piṇḍapātikassa bhikkhuno attabharassa anaññaposino
Devā pihayanti tādino no ce saddasilokanissito ti. (Uda 31)

Illustrations: nissita, attached

Introduction

In the following group of contexts, I take nissita to mean ‘attached’ not ‘dependent’ for two reasons:

1) Because nissita is frequently linked to other words implying grasping: upādāya, upādiyati, chandarāgaṁ, paṭibaddho, and saṁyutto. For example:

• One who is attached, grasping states of individual existence in this world or another does not transcend the round of birth and death

nissito ca upādiyaṁ
Itthabhāvaññathābhāvaṁ saṁsāraṁ nātivattati. (Snp 752)

• And he (practising satipaṭṭhāna mindfulness) abides unattached, not grasping anything in the world

anissito ca viharati na ca kiñci loke upādiyati. (DN ii 292)

2) Secondly, certain of these contexts do not support ‘dependent.’ For instance, it seems more sensible to say a bhikkhu is free of attachment to nourishment of all kinds (sabbāhāramanissito: Snp 749) than to say he is not dependent on them. Being not attached to food does not mean not dependent. Similarly, it seems more sensible to say a bhikkhu is not attached to the past (pubbamantamanissito: Snp 849) than to say he is not dependent on the past, as Norman puts it.

nissitena

nissitena: (main article see: nissaya)

Illustration: nissitena, attached

These two aspects of the Untroubled were made known by the Seer, free of attachment, and of excellent qualities.

Duve imā cakkhumatā pakāsitā
Nibbānadhātu anissitena tādinā.(Iti 39)

Illustration: nissito, attached

Having abandoned whatever is beloved or unbeloved, being without grasping, one who is not attached to anything at all, who is free of things conducive to psychological bondage, he would properly fulfil the ideals of religious asceticism in the world.

Hitvāna piyañca appiyañca anupādāya anissito kuhiñci
Saṁyojaniyehi vippamutto sammā so loke paribbajeyya. (Snp 363)

anissito

anissito: (main article see: nissaya)

Illustration: anissito, free of attachment

He sees no substantial reality in objects of attachment.

Na so upadhīsu sārameti

Having eliminated his fondness and attachment regarding objects of attachment,

Ādānesu vineyya chandarāgaṁ

He is free of attachment, not needing to be led by others,

So anissito anaññaneyyo

He would properly fulfil the ideals of religious asceticism in the world.

Sammā so loke paribbajeyya. (Snp 364)

Illustration: nissitā, attached

Those doctrines, at variance with each other, to which ascetics and Brahmanists are attached; .

Ye keci'me vādapathā puthussitā yannissitā samaṇabrāhmaṇā ca. (AN ii 9)

Illustration: anissito, free of attachment

Knowing the nature of reality, he is free of attachment.

ñatvā dhammaṁ anissito. (Snp 947)

Illustration: anissito, unattached

And he (practising satipaṭṭhāna mindfulness) abides unattached, not grasping anything in the world.

Anissito ca viharati na ca kiñci loke upādiyati. (DN ii 292)

Illustration: nissita, attached

There is trembling in one who is attached.

There is no trembing in one who is free of attachment.

Anissitassa calitaṁ natthi. (MN iii 266)

Illustration: nissitaṁ, attached

Therefore, householder, you should train yourself [with this reflection]: ‘I will not grasp the visual sense; my mind will not be attached to the visual sense.

Tasmātiha te gahapati evaṁ sikkhitabbaṁ na cakkhuṁ upādiyissāmī na ca me cakkhunissitaṁ viññāṇaṁ bhavissatī ti. (MN iii 259)

Illustration: nissitaṁ, attached to

When the devas with Inda, Brahmā, and Pajāpati seek a bhikkhu who is liberated in mind (vimuttacittaṁ), they do not find [anything of which they could say]

‘The stream of consciousness of the Perfect One is attached to this’

idaṁ nissitaṁ tathāgatassa viññāṇan ti.

For what reason? The Perfect One is untraceable even in this lifetime, I declare.

Taṁ kissa hetu diṭṭhevāhaṁ bhikkhave dhamme tathāgataṁ ananuvejjo ti vadāmi. (MN i 140)

Illustration: nissitaṁ, attached to

If he takes delight in that detached awareness, welcomes it, and persists in cleaving to it then the mind is attached to it. That is grasping.

So taṁ upekkhaṁ abhinandati abhivadati ajjhosāya tiṭṭhati tassa taṁ upekkhaṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ hoti viññāṇaṁ tadupādānaṁ. (MN ii 265)

kiṁ nissitā

kiṁ nissitā: (main article see: nissaya)

Illustration: kiṁ nissitā, for what reason

For what reason have seers, men, khattiyas, and brahmans, so many of them, offered gifts to devas here in the world. I ask you, Blessed One. Tell me this.

Kiṁ nissitā isayo manujā khattiyā brāhmaṇā devatānaṁ
Yaññamakappayiṁsu puthūdha loke pucchāmi taṁ bhagavā brūhi me taṁ. (Snp 1043)

These many seers, men, khattiyas, and brahmans who offered gifts to devas here in the world, Puṇṇaka, being tied to old age, offered gifts hoping for states of individual existence in this world [or another].

Ye kecime isayo manujā khattiyā brāhmaṇā devatānaṁ
Yaññamakappayiṁsu puthūdha loke āsiṁsamānā puṇṇaka itthabhāvaṁ
Jaraṁ sitā yaññamakappayiṁsu. (Snp 1044)

Illustrations: upanissita

upanissitā

upanissitā: (main article see: nissaya)

Illustration: upanissitā, attached

The religious philosophers outside this [training system] are attached to dogmatic views.

Ito bahiddhā pāsaṇḍā diṭṭhiyo upanissitā. (Thi 184)

Illustration: upanissitā, attached

The investigating sage knowing that these [so-called pandits] are attached, and knowing their states of attachment [according to reality], knowing this, liberated [from perceptually obscuring states], he does not dispute.

Ete ca ñatvā upanissitā ti ñatvā muni nissaye so vīmaṁsi
Ñatvā vimutto na vivādameti. (Snp 877)

 

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1)
Appendix: nissaya, nissita: These two terms, in combination with taṇhā and diṭṭhi, belong probably, as such, to the commentarial literature, e.g. Visuddhi Magga I.
en/dictionary/nissaya.txt · Last modified: 2019/09/25 05:31 by 127.0.0.1