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en:dictionary:igpt_ñ

Illustrated Glossary of Pāli Terms [ñ]

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Info

The upper info is for display reasons for pages refering to words not included in this dictionary.

Detail on “Illustrated Glossary of Pāli Terms” see Index and Introduction.

Content

Index IGPT
a | ā | i | ī | u | ū | e | o | k | kh | g | gh | | c | ch | j | jh | ñ | | ṭh | | ḍh | | t | th | d | dh | n | p | ph | b | bh | m | y | r | l | v | s | h |

ñ

ñatvā

Renderings

  • for ñatvā:
    • knowing
    • knowing [according to reality]
    • recognising

Introduction

Ñatvā: usual meanings

Ñatvā is the absolutive of jānāti, to be rendered as either:

  • 1) knowing, or having known.
  • 2) recognising, or having recognised.

Ñatvā+yathābhūtaṁ

Sometimes ñatvā is linked to yathābhūtaṁ, thus implying insightful knowing:

• [For one] knowing this according to reality, the Untroubled is happiness supreme.

Etaṁ ñatvā yathābhūtaṁ nibbānaṁ paramaṁ sukhaṁ. (Dhp 203)

• Knowing the world [of phenomena] according to reality

Lokaṁ ñatvā yathābhūtaṁ. (AN iv 238)

• Having in this way known things according to reality, his mind is completely liberated [from perceptually obscuring states].

Evaṁ ñatvā yathābhūtaṁ… sammācittaṁ vimuccati. (AN iii 354)

Ñatvā+parenthesis: ‘knowing [according to reality]’

Where ñatvā means knowing insightfully, and where yathābhūtaṁ is missing, it needs to be parenthesised:

1) One who knows the All in every way [according to reality] is not attached to anything.

Yo sabbaṁ sabbato ñatvā sabbatthesu na rajjati. (Iti 4)

2) Knowing the arising of nonexistence [according to reality], and knowing that spiritually fettering delight is a tie to individual existence, knowing this thus, then he sees this matter [according to reality].

Ākiñcaññasambhavaṁ ñatvā nandi saṁyojanaṁ iti
Evametaṁ abhiññāya tato tattha vipassati. (Snp 1115)

Illustrations

Illustration: ñatvā, knowing

In knowing a mentally known object with mindfulness muddled…

Dhammaṁ ñatvā sati muṭṭhā. (SN iv 76)

Knowing wrongdoing as wrongdoing, and innocence as innocence.

Vajjañca vajjato ñatvā avajjañca avajjato. (Dhp 319)

Knowing that his foe is angry

Paraṁ saṅkupitaṁ ñatvā. (SN i 162)

Knowing the body as perishable, and consciousness as perishable,

Kāyañca bhiduraṁ ñatvā viññāṇañca pabhaṅguṇaṁ. (Iti 69)

Knowing that everything in the world is untrue [to itself]

sabbaṁ vitathamidanti ñatvā loke. (Snp 9)

Illustration: ñatvā, recognising

‘Brahmanic sacrifices glorify sights and sounds also flavours, sensuous pleasures, and women.

Rūpe ca sadde ca atho rase ca
Kāmitthiyo cābhivadanti yaññā

‘Recognising that this was a spiritual stain amidst objects of attachment I lost my taste for sacrifices and offerings.’

Etaṁ malan ti upadhīsu ñatvā
Tasmā na yiṭṭhe na hute arañjin ti. (Vin.1.37)

Seeing sensuous pleasures as [dangerous as] a blazing [grass torch being carried against the wind], and gold pieces as [dangerous as a sharp] knife, and life from the time of conception as suffering, and great danger in the [possibility of the] hells,

Kāme ādittato disvā jātarūpāni satthato
Gabbhavokkantito dukkhaṁ nirayesu mahabbhayaṁ.

Recognising this danger, I was filled with an earnest attitude [to the practice].

Etamādīnavaṁ ñatvā saṁvegaṁ alabhiṁ tadā. (Tha 791)

The wise, recognising this special quality of diligence, rejoice in it, taking delight in the Noble People’s sphere of personal application.

Etaṁ visesato ñatvā appamādamhi paṇḍitā
Appamāde pamodanti ariyānaṁ gocare ratā. (Dhp 22)

[All of] this is bondage [to individual existence]. Here there is little enjoyment and much suffering. Recognising it as a hook, the intelligent man should live the religious life as solitarily as a rhinoceros horn.

Saṅgo eso parittamettha sokhyaṁ appassādo dukkhamettha bhiyyo
Gaḷo eso iti ñatvā mutimā eko care khaggavisāṇakappo. (Snp 61)

‘They give food, strength, a good appearance, and thus pleasure. Recognising this good reason, they did not kill cows.

Annadā baladā cetā vaṇṇadā sukhadā tathā
Etamatthavasaṁ ñatvā nāssu gāvo haniṁsu te. (Snp 297)

‘Recognising the wretchedness of all this, the sage for his whole life resolutely lives the religious life by himself. He does not pursue sexual intercourse.

Etamādīnavaṁ ñatvā muni pubbāpare idha
Ekacariyaṁ daḷhaṁ kayirā na nisevetha methunaṁ. (Snp 821)

Illustration: ñatvā, knowing [according to reality]: the nature of reality

‘A person for whom there is no attachment, who, knowing the nature of reality, is not attached

Yassa nissayatā natthi ñatvā dhammaṁ anissito. (Snp 856)

Knowing commonplace opinions [according to reality], he remains indifferent to them, thinking, “Let other people adopt them [if they wish].”

Ñatvā ca so sammutiyo puthujjā upekkhatī uggahaṇanti maññe. (Snp 911)

Knowing the world’s unlastingness [according to reality], they put an end to suffering.

Loke aniccataṁ ñatvā dukkhassantaṁ akaṁsu te. (SN i 61)

Knowing things [according to reality] he would achieve states of great distinction.

Ñatvā ca dhammesu visesī assa. (Tha 372)

ñāṇa

Renderings

  • for ñāṇa:
    • knowledge]]
    • knowledge [of things according to reality]
    • perception (Poṭṭhapāda Sutta)
    • ignorance
    • ignorance [of things according to reality]
    • incomprehension
  • ñāṇaṁ: knowledge; knowledge [of things according to reality]; perception (Poṭṭhapāda Sutta)
  • ñāṇan: knowledge
  • ñāṇaṁ tathaṁ: knowledge of things according to reality
  • yathābhūtaṁ ñāṇāya: knowledge of old age and death according to reality
  • ñāṇamhi: knowledge [of things according to reality]
  • aññāṇaṁ: ignorance of it [according to reality]; ñāṇaṁ knowledge of it [according to reality]
  • aññāṇa: ignorance [of things according to reality]; ignorance; incomprehension

Introduction

Ñāṇa: factual knowledge or insightful knowledge

Ñāṇa is derived from jānāti and means either factual knowledge or insightful knowledge. Factual knowledge is the knowledge of someone looking into a well and knowing, ‘There is water’ (tassa udakan ti hi kho ñāṇaṁ assa SN ii 118). Insightful knowledge is knowing, for example, old age and death according to reality (jarāmaraṇe yathābhūtaṁ ñāṇāya SN ii 132).

Thus to indicate insightful knowledge, yathābhūtaṁ is used, at least sometimes. Where it is missing, it should be parenthesised.

Aññāṇa: lack of factual knowledge or insightful knowledge

Correspondingly, there are the opposites: lack of factual knowledge and lack insightful knowledge. The former is the ignorance (aññāṇa) that a bhikkhu might have of a Pātimokkha rule, and who exclaims ‘Only now do I realise! This regulation, it seems, is handed down as a Pātimokkha rule’ (Vin.4.144). The latter is, for example, of the first noble truth: ignorance of suffering [according to reality] (dukkhe aññāṇaṁ SN v 430).

Here we have parenthesised [according to reality] to indicate insightful knowledge. This is clearly justified because in other suttas, yathābhūtaṁ is associated with the formula: So idaṁ dukkhan ti yathābhūtaṁ pajānāti (SN v 199).

Parenthesising: association of terms

Our parenthesis is also justified because of the association of ñāṇa with terms where we have explained that a similar parenthesis is used:

1) dassana: vision [of things according to reality].

• He has knowledge and vision of all phenomena [according to reality],

Sabbesu dhammesu ca ñāṇadassī. (Snp 478)

See Glossary sv Dassana.

2) ñatvā: knowing [according to reality].

• One who is uncertain [about the excellence of the teaching] should train in the path of knowledge [of things according to reality], [for these] things have been spoken of by the Ascetic having [likewise] known them [according to reality].

Kathaṅkathī ñāṇapathāya sikkhe ñatvā pavuttā samaṇena dhammā (Snp 868). See Glossary sv Ñatvā.

Poṭṭhapāda Sutta: unusual

The use of ñāṇaṁ in the Poṭṭhapāda Sutta is unusual. It will be discussed in the Illustrations.

Illustrations

Illustration: ñāṇa, knowledge [of things according to reality]; aññāṇa, ignorance [of things according to reality]

By destroying the origin of ignorance [of things according to reality], [the eightfold path] is a destroyer of the operation of the karmic mechanism.

It causes the thunderbolt of knowledge [of things according to reality] to fall on thoughts which have been taken hold of.

Viññāṇānaṁ pariggahe ñāṇavajīranipātino. (Tha 419)

Neutral sense impression: knowledge of it [according to reality] is pleasant, ignorance of it [according to reality] is unpleasant.

adukkhamasukhā vedanā ñāṇasukhā aññāṇadukkhā ti. (MN i 302)

Illustrations: unparenthesised

ñāṇaṁ

ñāṇaṁ: (main article see: ñāṇa)

Illustration: ñāṇaṁ, knowledge

For this, bhikkhu, is the highest penetrative discernment, namely knowledge of the complete destruction of suffering.

Esā hi bhikkhu paramā ariyā paññā yadidaṁ sabbadukkhakkhaye ñāṇaṁ. (MN iii 245)

For him thus knowing and seeing, his mind is liberated [from perceptually obscuring states].

Tassa evaṁ jānato evaṁ passato kāmāsavā pi… avijjāsavā pi cittaṁ vimuccati.

Being liberated [from perceptually obscuring states], the knowledge arises that he is [thus] liberated.

Vimuttasmiṁ vimuttami ti ñāṇaṁ hoti. (MN iii 108)

Illustration: ñāṇaṁ, knowledge [of things according to reality]

In one of right inward collectedness, right knowledge [of things according to reality] comes into being.

sammāsamādhissa sammāñāṇaṁ pahoti

In one of right knowledge [of things according to reality], right liberation [from perceptually obscuring states] comes into being.

sammāñāṇassa sammāvimutti pahoti. (MN iii 71-77)

As he abides contemplating the nature of the body internally he becomes perfectly inwardly collected and perfectly serene. Being thus perfectly inwardly collected and perfectly serene, he arouses knowledge and vision externally of others’ bodies [according to reality].

So tattha sammā samāhito sammāvippasanno bahiddhā parakāye ñāṇadassanaṁ abhinibbatteti. (DN ii 216)

Illustrations: Poṭṭhapāda Sutta

Illustration: ñāṇaṁ, perception (Poṭṭhapāda Sutta)

The use of ñāṇaṁ in the Poṭṭhapāda Sutta is unusual. The Buddha tells Poṭṭhapāda that:

‘A state of refined awareness arises first, perception [of that state] afterwards. From the arising of a state of refined awareness comes the perception [of that state]. Thus one knows that perception has a specific and necessary condition.’

Saññā kho poṭṭhapāda paṭhamaṁ uppajjati pacchā ñāṇaṁ. Saññuppādā ca pana ñāṇuppādo hoti. So evaṁ pajānāti idappaccayā kira me ñāṇaṁ udapādī ti. (DN i 185)

Comment:

Poṭṭhapāda’s question stemmed from the Buddha’s explanation of how various states of refined awareness (saññā) arise, and how there is a ‘subtle but true perception’ of those states (sukhumasaccasaññā tasmiṁ samaye hoti). Thus saññā has two meanings: state of refined awareness, and perception of that state. For example:

• Further, Poṭṭhapāda, with the overcoming in every way of the state of awareness of boundless space, a bhikkhu enters and abides in the state of awareness of boundless consciousness, where one perceives that consciousness is boundless.

Puna ca paraṁ poṭṭhapāda bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇan ti viññāṇañcāyatanaṁ upasampajja viharati.

… And for him the previous subtle but true perception (saññā) of the state of awareness of boundless space ceases. And at that time there is a subtle but true perception (saññā) of the state of awareness of boundless consciousness. He is one with a subtle but true perception of the state of awareness of boundless consciousness.

Tassa yā purimā ākāsānañcāyatanasukhumasaccasaññā sā nirujjhati. Viññāṇañcāyatanasukhumasaccasaññā tasmiṁ samaye hoti. Viññāṇañcāyatanasukhumasaccasaññī yeva tasmiṁ samaye hoti. (DN i 183-4)

… In this way one state of refined awareness (saññā) arises through the training, and one state of refined awareness (saññā) ceases through the training.

Evampi sikkhā ekā saññā uppajjati. Sikkhā ekā saññā nirujjhati. (DN i 183-4)

Now, following the Buddha’s explanation, Poṭṭhapāda wanted to know the relationship between states of refined awareness and perception of those states. This was because he had recently attended discussions on the ‘thorough ending of states of refined awareness’ (abhisaññānirodhe) in which philosophers had explained the relationship beween the two. For instance, one philosopher said states of refined awareness (saññā) arise and cease without indispensible or necessary conditions (ahetū appaccayā purisassa saññā uppajjanti pi nirujjhanti pi). When they arise, one is perceptive [of them] (Yasmiṁ samaye uppajjanti saññī tasmiṁ samaye hoti), when they disappear, one is unperceptive [of them] (Yasmiṁ samaye nirujjhanti asaññī tasmiṁ samaye hotī ti). But in asking which comes first, states of refined awareness or perception of those states, Poṭṭhapāda would have needed to ask, ‘Which comes first, saññā or saññā?’ To avoid this situation, he called perception ‘ñāṇaṁ.’ The Buddha accepted this substitution and gave the answer above, adding that perception has a specific and necessary condition (idappaccayā kira me ñāṇaṁ udapādī).

ñāṇan

ñāṇan: (main article see: ñāṇa)

Illustration: ñāṇan, knowledge

Some ascetic or Brahmanist says ‘All those who kill… will be reborn in the realm of happiness, in the heavenly worlds.’

So evamāha yo kira bho pāṇātipātī… micchādiṭṭhi sabbo so kāyassa bhedā parammaraṇā sugatiṁ saggaṁ lokaṁ upapajjati.

And says: ‘Those who know thus, know rightly; those who know otherwise, their knowledge is wrong.’

Ye evaṁ jānanti te sammā jānanti ye aññathā jānanti micchā tesaṁ ñāṇan ti. (MN iii 210)

Suppose, friend, there was a well along a desert road, but it had neither a rope nor a bucket. Then a man came, oppressed by the heat, tired, parched, and thirsty.

• He would look into the well and would have the knowledge, ‘There is water,’ but he would not be able to make bodily contact with it.

So taṁ udapānaṁ olokeyya. Tassa udakan ti hi kho ñāṇaṁ assa na ca kāyena phusitvā vihareyya. (SN ii 118)

The three final knowledges.

• the final knowledge: the knowledge through recalling of past lives

pubbenivāsānussati ñāṇaṁ vijjā

• the final knowledge: the knowledge of the transmigration of beings

sattānaṁ cutūpapāte ñāṇaṁ vijjā

• the final knowledge: the knowledge of the destruction of perceptually obscuring states.

āsavānaṁ khaye ñāṇaṁ vijjā. (DN iii 275)

As regards the past, the Perfect One has knowledge of past lives. He can remember as far back as he wishes.

Atītaṁ kho cunda addhānaṁ ārabbha tathāgatassa satānusāri ñāṇaṁ hoti. So yāvatakaṁ ākaṅkhati tāvatakaṁ anussarati.

As for the future, this knowledge, born of enlightenment, arises in him ‘This is the last birth; there will be no renewed states of individual existence.’

Anāgatañca kho addhānaṁ ārabbha tathāgatassa bodhijaṁ ñāṇaṁ uppajjati ayamantimā jāti natthidāni punabbhavo ti. (DN iii 134)

Two kinds of knowledge

• knowledge of destruction

• knowledge of non-rearising

ñāṇaṁ tathaṁ

ñāṇaṁ tathaṁ: (main article see: ñāṇa)

Illustration: ñāṇaṁ tathaṁ, knowledge of things according to reality

Knowing the arising of nonexistence [according to reality], and knowing that spiritually fettering delight is a tie to individual existence,

Ākiñcaññasambhavaṁ ñatvā nandi saṁyojanaṁ iti

knowing this thus, then he sees this matter [according to reality].

Evametaṁ abhiññāya tato tattha vipassati

This is the knowledge of things according to reality of the Brahman who has perfected the religious life

Etaṁ ñāṇaṁ tathaṁ tassa brāhmaṇassa vusīmato ti. (Snp 1115)

yathābhūtaṁ ñāṇāya

yathābhūtaṁ ñāṇāya: (main article see: ñāṇa)

Illustration: yathābhūtaṁ ñāṇāya, knowledge of old age and death according to reality

One who does not know and see old age and death according to reality should vigorously endeavour [to attain] knowledge of old age and death according to reality

Jarāmaraṇaṁ bhikkhave ajānatā apassatā yathābhūtaṁ jarāmaraṇe yathābhūtaṁ ñāṇāya ātappaṁ karaṇīyaṁ. (SN ii 132)

Illustrations: parenthesised

ñāṇamhi

ñāṇamhi: (main article see: ñāṇa)

Illustration: ñāṇamhi, knowledge [of things according to reality]

What difference does womanhood make when the mind is well-collected, when knowledge [of things according to reality] exists in one who rightly sees the nature of reality?

Itthibhāvo kiṁ kayirā cittamhi susamāhite
Ñāṇamhi vattamānamhi sammā dhammaṁ vipassato. (SN i 129)

Illustrations: aññāṇa

aññāṇaṁ

aññāṇaṁ: (main article see: ñāṇa)

Illustration: aññāṇaṁ, ignorance of it [according to reality]; ñāṇaṁ knowledge of it [according to reality]

Bhikkhus, ignorance of suffering [according to reality], the origin of suffering, the ending of suffering, the practice leading to the ending of suffering, is called uninsightfulness into reality, and it is on account of this quality that one lacks insight into reality.

Yaṁ kho bhikkhu dukkhe aññāṇaṁ dukkhasamudaye aññāṇaṁ dukkhanirodhe aññāṇaṁ dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ ayaṁ vuccati bhikkhu avijjā ettāvatā ca avijjāgato hoti.

Bhikkhus, whatsoever is the knowledge of suffering [according to reality], of the origin of suffering, the ending of suffering, and of the practice leading to the ending of suffering, is called insightfulness into reality, and it is on these grounds that one is possessed of insight into reality.

Yaṁ kho bhikkhu dukkhe ñāṇaṁ dukkhasamudaye ñāṇaṁ dukkhanirodhe ñāṇaṁ dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ ayaṁ vuccati bhikkhu vijjā ettāvatā ca vijjāgato hoti. (SN v 430)

aññāṇa

aññāṇa: (main article see: ñāṇa)

Illustration: aññāṇa, ignorance [of things according to reality]

These three kinds of spiritually unwholesome thoughts produce spiritual blindness, uninsightfulness, ignorance [of things according to reality], are destructive of penetrative discernment, vexatious, and not conducive to the Untroubled. Which three? Sensuous thought, unbenevolent thought, and malicious thought.

Kāmavitakko… Vyāpādavitakko… Vihiṁsāvitakko bhikkhave andhakaraṇo acakkhukaraṇo aññāṇakarano paññānirodhiko vighatapakkhiko anibbānasaṁvattaniko. (Iti 82)

Illustration: aññāṇa, ignorance

If a bhikkhu, while the half-monthly Pātimokkha is being recited, says “Only now do I realise! This regulation, it seems, is handed down as a Pātimokkha rule, is included as a Pātimokkha rule, and comes up for recitation every half-month.” If other bhikkhus know that this bhikkhu has already sat through two or three recitations of the Pātimokkha, if not more:

• there is no acquittal for that bhikkhu due to ignorance,

na ca tassa bhikkhuno aññāṇakena mutti. (Vin.4.144)

Illustration: aññāṇa, incomprehension

Vacchagotta asked the Buddha where an arahant was reborn after death. The Buddha said one cannot say he is either reborn or not reborn. Vacchagotta exclaimed:

• ‘I have fallen into incomprehension and bewilderment.’

Etthāhaṁ bho gotama aññāṇamāpādiṁ ettha sammohamāpādiṁ. (MN i 487)

ñāya

Renderings

Introduction

Ñāya: noble practice

Ñāya occurs either alone or with ariyo or dhamma. These words mean:

  • ñāya: ‘noble practice’
  • ariyo: ‘noble’
  • dhamma: ‘practice’

Therefore any combination of these words usually means ‘the noble practice.’ But if ñāya means ‘noble practice,’ and dhamma means ‘practice,’ then dhamma is redundant.

• He explained the noble practice which is of benefit to devas and men

Hitaṁ devamanussānaṁ ñāyaṁ dhammaṁ pakāsayī. (AN ii 37)

• He fulfils the noble practice that is spiritually wholesome.

ārādhako hoti ñāyaṁ dhammaṁ kusalan ti. (SN v 19)

Bodhi incorporates the redundancy by using a comma:

• He revealed the Dhamma, the method, for the benefit of devas and humans

Hitaṁ devamanussānaṁ ñāyaṁ dhammaṁ pakāsayī. (Bodhi, AN ii 37)

• He attains the method, the Dhamma that is wholesome.

ārādhako hoti ñāyaṁ dhammaṁ kusalan ti. (Bodhi, SN v 19)

The noble practice: definition

The noble practice means ‘practices that are virtuous and spiritually wholesome’:

• He applies himself to the welfare and happiness of the manyfolk.

bahujanahitāya paṭipanno hoti bahujanasukhāya

… By him are many folk established in the noble practice, namely in practices that are virtuous and spiritually wholesome.

bahu'ssa janatā ariye ñāye patiṭṭhāpitā yadidaṁ kalyāṇadhammatā kusaladhammatā. (AN ii 36)

Comments:

  • 1) The - suffix denotes multitude, collection (PGPL: para 581).
  • 2) Whatever there is in my family that is suitable for offering, all that I share unreservedly with those who are virtuous and of a virtuous moral nature.

Yaṁ kho pana kiñci kule deyyadhammaṁ sabbaṁ taṁ appaṭivibhattaṁ sīlavantehi kalyāṇadhammehī ti. (SN v 397)

Ñāya: ‘correct approach’

A different meaning for ñāya is indicated in the story about Medakathālikā, the acrobat’s apprentice (SN v 168) where it means ‘correct approach.’ See Illustrations.

Ariyo ñāyo: the noble doctrine

Ariyo ñāyo in reference to dependent origination (paṭiccasamuppāda SN ii 70) means ‘noble doctrine’:

• ‘the noble doctrine that one has clearly seen and correctly penetrated by penetrative discernment’

ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho

Ñāyo is properly called ‘doctrine’ because it is equivalent to dhamma that the Buddha used, again in reference to dependent origination:

• It is through not fathoming, not penetrating this doctrine that this generation is tangled up like string

etassa ānanda dhammassa ananubodhā appaṭivedhā evamayaṁ pajā tantākulakajātā.

In both cases dependent origination is a doctrine to be penetrated.

Illustrations

Illustration: ñāya, noble practice

The community of the Blessed One’s [noble] disciples is applied to the excellent practice,

supaṭipanno bhagavato sāvakasaṅgho

The community of the Blessed One’s [noble] disciples is applied to the correct practice,

ujupaṭipanno bhagavato sāvakasaṅgho

The community of the Blessed One’s [noble] disciples is applied to the noble practice.

ñāyapaṭipanno bhagavato sāvakasaṅgho

The community of the Blessed One’s [noble] disciples is applied to the proper practice.

sāmīcipaṭipanno bhagavato sāvakasaṅgho. (SN v 343)

If anyone told a follower of that teaching: ’Certainly the Venerable is applying himself to the noble practice, and will fulfil the noble practice,’

Yo kho cunda evarūpaṁ sāvakaṁ evaṁ vadeyya addhāyasmā ñāyapaṭipanno ñāyamārādhessatī ti

… the one who praises, the person who was praised, and the one who, on hearing such praise, should make still greater efforts, would all beget much merit. Why?

yo ca pasaṁsati yañca pasaṁsati yo ca pasaṁsito bhiyyo somattāya viriyaṁ ārabhati sabbe te bahuṁ puññaṁ pasavanti. Taṁ kissa hetu?

… Because the teaching and discipline are well explained, well expounded, and lead to deliverance [from suffering], and to inward peace.

Evaṁ hetaṁ cunda hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṁvattanike. (DN iii 121)

ñāyassa

ñāyassa: (main article see: ñāya)

Illustration: ñāyassa, noble practice

This is the one-destination path… for acquiring the noble practice, for realising the Untroubled, namely, the [contemplation of the] four bases of mindfulness.

ekāyano ayaṁ bhikkhave maggo… ñāyassa adhigamāya nibbānassa sacchikiriyāya. Yadidaṁ cattāro satipaṭṭhānā. (SN v 142)

ñāyaṁ dhammaṁ

ñāyaṁ dhammaṁ: (main article see: ñāya)

Illustration: ñāyaṁ dhammaṁ, the noble practice

He explained the noble practice which is of benefit to devas and men, hearing and understanding which the manyfolk gain faith [in the perfection of the Perfect One’s enlightenment].

Hitaṁ devamanussānaṁ ñāyaṁ dhammaṁ pakāsayī
Yaṁ ve disvā ca sutvā ca pasīdati bahujjano. (AN ii 37)

These four kinds of religious life without consolation have been declared, wherein a wise man certainly would not live the religious life, or if he should live it, would not fulfil the noble practice that is spiritually wholesome.

cattāri ca anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya vasanto vā na ārādheyya ñāyaṁ dhammaṁ kusalan ti. (MN i 514)

If, brahman, anyone from a clan of khattiyas goes forth from the household life into the ascetic life, and, after encountering the teaching and discipline proclaimed by the Perfect One, he abstains from killing, stealing, incelibacy… he fulfils the noble practice that is spiritually wholesome.

ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. (MN ii 181)

Whether it is a layperson or one gone forth [into the ascetic life] who applies himself to wrong practice, because of doing so he does not fulfil the noble practice that is spiritually wholesome.

Gihī vā bhikkhave pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu nārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. (SN v 19)

ñāyo

ñāyo: (main article see: ñāya)

Illustration: ñāyo, correct approach

An acrobat told his apprentice Medakathālikā to join him on the bamboo pole and stand on his shoulders, and told him:

• ‘You protect me, dear Medakathālikā, and I’ll protect you.

tvaṁ samma medakathālike mamaṁ rakkha. Ahaṁ tvaṁ rakkhikissāmi.

… Thus safeguarding one another (aññamaññaguttā), protecting one another (aññamaññarakkhitā), we’ll exhibit our skills, collect our fee, and get safely off the bamboo pole.’

Medakathālikā replied:

• ‘That’s not the way to do it, teacher. You protect yourself, teacher, and I’ll protect myself.

na kho nāmenaṁ ācariya evaṁ bhavissati tvaṁ ācariya attānaṁ rakkha ahaṁ attānaṁ rakkhissāmi

… Thus, each safeguarding ourselves (attaguttā), and protecting ourselves (attarakkhitā), we’ll exhibit our skills, collect our fee, and get safely off the bamboo pole.’

The Buddha praised Medakathālikā, saying:

• ’That’s the correct approach: it’s just as the apprentice Medakathālikā told his teacher.

So tattha ñāyo ti bhagavā avoca yathā medakathālikā antevāsī ācariyaṁ avoca. (SN v 168-9)

Illustration: ñāyo, doctrine

“And what is the noble doctrine that he has clearly seen and correctly penetrated by penetrative discernment?

Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho?

The noble disciple carefully and properly contemplates dependent origination thus:

Idha gahapati ariyasāvako paṭiccasamuppādaññeva sādhukaṁ yonisomanasikaroti

‘When there is this, that comes to be. With the arising of this, that arises. Without this, that does not come to be. With the ending of this, that ceases.

iti imasmiṁ sati idaṁ hoti imassuppādā idaṁ uppajjati imasmiṁ asati idaṁ na hoti imassa nirodhā idaṁ nirujjhati. (SN ii 70)

Comment:

Dependent origination is elsewhere called dhamma:

• It is through not fathoming, not penetrating this doctrine that this generation is tangled up like string

Etassa ānanda dhammassa ananubodhā appaṭivedhā evamayaṁ pajā tantākulakajātā. (DN ii 55)

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—- dataentry metadata —- page ID: en:dictionary:igpt_ñ pagename: igpt_ñ file: igpt_ñ.txt permanent link: http://accesstoinsight.eu/en:dictionary:igpt_ñ page initially given by: Johann page creation date: 2019/09/22 origin author and source: see source_of_dictionaries. source: various, see source_of_dictionaries edits: see source_of_dictionaries edition: ati.eu 2019/09/22, revision 2, 10/04 scope of gift: This is a gift of Dhamma and given to use for any skilful/wholesome purpose and undertaking but not for any commercial use or other use of exchange for worldly aims. For additional information see Dhamma-Dana and possible details at the source pages for included parts. Much joy in using and share of the merits! owner of this copy: Sublime Sangha of the eight directions. current maintainer: The aramika and monastic disciples on sangham.net dedications of editors: Johann: for the Sublime Saṅgha of the Buddha and those following and interested, and so then benefiting my persons teachers, parents and ancestors, all beings welfare.


en/dictionary/igpt_ñ.txt · Last modified: 2019/11/05 06:21 by Johann