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en:dictionary:ñāṇa



ñāṇa {pi}


Pāḷi; √ ñāṇa
gender:
type:
alt. sp.: IPA: ɲɑːɳə, Velthuis: ~naa.na, readable: nyaana, simple: nana
translation ~:
skr.:
khmer: ញាណ
thai: ญาณ
sinhal.: ඤාණ
burm.: ဉာဏ
appears:



nyaana.jpg

[dic] ñāṇa (nana)

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

ATI Glossary

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Buddhist Dictionary

by late Ven. Nyanalokita Thera:

ñāṇa:1) 'knowledge, comprehension, intelligence, insight', is a synonym for paññā; see also vipassanā.

 

PTS Dictionary

by the Pali Text Society:

 

Glossary Thanissaro

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Illustrated Glossary of Pāli Terms

by Ven. Varado Maha Thera:

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)

 

Glossary various Teacher

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See also

Suttas and Dhammadesanā

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1)
Appendix: Of the 9 kinds of insight-knowledge constituting the paṭipadā-ñāṇadassana-visuddhi (see Visuddhi Magga XXI), the following 6 are, as such, enumerated and explained for the first time in Paṭisambhidāmagga, namely: udayabbayānupassanā-ñāṇa (I. 54-57), bhaṅgānupassanā-ñāṇa, (ib. 57f.). bhayatupatthāna-ñāṇa (ib. 59f). muccitukamyatā-ñāṇa, //[[paṭisankhāñāṇa|paṭisankhā-ñāṇa, saṅkhārupekkhā-ñāṇa (ib. 60-65). The terms udayabbaya and bhaṅga, in connection with the 5 groups of existence, however, are often met with in the old Sutta texts. Of the remaining 3 kinds of knowledge, ādīnavānupassanā, nibbidānupassanā and anulomañāṇa, the first 2 occur often in the old Sutta texts, while anuloma-ñāṇa, though only briefly mentioned in the Abhidhamma Canon (Patthanā), plays a prominent part in the exegetical literature.
en/dictionary/ñāṇa.txt · Last modified: 2019/09/25 05:29 by 127.0.0.1