Abhijñā#Enumerations of special knowledges

In Pali literature, abhiññā refers to both the direct apprehension of dhamma (translated below as "states" and "qualities") as well as to specialized super-normal capabilities.

In SN 45.159, the Buddha describes "direct knowledge" (abhiññā) as a corollary to the pursuit of the Noble Eightfold Path:Walshe (1985, 2007), [http://www.accesstoinsight.org/lib/authors/walshe/wheel318.html#passage-56 passage 56], SN 45.159.

{{quote|[A] monk who cultivates the Noble Eightfold Path, who assiduously practices the Noble Eightfold Path, comprehends with direct knowledge those states that are to be so comprehended, abandons with direct knowledge those states that are to be so abandoned, comes to experience with direct knowledge those states that are to be so experienced, and cultivates with direct knowledge those states that are to be so cultivated.}}

{{quote|What, monks, are the states to be comprehended with direct knowledge?
They are the five aggregates. Which five? The form aggregate, the feeling aggregate, the perception aggregate, the mental-formation aggregate, the consciousness-aggregate...

What, monks, are the states to be abandoned with direct knowledge?
They are ignorance and the desire for [further] becoming.

And what, monks, are the states to be experienced with direct knowledge?
They are true knowledge and liberation.

And what, monk, are the states to be cultivated with direct knowledge?
They are serenity and insight.}}

Such direct knowledge, according to the Buddha, is obscured by clinging to the five aggregates, desire and passion (chanda-rāga):SN 27.1 (Thanissaro, 1994).

{{quote|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.}}

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 (chalabhiññā) are:

1. "Higher powers" (iddhi-vidhā), such as walking on water and through walls;
2. "Divine ear" (dibba-sota), that is, clairaudience;
3. "Mind-penetrating knowledge" (ceto-pariya-ñā{{IAST|ṇ}}a), that is, telepathy;
4. "Remember one's former abodes" (pubbe-nivāsanussati), causal memory, that is, recalling one's own past lives;
5. "Divine eye" (dibba-cakkhu), that is, knowing others' karmic destinations; and,
6. "Extinction of mental intoxicants" (āsavakkhaya), upon which arahantship follows.Orientalia (2007); Rhys Davids & Stede (1921-5), pp. 64-65, 115–116, 121–122, 272, 288–289, 372, 432; Thanissaro (1997).

The attainment of these six higher powers is mentioned in a number of discourses, most famously the "Fruits of Contemplative Life Discourse" ({{IAST|Samaññaphala Sutta}}, DN 2).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). The attainment of the four jhanas is considered to be a prerequisite for the attainment of the higher powers.{{sfn|Sarbacker|2021|p=entry: "abhijñā"}} The sixth type is the ultimate goal of Buddhism, which is the end of all suffering and destruction of all ignorance.[https://www.britannica.com/eb/article-9003346/abhijna Encyclopædia Britannica (2007).] According to the Buddha, indulgence in the abhiññās should be avoided, as they can distract from the ultimate goal of Enlightenment.

Similarly, the three knowledges or wisdoms ({{IAST|tevijja}} or {{IAST|tivijja}}) are:

1. "Remember one's former abodes" (pubbe-nivāsanussati);
2. "Divine eye" (dibba-cakkhu); and,
3. "Extinction of mental intoxicants" (āsavakkhaya).See, for instance, Rhys Davids & Stede (1921–25), pp. 307, 617.

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.Thanissaro (1998). Other discourses that mention the three include the Tevijja Sutta (DN 13) and the Bhaya-bherava Sutta (MN 4).

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.

The first five types of Abhijna, are similar to the siddhis of yoga in Hinduism, mentioned in the Bhagavata Purana and by Patanjali:

• 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.

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• Iddhi
• Miracles of Gautama Buddha
• Prajñā
• Nibbana, obtain cessation of suffering
• Samaññaphala Sutta
• Siddhi
• Vibhuti

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{{refbegin}}

• "Abhijna" (2007). In Encyclopædia Britannica. Retrieved 2007-05-18 from Encyclopædia Britannica Online: https://www.britannica.com/eb/article-9003346.
• "Abhinna" (2007). In Orientalia: Eastern Philosophy, Religion and Culture. Retrieved 2007-05-18 from Orientalia: https://web.archive.org/web/20050506001255/http://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). "{{IAST|Abhiññā}}" in The Pali Text Society’s Pali–English Dictionary. Chipstead: Pali Text Society. Retrieved 2007-05-18 from Digital Dictionaries of South Asia: [https://archive.today/20130902040321/http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.0:1:1696.pali].
• {{Citation | last =Sarbacker | first =Stuart Ray | year =2021 | title =Tracing the Path of Yoga: The History and Philosophy of Indian Mind-Body Discipline | publisher =State University of New York Press}}
• 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: https://web.archive.org/web/20080801091439/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. Retrieved 2008-07-17 from "Access to Insight" (transcribed 2007) at http://www.accesstoinsight.org/lib/authors/walshe/wheel318.html.

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Category:Buddhist philosophical concepts

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