abhiññā
出處: Buddhist Dictionary, Manual of Buddhist Terms and Doctrines, by NYANATILOKA MAHATHERA
解釋:
abhiññā: The 6 'higher powers', or supernormal knowledge's, consist of 5 mundane (lokiya, q.v.) powers attainable through the utmost perfection in mental concentration (samādhi, q.v.) and one supermundane (lokuttara, q.v.) power attainable through penetrating insight (vipassanā, q.v.), i.e. extinction of all cankers (āsavakkhaya; s. āsava), in other words, realization of Arahatship or Holiness. They are: (1) magical powers (iddhi-vidha), (2) divine ear (dibba-sota), (3) penetration of the minds of others (ceto-pariya-ñāṇa), (4) remembrance of former existences (pubbe-nivāsānussati), (5) divine eye (dibba-cakkhu), (6) extinction of all cankers (āsavakkhaya). The stereotype text met with in all the 4 Sutta-collections (e.g. D. 34; M. 4, 6, 77; A. III, 99; V, 23; S. XV, 9 and Pug. 271, 239) is as follows:
(1) "Now, O Bhikkhus, the monk enjoys the various magical powers (iddhi-vidha), such as being one he becomes manifold, and having become manifold he again becomes one. He appears and disappears. Without being obstructed he passes through walls and mountains, just as if through the air. In the earth he dives and rises up again, just as if in the water. He walks on water without sinking, just as if on the earth. Cross-legged he floats through the air, just like a winged bird. With his hand he touches the sun and moon, these so mighty ones, so powerful ones. Even up to the Brahma-world he has mastery over his body.
(2) "With the divine ear (dibba-sota) he hears sounds both heavenly and human, far and near.
(3) "He knows the minds of other beings (parassa ceto-pariya-ñāṇa), of other persons, by penetrating them with his own mind. He knows the greedy mind as greedy and the not-greedy one as not greedy; knows the hating mind as hating and the not-hating one as not hating; knows the deluded mind as deluded and the not-deluded one as not deluded; knows the shrunken mind and the distracted one, the developed mind and the undeveloped one, the surpassable mind and the unsurpassable one, the concentrated mind and the unconcentrated one, the freed mind and the unfreed one.
(4) "He remembers manifold former existences (pubbe-nivāsānussati), such as one birth, two, three, four and five births .... hundred thousand births; remembers many formations and dissolutions of worlds: 'There I was, such name I had .... and vanishing from there I entered into existence somewhere else .... and vanishing from there I again reappeared here.' Thus he remembers, always together with the marks and peculiarities, many a former existence .
(5) ''With the divine eye (dibba-cakkhu = yathā-kammūpaga-ñāṇa or cutūpapāta-ñāṇa), the pure one, he sees beings vanishing and reappearing, low and noble ones, beautiful and ugly ones, sees how beings are reappearing according to their deeds (s. kamma): 'These beings, indeed, followed evil ways in bodily actions, words and thoughts, insulted the noble ones, held evil views, and according to their evil views they acted. At the dissolution of their body, after death, they have appeared in lower worlds, in painful states of existence, in the world of suffering, in hell. Those other beings, however, are endowed with good action .... have appeared in happy state of existence, in a heavenly world.
(6) "Through the extinction of all cankers (āsavakkhaya) even in this very life he enters into the possession of deliverance of mind, deliverance through wisdom, after having himself understood and realized it.''
4-6 appear frequently under the name of the 'threefold (Higher) Knowledge' (te-vijjā, q.v.). They are, however, not a necessary condition for the attainment of sainthood (Arahatta), i.e. of the sixth abhiññā.
Vis.M. XI-XIII gives a detailed explanation of the 5 mundane higher powers, together with the method of attaining them.
In connection with the 4 kinds of progress (s. paṭipadā), abhiññā means the 'comprehension' achieved on attainment of the Paths and Fruitions.
出處: 巴漢辭典 編者：(斗六) 廖文燦
解釋:
abhiññā(<[abhijānāti全面知]): I. f. 全面知 II. ger. of [abhijānāti全面知]
出處: Pali-English Dictionary, TW Rhys Davids, William Stede,
解釋:
Abhiññā, ger. of abhijānāti.
出處: Buddhānusmṛti - A Glossary of Buddhist Terms
解釋:
abhijñā [abhiññā] super knowledge. The term is used to denote the supernatural powers gained after attainment of dhyāna. It also covers the four steps to psychic powers (ṛddhi). Originally the term alluded to certain conditions which lead to knowledge, wisdom and nirvāṇa. The fivefold abhijñā is
(1) divine eye, that is, power to see things far and near, earthly and extraterrestrial beings. It also covers knowledge about death and reappearance of beings, and knowledge regarding the beings who are passing away or undergoing retribution according to their good or evil actions;
(2) divine ear, that is, power to hear sounds which are far, those which are near and those which can be heard only by the celestial beings;
(3) reminiscence of past births;
(4) thought reading;
(5) knowledge of the termination of defilements.
According to some scholars, there is one more fold, namely, the power of miracles.
頁數: Aṭṭhasālinī. I. 144, 294. Majjhima Nikāya. Mahāsaḷāyatanika, Nandakovāda. Mahāyāna-Sūtrālaṅkāra. XVIII. 137. SD. V. 176.
出處: Pali-English Dictionary, TW Rhys Davids, William Stede,
解釋:
Abhiññā (f.) [fr. abhi + jñā, see jānāti]. Rare in the older texts. It appears in two contexts. Firstly, certain conditions are said to conduce (inter alia) to serenity, to special knowledge (abhiññā), to special wisdom, and to Nibbāna. These conditions precedent are the Path (S v.421 = Vin i.10 = S iv.331), the Path + best knowledge and full emancipation (A v.238), the Four Applications of Mindfulness (S v.179) and the Four Steps to Iddhi (S. v.255). The contrary is three times stated; wrong -- doing, priestly superstitions, and vain speculation do not conduce to abhiññā and the rest (D iii.131; A iii.325 sq. and v.216). Secondly, we find a list of what might now be called psychic powers. It gives us 1, Iddhi (cp. levitation); 2, the Heavenly Ear (cp. clairaudience); 3, knowing others' thoughts (cp. thought -- reading); 4, recollecting one's previous births; 5, knowing other people's rebirths; 6, certainty of emancipation already attained (cp. final assurance). This list occurs only at D iii.281 as a list of abhiññās. It stands there in a sort of index of principal subjects appended at the end of the Dīgha, and belongs therefore to the very close of the Nikāya period. But it is based on older material. Descriptions of each of the six, not called abhiññā's, and interspersed by expository sentences or paragraphs, are found at D i.89 sq. (trsl. Dial. i.89 sq.); M i.34 (see Buddh. Suttas, 210 sq.); A i.255, 258 = iii.17, 280 = iv.421. At S i.191; Vin ii.16; Pug 14, we have the adj. chaḷabhiññā("endowed with the 6 Apperceptions"). At S ii.216 we have five, and at S v.282, 290 six abhiññā's mentioned in glosses to the text. And at S ii.217, 222 a bhikkhu claims the 6 powers. See also M ii.11; iii.96. It is from these passages that the list at D iii. has been made up, and called abhiññā's.
Afterwards the use of the word becomes stereotyped. In the Old Commentaries (in the Canon), in the later ones (of the 5th cent. a.d.), and in medieval and modern Pāli, abhiññā, nine times out ten, means just the powers given in this list. Here and there we find glimpses of the older, wider meaning of special, supernormal power of apperception and knowledge to be acquired by long training in life aud thought. See Nd1 108, 328 (expln. of ñāṇa); Nd2 s. v. and N0. 466; Ps i.35; ii.156, 189; Vbh 228, 334; Pug 14; Nett 19, 20; Miln 342; Vism 373; Mhvs xix.20; DA i.175; DhA ii.49; iv.30; Sdhp 228, 470, 482. See also the discussion in the Cpd. 60 sp., 224 sq. For the phrase sayaṃabhiññā sacchikatvā and abhiññā -- vosita see abhijānāti. The late phrase yathɔabhiññaṃmeans ʻ as you please, according to liking, as you like ʼ, J v.365 (= yathādhippāyaṃyathāruciṃC.). For abhiññā in the use of an adj. (˚abhiñña) see abhiñña.
