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Abhijna

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abhijNA. (P. abhiNNA; T. mngon shes; C. shentong; J. jinzu; K. sint'ong 神通). In Sanskrit, "superknowledges"; specifically referring to a set of supranormal powers that are by-products of meditation. These are usually enumerated as six: (1) various psychical and magical powers (ṚDDHIVIDHABHIJNA [alt. ṛddhividhi], P. iddhividhA), such as the ability to pass through walls, sometimes also known as "unimpeded bodily action" (ṛddhisAksAtkriyA); (2) clairvoyance, lit. "divine eye" (DIVYACAKsUS, P. dibbacakkhu), the ability to see from afar and to see how beings fare in accordance with their deeds; (3) clairaudience, lit. "divine ear" (DIVYAsROTRA, P. dibbasota), the ability to hear from afar; (4) the ability to remember one's own former lives (PuRVANIVASANUSMṚTI, P. pubbenivAsAnunssati); (5) "knowledge of others' states of mind" (CETOPARYAYABHIJNANA/PARACITTAJNANA, P. cetopariyaNAna), e.g., telepathy; and (6) the knowledge of the extinction of the contaminants (ASRAVAKsAYA, P. AsavakkhAya). The first five of these superknowledges are considered to be mundane (LAUKIKA) achievements, which are gained through still more profound refinement of the fourth stage of meditative absorption (DHYANA). The sixth power is said to be supramundane (LOKOTTARA) and is attainable through the cultivation of insight (VIPAsYANA) into the nature of reality. The first, second, and sixth superknowledges are also called the three kinds of knowledge (TRIVIDYA; P. tevijjA).

Abhijna: Direction; perception or recollection assisted by memory.

Abhijna-Jnana: Knowledge through perception.

Abhijna (Sanskrit) Abhijñā [from abhi towards + the verbal root jñā to know, have special knowledge of, mastery over; Pali abhiñña] Inner perception; in Buddhism the five or six transcendental powers, faculties, or superknowledges attained on reaching buddhahood. Gautama Buddha is said to have acquired the six abhijnas the night he attained enlightenment. Generally enumerated as: 1) divyachakshus (divine eye) instantaneous perception of whatever one wills to see; 2) divyasrotra (divine ear) instantaneous comprehension of all sounds on every plane; 3) riddhisakshatkriya, power of becoming visibly manifest at will, intuitive perception; 4) purvanivasajnana (power to know former existences) also called purvanivasanu-smritijnana (recollection of former existences); and 5) parachittajnana (knowledge of others’ thoughts) understanding of their minds and hearts.


TERMS ANYWHERE

abhijNA. (P. abhiNNA; T. mngon shes; C. shentong; J. jinzu; K. sint'ong 神通). In Sanskrit, "superknowledges"; specifically referring to a set of supranormal powers that are by-products of meditation. These are usually enumerated as six: (1) various psychical and magical powers (ṚDDHIVIDHABHIJNA [alt. ṛddhividhi], P. iddhividhA), such as the ability to pass through walls, sometimes also known as "unimpeded bodily action" (ṛddhisAksAtkriyA); (2) clairvoyance, lit. "divine eye" (DIVYACAKsUS, P. dibbacakkhu), the ability to see from afar and to see how beings fare in accordance with their deeds; (3) clairaudience, lit. "divine ear" (DIVYAsROTRA, P. dibbasota), the ability to hear from afar; (4) the ability to remember one's own former lives (PuRVANIVASANUSMṚTI, P. pubbenivAsAnunssati); (5) "knowledge of others' states of mind" (CETOPARYAYABHIJNANA/PARACITTAJNANA, P. cetopariyaNAna), e.g., telepathy; and (6) the knowledge of the extinction of the contaminants (ASRAVAKsAYA, P. AsavakkhAya). The first five of these superknowledges are considered to be mundane (LAUKIKA) achievements, which are gained through still more profound refinement of the fourth stage of meditative absorption (DHYANA). The sixth power is said to be supramundane (LOKOTTARA) and is attainable through the cultivation of insight (VIPAsYANA) into the nature of reality. The first, second, and sixth superknowledges are also called the three kinds of knowledge (TRIVIDYA; P. tevijjA).

Abhinna. See ABHIJNA

adhimAna. (T. lhag pa'i nga rgyal; C. zengshangman; J. zojoman; K. chŭngsangman 增上慢). In Sanskrit and PAli, "arrogance" or "haughtiness"; this term refers specifically to overestimation of oneself or boasting about one's spiritual accomplishments. When one is mistakenly convinced that one has attained one of the superknowledges (ABHIJNA), meditative absorptions (DHYANA), or spiritual fruitions (PHALA), when in actuality one has not, one is said to possess adhimAna. When adhimAna is expressed verbally-that is, by bragging to others that one has mastered one of the aforementioned exceptional achievements for the purpose of winning reputation and material support-this braggadocio constitutes a grave offense, especially for ordained monks and nuns. According to the VINAYA, such overestimation of one's extraordinary spiritual achievements could constitute grounds for "defeat" (PARAJIKA), the most serious transgression that can be committed by monks and nuns. In its more generic usage, adhimAna may also refer simply to particularly intense forms of "conceit" and "pride" (MANA).

aisvarya. (T. dbang phyug; C. zizai; J. jizai; K. chajae 自在). In Sanskrit, lit. "sovereignty"; referring to the "self-mastery" or "autonomy" that is a product of religious training and/or related superknowledges (ABHIJNA) that are gained thereby, such as clairvoyance, clairaudience, telepathy, the ability to manifest transformation bodies, and erudition.

Aksobhya. (T. Mi bskyod pa; C. Achu fo; J. Ashuku butsu; K. Ach'ok pul 阿閦佛). In Sanskrit, "Immovable" or "Imperturbable"; the name given to the buddha of the East because he is imperturbable in following his vow to proceed to buddhahood, particularly through mastering the practice of morality (sĪLA). Aksobhya is one of the PANCATATHAGATA (five tathAgatas), the buddha of the vajra family (VAJRAKULA). There are references to Aksobhya in the PRAJNAPARAMITA sutras and the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"), suggesting that his cult dates back to the first or second century of the Common Era, and that he was popular in India and Java as well as in the HimAlayan regions. The cult of Aksobhya may have been the first to emerge after the cult of sAKYAMUNI, and before that of AMITABHA. In the Saddharmapundarīkasutra, Aksobhya is listed as the first son of the buddha MahAbhijNA JNAnAbhibhu, and his bodhisattva name is given as JNAnAkara. His cult entered China during the Han dynasty, and an early text on his worship, the AKsOBHYATATHAGATASYAVYuHA, was translated into Chinese during the second half of the second century. Although his cult was subsequently introduced into Japan, he never became as popular in East Asia as the buddhas AMITABHA or VAIROCANA, and images of Aksobhya are largely confined to MAndALAs and other depictions of the paNcatathAgata. Furthermore, because Aksobhya's buddha-field (BUDDHAKsETRA) or PURE LAND of ABHIRATI is located in the East, he is sometimes replaced in mandalas by BHAIsAJYAGURU, who also resides in that same direction. Aksobhya's most common MUDRA is the BHuMISPARsAMUDRA, and he often holds a VAJRA. His consort is either MAmakī or LocanA.

AmitAbha. (T. 'Od dpag med/Snang ba mtha' yas; C. Amituo fo/Wuliangguang fo; J. Amida butsu/Muryoko butsu; K. Amit'a pul/Muryanggwang pul 阿彌陀佛/無量光佛). In Sanskrit, "Limitless Light," the buddha of the western PURE LAND of SUKHAVATĪ, one of the most widely worshipped buddhas in the MAHAYANA traditions. As recounted in the longer SUKHAVATĪVYuHASuTRA, numerous eons ago, a monk named DHARMAKARA vowed before the buddha LOKEsVARARAJA to follow the BODHISATTVA path to buddhahood, asking him to set forth the qualities of buddha-fields (BUDDHAKsETRA). DharmAkara then spent five KALPAS in meditation, concentrating all of the qualities of all buddha-fields into a single buddha field that he would create upon his enlightenment. He then reappeared before LokesvararAja and made forty-eight specific vows (PRAnIDHANA). Among the most famous were his vow that those who, for as few as ten times over the course of their life, resolved to be reborn in his buddha-field would be reborn there; and his vow that he would appear at the deathbed of anyone who heard his name and remembered it with trust. DharmakAra then completed the bodhisattva path, thus fulfilling all the vows he had made, and became the buddha AmitAbha in the buddha-field called sukhAvatī. Based on the larger and shorter versions of the SukhAvatīvyuhasutra as well as the apocryphal GUAN WULIANGSHOU JING (*AmitAyurdhyAnasutra), rebirth in AmitAbha's buddha-field became the goal of widespread Buddhist practice in India, East Asia, and Tibet, with the phrase "Homage to AmitAbha Buddha" (C. namo Amituo fo; J. NAMU AMIDABUTSU; K. namu Amit'a pul) being a central element of East Asian Buddhist practice. AmitAbha's Indian origins are obscure, and it has been suggested that his antecedents lie in Persian Zoroastrianism, where symbolism of light and darkness abounds. His worship dates back at least as far as the early centuries of the Common Era, as attested by the fact that the initial Chinese translation of the SukhAvatīvyuhasutra is made in the mid-second century CE, and he is listed in the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra") as the ninth son of the buddha MahAbhijNA JNAnAbhibhu. The Chinese pilgrims FAXIAN and XUANZANG make no mention of him by name in their accounts of their travels to India in the fifth and seventh centuries CE, respectively, though they do include descriptions of deities who seem certain to have been AmitAbha. Scriptures relating to AmitAbha reached Japan in the seventh century, but he did not become a popular religious figure until some three hundred years later, when his worship played a major role in finally transforming what had been previously seen as an elite and foreign tradition into a populist religion. In East Asia, the cult of AmitAbha eventually became so widespread that it transcended sectarian distinction, and AmitAbha became the most popular buddha in the region. In Tibet, AmitAbha worship dates to the early propagation of Buddhism in that country in the eighth century, although it never became as prevalent as in East Asia. In the sixteenth century, the fifth DALAI LAMA gave the title PAn CHEN LAMA to his teacher, BLO BZANG CHOS KYI RGYAL MTSHAN, and declared him to be an incarnation of AmitAbha (the Dalai Lama himself having been declared the incarnation of Avalokitesvara, AmitAbha's emanation). ¶ The names "AmitAbha" and "AmitAyus" are often interchangeable, both deriving from the Sanskrit word "amita," meaning "limitless," "boundless," or "infinite"; there are some intimations that Amita may actually have been the original name of this buddha, as evidenced, for example, by the fact that the Chinese transcription Amituo [alt. Emituo] transcribes the root word amita, not the two longer forms of the name. The distinction between the two names is preserved in the Chinese translations "Wuliangguang" ("Infinite Light") for AmitAbha and Wuliangshou ("Infinite Life") for AmitAyus, neither of which is used as often as the transcription Amituo. Both AmitAbha and AmitAyus serve as epithets of the same buddha in the longer SukhAvatīvyuhasutra and the Guan Wuliangshou jing, two of the earliest and most important of the sutras relating to his cult. In Tibet, his two alternate names were simply translated: 'Od dpag med ("Infinite Light") and Tshe dpag med ("Infinite Life"). Despite the fact that the two names originally refer to the same deity, they have developed distinctions in ritual function and iconography, and AmitAyus is now considered a separate form of AmitAbha rather than just a synonym for him. ¶ AmitAbha is almost universally shown in DHYANASANA, his hands at his lap in DHYANAMUDRA, though there are many variations, such as standing or displaying the VITARKAMUDRA or VARADAMUDRA. As one of the PANCATATHAGATA, AmitAbha is the buddha of the padma family and is situated in the west. In tantric depictions he is usually red in color and is shown in union with his consort PAndarA, and in East Asia he is commonly accompanied by his attendants AVALOKITEsVARA (Ch. GUANYIN) and MAHASTHAMAPRAPTA. See also JINGTU SANSHENG; WANGSHENG.

Anham. (安含) (c. 579-640). Korean pilgrim-monk of the Silla dynasty. According to the HAEDONG KOSŬNG CHoN, in 600, Anham attempted with a fellow monk by the name of Hyesuk to travel to China in search of the teachings of the Buddha but had to turn back due to a heavy rainstorm. The following year, a royal decree permitted him to accompany a Silla envoy to China. At the behest of the Chinese emperor, he studied various scriptures at the monastery of Xingshengsi in the imperial capital of Chang'an for five years. Anham returned to Silla in 605 with foreign monks from Khotan, Serindia, India, and China. While residing at the monastery of HWANGNYONGSA, these monks are claimed to have translated together a scripture known as the Zhantanxianghuo xingguang miaonü jing, which emphasizes the efficacy of a DHARAnĪ called zhantanxiang shen. Anham might also be identical to another Korean monk by the name of Anhong who is said to have brought the LAnKAVATARASuTRA, sRĪMALADEVĪSIMHANADASuTRA, and relics of the Buddha to Korea in 576. Anham was renowned for his superknowledges (ABHIJNA) and was worshipped as one of the "ten worthies of Silla" (Silla sipsong) at Hwangnyongsa. A text known as the Tongdo songnip ki ("Record of the Establishment of the Eastern Capital") is attributed to Anham.

asceticism. (S. duskaracaryA; P. dukkarakArikA; T. dka' ba spyod pa; C. kuxing; J. kugyo; K. kohaeng 苦行). Derived from the Greek term askesis, "to exercise"; the performance of austerities, both mental and physical, for the purpose of attaining enlightenment (BODHI) and, in certain cases, special powers or knowledges (ABHIJNA). The basic Buddhist attitude toward asceticism, as found in the narrative surrounding the life of the Buddha, has been a negative one, particularly with regard to those practices associated with physical torment, such as fasting. The Buddha himself is said to have once practiced asceticism with five fellow ascetics in the forest of URUVILVA, only to eventually abandon it for the middle way (MADHYAMAPRATIPAD) between sensual indulgence and mortification of the flesh. Ascetic practices nevertheless continued to be important in the various Buddhist traditions, as attested to by the life stories of the teachers MI LA RAS PA (Milarepa), BODHIDHARMA, and HAKUIN EKAKU to name but a few. See also DUsKARACARYA; DHUTAnGA; TAPAS.

Asravaksaya. (P. Asavakkhaya; T. zag pa zad pa; C. loujin[zhi]; J. rojin[chi]; K. nujin[ji] 漏盡[智]). In Sanskrit, "extinction of the contaminants"; a supranormal power (ABHIJNA) produced through the perfection of insight (VIPAsYANA), and one of the three knowledges (TRIVIDYA) that are the products of enlightenment (BODHI). One who achieves this state is a "worthy one" (ARHAT) and at death passes into NIRVAnA, never to be reborn. See also ANASRAVA; ASRAVA.

Abhijna: Direction; perception or recollection assisted by memory.

Abhijna-Jnana: Knowledge through perception.

Abhijna (Sanskrit) Abhijñā [from abhi towards + the verbal root jñā to know, have special knowledge of, mastery over; Pali abhiñña] Inner perception; in Buddhism the five or six transcendental powers, faculties, or superknowledges attained on reaching buddhahood. Gautama Buddha is said to have acquired the six abhijnas the night he attained enlightenment. Generally enumerated as: 1) divyachakshus (divine eye) instantaneous perception of whatever one wills to see; 2) divyasrotra (divine ear) instantaneous comprehension of all sounds on every plane; 3) riddhisakshatkriya, power of becoming visibly manifest at will, intuitive perception; 4) purvanivasajnana (power to know former existences) also called purvanivasanu-smritijnana (recollection of former existences); and 5) parachittajnana (knowledge of others’ thoughts) understanding of their minds and hearts.

Bakkula. [alt. Nakula; Vakula; etc.] (P. Bakkula; T. Ba ku la; C. Bojuluo; J. Hakukura; K. Pakkura 薄拘羅). Sanskrit and PAi name of an ARHAT disciple of the Buddha, who became an arhat only eight days after ordaining at the age of eighty. The Buddha declared him to be foremost among those who enjoyed good health, and also one of the four monks most proficient in superknowledges (ABHIJNA), supernatural powers that are the by-products of meditation. ¶ Bakkula is also traditionally listed as fifth (or, in Tibetan, ninth) of the sixteen arhat elders (sOdAsASTHAVIRA), who are charged by the Buddha with protecting his dispensation until the advent of the next buddha, MAITREYA. He is said to reside in JAMBUDVĪPA with eight hundred disciples. According to the East Asian tradition, Bakkula was a fierce warrior. After he ordained, the Buddha calmed him by making him sit in meditation, whence he became known as the "Quietly Sitting Arhat" (Jingzuo Luohan). Bakkula may be the arhat known by the epithet of Kundovahan (Holder of the Mongoose; C. Juntoupohan) referred to in the sAriputraparipṛcchA ("Sutra of sAriputra's Questions"). In Tibetan iconography he holds a mongoose (nakula) spitting out jewels; East Asian images have him seated in a chair holding a mongoose, sometimes accompanied by a beggar child. In CHANYUE GUANXIU's standard Chinese depiction, Bakkula is shown sitting cross-legged on a rock, with both hands holding a backscratcher over his left shoulder. In Tibetan Buddhism, Bakkula (or Bakula) is the first figure in an important incarnation (SPRUL SKU) lineage of the DGE LUGS sect. The nineteenth Bakula Rinpoche (1917-2003) served in the Indian parliament and as the Indian ambassador to Mongolia. Bakkula is alternatively known in Sanskrit as Bakula, Vakkula, Vakula, Vatkula (cf. P. BAkula; Vakkula).

BharadvAja. [alt. BhAradvAja] (T. Bha ra dhwa dza / Bha ra dhwa dza'i bu / Rgyal mtshan 'dzin). In Sanskrit, "One Who Carries a Banner," or "Son of the One Who Carries a Banner"; found in the names PIndOLA BHARADVAJA and KANAKA BHARADVAJA (the Tibetan transcriptions do not always clearly differentiate between the two forms of the names), both counted among the sixteen ARHATs (sOdAsASTHAVIRA); also the name of one of the sixteen sons of the past buddha MahAbhijNA JNAnAbhibhu.

buddhacaksus. (P. buddhacakkhu; T. sangs rgyas kyi spyan; C. foyan; J. butsugen; K. puran 佛眼). In Sanskrit, "buddha eye"; one of the five eyes or five sorts of vision (PANCACAKsUS) similar to the five (or six) "clairvoyances" or "superknowledges" (ABHIJNA). In mainstream Buddhist materials, the buddha eye is one of the five sorts of extraordinary vision of a buddha and includes the other four sorts of vision: fleshly eye (MAMSACAKsUS, P. mAnsacakkhu), divine eye (DIVYACAKsUS, P. dibbacakkhu), wisdom eye (PRAJNACAKsUS, P. paNNAcakkhu), and all-seeing eye (samantacaksus, P. samantacakkhu). In MahAyAna texts, the buddha eye is described as the eye that knows all dharmas in the full awakening of final enlightenment (ANUTTARASAMYAKSAMBODHI).

caksus. (P. cakkhu; T. mig; C. yan; J. gen; K. an 眼). In Sanskrit, lit. "eye"; the base associated with the full range of types of vision (DARsANA), from sensory perception that occurs via the visual base (AYATANA), through extrasensory perception that was a product of meditative development (YOGIPRATYAKsA). Buddhist literature often refers to five types of "eyes" (paNcacaksus), viz., the physical eye (mAMsacaksus), which is the sense base (Ayatana) associated with visual consciousness; the divine eye (DIVYACAKsUS), the vision associated with the divinities (DEVA) in the heavens or the spiritual power (ABHIJNA) of clairvoyance; the wisdom eye (prajNAcaksus), which is the insight (PRAJNA) that derives from mainstream Buddhist practices; the dharma eye (dharmacaksus) that is exclusive to the BODHISATTVAs; and the buddha eye (buddhacaksus), which subsumes all other four. The caksus is said to be impossible to perceive with the naked eye and differs from the gross physical eyeball that is called the basis of the faculty.

cetoparyAyAbhijNAna. (S). See PARACITTAJNANA.

cetovimukti. (P. cetovimutti; T. sems rnam par grol ba; C. xin jietuo; J. shingedatsu; K. sim haet'al 心解). In Sanskrit, "liberation of mind"; a meditative concept associated with the mastery of any of the four meditative absorptions (P. JHANA; S. DHYANA). Cetovimukti results in the temporary suppression of the contaminants (P. Asava; S. ASRAVA) through the force of concentration (SAMADHI). It is also associated with the acquisition of the "superknowledges" (P. abhiNNA; S. ABHIJNA). Cetovimukti alone is insufficient to bring about the attainment of enlightenment (BODHI) or the cessation of rebirth and must therefore be complemented by the "liberation through wisdom" (P. paNNAvimutti; S. prajNAvimukti; see PRAJNAVIMUKTA).

CulasAropamasutta. In PAli, "Shorter Discourse on the Simile of the Heartwood"; thirtieth sutta in the MAJJHIMANIKAYA (a separate unidentified recension appears, without title, in the Chinese translation of the EKOTTARAGAMA), preached by the Buddha to the brAhmana Pingalakoccha at the JETAVANA Grove in the town of SAvatthi (S. sRAVASTĪ). Pingalakoccha asks whether the six mendicant teachers (P. samana ; sRAMAnA) who were the Buddha's rivals were, as they claimed, all buddhas themselves. The Buddha responds by explaining that, whereas the religious practices set forth by his rivals could lead to fame and profit and to the attainment of supranormal powers (P. abhiNNA; S. ABHIJNA), these were but like the leaves and twigs of a tree. Only the holy life (P. brahmacariya; S. BRAHMACARYA) set forth by the Buddha leads to the status of arahant (S ARHAT), which is like the heartwood of a tree.

cyutyupapattijNAna. [alt. cyutyupapAdAnusmṛti] (P. cutupapAtaNAna; T. 'chi 'pho ba dang skye ba rjes su dran pa; C. shengsizhi; J. shojichi; K. saengsaji 生死智). In Sanskrit, lit., "recollection of the disappearance [in one life] and rebirth [in another]," viz., "insight into the future rebirth destinies" of all other beings, a by-product of the "divine eye" (DIVYACAKsUS), or clairvoyance, and the second of the "three knowledges" (TRIVIDYA). This recollection comes as a by-product of the enlightenment experience of a "worthy one" (ARHAT), and is an insight achieved by the Buddha during the second watch of the night of his own enlightenment. Through his enlightenment, the adept realizes not only that himself and all beings have been governed by the association between past actions (KARMAN) and their fruitions (VIPAKA) throughout all their past lives; but through this insight, he also realizes that all other beings continue to be governed by their actions, and he is able to observe where beings will be reborn in the future as well. Specifically, one who possesses this insight sees the disappearance and arising of beings as low or noble, beautiful or ugly, etc., according to their good and evil deeds (KARMAN) performed through body, speech, and mind. Those who revile the noble ones (ARYAPUDGALA), hold perverse views (MITHYADṚstI), and act in accordance with perverse views are observed to be reborn in lower realms of existence, e.g., in baleful destinies (APAYA; DURGATI) such as the hells. Those who honor the noble ones, hold right views, and act in accordance with right views are observed to be reborn in higher realms of existence, e.g., in pleasant destinies such as the heavens. This ability is also listed as one of the superknowledges (ABHIJNA).

darsana. (P. dassana; T. mthong ba; C. jian; J. ken; K. kyon 見). In Sanskrit, lit. "seeing," viz., "vision," "insight," or "understanding." In a purely physical sense, darsana refers most basically to visual perception that occurs through the ocular sense organ. However, Buddhism also accepts a full range of sensory and extrasensory perceptions, such as those associated with meditative development (see YOGIPRATYAKsA), that also involve "vision," in the sense of directly perceiving a reality hidden from ordinary sight. Darsana may thus refer to the seeing that occurs through any of the five types of "eyes" (CAKsUS) mentioned in Buddhist literature, viz., (1) the physical eye (MAMSACAKsUS), the sense base (AYATANA) associated with visual consciousness; (2) the divine eye (DIVYACAKsUS), the vision associated with the spiritual power (ABHIJNA) of clairvoyance; (3) the wisdom eye (PRAJNACAKsUS), which is the insight that derives from cultivating mainstream Buddhist practices; (4) the dharma eye (DHARMACAKsUS), which is exclusive to the BODHISATTVAs; and (5) the buddha eye (BUDDHACAKsUS), which subsumes all the other four. When used in its denotation of "insight," darsana often appears in the compound "knowledge and vision" (JNANADARsANA), viz., the direct insight that accords with reality (YATHABHuTA) of the three marks of existence (TRILAKsAnA)-impermanence (ANITYA), suffering (DUḤKHA), and nonself/insubstantiality (ANATMAN)-and one of the qualities perfected on the path leading to the state of "worthy one" (ARHAT). Darsana is usually considered to involve awakening (BODHI) to the truth, liberation (VIMUKTI) from bondage, and purification (VIsUDDHI) of all afflictions (KLEsA). The perfection of knowledge and vision (jNAnadarsanapAramitA) is also said to be an alternate name for the perfection of wisdom (PRAJNAPARAMITA), one of the six perfections (PARAMITA) of the bodhisattva path. In the fivefold structure of the Buddhist path, the DARsANAMARGA constitutes the third path. The related term "view" (DṚstI), which derives from the same Sanskrit root √dṛs ("to see"), is sometimes employed similarly to darsana, although it also commonly conveys the more pejorative meanings of dogma, heresy, or extreme or wrong views regarding the self and the world, often as propounded by non-Buddhist philosophical schools. Darsana is also sometimes used within the Indian tradition to indicate a philosophical or religious system, a usage still current today.

dasabhumi. (T. sa bcu; C. shidi; J. juji; K. sipchi 十地). In Sanskrit, lit., "ten grounds," "ten stages"; the ten highest reaches of the bodhisattva path (MARGA) leading to buddhahood. The most systematic and methodical presentation of the ten BHuMIs appears in the DAsABHuMIKASuTRA ("Ten Bhumis Sutra"), where each of the ten stages is correlated with seminal doctrines of mainstream Buddhism-such as the four means of conversion (SAMGRAHAVASTU) on the first four bhumis, the FOUR NOBLE TRUTHS (CATVARY ARYASATYANI) on the fifth bhumi, and the chain of dependent origination (PRATĪTYASAMUTPADA) on the sixth bhumi, etc.-as well as with mastery of one of a list of ten perfections (PARAMITA) completed in the course of training as a bodhisattva. The list of the ten bhumis of the Dasabhumikasutra, which becomes standard in most MahAyAna traditions, is as follows: (1) PRAMUDITA (joyful) corresponds to the path of vision (DARsANAMARGA) and the bodhisattva's first direct realization of emptiness (suNYATA). The bodhisattva masters on this bhumi the perfection of giving (DANAPARAMITA), learning to give away those things most precious to him, including his wealth, his wife and family, and even his body (see DEHADANA); (2) VIMALA (immaculate, stainless) marks the inception of the path of cultivation (BHAVANAMARGA), where the bodhisattva develops all the superlative traits of character incumbent on a buddha through mastering the perfection of morality (sĪLAPARAMITA); (3) PRABHAKARĪ (luminous, splendrous), where the bodhisattva masters all the various types of meditative experiences, such as DHYANA, SAMAPATTI, and the BRAHMAVIHARA; despite the emphasis on meditation in this bhumi, it comes to be identified instead with the perfection of patience (KsANTIPARAMITA), ostensibly because the bodhisattva is willing to endure any and all suffering in order to master his practices; (4) ARCIsMATĪ (radiance, effulgence), where the flaming radiance of the thirty-seven factors pertaining to enlightenment (BODHIPAKsIKADHARMA) becomes so intense that it incinerates obstructions (AVARAnA) and afflictions (KLEsA), giving the bodhisattva inexhaustible energy in his quest for enlightenment and thus mastering the perfection of vigor or energy (VĪRYAPARAMITA); (5) SUDURJAYA (invincibility, hard-to-conquer), where the bodhisattva comprehends the various permutations of truth (SATYA), including the four noble truths, the two truths (SATYADVAYA) of provisional (NEYARTHA) and absolute (NĪTARTHA), and masters the perfection of meditative absorption (DHYANAPARAMITA); (6) ABHIMUKHĪ (immediacy, face-to-face), where, as the name implies, the bodhisattva stands at the intersection between SAMSARA and NIRVAnA, turning away from the compounded dharmas of saMsAra and turning to face the profound wisdom of the buddhas, thus placing him "face-to-face" with both the compounded (SAMSKṚTA) and uncompounded (ASAMSKṚTA) realms; this bhumi is correlated with mastery of the perfection of wisdom (PRAJNAPARAMITA); (7) DuRAnGAMA (far-reaching, transcendent), which marks the bodhisattva's freedom from the four perverted views (VIPARYASA) and his mastery of the perfection of expedients (UPAYAPARAMITA), which he uses to help infinite numbers of sentient beings; (8) ACALA (immovable, steadfast), which is marked by the bodhisattva's acquiescence or receptivity to the nonproduction of dharmas (ANUTPATTIKADHARMAKsANTI); because he is now able to project transformation bodies (NIRMAnAKAYA) anywhere in the universe to help sentient beings, this bhumi is correlated with mastery of the perfection of aspiration or resolve (PRAnIDHANAPARAMITA); (9) SADHUMATĪ (eminence, auspicious intellect), where the bodhisattva acquires the four analytical knowledges (PRATISAMVID), removing any remaining delusions regarding the use of the supernatural knowledges or powers (ABHIJNA), and giving the bodhisattva complete autonomy in manipulating all dharmas through the perfection of power (BALAPARAMITA); and (10) DHARMAMEGHA (cloud of dharma), the final bhumi, where the bodhisattva becomes autonomous in interacting with all material and mental factors, and gains all-pervasive knowledge that is like a cloud producing a rain of dharma that nurtures the entire world; this stage is also described as being pervaded by meditative absorption (DHYANA) and mastery of the use of codes (DHARAnĪ), just as the sky is filled by clouds; here the bodhisattva achieves the perfection of knowledge (JNANAPARAMITA). As the bodhisattva ascends through the ten bhumis, he acquires extraordinary powers, which CANDRAKĪRTI describes in the eleventh chapter of his MADHYAMAKAVATARA. On the first bhumi, the bodhisattva can, in a single instant (1) see one hundred buddhas, (2) be blessed by one hundred buddhas and understand their blessings, (3) live for one hundred eons, (4) see the past and future in those one hundred eons, (5) enter into and rise from one hundred SAMADHIs, (6) vibrate one hundred worlds, (7) illuminate one hundred worlds, (8) bring one hundred beings to spiritual maturity using emanations, (9) go to one hundred BUDDHAKsETRA, (10), open one hundred doors of the doctrine (DHARMAPARYAYA), (11) display one hundred versions of his body, and (12) surround each of those bodies with one hundred bodhisattvas. The number one hundred increases exponentially as the bodhisattva proceeds; on the second bhumi it becomes one thousand, on the third one hundred thousand, and so on; on the tenth, it is a number equal to the particles of an inexpressible number of buddhaksetra. As the bodhisattva moves from stage to stage, he is reborn as the king of greater and greater realms, ascending through the Buddhist cosmos. Thus, on the first bhumi he is born as king of JAMBUDVĪPA, on the second of the four continents, on the third as the king of TRAYATRIMsA, and so on, such that on the tenth he is born as the lord of AKANIstHA. ¶ According to the rather more elaborate account in chapter eleven of the CHENG WEISHI LUN (*VijNaptimAtratAsiddhi), each of the ten bhumis is correlated with the attainment of one of the ten types of suchness (TATHATA); these are accomplished by discarding one of the ten kinds of obstructions (Avarana) by mastering one of the ten perfections (pAramitA). The suchnesses achieved on each of the ten bhumis are, respectively: (1) universal suchness (sarvatragatathatA; C. bianxing zhenru), (2) supreme suchness (paramatathatA; C. zuisheng zhenru), (3) ubiquitous, or "supreme outflow" suchness (paramanisyandatathatA; C. shengliu zhenru), (4) unappropriated suchness (aparigrahatathatA; C. wusheshou zhenru), (5) undifferentiated suchness (abhinnajAtīyatathatA; C. wubie zhenru), (6) the suchness that is devoid of maculations and contaminants (asaMklistAvyavadAtatathatA; C. wuranjing zhenru), (7) the suchness of the undifferentiated dharma (abhinnatathatA; C. fawubie zhenru), (8) the suchness that neither increases nor decreases (anupacayApacayatathatA; C. buzengjian), (9) the suchness that serves as the support of the mastery of wisdom (jNAnavasitAsaMnisrayatathatA; C. zhizizai suoyi zhenru), and (10) the suchness that serves as the support for mastery over actions (kriyAdivasitAsaMnisrayatathatA; C. yezizai dengsuoyi). These ten suchnessses are obtained by discarding, respectively: (1) the obstruction of the common illusions of the unenlightened (pṛthagjanatvAvarana; C. yishengxing zhang), (2) the obstruction of the deluded (mithyApratipattyAvarana; C. xiexing zhang), (3) the obstruction of dullness (dhandhatvAvarana; C. andun zhang), (4) the obstruction of the manifestation of subtle afflictions (suksmaklesasamudAcArAvarana; C. xihuo xianxing zhang), (5) the obstruction of the lesser HĪNAYANA ideal of parinirvAna (hīnayAnaparinirvAnAvarana; C. xiasheng niepan zhang), (6) the obstruction of the manifestation of coarse characteristics (sthulanimittasamudAcArAvarana; C. cuxiang xianxing zhang), (7) the obstruction of the manifestation of subtle characteristics (suksmanimittasamudAcArAvarana; C. xixiang xianxing zhang), (8) the obstruction of the continuance of activity even in the immaterial realm that is free from characteristics (nirnimittAbhisaMskArAvarana; C. wuxiang jiaxing zhang), (9) the obstruction of not desiring to act on behalf of others' salvation (parahitacaryAkAmanAvarana; C. buyuxing zhang), and (10) the obstruction of not yet acquiring mastery over all things (fa weizizai zhang). These ten obstructions are overcome by practicing, respectively: (1) the perfection of giving (dAnapAramitA), (2) the perfection of morality (sīlapAramitA), (3) the perfection of forbearance (ksAntipAramitA), (4) the perfection of energetic effort (vīryapAramitA), (5) the perfection of meditation (dhyAnapAramitA), (6) the perfection of wisdom (prajNApAramitA), (7) the perfection of expedient means (upAyapAramitA), (8) the perfection of the vow (to attain enlightenment) (pranidhAnapAramitA), (9) the perfection of power (balapAramitA), and (10) the perfection of knowledge (jNAnapAramitA). ¶ The eighth, ninth, and tenth bhumis are sometimes called "pure bhumis," because, according to some commentators, upon reaching the eighth bhumi, the bodhisattva has abandoned all of the afflictive obstructions (KLEsAVARAnA) and is thus liberated from any further rebirth. It appears that there were originally only seven bhumis, as is found in the BODHISATTVABHuMI, where the seven bhumis overlap with an elaborate system of thirteen abidings or stations (vihAra), some of the names of which (such as pramuditA) appear also in the standard bhumi schema of the Dasabhumikasutra. Similarly, though a listing of ten bhumis appears in the MAHAVASTU, a text associated with the LOKOTTARAVADA subsect of the MAHASAMGHIKA school, only seven are actually discussed there, and the names given to the stages are completely different from those found in the later Dasabhumikasutra; the stages there are also a retrospective account of how past buddhas have achieved enlightenment, rather than a prescription for future practice. ¶ The dasabhumi schema is sometimes correlated with other systems of classifying the bodhisattva path. In the five levels of the YogAcAra school's outline of the bodhisattva path (PANCAMARGA; C. wuwei), the first bhumi (pramuditA) is presumed to be equivalent to the level of proficiency (*prativedhAvasthA; C. tongdawei), the third of the five levels; while the second bhumi onward corresponds to the level of cultivation (C. xiuxiwei), the fourth of the five levels. The first bhumi is also correlated with the path of vision (DARsANAMARGA), while the second and higher bhumis correlate with the path of cultivation (BHAVANAMARGA). In terms of the doctrine of the five acquiescences (C. ren; S. ksAnti) listed in the RENWANG JING, the first through the third bhumis are equivalent to the second acquiescence, the acquiescence of belief (C. xinren; J. shinnin; K. sinin); the fourth through the sixth stages to the third, the acquiescence of obedience (C. shunren; J. junnin; K. sunin); the seventh through the ninth stages to the fourth, the acquiescence to the nonproduction of dharmas (anutpattikadharmaksAnti; C. wushengren; J. mushonin; K. musaengin); the tenth stage to the fifth and final acquiescence, to extinction (jimieren; J. jakumetsunin; K. chongmyorin). FAZANG's HUAYANJING TANXUAN JI ("Notes Plumbing the Profundities of the AVATAMSAKASuTRA") classifies the ten bhumis in terms of practice by correlating the first bhumi to the practice of faith (sRADDHA), the second bhumi to the practice of morality (sĪLA), the third bhumi to the practice of concentration (SAMADHI), and the fourth bhumi and higher to the practice of wisdom (PRAJNA). In the same text, Fazang also classifies the bhumis in terms of vehicle (YANA) by correlating the first through third bhumis with the vehicle of humans and gods (rentiansheng), the fourth through the seventh stage to the three vehicles (TRIYANA), and the eighth through tenth bhumis to the one vehicle (EKAYANA). ¶ Besides the list of the dasabhumi outlined in the Dasabhumikasutra, the MAHAPRAJNAPARAMITASuTRA and the DAZHIDU LUN (*MahAprajNApAramitAsAstra) list a set of ten bhumis, called the "bhumis in common" (gongdi), which are shared between all the three vehicles of sRAVAKAs, PRATYEKABUDDHAs, and bodhisattvas. These are the bhumis of: (1) dry wisdom (suklavidarsanAbhumi; C. ganhuidi), which corresponds to the level of three worthies (sanxianwei, viz., ten abidings, ten practices, ten transferences) in the srAvaka vehicle and the initial arousal of the thought of enlightenment (prathamacittotpAda) in the bodhisattva vehicle; (2) lineage (gotrabhumi; C. xingdi, zhongxingdi), which corresponds to the stage of the "aids to penetration" (NIRVEDHABHAGĪYA) in the srAvaka vehicle, and the final stage of the ten transferences in the fifty-two bodhisattva stages; (3) eight acquiescences (astamakabhumi; C. barendi), the causal incipiency of stream-enterer (SROTAAPANNA) in the case of the srAvaka vehicle and the acquiescence to the nonproduction of dharmas (anutpattikadharmaksAnti) in the bodhisattva path (usually corresponding to the first or the seventh through ninth bhumis of the bodhisattva path); (4) vision (darsanabhumi; C. jiandi), corresponding to the fruition or fulfillment (PHALA) level of the stream-enterer in the srAvaka vehicle and the stage of nonretrogression (AVAIVARTIKA), in the bodhisattva path (usually corresponding to the completion of the first or the eighth bhumi); (5) diminishment (tanubhumi; C. baodi), corresponding to the fulfillment level (phala) of stream-enterer or the causal incipiency of the once-returner (sakṛdAgAmin) in the srAvaka vehicle, or to the stage following nonretrogression before the attainment of buddhahood in the bodhisattva path; (6) freedom from desire (vītarAgabhumi; C. liyudi), equivalent to the fulfillment level of the nonreturner in the srAvaka vehicle, or to the stage where a bodhisattva attains the five supernatural powers (ABHIJNA); (7) complete discrimination (kṛtAvibhumi), equivalent to the fulfillment level of the ARHAT in the srAvaka vehicle, or to the stage of buddhahood (buddhabhumi) in the bodhisattva path (buddhabhumi) here refers not to the fruition of buddhahood but merely to the state in which a bodhisattva has the ability to exhibit the eighteen qualities distinctive to the buddhas (AVEnIKA[BUDDHA]DHARMA); (8) pratyekabuddha (pratyekabuddhabhumi); (9) bodhisattva (bodhisattvabhumi), the whole bodhisattva career prior to the fruition of buddhahood; (10) buddhahood (buddhabhumi), the stage of the fruition of buddhahood, when the buddha is completely equipped with all the buddhadharmas, such as omniscience (SARVAKARAJNATĀ). As is obvious in this schema, despite being called the bhumis "common" to all three vehicles, the shared stages continue only up to the seventh stage; the eighth through tenth stages are exclusive to the bodhisattva vehicle. This anomaly suggests that the last three bhumis of the bodhisattvayāna were added to an earlier srāvakayāna seven-bhumi scheme. ¶ The presentation of the bhumis in the PRAJNĀPĀRAMITĀ commentarial tradition following the ABHISAMAYĀLAMKĀRA uses the names found in the Dasabhumikasutra for the bhumis and understands them all as bodhisattva levels; it introduces the names of the ten bhumis found in the Dazhidu lun as levels that bodhisattvas have to pass beyond (S. atikrama) on the tenth bodhisattva level, which it calls the buddhabhumi. This tenth bodhisattva level is not the level of an actual buddha, but the level on which a bodhisattva has to transcend attachment (abhinivesa) to not only the levels reached by the four sets of noble persons (ĀRYAPUDGALA) but to the bodhisattvabhumis as well. See also BHuMI.

Divyachakshus, (Sanskrit) Divyacakṣus [from divya divine + cakṣus eye] The divine eye; in Buddhism the first of the divine faculties attained by a buddha: the power of seeing any object in any loka or plane of consciousness. It is one of the six or seven abhijnas (inner powers or faculties), divyachakshus being real spiritual clairvoyance, enabling one to see any object in the universe at whatever distance.

Divyasrotra (Sanskrit) Divyaśrotra [from divya divine + śrotra ear] The divine ear; in Buddhism the second of the abhijnas (powers attained by a buddha or high initiate), that of understanding all sounds on whatever loka or plane, including the understanding of all languages. It corresponds to real clairaudience.

In China a sixth is listed as asravakshaya (stream-mastery, pain destruction), destruction of all ignorance and the entering of the stream of supernal knowledge. While these abhijnas may be acquired in the process of achieving spiritual progress, the Buddha frowned upon any attempt to develop them; and if they should spontaneously become manifest, then one must avoid any display of such extranormal powers.

Pratyabhijnajnana: Same as Pratyabhijna.

Pratyabhijna: Knowing; recognition or recovering consciousness; recollection.

Pratyabhijna: Sanskrit for recognition; particularly the rediscovery or realization that the divine and ultimate reality is within the human soul or self. One phase of the philosophy of the Trika (q.v.).

Pratyabhijna: (Skr.) "Recognition", particularly the rediscovery or realization that the divine and ultimate reality is within the human soul or self. One phase of the philosophy of the Trika (q.v.). -- K.F.L.

Trika: An Indian philosophic system founded by Vasugupta in the 9th cent. A.D., having flourished among the Shivaites of Kashmir till the 14th cent., and now revising along with the Southern, Tamil, offshoot of the Shaiva-siddhanta. Its aim is the recognition of Shiva as one's own inmost nature (see pratyabhijna) from which ensues progressive dissolution of manifoldness and reduction of the threefold (trika) reality of Shiva, sakti (q.v.), and soul to Oneness, thus reversing the "unfolding" of the universe through the 36 tativas (q.v.). -- K.F.L.

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   2 Talks

1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism   Praty Abhijna = Prati + Abhijna. Abhijna is direct perception; prati is to be reminded of what was already known.   This is an elephant direct perception

1.300 - 1.400 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism   Praty Abhijna = Prati + Abhijna. Abhijna is direct perception; prati is to be reminded of what was already known.   "This is an elephant" direct perception

Wikipedia - Pratyabhijna

Wikipedia - Satyabhijna Tirtha -- Hindu philosopher

https://www.goodreads.com/book/show/13507575-abhijnana-sakuntalam-a-sanskrit-drama-by-kalidasa

https://religion.wikia.org/wiki/Abhijna