Pali Term: Nibbedha-bhāgiyā

[Assaji]

Hello Pali friends,

Sangiti sutta describes 'nibbedhabhaagiyaa sa~n~naa' as 'seven kinds of selective recognition' (see http://www.dhammawheel.com/viewtopic.ph ... 834#p40805" onclick="window.open(this.href);return false; ):

“Cha nibbedhabhaagiyaa sa~n~naa – aniccasa~n~naa anicce, dukkhasa~n~naa dukkhe, anattasa~n~naa, pahaanasa~n~naa, viraagasa~n~naa, nirodhasa~n~naa.

DN 3.251

When a meditator has attained a certain state, he examines his mode of selective recognition, and discerns:
- which mode will be conducive to decline of this state (hānabhāgiyā);
- which mode will be conducive to stabilization of this state (ṭhitibhāgiyā);
- which mode will be conducive to improvement of this state (visesabhāgiyā);
- which mode will be conducive to ultimately reaching Nibbana (nibbedhabhāgiyā).

Nibbana sutta applies this classification to selective recognition (saññā):

“Ko panaavuso saariputta, hetu ko paccayo, yena midhekacce sattaa di.t.theva dhamme parinibbaayantii”ti? “Idhaavuso aananda, sattaa imaa haanabhaagiyaa sa~n~naati yathaabhuuta.m pajaananti, imaa .thitibhaagiyaa sa~n~naati yathaabhuuta.m pajaananti, imaa visesabhaagiyaa sa~n~naati yathaabhuuta.m pajaananti, imaa nibbedhabhaagiyaa sa~n~naati yathaabhuuta.m pajaananti. Aya.m kho, aavuso aananda, hetu aya.m paccayo, yena midhekacce sattaa di.t.theva dhamme parinibbaayantii”ti.

"And what, friend Sariputta, is the cause, what is the reason, why some beings do become totally unbound in the present life?"

"There's the case, friend Ananda, where beings discern, as it actually is present, that 'This perception has a share in decline;' 'This perception has a share in stability;' 'This perception has a share in distinction;' 'This perception has a share in penetration.' This is the cause, this is the reason, why some beings become totally unbound in the present life."

http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;

Generally 'nibeddhabhaagiya' means not just something that is above ordinary ('visesabhaagiya'), but to something that belongs to the advanced stages of the Path, is connected with 'nibbida' (satiety, surfeit, disenchantment), and ultimately leads to Nibbana.

Nibbedhabhaagiyaati nibbedho vuccati nibbaana.m, ta.m bhajanti upagacchantiiti nibbedhabhaagiyaa.

Pathikavagga-Atthakatha 3.1038

This classification provides a method for more elaborate discrimination of mental processes during Buddhist practice: one discriminated not just skilful and unskilful processes, but those that lead to decline, to stability, to distinction and to Nibbana.

Vibhanga 330 describes another aspect, in relation to the development of samaadhi, that fourth kind of 'sa~n~naa' is associated with 'nibbidaa' (satiety) and 'dispassion' (viraaga). This definition is cited by Visuddhimagga and Atthakatha in explanation of four types of 'sa~n~naa'.

(7. ka) tattha katamaa haanabhaaginii pa~n~naa? Pa.thamassa jhaanassa laabhi.m kaamasahagataa sa~n~naamanasikaaraa samudaacaranti haanabhaaginii pa~n~naa.
(kha) tadanudhammataa sati santi.t.thati .thitibhaaginii pa~n~naa.
(ga) avitakkasahagataa sa~n~naamanasikaaraa samudaacaranti visesabhaaginii pa~n~naa.
(gha) nibbidaasahagataa sa~n~naamanasikaaraa samudaacaranti viraaguupasa~nhitaa nibbedhabhaaginii pa~n~naa.

Vibhanga describes this classification as a moving frame, for each jhana the factors of the state below are 'conducive to decline', and the factors of the state above are 'conducive to distinction'. The fourth type remains the same for all jhanas.


The classification:

- haanabhaagiyaa;
- .thitibhaagiyaa;
- visesabhaagiyaa;
- nibbedhabhaagiyaa;

is generally recommended for discriminating mental processes:

7. Sakkhibhabbasutta.m

“Chahi, bhikkhave, dhammehi samannaagato bhikkhu abhabbo tatra tatreva sakkhibhabbata.m paapu.nitu.m sati sati aayatane. katamehi chahi? idha, bhikkhave, bhikkhu ‘ime haanabhaagiyaa dhammaa’ti yathaabhuuta.m nappajaanaati, ‘ime .thitibhaagiyaa dhammaa’ti yathaabhuuta.m nappajaanaati, ‘ime visesabhaagiyaa dhammaa’ti yathaabhuuta.m nappajaanaati, ‘ime nibbedhabhaagiyaa dhammaa’ti yathaabhuuta.m nappajaanaati, asakkaccakaarii ca hoti, asappaayakaarii ca. imehi kho, bhikkhave, chahi dhammehi samannaagato bhikkhu abhabbo tatra tatreva sakkhibhabbata.m paapu.nitu.m sati sati aayatane.

“Chahi, bhikkhave, dhammehi samannaagato bhikkhu bhabbo tatra tatreva sakkhibhabbata.m paapu.nitu.m sati sati aayatane. katamehi chahi? idha, bhikkhave, bhikkhu ‘ime haanabhaagiyaa dhammaa’ti yathaabhuuta.m pajaanaati, ‘ime .thitibhaagiyaa dhammaa’ti yathaabhuuta.m pajaanaati, ‘ime visesabhaagiyaa dhammaa’ti yathaabhuuta.m pajaanaati, ‘ime nibbedhabhaagiyaa dhammaa’ti yathaabhuuta.m pajaanaati, sakkaccakaarii ca hoti, sappaayakaarii ca. imehi kho, bhikkhave, chahi dhammehi samannaagato bhikkhu bhabbo tatra tatreva sakkhibhabbata.m paapu.nitu.m sati sati aayatane”ti. sattama.m.

AN 3.427

http://awake.kiev.ua/dhamma/tipitaka/2S ... ggo-e.html" onclick="window.open(this.href);return false;

Thus this can be seen as a general method of 'discriminating mental processes' (dhamma-vicaya) http://www.dhammawheel.com/viewtopic.php?f=23&t=5582" onclick="window.open(this.href);return false;

This classification is applied in Dasuttara sutta, Vibhanga, Vimuttimagga and Visuddhimagga regarding siila, samaadhi and pa~n~naa. (DN 3.277, Vibhanga 330, Vism. Mya: 1.15, 1.85)

In Patisambhidammagga 1.35 this classification is applied to mental processes in jhanas.

Metta,
Dmytro

[Nyana]

Another excellent post.



All the best,

Geoff