Coëmgenu wrote: ↑Mon Jun 27, 2022 9:59 pm
The trick is making clear the functions of abhijānāti & jānāti with respect to saññā. We'll see if someone beats me to it.
I lose. abhijānāti:
https://www.wisdomlib.org/definition/abhijanati
Abhijānāti, (abhi + jñā, cp. jānāti & abhiññā) to know by experience, to know fully or thoroughly, to recognise, know of (c. Acc.), to be conscious or aware of D.I, 143; S.II, 58, 105, 219, 278; III, 59, 91; IV, 50, 324, 399; V, 52, 176, 282, 299; Sn.1117 (diṭṭhiṃ Gotamassa na a.); J.IV, 142; Pv.II, 710 = II.103 (n’ābhijānāmi bhuttaṃ vā pītaṃ); Sdhp.550; etc. — Pot. abhijāneyya Nd2 78a, & abhijaññā Sn.917, 1059 (= jāneyyāsi SnA 592); aor. abhaññāsi Sn.p. 16. — ppr. abhijānaṃ S.IV, 19, 89; Sn.788 (= °jānanto C.), 1114 (= °jānanto Nd2 78b) abhijānitva DhA.IV, 233; abhiññāya S.IV, 16; V, 392; Sn.534 (sabbadhammaṃ), 743 (jātikkhayaṃ), 1115, 1148; It.91 (dhammaṃ); Dh.166 (atta-d-atthaṃ); frequent in phrase sayaṃ abhiññāya from personal knowledge or self-experience It.97 (v.l. abhiññā); Dh.353; and abhiññā (short form, like ādā for ādāya, cp. upādā) in phrase sayaṃ abhiññā D.I, 31 (+ sacchikatvā); S.II, 217; It.97 (v.l. for °abhiññāya), in abhiññā-vosita perfected by highest knowledge S.I, 167 = 175 = Dh.423 (“master of supernormal lore” Mrs Rh. D. in kindred S. p. 208; cp. also DhA.IV, 233); It.47 = 61 = 81, and perhaps also in phrase sabbaṃ abhiññapariññeyya S.IV, 29. — grd. abhiññeyya S.IV, 29; Sn.558 (°ṃ abhiññātaṃ known is the knowable); Nd2 s.v.; DhA.IV, 233. — pp. abhiññāta (q. v.). (Page 63)
jānāti:
https://www.wisdomlib.org/definition/janati
1) Janati, 2 to make a sound J. VI, 64 (=sanati saddaṃ karoti). (Page 278)
2) Janati, 1 (Sk. janati (trs.) & jāyate (intrs.); *gene & *gnē to (be able to) produce; Gr. gi/gnomai (gέnesis) gnwtόs =jāta=(g)nātus; Lat. gigno, natura, natio; Goth. knōps & kunps; Cymr. geni, Ags. cennan, Ohg. kind, etc. ) only in Caus. janeti (Sk. janayati) often spelled jāneti (cp. jaleti: jāleti) & Pass. (intrs.) jāyati to bring forth, produce, cause, syn. sañjaneti nibbatteti abhinibbatteti Nd2 s. v. (cp. karoti). ussāhaṃ j. to put forth exertion J. II, 407 (see chanda); (saṃ)vegaṃ j. to stir up emotion (aspiration) J. III, 184; PvA. 32; Mhvs. I, 4; dukkhaṃ j. to cause discomfort PvA. 63.—Aor. janayi Th. 2, 162 (Māyā j. Gotamaṃ: she bore).—pp. janita produced PvA. 1.—See also jantu jamma, jāta, jāti, ñāti, etc. (Page 278)
— or —
Jānāti, (Vedic jñā, jānāti *genē & *gnē, cp. Gr. gignwζkw, gnwtόs, gnώsis; Lat. nosco, notus, (i)gnarus (cp. E. i-gnorant); Goth. kunnan; Ohg. kennan, Ags. cnāwan=E. know) to know.
I. Forms: The 2 Vedic roots jān° & jñā° are represented in P. by jān° & ñā° (ña°) 1. jān: pres. jānāti; pot. jāneyya (Sn. 781) & jaññā (A. IV, 366; Sn. 116, 775; Dh. 157, 352; J. II, 346; IV, 478) 2nd sg. jāneyyāsi (M. I. 487; J. I, 288), 1st pl. jāniyāma (Sn. 873) & (archaic) jānemu (Sn. 76, 599; Vv 8311);— imper. jānāhi (Sn. 596, 1026; Pv. II, 912), 3rd. sg. jānātu (It. 28);— ppr. jānanto & jānaṃ (D. I, 192; A. I, 128; Sn. 722), ppr. med. jānamāna (J. I, 168);— fut. jānissati (J. II, 342; VI, 364);— aor. ajāni (Sn. 536) & jāni (J. I, 125, 269), 3rd pl. jāniṃsu (J. II, 105; VvA. 113);— ger. jānitvā (J. I, 293; III, 276); inf. jānituṃ (J. I, 125). Caus. jānāpeti (see below IV. 2).—2. ñā: fut. ñassati (D. I, 165);— aor. aññāsi (J. I, 271) & nāsi (Sn. 471), 3rd pl. aññaṃsu (Vv 224).—ger. ñatvā (frequent);— grd. ñeyya A. II, 135 (see below) & ñātabba (PvA. 133);— inf. ñātuṃ (frequent) — pp. ñāta (q. v.). ‹-› Pass. ñāyati to be called or named (Miln. 25).
II. Cognate Forms: Nd2 s. v. explains jānāti by passati dakkhati adhigacchati vindati paṭilabhati, & ñatvā (No. 267) by jānitvā tulayitvā tirayitva vibhāvayitvā vibhūtaṃ katvā (very frequent) The 1st explanation is also applied to abhijānāti, & the 2nd to passitvā, viditaṃ katvā, abhiññāya & disvā. The use of the emphatic phrase jānāti passati is very frequent. Yaṃ tvaṃ na jānāsi na passasi taṃ tvaṃ icchasi kāmesi? Whom you know not neither have seen, is it she that you love and long for? D. I, 193; Bhagavā jānaṃ jānāti passaṃ passati cakkhubhūto ñāṇabhūto M. I, 111; similarly A. IV, 153 sq. See further D. I, 2, 40, 84, 157 sq, 165, 192 sq. , 238 sq.; A. I, 128; III, 338; V, 226; Sn. 908; Nd2 35, 413, 517; Vism. 200.
III, Meaning: (1) Intrs. to know, to have or gain knowledge, to be experienced, to be aware, to find out: mayam pi kho na jānāma surely, even we do not know D. I, 216; te kho evaṃ jāneyyaṃ they ought to know ib.; jānantā nāma n’âhesuṃ “nobody knew” J. III, 188; jānāhi find out J. I, 184; kālantarena jānissatha you will see in time PvA. 13; ajānanto unawares, unsuspecting I. 223; ajānamāna id. Pv. II, 314.—2. Trs. to know recognize, be familiar with (usually c. Acc. , but also with Gen. : J. I, 337; II, 243), to have knowledge of, experience, find; to infer, conclude, distinguish, state, define: yaṃ ahaṃ jānāmi taṃ tvaṃ jānāsi D. I, 88; aham p’etaṃ na jānāmi Sn. 989; jānanti taṃ yakkhabhūtā Pv IV. 135; paccakkhato ñatvā finding out personally J. I, 262; III, 168; cittam me Gotamo jānāti S. I, 178; jānāti maṃ Bhagavā S. I, 116; kathaṃ jānemu taṃ mayaṃ? How shall we know (or identify) him? Vv 8311; yathā jānemu brāhmaṇaṃ so that we may know what a b. is Sn. 599; yath’âhaṃ jāneyyaṃ vasalaṃ Sn. p. 21; ajānanto ignorant PvA. 4; annapānaṃ ajāṇanto (being without bread & water) PvA. 169; ittaraṃ ittarato ñatvā inferring the trifling from the trifle Pv. I, 1111; iṅgha me uṇh’odakaṃ jānāhi find me some hot water S. I, 174; seyyaṃ jānāhi Vin. IV, 16; phalaṃ pāpassa jānamāna (having experi‹-› enced) J. I, 168; mantaṃ j. (to be in possession of a charm) J. I, 253; maggaṃ na j. Sn. 441; pamāṇaṃ ajānitvā (knowing no measure) PvA. 130.—3. With double Acc. : to recognize as, to see in, take for, identify as, etc. (cp. Caus.): petaṃ maṃ jānāhi “see in me a Peta” Pv. II, 912 (=upadhārehi PvA. 119); bhadd’itthiyā ti maṃ aññaṃsu (they knew me as=they called me) Vv 224.
IV. Various: 1. Grd. ñeyya as nt. =knowledge (cp. ñāṇa): yāvatakaṃ ñeyyaṃ tāvatakaṃ ñāṇaṃ (knowledge coincides with the knowable, or: his knowledge is in proportion to the k. , i.e. he knows all) Nd2 2352m; ñāṇaṃ atikkamitvā ñeyyapatho n’atthi “beyond knowledge there is no way of knowledge” ib.; ñeyyasāgara the ocean of knowledge PvA. 1.—2. Caus. jānāpeti to make known, to inform, or (with attānaṃ) to identify, to reveal oneself J. I, 107 (att. ajānāpetvā); VI, 363; Vism. 92 (att.); PvA. 149 (att.); DhA. II, 62. (Page 282)
saññā:
https://www.wisdomlib.org/definition/sanna
In Buddhism
Theravada (major branch of Buddhism)
— Sanna in Theravada glossary
Source: Access to Insight: A Glossary of Pali and Buddhist TermsLabel; perception; allusion; act of memory or recognition; interpretation. See khandha.Source: Dhamma Dana: Pali English Glossary
F (Perception).
Source: Journey to Nibbana: Patthana Dhama
One of the Sabbacittasadharana cetasikas.
Perception;
Sanna is perception. It perceives marks on object. Due to its presence, citta cognizes object. Sanna arises with each arising citta. It suggests citta to cognize object through markers on the object and it registers things and records what it experiences while it is working together with citta. Sanna is one of four vipaka namakkhandha or resultant nama aggregate.
Source: Dhamma Study: Cetasikas
remembrance; Countless moments of sanna succeed one another and perform their function so that we can remember. successive events such as sentences we hear when someone is speaking.
Sanna is One of the Seven Universals.
Source: Pali Kanon: Manual of Buddhist Terms and Doctrines
1. 'perception', is one of the 5 groups of existence (khandha, q.v.), and one of the 7 mental factors (cetasika) that are inseparably bound up with all consciousness (s. cetanā). It is sixfold as perception of the 5 physical sense-objects and of mental objects. It is the awareness of an object's distinctive marks ("one perceives blue, yellow, etc.," S. XXII, 79). If, in repeated perception of an object, these marks are recognized, saññā functions as 'memory' (s. Abh. St., p. 68f.).
2. saññā stands sometimes for consciousness in its entirety, e.g. in n'eva-saññā-n'āsaññāyatana, 'the realm of neither-perception-nor- non-perception'; further, in asaññā-satta, 'unconscious beings'. In both cases reference is not to 'perception' alone, but also to all other constituents of consciousness. Cf. D. 9.
3. saññā may also refer to the 'ideas', which are objects of meditation, e.g. in a group of 7 ideas, of impermanence (anicca-s. ), etc. (A. VII, 46); of 10: impurity (asubha-s.), etc. (A. X, 56), and another set of 10 in A. X. 60; or to wrong notions, as in nicca-, subha-s. (the notion of permanence, beauty), etc.
— Sanna in Buddhism glossary
Source: WikiPedia: Buddhism
Sañña is a Buddhist term that is typically translated as "perception" or "cognition." It can be defined as grasping at the distinguishing features or characteristics. In Sanskrit the term is known as Saṃjñā. In the early Buddhism Theravadin texts of the Nikayas/Āgamas, Sañña is the third of the Five Aggregates (khandha/skandha) which can be used to skillfully delineate phenomenological experiences during meditation.
Languages of India and abroad
Pali-English dictionary
[«previous (S) next»] — Sanna in Pali glossary
Source: Sutta: The Pali Text Society's Pali-English Dictionary
Saññā, (f.) (fr. saṃ+jñā) (pl. saññāyo and saññā — e.g. M. I, 108) 1. sense, consciousness, perception, being the third khandha Vin. I, 13; M. I, 300; S. III, 3 sq.; Dhs. 40, 58, 61, 113; VbhA. 42.—2. sense, perception, discernment, recognition, assimilation of sensations, awareness M. I, 293; A. III, 443 (nibbāna°); S. III, 87; Sn. 732 (saññāya uparodhanā dukkhakkhayo hoti; explained as “kāmasaññā” SnA); Miln. 61; Dhs. 4; DhsA. 110, 200 (rūpa° perception of material qualities).—3. consciousness D. I, 180 sq.; M. I, 108; Vbh. 369 (nānatta° c. of diversity: see nānatta); Miln. 159; J. IV, 391; is previous to ñāṇa D. I, 185; a constituent part of nāma S. II, 3, cp. Sn. 779; according to later teaching differs from viññāṇa and paññā only as a child’s perceiving differs from (a) an adult’s, (b) an expert’s Vism. 436 sq.; Dhs. translation 7 n. 2, 17 n. 2.—nevasaññā-nâsaññā neither consciousness nor unconsciousness D. III, 224, 262 sq.; M. I, 41, 160; II, 255; III, 28, 44; Ps. I, 36; Dhs. 268, 582, 1417; Kvu 202; Nett 26, 29; Vism. 571.—4. conception, idea, notion D. I, 28; III, 289 (cp. Dial. III, 263: “concept rather than percept”); M. III, 104; S. I, 107; Sn. 802, 841; J. I, 368 (ambaphala saññāya in the notion or imagining of mango fruit); Vism. 112 (rūpa° & aṭṭhika°). saññaṃ karoti to imagine, to think J. II, 71; to take notice, to mind J. I, 117.—5. sign, gesture token, mark J. I, 287; II, 18; paṇṇa° a mark of leaves J. I, 153; rajjusaññā a rope used as a mark, a guiding rope, J. I, 287; rukkha-saññaṃ pabbata-saññaṃ karonto, using trees and hills as guiding marks J. IV, 91; saññaṃ dadāti to give the sign (with the whip, for the horse to start) J. VI, 302.—6. saññā is twofold, paṭighasamphassajā and adhivacanasamphassajā i.e. sense impression and recognition (impression of something similar, “association by similarity, ” as when a seen person calls up some one we know), Vbh. 6; VbhA. 19 sq.; threefold, rūpasaññā, paṭighasaññā, and nānattasaññā A. II, 184; S. II, 211; cp. Sn. 535; or kāma°, vyāpāda°, vihiṃsā° (as nānatta°) Vbh. 369, cp. VbhA. 499; fivefold (pañca vimutti-paripācaniyā saññā); anicca°, anicce dukkha°, dukkhe anatta°, pahāna°, virāga° D. III, 243, cp. A. III, 334; there are six perceptions of rūpa, sadda, gandha, rasa, phoṭṭhabba, and dhamma, D. II, 309; S. III, 60; the sevenfold perception, anicca-, anatta-, asubha-, ādīnava-, pahāna-, virāga-, and nirodha-saññā, D. II, 79; cp. A. III, 79; the tenfold perception, asubha-, maraṇa-, āhāre paṭikkūla-, sabbaloke anabhirata-, anicca-, anicce dukkha-, dukkhe anatta-, pahāna-, virāga-, nirodha-saññā A. V, 105; the one perception, āhāre paṭikkūlasaññā, Cpd. 21.—7. See further (unclassified refs.): D. I, 180; II, 277 (papañca°); III, 33, 223; S. II, 143; A. II, 17; IV, 312; Nd1 193, 207; Nett 27; Vism. 111, 437, 461 sq. (in detail); VbhA. 20 (pañca-dvārikā), 34; VvA. 110; and on term Cpd. 40, 42.
Correct me: "I know nibbana is the deathless. I know from experience nibbana is the deathless." Is this it?
Good lord, in Okie talk you just say 'I hears thit yada yada' or you spit on the ground n' say 'I ain't kidding' ya'll yada yada'.
Please tell me I'm wrong...
Metta
edit to add: We are civilized here. If out in public, 'n ladies is present 'n all, ya just "act" like yer spittin.