-N-
nāma: (lit. 'name'): 'mind',
mentality. This term is generally used as a collective name for the 4 mental
groups (arūpino khandha),
viz. feeling (vedanā),
perception (saññā),
mental formations (saṅkhāra) and consciousness (viññāṇa).
Within the 4th link (nāma-rūpa)
in the formula of the paṭiccasamuppāda
(q.v.), however, it applies only to kamma-resultant
(vipāka)
feeling and perception and a few kamma-resultant
mental functions inseparable from any consciousness. As it is said (M. 9; D.
15;
For the complete list of all the 50
mental formations of the saṅkhāra-kkhandha (not including feeling
and perception), s. Tab. II.
nāma-kāya: the 'mind-group' (as distinguished from rūpa-kāya,
the corporeality-group) comprises the 4 immaterial groups of existence (arūpino khandhā;
s. khandha).
This twofold grouping, frequent in Com., occurs first in D. 15, also in Pts.M. (I, 183); nāma-kāya alone is mentioned in Sn. 1074.
nāma-rūpa (lit. 'name and form'): 'mind-and-body',
mentality and corporeality. It is the 4th link in the dependent origination (s.
paṭiccasamuppāda
3, 4) where it is conditioned by consciousness, and on its part is the
condition of the sixfold sense-base. In two texts (D.
14, 15), which contain variations of the dependent origination, the mutual
conditioning of consciousness and mind-and-body is described (see also S. XII,
67), and the latter is said to be a condition of sense-impression (phassa); so
also in Sn. 872.
The third of the seven purifications
(s. visuddhi),
the purification of views, is defined in Vis.M. XVIII
as the "correct seeing of mind-and-body," and various methods for the
discernment of mind-and-body by way of insight-meditation (vipassanā,
q.v.) are given there. In this context, 'mind' (nāma) comprises all
four mental groups, including consciousness. - See nāma.
In five-group-existence (pañca-vokāra-bhava,
q.v.), mind-and body are inseparable and interdependent; and this has been
illustrated by comparing them with two sheaves of reeds propped against each
other: when one falls the other will fall, too; and with a blind man with stout
legs, carrying on his shoulders a lame cripple with keen eye-sight: only by
mutual assistance can they move about efficiently (s. Vis.M.
XVIII, 32ff). On their mutual dependence, see also paṭiccasamuppāda
(3).
With regard to the impersonality and
dependent nature of mind and corporeality it is said:
"Sound is not a thing that dwells
inside the conch-shell and comes out from time to time, but due to both, the
conch-shell and the man that blows it, sound comes to arise: Just so, due to
the presence of vitality, heat and consciousness, this body may execute the
acts of going, standing, sitting and lying down, and the 5 sense-organs and the
mind may perform their various functions" (D. 23).
"Just as a wooden puppet though
unsubstantial, lifeless and inactive may by means of pulling strings be made to
move about, stand up, and appear full of life and activity; just so are mind and
body, as such, something empty, lifeless and inactive; but by means of their
mutual working together, this mental and bodily combination may move about,
stand up, and appear full of life and activity."
ñāṇa: 'knowledge, comprehension, intelligence, insight',
is a synonym for paññā
(q.v.); see also vipassanā.
ñāṇadassana-visuddhi: 'purification
of knowledge and vision', is the last of the 7 purifications and a name for
path-knowledge (maggañāṇa),
i.e. the penetrating realization of the path of Stream-winning,
Once-returning, Non-returning or Arahatship. Vis.M. XXII furnishes a detailed explanation of it (s. visuddhi,
VII).
In A. IV, 41 ñāṇadassana
apparently means the divine eye (dibbacakkhu, s. abhiññā), being produced through
concentrating the mind on light.
nānatta-saññā: The
'variety (or multiformity) - perceptions are
explained under jhāna
(q.v.).
ñāṇa-vipphārā iddhi:
the 'power of penetrating
knowledge', is one of the magical powers (iddhi, q.v.).
ñāta-pariññā : 'full understanding (or comprehension) of the
known', is one of the 3 kinds of full understanding (pariññā q.v.).
natthika-diṭṭhi: 'nihilistic
view' (a doctrine that all values are baseless, that nothing is knowable or can
be communicated, and that life itself is meaningless), s. diṭṭhi.
natthi-paccaya: 'absence-condition', is one of the 24 conditions
(paccaya,
q.v.).
natural morality: pakati-sīla (q.v.).
navaṅga-buddha (or satthu)-sāsana: s.sāsana.
nava-sattāvāsa: s. sattāvāsa.
naya-vipassanā: s. kalāpa (2).
ñāya: 'right method', is often used as a name for the
Noble Eightfold Path (s. magga), e.g. in the Satipaṭṭhāna Sutta (M.
10, D. 22).
neighbourhood-concentration: upacāra-samādhi (q.v.) .
nekkhamma: 'freedom from sensual lust', renunciation.
Though apparently from nir
+ √kram,
'to go forth (into the homeless state of a monk)', this term is in the Pāḷi
texts nevertheless used as if it were derived from kāma, lust,
and always as an antonym to kāma. It is one of the perfections (s.
pāramī).
N. saṅkappa,
thought free from lust, or thought of renunciation, is one of the 3 kinds
of right thought (sammā-saṅkappa),
the 2nd link of the Noble Eightfold Path (s. magga, 2), its
antonym being kāmasaṅkappa,
lustful thought.
nesajjikanga: one of the 13 dhutaṅga (q.v.).
neutral, kammically: avyākata (q.v.); n. feelings, s. vedanā.
n’eva-saññā-n’āsaññāyatana: The 'sphere of
neither-perception-nor-non-perception', is the name for the fourth absorption
of the immaterial sphere (arūpāvacara), a semi-conscious state, which is
surpassed only by the state of complete suspense of consciousness, called
'attainment of extinction' (nirodha-samāpatti, q.v.). See jhāna (8).
n'eva-sekha-n'āsekha: 'neither in training nor beyond training', i.e.
neither learner nor master. Thus is called the worldling
(puthujjana,
q.v.), for he is neither pursuing the 3-fold training (sikkhā q.v.)
in morality, mental culture and wisdom, on the level of the first 3 paths of
sanctity, nor has he completed his training as an Arahat.
See sekha.
- (App.).
neyya: 'requiring guidance', is said of a person
"who through advice and questioning, through wise consideration, and
through frequenting noble-minded friends, having intercourse with them,
associating with them, gradually comes to penetrate the truth" (Pug. 162).
Cf. ugghaṭitaññū.
neyyattha-dhamma: A 'teaching the meaning of which is implicit, or
has to be inferred' as contrasted with a 'teaching with an explicit or evident
meaning' (nītattha-dhamma).
In A. I, 60 (PTS) it is said: "Whoso declares a Sutta with an implicit meaning
as a Sutta
with explicit meaning (and conversely), such a one makes a false statement with
regard to the Blessed One." - See paramattha.
Nibbāna, (Sanskrit nirvāna):
lit. 'extinction' (nir
+ √vā,
to cease blowing, to become extinguished); according to the commentaries,
'freedom from desire' (nir + vana). Nibbāna constitutes the highest and ultimate goal of
all Buddhist aspirations, i.e. absolute extinction of that life-affirming will manifested
as greed, hate and delusion, and convulsively clinging to existence; and
therewith also the ultimate and absolute deliverance from all future rebirth,
old age, disease and death, from all suffering and misery. Cf. Parinibbāna.
"Extinction of greed, extinction
of hate, extinction of delusion: this is called Nibbāna"
(S. XXXVIII. 1).
The 2 aspects of Nibbāna are:
(1) The full extinction of defilements (kilesa-parinibbāna),
also called sa-upādi-sesa-nibbāna (s.
It. 41), i.e. 'Nibbāna with the groups of
existence still remaining' (s. upādi). This takes place at the attainment of Arahatship, or perfect holiness (s. ariya-puggala).
(2) The full extinction of the groups
of existence (khandha-parinibbāna), also
called an-upādi-sesa-nibbāna
(s. It. 41, A. IV, 118), i.e. 'Nibbāna without
the groups remaining', in other words, the coming to rest, or rather the
'no-more-continuing' of this physico-mental process
of existence. This takes place at the death of the Arahat.
- (App.: Nibbāna).
Sometimes both aspects take place at
one and the same moment, i.e. at the death of the Arahat;
s. sama-sīsī.
"This, o monks, truly is the
peace, this is the highest, namely the end of all formations, the forsaking of
every substratum of rebirth, the fading away of craving, detachment,
extinction, Nibbāna" (A. III, 32).
"Enraptured with lust (rāga), enraged
with anger (dosa),
blinded by delusion (moha), overwhelmed, with mind ensnared, man aims at his
own ruin, at the ruin of others, at the ruin of both, and he experiences mental
pain and grief. But if lust, anger and delusion are given up, man aims neither
at his own ruin, nor at the ruin of others, nor at the ruin of both, and he
experiences no mental pain and grief. Thus is Nibbāna
visible in this life, immediate, inviting, attractive, and comprehensible to
the wise" (A. III, 55).
"Just as a rock of one solid mass
remains unshaken by the wind, even so neither visible forms, nor sounds, nor odours, nor tastes, nor bodily impressions, neither the
desired nor the undesired, can cause such a one to waver. Steadfast is his
mind, gained is deliverance" (A, VI, 55).
"Verily, there is an Unborn, Unoriginated, Uncreated, Unformed. If there were not this
Unborn, Unoriginated, Uncreated, Unformed, escape
from the world of the born, the originated, the created, the formed, would not
be possible" (Ud. VIII, 3).
One cannot too often and too
emphatically stress the fact that not only for the actual realization of the
goal of Nibbāna, but also for a theoretical
understanding of it, it is an indispensable preliminary condition to grasp
fully the truth of anattā(q.v.),
the egolessness and insubstantiality of all forms of
existence. Without such an understanding, one will necessarily misconceive Nibbāna - according to one's either materialistic or metaphysical
leanings - either as annihilation of an ego, or as an eternal state of
existence into which an ego or self enters or with which it merges. Hence it is
said:
"Mere suffering exists, no
sufferer is found;
The deed is, but no doer of the deed is
there;
Nibbāna is, but not the man that enters it;
The path is, but no traveler on it is
seen."
(Vis.M. XVI)
Literature: For texts
on Nibbāna,
see Path, 36ff. - See Vis.M. XVI. 64ff. - Anattā and Nibbāna, by Nyanaponika Thera (WHEEL 11); The
Buddhist Doctrine of Nibbāna,
by Ven. P. Vajiranana &
F. Story (WHEEL 165/166).
nibbatti: 'arising', 'rebirth', is a synonym for paṭisandhi
(q.v.).
nibbedha-bhāgiya-sīla (-samādhi, -paññā): 'morality
(concentration, wisdom) connected with penetration'; s. hāna-bhāgiya-sīla.
nibbidānupassanā-ñāṇa: 'contemplation of aversion', is one of the 18
chief kinds of insight; s. vipassanā (4), samatha-vipassanā
(2), visuddhi
(VI, 5).
nicca-saññā (-citta,-diṭṭhi): perception (or consciousness, or view) of permanency,
is one of the 4 perversions (vipallāsa, q.v.).
nihilistic view: natthika-diṭṭhi;
s. diṭṭhi.
nīla-kasiṇa: 'blue-kasiṇa
exercise' s. kasiṇa.
nimitta: mark, sign; image; target, object; cause, condition.
These meanings are used in, and adapted to, many contexts of which only the
doctrinal ones are mentioned here.
1. 'Mental (reflex-) image', obtained
in meditation. In full clarity, it will appear in the mind by successful
practice of certain concentration-exercises and will then appear as vividly as
if seen by the eye. The object perceived at the very beginning of concentration
is called the preparatory image (parikamma-nimitta). The still unsteady and unclear
image, which arises when the mind has reached a weak degree of concentration,
is called the acquired image (uggaha-nimitta). An entirely clear and immovable image
arising at a higher degree of concentration is the counter-image (paṭibhāga-nimitta).
As soon as this image arises, the stage of neighbourhood
(or access) concentration (upacāra-samādhi) is reached. For further
details, s. kasiṇa,
samādhi.
2. 'Sign of (previous) kamma' (kamma-nimitta) and
'sign of (the future) destiny' (gati-nimitta); these arise as mental objects of the last
karmic consciousness before death (maraṇāsanna
kamma; s. kamma,
III, 3).
Usages (1) and (2) are commentarial (s.
App.). In Sutta
usage, the term occurs, e.g. as:
3. 'Outward appearance': of one who has
sense-control it is said- that "he does not seize upon the general
appearance' of an object (na nimittaggāhī; M. 38, D. 2; expl. Vis I, 54f; see sīla).
4. 'Object': the six objects, i.e.
visual, etc. (rūpa-nimitta;
S. XXII, 3). Also, when in explanation of animitta -cetovimutti, signless deliverance of mind (s. cetovimutti, vimokkha),
it is said, 'sabbanimittānaṃ amanasikārā',
it refers to the 6 sense-objects (Com. to M. 43 [Saḷāyatanavagga-aṭṭhakathā]),
and has therefore to be rendered "by paying no attention to any object (or
object-ideas)." - A pleasant or beautiful object (subha-nimitta, q.v.) is a condition to the arising of the
hindrance of sense-desire; a 'repellent object' (paṭigha-nimitta) for
the hindrance of ill-will; contemplation on the impurity of an object (asubha-nimitta; s. asubha)
is an antidote to sense-desire.
5. In Pts.M.
II, in a repetitive series of terms, nimitta appears together with uppādo (origin of existence), pavattaṃ
(continuity of existence), and may then be rendered by 'condition of existence'
(s. Path, 194f.).
Nimmāna-rati: the name of a class of heavenly beings of the
sensuous sphere; s. deva.
nine abodes of beings: s. sattāvāsa.
ninefold dispensation: s: sāsana.
nippapañca: s. papañca.
nipphanna-rūpa: 'produced corporeality', is identical with rūpa-rūpa,
'corporeality proper', i.e. material or actual corporeality, as contrasted with
'unproduced corporeality' (anipphanna-rūpa),
consisting of mere qualities or modes of corporeality, e.g. impermanence, etc.,
which are also enumerated among the 28 phenomena of the corporeality group. See
khandha,
Summary I; Vis.M. XIV, 73.
niraya : lit. 'the downward-path', the nether or infernal
world, usually translated by 'hell', is one of the 4 lower courses of existence
(apāya,
q.v.). The Buddhists are well aware that on account of the universal sway
of impermanence a life in hell, just as in heaven, cannot last eternally, but
will after exhaustion of the kamma which has caused
the respective form of rebirth, necessarily be followed again by a new death
and a new rebirth, according to the stored-up kamma.
nirodha: 'extinction'; s. nirodha-samāpatti,
anupubba-nirodha.
nirodhānupassanā: 'contemplation of extinction', is one of the 18
chief kinds of insight (vipassanā q.v.). See ānāpānasati (15).
nirodha-samāpatti: 'attainment of extinction' (S. XIV, 11), also
called saññāvedayitanirodha,
'extinction of feeling and perception', is the temporary suspension of all
consciousness and mental activity, following immediately upon the
semi-conscious state called 'sphere of neither-perception-nor-non-perception'
(s. jhāna,
8). The absolutely necessary pre-conditions to its attainment are said to be
perfect mastery of all the 8 absorptions (jhāna), as well as the
previous attainment of Anāgāmi or Arahatship (s. ariya-puggala).
According to Vis.M.
XXIII, the entering into this state takes place in the following way: by means
of mental tranquillity (samatha) and insight (vipassanā) one
has to pass through all the 8 absorptions one after the other up to the sphere
of neither-perception-nor-non-perception and then one has to bring this state
to an end. If, namely, according to the Vis.M., the disciple (Anāgāmi or Arahat) passes through the absorption merely by means of tranquillity, i.e. concentration, he will only attain the
sphere of neither-perception-nor-non-perception, and then come to a standstill;
if, on the other hand, he proceeds only with insight, he will reach the
fruition (phala)
of Anāgāmī or Arahatship.
He, however, who by means of both faculties has risen from absorption to
absorption and, having made the necessary preparations, brings the sphere of
neither-perception-nor-non-perception to an end, such a one reaches the state
of extinction. Whilst the disciple is passing through the 8 absorptions, he
each time emerges from the absorption attained , and regards with his insight
all the mental phenomena constituting that special absorption, as impermanent,
miserable and impersonal. Then he again enters the next higher absorption, and
thus, after each absorption practising insight, he at
last reaches the state of neither-perception-nor-non-perception, and thereafter
the full extinction. This state, according to the Com., may last for 7 days or
even longer. Immediately at the rising from this state, however, there arises
in the Anāgāmi the fruition of Anāgāmiship (Anāgāmi-phala), in
the Arahat the fruition of Arahatship
(Arahatta-phala).
With regard to the difference existing
between the monk abiding in this state of extinction on the one hand, and a
dead person on the other hand, M 43 says: "In him who is dead, and whose
life has come to an end, the bodily (in-and-outbreathing),
verbal (thought-conception and discursive thinking), and mental functions (s. saṅkhāra,
2) have become suspended and come to a standstill, life is exhausted, the vital
heat extinguished, the faculties are destroyed. Also in the monk who has
reached 'extinction of perception and feeling' (saññāvedayitanirodha),
the bodily, verbal and mental functions have been suspended and come to a
standstill, but life is not exhausted, the vital heat not extinguished, and the
faculties are not destroyed."
For details, see Vis.M.
XXIII; for texts s. Path 206.
nirutti-paṭisambhidā: the 'analytical knowledge of language', is one
of the 4 paṭisambhidā
(q.v.).
nirvāna: (Sanskrit= ) Nibbāna (q.v.).
nissaraṇa-pahāna: 'overcoming by escape', is one of the 5 kinds of
overcoming (pahāna
q.v.).
nissaya: 'foundation'. The 2 wrong foundations of
morality are craving (taṇhā-nissaya) and views (diṭṭhi-nissaya).
Hence there are two wrong bases of morality: morality based on craving (taṇhā-nissita-sīla)
and morality based on views (diṭṭhi-nissita-sīla). (App.)
" 'Based on craving' is that kind
of morality which has come about by the desire for a happy existence, e.g.: 'O
that by this morality I might become a godlike or heavenly being!' (A.IX, 172).
'Based on views' is that morality which has been induced by the view that
through the observation of certain moral rules purification may be attained
" (Vis.M. I).
nissaya-paccaya: 'support', base, foundation, is one of the 24
conditions (s. paccaya,
8).
nītattha-dhamma: A 'doctrine with evident meaning', contrasted
with a 'doctrine with a meaning to be inferred' (neyyattha-dhamma, q.v.). See
also paramattha.
nīvaraṇa: 'hindrances', are 5 qualities which are
obstacles to the mind and blind our mental vision. In the presence of them we
cannot reach neighbourhood-concentration (upacāra-samādhi)
and full concentration (appanā-samādhi), and are unable to discern
clearly the truth. They are:
1. sensuous desire (kāmacchanda),
2. ill-will (byāpāda),
3. sloth and torpor (thīna-middha),
4. restlessness and scruples (uddhacca-kukkucca),
and
5. skeptical doubt (vicikicchā ; q.v.).
In the beautiful similes in A. V, 193,
sensuous desire is compared with water mixed with manifold colours,
ill-will with boiling water, sloth and torpor with water covered by moss,
restlessness and scruples with agitated water whipped by the wind, skeptical
doubt with turbid and muddy water. Just as in such water one cannot perceive
one's own reflection, so in the presence of these 5 mental hindrances, one
cannot clearly discern one's own benefit, nor that of others, nor that of both.
Regarding the temporary suspension of
the 5 hindrances on entering the first absorption, the stereotype Sutta text (e g.
A. IX, 40) runs as follows:
"He has cast away sensuous desire;
he dwells with a heart free from sensuous desire; from desire he cleanses his
heart.
"He has cast away ill-will; he
dwells with a heart free from ill-will, cherishing love and compassion toward
all living beings, he cleanses his heart from ill-will.
"He has cast away sloth and
torpor; he dwells free from sloth and torpor; loving the light, with watchful
mind, with clear consciousness, he cleanses his mind from sloth and torpor.
"He has cast away restlessness and
scruples; dwelling with mind undisturbed, with heart full of peace, he cleanses
his mind from restlessness and scruples.
"He has cast away skeptical doubt;
dwelling free from doubt, full of confidence in the good, he cleanses his heart
from doubt.
"He has put aside these 5
hindrances, and come to know these paralysing
defilements of the mind. And far from sensual impressions, far from unwholesome
things, he enters into the first absorption, etc."
The overcoming of these 5 hindrances by
the absorptions is, as already pointed out, a merely temporary suspension,
called 'overcoming through repression' (vikkhambhana-pahāna). They
disappear forever on entering the 4 supermundane
paths (s. ariyapuggala),
i.e. skeptical doubt on reaching Sotāpanship; sensuous desire, ill-will and mental worry
on reaching Anāgāmiship; sloth, torpor and
restlessness on reaching Arahatship.
For their origination and their
overcoming, s. A. I, 2; VI, 21; S. XLVI, 51.
See The Five Mental
Hindrances, by Nyanaponika Thera
(WHEEL 26).
Niyāma: the 'fixedness of law' regarding all things; cf.
tathatā.
- Pañca-niyāma is a commentarial term,
signifying the 'fivefold lawfulness' or 'natural order' that governs: (1)
temperature, seasons and other physical events (utu-niyāma); (2) the
plant life (bīja-n.); (3) kamma
(kamma-n.); (4) the mind (citta-n.), e.g. the lawful sequence of
the functions of consciousness (s. viññāṇa-kicca) in the process of cognition;
(5) certain events connected with the Dhamma (dhamma-n.), e.g. the typical events
occurring in the lives of the Buddhas. (App.).
niyata-micchādiṭṭhi: 'wrong views with fixed destiny', are the views
of uncausedness of existence (ahetuka-diṭṭhi),
of the inefficacy of action (akiriyadiṭṭhi), and nihilism (natthika-diṭṭhi).
For details, s. diṭṭhi;
and M. 60, Com. (WHEEL 98/99). - (App.)
niyata-puggala: a 'person with a fixed destiny', may be either
one who has committed one of the 5 'heinous deeds with immediate result' (ānantarika-kamma,
q.v.), or one who follows 'wrong views with fixed destiny' (niyata-micchā-diṭṭhi,
q.v.), or one who has reached one of the 4 stages of holiness (s. ariya-puggala).
About the latter cf. the frequent passage: "Those disciples in whom the 3
fetters (of personality-belief, sceptical doubt and
attachment to mere rules and ritual; s. saṃyojana) have vanished, they all have
entered the stream, have forever escaped the states of woe; fixed is their
destiny (niyata), assured their final
enlightenment."
noble abodes: s. vihāra.
noble family, Passing from n.f.
to n.f.: kolaṅkola;
s. sotāpaññā.
noble persons: ariya-puggala
(q.v.).
noble power: ariya
iddhi; s. iddhi.
noble truths, the 4: ariya-sacca; s. sacca. - The 2-fold
knowledge of the n.t.; s. sacca-ñāṇa.
noble usages, the 4: ariya-vaṃsa (q.v.).
non-disappearance: avigata-paccaya, is one of the 24
conditions (paccaya,
q.v.).
non-violence: s. avihiṃsā.
not-self: s. anattā.
no-upādā-rūpa: 'underived
corporeality', designates the 4 primary elements (mahābhūta or dhātu),
as distinguished from the 'derived corporeality' (upādā-rūpa), such
as the sensitive organs, etc. Cf. khandha, I.
nutriment: s. ojā, āhāra. - āhāra is one of
the 24 conditions (paccaya,
q.v.) - n.- produced corporeality; s. samuṭṭhāna.
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