A Study of Pariññā (Full Understanding) from Vipassanā Perspective
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Abstract
All beings in the world aspires to attain various happiness and enjoy them with beloved persons including husband and wife, parents and their children, relatives, friends and so forth. In other words, their inherent desire is to liberate themselves from all sorrows, lamentation, sufferings, extending this wish to their beloved persons. The prevalence of conflicts, even within familial confines, intensifies the urgency for emancipation from these sorrowful circumstances. Consequently, individuals strive to overcome serious challenges and seek various approaches to enjoy happiness. Motivated by the enjoyment of happiness and the emancipation of adversity, individuals grapple with sufferings that they perceive as a real happiness. There emerges insight meditation being able to remove mental defilements momentarily as a potential solution. Pariññā is one of methods to approach to insight meditation.
Here, pariññā is pāḷi term. It has three parts: pari prefix, nā root, a, ā suffix. Pari means to be full, exact, or accurate. Ñā means to know, understand, or comprehend. The whole meaning is to understand fully, to know exactly, or to comprehend accurately. In other word, full understanding, exact knowledge, or accurate comprehension is its meaning. In the Sanskrit, the term ‘parijñā’ is mentioned. According to the Sanskrit, ‘jñ’ is changed into ‘ññ’ and it becomes pariññā. Its translation is the same to pāḷi term. It has three stages, namely, full understanding as the known (ñātapariññā), full understanding as investigation (tīraṇapariññā), and full understanding as abandoning (pahānapariññā). The purpose of writing pariññā is to discern inconsistent outcome wherein individuals, despite their earnest effort to achieve a real happiness, find themselves entangled in sorrow, lamentations, sufferings and so forth. The proposed solution involves the cultivation of wisdom through the method of insight meditation, specifically elucidated by pariññā.
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- ผลงานที่ส่งตีพิมพ์จะต้องไม่เคยเผยแพร่ในสิ่งตีพิมพ์อื่นใดมาก่อนและต้องไม่อยู่ในระหว่างการพิจารณาของวารสารอื่น การละเมิดลิขสิทธิ์ถือเป็นความรับผิดชอบของผู้ส่งบทความโดยตรง
- ต้นฉบับที่ส่งตีพิมพ์ต้องเป็นภาษาไทยหรือภาษาอังกฤษเท่านั้น
- ต้นฉบับต้องผ่านการกลั่นกรองโดยผู้ทรงคุณวุฒิและได้รับความเห็นชอบจากกองบรรณาธิการ
- ในกรณีที่เป็นบทความแปล ต้องได้รับอนุญาตจากเจ้าของลิขสิทธิ์ โดยการขออนุญาตให้เป็นไปตามหลักจริยธรรมสากล
- ข้อความ เนื้อหา รูปภาพ และตาราง ที่ตีพิมพ์ในวารสาร เป็นความรับผิดชอบของผู้เขียนบทความแต่เพียงผู้เดียว มิใช่ความคิดเห็นและความรับผิดชอบของกองบรรณาธิการวารสาร กองจัดการ และมหาวิทยาลัยมหามกุฏราชวิทยาลัย วิทยาเขตอีสาน
6. ผลงานที่ได้รับการตีพิมพ์ถือเป็นลิขสิทธิ์ของวารสาร
References
Attano sabhāvaṁ dhāretīti dhammo, Abh-a. I. 81.
Avasavattanaṭṭhena pana anatta, -----------------, Tasmā suññato, assāmikato, akāmakāriyato, attapaṭipakkhepatoti-------------, Abh-a. II. 45.
Cakkhuṁ ca paṭicca rūpeca uppajjati cakkhuviññāṇaṁ, M. I. 326; S. I. 300.
Cetasi bhavā cetasikā, Psm-a. I. 270; Cetasikāti cittasannissitā, Nt-a.127.
Cittanti ārammaṇaṁ cintetīti cittaṁ, Vijānātīti attho, yasmāvā cittanti sabbacittasādhāraṇo esa saddo, tasmā yadettha lokiyakusalākusalakiriyacittaṁ, …., Abh-a. I. 106.
Dhammo sabhāve pariyatti paññā, Ñāyesu saccappakatīsu puññe Ñeyye guṇācārasamādhisupi, Nissattatāpattīsu kāraṇādo,ti, Abhp-ṭ. 66.
It means mind (citta), mental concomitance (cetasika), matter (rūpa), and nibbāna.
kathaṁ? Phasso vedanā saññā cetanā ekaggatā jīvitindriyaṁ manasikāroceti sattime cetasikā sabbacittasādhāraṇanāma, Abhs. 19.
Kiñca vuccati rūpaṁ, Ruppatīti kho bhikkhave tasmā rūpanti vuccati…., S. II. 71,72,73,74.
Lakkhaṇā-dikavipassanāpaññā tīraṇapariññānāma, Vsm. II. 241.
Nāmarūpānaṁ yāthāvadassanaṁ diṭṭhivisuddhināma, Vsm. II. 222, 232.
Namatīti nāmaṁ, Ud-a. 38.
Paricchijja ñātā pariññā, Thera-a. I. 303.
Paṭiccasamuppannaṁ viññāṇaṁ, M. I. 323, 325.
Sītenapi ruppati, Uṇhenapi ruppati, Jighcchāyapi ruppati, Pipāsāyapi ruppati, S. II. 71.
Tadeva Paṭipīḷanaṭṭhena --------, Tasmā abhiṇhasampaṭipīḷaṇato, Dukkhato, Dkkhavatthuto, Sukhapaṭipakkhepatoti --------------, Abh-a. II. 45.
Tattha Cakkhu Tāva Hutvā Abhāvaṭṭhena Aniccanti veditabbaṁ, Aparehipi Catūhi Kāraṇehi aniccaṁ - Uppādavayavantato, Vipariṇāmato, Tāvakālikato, Niccapaṭipakkhepatoti, Abh-a. II. 45. Vsm. II. 268.
There are 1. Cakkhuvatthu; eye-base being dependence of eye-consciousness, 2. Sotavatthu; ear-base being dependence of ear-consciousness, 3. Ghānavatthu; nose-base being dependence of nose-consciousness, 4. Jivhāvatthu; tongue-base being dependence of tongue-consciousness, 5. Kāyavatthu; body-base being dependence of body-consciousness, and 6. Hadayavatthu; heart-base being dependence of the remaining consciousness excluding tenfold consciousness. These are the base (vatthu) of sense-organs and are applied to something that exist. Abhs. 21. These are also called the six doors that is able to connect with six sense objects. Abhs. 18,19.
There are twenty-two cattas such as ignorance (moha), shamelessness (ahirika), fearlessness (anottappa), and restlessness (uddhacca) that are common to ever immoral consciousness, hatred (dosa), jealousy (issā), stinginess (macchariya), and worry (kukkucca) that ever associate with two types of consciousness accompanied by ill-will, and excluding joy (pīti) twelve types of consciousness that calls common to each other (aññasamāna-cetasika), sloth (thina), and torpor (middha), Vsm. II. 98,99; Abhs. 34,35.
There is knowledge of dissolution (bhaṅgañāṇa), the knowledge of terror (bhayañāṇa), the knowledge of danger (ādīnavañāṇa), the knowledge of weariness (nibbidhañāṇa), the knowledge of desire for deliverance (muñcitukamyatāñāṇa), the knowledge of reflection (paṭisaṅkhāñāṇa), the knowledge of equanimity about formations (saṅkhārupekkhāñāṇa), and the knowledge of conformity (anulomañaṇa). Abhs. 63; Vsm. II.
These eighteen are; a.Avinibbogharūpa; unseparated matter - 8, b.Jīvitarūpa; materiality of life-faculty - 1, c.Bhāvarūpa; sex matters which cause one to be male or female - 2, d.Hadayavatthu; heart base that mind element (manodhātu) and mind-consciousness element (manoviññāṇadhātu) depend on - 1, e.Saddarūpa; sound matter - 1, and f.Pañcapasāda; fivefold sense-bases - 5. Ahbs. 39,40.
They are 1. Kāyaviññatti; bodily intimation, 2. Vacīviññatti; verbal intimation, 3. Ākāsadhātu; space element, 4. Lahutā; lightness, 5. Muditā; malleability, 6. Kammaññatā; wieldiness, 7. Upacaya; growth, 8. Santati; continuity, 9. Jaratā; aging, and 10. Aniccatā; impermanence of materiality. Abhs. 40.
They are 1. Rūpārammaṇa; visible object which the eye can see, 2. Saddārammaṇa; audible object which the ear can hear, 3. Gandhārammaṇa; odorous object which the nose can smell, 4. Rassārammaṇa; flavor object which the tongue can taste, 5. Phoṭṭhabbārammaṇa; tangible object which the body can touch, and 6. Dhammārammaṇa; thinkable object which the mind can think. Abhs. 20.
They are eight types of inseparables matter, one space element, one life faculty, fivefold sensitive bases, two sex matters, and heart base. Abhs. 41,42.
Tīraṇāyāti tīraṇatthāya, Mnd. 327. Tīraṇanti vinicchananaṁ, vīmaṁsananti attho, Jaṭ. 216.
Abbreviation
Abhs. Abhidhammatthasaṅgaha
Abh-a. II. Sammohavinodanī Vibhaṅga Aṭṭhakathā
Abhp-ṭ. Abhidhānappadīpikā Ṭīkā
D-a. I. Sīlakkhandhavagga Aṭṭhakathā
Jaṭ. Jātakaabhinava Ṭīkā
M. I. Mūlapaṇṇāsa Pāḷi
Mnd. Mahāniddesa Pāḷi
Nt-a. Netti Aṭṭhakathā
Psm. Paṭisambhidhāmagga Pāḷi
Psm-a. I, II. Paṭisambhidhāmagga Aṭṭhākathā. Vol. I, II
S. I. Nidānavagga Khandavagga Saṁyutta Pāḷi
S. II. Khandhavagga Saḷāyatanavagga Saṁyutta Pāḷi
Sdh. Saddhanīti Dhātumālā
Thera-a. I. Theragāthā Aṭṭhakathā. Vol. I
Ud-a. Udāna Aṭṭhakathā
V-a. I. Pārājikakaṇḍa Aṭṭhakathā. Vol. I
Vsm. I, II. Visuddhimagga. Vol. I, II
