1. Paṭisambhidā comes from “paṭi” + “san” + “bhidā.” Here, “bhidā” (or “bhi”) indicates “to dissect into parts.”
- Thus, it means “the knowledge (or the ability to explain in detail) of how “san” (raga, dosa, moha) binds a mind to the sansaric process or “the world of 31 realms.”
2. Paṭisambhidā Ñāna is a special status attained by very few Arahants. It encompasses four components:
(i) attha paṭisambhidā ñāṇa, (ii) dhamma paṭisambhidā ñāṇa, (iii) nirutti paṭisambhidā ñāṇa, (iv) paṭibhāna paṭisambhidā ñāṇa
I have not read Seng Kiat’s reference. It is also described in “Paṭisambhidāmagga” (a Tipitaka Commentary): “Paṭisambhidāñāṇa niddesa.”
- Those four ñāṇa are developed in that order. When one has some idea about what is for one’s benefit or “atta/attha” (Nibbana) and what is unfruitful or “anatta/anattha“, one would have a bit of attha paṭisambhidā ñāṇa.
- When one starts comprehending dhamma/adhamma and also Paticca Samuppada, one starts cultivating dhamma paṭisambhidā ñāṇa.
- When one can start seeing the meanings of crucial Pali words (pada nirutti), one starts developing nirutti paṭisambhidā ñāṇa.
- If one can explain in detail the meanings of such words and related concepts, one would have paṭibhāna paṭisambhidā ñāṇa’
3. Therefore, all Ariyas have the first two to some extent. Only a Buddha would have all four perfect. Arahant Mahā Kotthita was only second to the Buddha in that aspect.
4. Someone with that ñāṇa has a complete understanding of (i) what is attha/anattha: “Attha Sutta (AN 10.181),” (ii) what are dhamma/adhamma: “Dhamma Sutta (AN 10. 138)“, (iii) pada nirutti (how meanings of keywords come about, and (iv) can fully explain concepts in detail with examples, analogies, etc.
- Regarding “pada nirutti,” see #1 of “Kilesa – Relationship to Akusala, Kusala, and Puñña Kamma.”
- I will try to write a post on it in the future. Many other concepts need priority; knowing about Paṭisambhidā Ñāna is not critical.
