[dosakkhayo]

I learned that Āsavakkhaya nana is abhiññā.

Kāma Assāda Start with Phassa Paccayā Vedanā or Samphassa-Jā-Vedana

“This is what the Buddha realized as the asavakkhaya nana, the way to get rid of āsava (and anusaya) via getting rid of bad habits (gati) and cultivating good habits (gati).”

According to the above statement, asavakkhaya nana is knowing about majjhima patipada(and the other three truths, tilakkhana, and PS). So, it seems to be the comprehensive(general) knowledge of what to do to head to Nibbana.

Therefore, unlike the other five abhiññās, asavakkhaya nana seems to be achievable without jhana.

Of course, it will be completed in the final stage(Arahant), but sotapanna anugami can have it at a low level. Right?

[Lal]

“Therefore, unlike the other five abhiññās, asavakkhaya nana seems to be achievable without jhana.”

– Yes. As I have mentioned in various posts/comments, cultivating jhanas is not necessary to attain any stage of Nibbana, even though they may be realized at various stages of Nibbana.
– That is clear, for example, from the two types of citta vithi involved in getting to jhana and magga phala at the end of the following post:
“Citta Vīthi – Processing of Sense Inputs”

– What are the “other five abhiññās” you mentioned?

[dosakkhayo]

Lal said: “What are the “other five abhiññās” you mentioned?”

D2) Sāmaññaphalasutta

Iddhividhañāṇa, Dibbasotañāṇa, Cetopariyañāṇa, Pubbenivāsānussatiñāṇa, and Dibbacakkhuñāṇa.

Adding Āsavakkhayañāṇa to here are the chalabhiññā(six abhiññās).

Many people understand it this way. See; Abhijñā

–
small question: Is cutūpapāda ñāna same as dibbacakkhuñāṇa?

[Lal]

Yes. Different suttas describe these ñāṇa and iddhividha ñāṇa somewhat differently.

I discussed the Kevatts Sutta in “Pāṭihāriya (Supernormal Abilities) of a Buddha – Part I”

I just added your reference to that post (in #4). Thank you!

Dosakkhayo asked:
“small question: Is cutūpapāda ñāna same as dibbacakkhuñāṇa?”

– No. They are different. Cutūpapāda ñāna gives the ability to recall previous lives (including non-human lives). Dibbacakkhuñāṇa gives the ability to “see with a divine eye,” i.e., to see long distances through walls and even to see other realms.
– Cutūpapāda comes from “cuti” (end of bhava) and “upapāda” (to a new bhava). Dibbacakkhu comes from “dibba” for “devine/Deva” and “cakkhu” for “seeing.”

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