and out breathing, watching over: a^na^pa^na-sati (q.v.).
Old: jara^ (q.v.).
5 kinds, s. cakkhu. - Visual organ, s. a^yatana.
humour, heavenly beings who come to grief through: mano-padosika-deva (q.v.).
somanassa (q.v.). - Altruistic j. = mudita^ (s. brahma-viha^ra).
dhamma (q.v.).
pointedness of mind (citt”ekaggata^): a name for mental concentration (sama^dhi, q.v.).
F annihilation, craving for: vibhava-tanha^ (s. tanha^).
F atta^ (q.v.).
s. bha^va.
temperature, heat, is identical with the heat-element (tejodha^tu, q.v.).
samuttha^na (- utuja)-rúpa: ”corporeality produced by temperature”; s. samuttha^na.
kappa (q.v.).
vow of going for; or to do so without omitting any house: s. dhutanga, 3, 4.
bowl eater, the practice of the: s. dhutanga.
goer, the practice of the; s. dhutanga.
san~n~a^ (°citta, °ditthi): ”perception (consciousness, view) of an ego”, is one of the 4 perversions (vipalla^sa, q.v.).
ditthi (-va^da): ”ego-belief”, ”personality-belief”, s. ditthi.
”powers”. Among various groups of powers the following five are most frequently met with in the texts: (1) faith (saddha^, q.v.), (2) energy (viriya, q.v.), (3) mindfulness (sati, q.v.), (4) concentration (sama^dhi, q.v.), (5) wisdom (pan~n~a^, q.v.).
Their particular aspect, distinguishing them from the corresponding 5 spiritual faculties (indriya, q.v.), is that they are unshakable by their opposites: (1) the power of faith is unshakable by faithlessness (unbelief); (2) energy, by laziness; (3) mindfulness, by forgetfulness; (4) concentration, by distractedness; (5) wisdom, by ignorance (see Pts.M., n~a^na Katha^). They represent, therefore, the aspect of firmness in the spiritual faculties.
According to A.V. 15, the power (1) becomes manifest in the 4 qualities of the Stream-winner (sota^pannassa anga^ni, q.v.), (2) in the 4 right efforts (s. padha^na), (3) in the 4 foundations of mindfulness (satipattha^na, q.v.), (4) in the 4 absorptions (jha^na, q.v.), (5) in the (full comprehension of the) 4 Noble Truths (sacca, q.v.) .
Cf. S. XLVIII, 43; S. L. (Bala Samyutta).
In A. VII, 3, the powers of moral shame (hiri, q.v.) and moral dread (ottappa) are added to the aforementioned five Several other groups of 2 (s. patisankha^na-bala), 4, 5 and more powers are mentioned in the texts. - About the 10 powers of a Buddha, s. dasa-bala.
ka^ya (q.v.) Contemplation on the b. is one of the 4 satipattha^na (q.v.).
ways liberated, s. ubhato-bha^ga-vimutta, ariyapuggala B. 4.
maha^ra^jika deva a class of heavenly beings of the sensuous sphere; s. deva.
F elements, the 4: maha^-bhúta (q.v.) - dha^tu (q.v.).
(lit: the Radiant Ones; related to Lat. deus): heavenly beings, deities, celestials, are beings who live in happy worlds, and who, as a rule, are invisible to the human eye. They are subject, however, just like all human and other beings, to ever-repeated rebirth, old age and death, and thus are not freed from the cycle of existence and from misery. There are many classes of heavenly beings.
I. The 6 classes of heavenly beings of the sensuous sphere (ka^ma^vacara or ka^ma-loka; s. avacara loka), are Ca^tumaha^ra^jika-deva, Ta^vatimsa, Ya^ma, Tusita (s. Bodhisatta), Nimma^na-rati, Paranimmita-vasavatti. Cf. anussati. (6).
II. The heavenly beings of the fine-material sphere (rúpa^vacara or rúpaloka) are:
1. Brahma-pa^risajja, Brahma-purohita, Maha^-brahma^no (s. brahma-ka^yika-deva). Amongst these 3 classes will be reborn those with a weak, medium or full experience of the 1st absorption (jha^na, q.v.).
2. Paritta^bha, Appama^na^bha, a^bhassara. Here will be reborn those with experience of the 2nd absorption.
3. Paritta-subha, Appama^na-subha, Subha-kinna (or kinha). Here will be reborn those with experience of the 3rd absorption.
4. Vehapphala, Asan~n~a-satta (q.v.), Suddha^va^sa (q.v.; further s. Ana^ga^mi). Amongst the first 2 classes will be reborn those with experience of the 4th absorption, but amongst the 3rd class only Ana^ga^mis (q.v.).
III. The 4 grades of heavenly beings of the immaterial sphere (arúpa^vacara or arúpa-loka) are: the heavenly beings of the sphere of unbounded space (a^ka^sa^nan~ca^yatanúpaga-deva^), of unbounded consciousness (vin~n~a^nan~ca^yatanúpaga-deva), of nothingness (a^kin~can~n~a^yatanúpaga deva^), of neither-perception-nor- non-perception (nevasan~n~a^-na^san~n~a^yatanúpaga-deva^). Here will be reborn those with experience of the 4 immaterial spheres (arúpa^yatana; s. jha^na 5-8).
See Gods and the Universe by Francis Story (WHEEL 180/181).
”hatred”, anger, is one of the 3 unwholesome, roots (múla, q.v.). - d. citta: hate consciousness; s. Tab. I (30, 31).
”attaining two ends simultaneously”; sama-si^si^ (q.v.).
issa^ (q.v.).
material sphere or world: s. avacara, loka. Absorptions of the: rúpa-jjha^na; s. jha^na.
material: is one of the 4 nutriments (a^ha^ra, q.v.). Foodproduced corporeality, s. samuttha^na. - Refusing all further f., s. dhutanga. - Loathsomeness of f. s. a^ha^re patikkúla-san~n~a^.
(lit.”going”): ”course of existence”, destiny, destination."There are 5 courses of existence: hell, animal kingdom, ghost realm, human world, heavenly world" (D. 33; A. XI, 68). Of these, the first 3 count as woeful courses (duggati, s. apa^ya), the latter 2 as happy courses (sugati).
the 3: ti-ratana (q.v.).
F domanassa (q.v.) - Indulging in g. s. manopavica^ra.
and hatelessness: (dosa, adosa) are two of the 6 karmical roots (múla, q.v.) or root-conditions (hetu; paccaya 1).
niraya (q.v.).
”cause”, condition, reason; (Abhidhamma) root-condition. In sutta usage it is almost synonymous with paccaya, ”condition”, and often occurs together with it (”What is the cause, what is the condition”, ko hetu ko paccayo).
In Abhidhamma, it denotes the wholesome and unwholesome roots (múla, q.v.). In that sense, as ”root-condition” (hetu-paccaya; s. paccaya), it is the first of the 24 conditions given in the introduction to the Pattha^na (s. Guide, p. 117). The Dhs (1052-1082) and Pattha^na (Duka-patth; Guide, p. 144) have sections on roots (hetu). - The term is also used (a) for the classification of consciousness, as sa-hetuka and a-hetuka, with and without concomitant root-conditions; (b) for a division of rebirth consciousness into ahetuka, dvihetuka and tihetuka, without, with 2, or with 3 root-conditions (s. patisandhi).
Ahetuka-ditthi, the false view of the uncausedness of existence; s. ditthi.
”world”, denotes the 3 spheres of existence comprising the whole universe, i.e. (1) the sensuous world (ka^ma-loka), or the world of the 5 senses; (2) the fine-material world (rúpa-loka), corresponding to the 4 fine-material absorptions (s. jha^na 1-4); (3) the immaterial world (arúpa-loka), corresponding to the 4 immaterial absorptions (s. jha^na, 5-8).
The sensuous world comprises the hells (niraya), the animal kingdom (tiraccha^na-yoni), the ghost-realm (peta-loka), the demon world (asura-nika^ya), the human world (manussa-loka) and the 6 lower celestial worlds (s. deva I). In the fine-material world (s. deva II) still exist the faculties of seeing and hearing, which, together with the other sense faculties, are temporarily suspended in the 4 absorptions. In the immaterial world (s. deva III) there is no corporeality whatsoever, only the four mental groups (s. khandha) exist there.
Though the term loka is not applied in the Suttas to those 3 worlds, but only the term bhava, ”existence” (e.g. M. 43), there is no doubt that the teaching about the 3 worlds belongs to the earliest, i.e. sutta-period, of the Buddhist scriptures, as many relevant passages show.
s. ra^ga.
”infatuation”."Infatuation is of 3 kinds: youth-infatuation, health-infatuation, life-infatuation" (D. 33)."Infatuated by youth-infatuation, by health-infatuation and by life-infatuation, the ignorant worldling pursues an evil course in bodily actions, speech and thought, and thereby, at the dissolution of the body, after death, passes to a lower world, to a woeful course of existence, to a state of suffering and hell" (A. III, 39).
”stains”, is a name for the 3 karmically unwholesome roots (akusala-múla); greed, hate and delusion (lobha, dosa, moha).
”mind”, is in the Abhidhamma used as synonym of vin~n~a^na (consciousness) and citta (state of consciousness, mind). According to the Com. to Vis.M., it sometimes means sub-consciousness (s. bhavanga-sota).
eating. Just as the karmical, i.e. moral, quality of any action is determined by the quality of volition (cetana^) underlying it, and independently of this volition nothing whatever can be called karmically wholesome or unwholesome (kusala, akusala), just so it is with the merely external act of meat-eating, this being as such purely non-moral, i.e. karmically neutral (avya^kata).
”In 3 circumstances meat-eating is to be rejected: if one has seen, or heard, or suspects (that the animal has been slaughtered expressly for one”s own sake)" (M. 55). For if in such a case one should partake of the meat, one would as it were approve the murder of animals, and thus encourage the animal-murderer in his murderous deeds. Besides, that the Buddha never objected, in ordinary circumstances, to meat-eating may be clearly understood from many passages of the Suttas (e.g. A. V. 44; VIII, 12; M. 55, etc.), as also from the Vinaya, where it is related that the Buddha firmly rejected Devadatta”s proposal to forbid meat-eating to the monks; further from the fact that 10 kinds of meat were (for merely external reasons) forbidden to the monks, namely from elephants, tigers, serpents, etc.
See Amagandha Sutta (Sn.). Early Buddhism and the Taking of Life, by I. B. Horner (WHEEL 104).
mano (q.v.); cf. na^ma.
training, ”higher”: adhicitta-sikkha^, s. sikkha^.
carita the ”deluded-natured”; s. carita.
”delusion”, is one of the 3 unwholesome roots (múla, q.v.). The best known synonym is avijja^ (q.v.).
”roots”, also called hetu (q.v.; s. paccaya, 1), are those conditions which through their presence determine the actual moral quality of a volitional state (cetana^), and the consciousness and mental factors associated therewith, in other words, the quality of karma (q.v.). There are 6 such roots, 3 karmically wholesome and 3 unwholesome roots, viz.,: greed, hate, delusion (lobha, dosa, moha), and greedlessness, hatelessness, undeludedness (alobha, adosa, amoha).
In A. III, 68 it is said that greed arises through unwise reflection on an attractive object, hate through unwise reflection on a repulsive object. Thus, greed (lobha or ra^ga) comprises all degrees of ”attractedness” towards an object from the faintest trace of a longing thought up to grossest egoism, whilst hatred (dosa) comprises all degrees of ”repulsion” from the faintest trace of ill-humor up to the highest pitch of hate and wrath.
The 3 wholesome (kusala) roots, greedlessness, etc., though expressed in negative terms, nevertheless possess a distinctly positive character, just as is also often the case with negative terms in other languages, for example, the negative term ”immorality”, which has a decidedly positive character.
Thus, greedlessness (alobha) is a name for unselfishness, liberality, etc., hatelessness (adosa) for kindness or goodwill (metta^), undeludedness (amoha) for wisdom (pan~n~a^).
"The perception of impurity is to be developed in order to overcome greed (lust); loving-kindness in order to overcome hate; wisdom in order to overcome delusion" (A. VI, 107).
"Killing, stealing, unlawful sexual intercourse, lying, tale-bearing, harsh language, frivolous talk, covetousness, ill-will and wrong views (s. kammapatha), these things are due either to greed, or hate, or delusion" (A. X, 174).
"Enraptured with lust (greed), enraged with hate, blinded by delusion, overwhelmed, with mind ensnared, man aims at his own ruin, at others” ruin, at the ruin of both, and he experiences mental pain and grief. And he follows evil ways in deeds, words and thought... And he really knows neither his own welfare, nor the welfare of others, nor the welfare of both. These things make him blind and ignorant, hinder his knowledge, are painful, and do not lead him to peace."
The presence or absence of the 3 unwholesome roots forms part of the mind contemplation in the Satipattha^na Sutta (M. 10). They are also used for the classification of unwholesome consciousness (s. Tab. I).
See The Roots of Good and Evil, by Nyanaponika Thera (WHEEL 251/253).
”floods”, is a name for the 4 cankers (a^sava, q.v.).
”nutriment” (synonym of a^ha^ra, q.v.), is one of those 8 minimal constituent parts, or qualities, of all corporeality, to wit: the solid, liquid, heat, motion; colour, odour, taste and nutriment. This is the ”octad with nutriment as the eighth (factor)” (ojatthamaka-kala^pa), also called the ”pure eightfold unit” (suddhatthaka-kala^pa), being the most primitive material combination. For further details, s. rúpa-kala^pa.
eater, the practice of the: s. dhutanga.
air, practice of living in the: s. dhutanga.
feeling of: s. vedana^.
knowledge, the 4 kinds of: s. visuddhi (VII).
result (fruition): phala (q.v.).
and not path, the knowledge and vision regarding: s. visuddhi (V).
(Sanskrit preta): lit.”departed spirit”, ghost; s. loka.
and fall (of phenomena): the knowledge consisting in the contemplation of r. and f., s. visuddhi VI, 1.
(1) corporeality (s. khandha 1); (2) visual object (s. a^yatana); (3) fine-material (s. avacara, jha^na).
the terms nipphanna-rúpa and rúpa-rúpa are used only in the Com., although sappatigha and pasa^da are already found in the Abh. Canon (e.g. Dhs. §§ 585, 597f.), while upa^dinna occurs repeatedly in the old sutta texts, e.g. M. 28, apparently with the meaning given in the main part of this work. Cf. further upa^da^-rúpa.
rúpa = nipphanna-rúpa (q.v.).
”mindfulness”, is one of the 5 spiritual faculties and powers (s. bala), one of the 7 factors of enlightenment (bojjhanga, q.v.), and the 7th link of the 8-fold Path (magga, q.v.), and is, in its widest sense, one of those mental factors inseparably associated with all karmically wholesome (kusala, q.v.) and karma-produced lofty (sobhana) consciousness (Cf. Tab. II). - For the 4 foundations of mindfulness s. foll.
low: tiraccha^na-katha^ (q.v.).
the 4: gantha (q.v.).
Living under a tree is one of the ascetical practices (dhutanga, q.v.).
s. kala^pa, rúpa-kala^pa.
right: samma^-ditthi; s. ditthi, magga 1, sacca IV, 1. - For wrong view, s. ditthi.
deliverance; s. ceto-vimutti.
cetana^ (q.v.).
”yokes, bonds”, is another name for the 4 cankers (a^sava, q.v.) .
”modes of generation.” There are 4 generation from the egg, from the mother”s womb, from moisture, and spontaneous rebirth (opapa^tika, q.v.) in heaven, hell, etc. Explained in M. 12.
”hatelessness, is one of the 3 wholesome roots (múla, q.v.).
the 4 ”wrong paths”...
the 4 ”wrong paths” are:
the path of greed (chanda),
of hate,
of delusion,
of cowardice (bhaya).
"One who is freed from evil impulses is no longer liable to take the wrong path of greed, etc.”” (A.IV.17; A.IX.7).
”Deathlessness”...
(Sanskrit amrta; ? mr to die; = Gr. ambrosia): ”Deathlessness”
according to popular belief also the gods” drink conferring immortality, is a name for Nibba^na (s. Nibba^na), the final liberation from the wheel of rebirths, and therefore also from the ever-repeated deaths .
”non-delusion”, wisdom, is one of the 3 karmically wholesome roots (múla, q.v.).
s. múla.
”demons”, titans, evil ghosts, inhabiting one of the lower worlds (apa^ya, q.v.).
”self, ego, personality, is in Buddhism a mere conventional expression (voha^radesana^), and no designation for anything really existing; s. paramattha-desana^, anatta^, puggala, satta, ji^va.
(derivation uncertain; Sanskrit avrha) is one of the five Pure Abodes (suddha^va^sa, q.v.) in the fine-material sphere. For details, s. under Ana^ga^mi^.
The 12 of the perceptual process: a^yatana (q.v.).
living: satta (q.v.); further s. puggala. - Belief in eternal personality: bhava-ditthi (s. ditthi), sassata-ditthi (q.v.).
F blind: s. indriya-samatta.
The 2-fold division, kamma and upapatti, is probably found for the first time in Vibh. of the Abh. Canon, but it expresses throughout the genuine teaching of the suttas.
”becoming”, ”process of existence”, consists of 3 planes: sensuous existence (ka^ma-bhava), fine-material existence (rúpa-bhava), immaterial existence (arúpa-bhava). Cf. loka.
The whole process of existence may be divided into two aspects:
(1) Karma-process (kamma-bhava), i.e. the karmically active side of existence, being the cause of rebirth and consisting in wholesome and unwholesome volitional actions. See Karma, paticca-samuppa^da (IX).
(2) Karma-produced rebirth, or regenerating process (uppattibhava), i.e. the karmically passive side of existence consisting in the arising and developing of the karma-produced and therefore morally neutral mental and bodily phenomena of existence. Cf. Tab. - (App.).
(from verbal root budhi, to awaken, to understand): awakenment, enlightenment, supreme knowledge."(Through Bodhi) one awakens from the slumber or stupor (inflicted upon the mind) by the defilements (kilesa, q.v.) and comprehends the Four Noble Truths (sacca, q.v.)" (Com. to M. 10).
The enlightenment of a Buddha is called samma^-sambodhi (q.v.) ”perfect enlightenment”. The faith (saddha^, q.v.) of a lay follower of the Buddha is described as "he believes in the enlightenment of the Perfect One" (saddahati Tatha^gatassa bodhim: M. 53, A. III, 2).
As components of the state of enlightenment and contributory factors to its achievement, are mentioned in the texts: the 7 factors of enlightenment (bojjhanga (q.v.)= bodhi-anga) and the 37 ”things pertaining to enlightenment” (bodhipakkhiya-dhamma^, q.v.). In one of the later books of the Sutta-Pitaka, the Buddhavamsa, 10 bodhipa^cana-dhamma^ are mentioned, i.e. qualities that lead to the ripening of perfect enlightenment; these are the 10 perfections (pa^rami^, q.v.).
There is a threefold classification of enlightenment: 1. that of a noble disciple (sa^vaka-bodhi, q.v.). i.e. of an Arahat, 2. of an Independently Enlightened One (pacceka-bodhi, q.v.), and 3. of a Perfect Enlightened One (samma^-sambodhi). This 3-fold division, however, is of later origin, and in this form it neither occurs in the canonical texts nor in the older Sutta commentaries. The closest approximation to it is found in a verse sutta which is probably of a comparatively later period, the Treasure Store Sutta (Nidhikkanda Sutta) of the Khuddakapa^tha, where the following 3 terms are mentioned in stanza 15: sa^vaka-pa^rami^, pacceka-bodhi, buddha-bhúmi (see Khp. Tr., pp. 247f.).
The commentaries (e.g. to M., Buddhavamsa, Cariyapitaka) generally give a 4-fold explanation of the word bodhi: 1. the tree of enlightenment, 2. the holy path (ariya-magga), 3. Nibba^na, 4 omniscience (of the Buddha: sabban~n~uta^-n~a^na). As to (2), the commentaries quote Cula-Nidesa where bodhi is defined as the knowledge relating to the 4 paths (of Stream-entry, etc.; catúsu maggesu n~a^na).
Neither in the canonical texts nor in the old commentaries is it stated that a follower of the Buddha may choose between the three kinds of enlightenment and aspire either to become a Buddha, a Pacceka-Buddha, or an Arahat-disciple. This conception of a choice between three aspirations is, however, frequently found in present-day Therava^da countries, e.g. in Sri Lanka.
the 4: yoga (q.v.).
cf. paccaya (1). - For the five c. of existence, s. paticca-samuppa^da (10).
cf. kappa.
kamman~n~ata^, °lahuta^, °muduta^, °pagun~n~ata^, °passaddhi, °ujukata^; s. Tab. II.
lahuta^, -mudúta, -kamman~n~ata^, -pa^gun~n~ata^, -ujukata^: s. lahuta^.
vi^thi, as well as all terms for the various functions within the processes of conseiousness, such as a^vajjana-citta, sampaticchana, santi^rana, votthapana, javana, tada^rammana, bhavanga, cuti: none of these terms is found in the Sutta Canon. except javana, in Pts.M. Even in the Ahh. Canon (e.g. Patth) only javana and bhavanga are twice or thrice briefly mentioned. The stages, however, must have been more or less known. Cf. e.g Patth: ””Cakkhu-vin~n~a^nam tam sampayuttaka^ ca dhamma^ (= cetasika^) mano-dha^tuya^ (performing the sampaticchana-function), tam sampayuttaka^nan~ ca dhamma^nam (cetasika^nani) anantara-paccayena paccayo. Mano-dha^tu ... manovin~n~a^na-dha^tuya (performing the santi^rana and votthapana function).... Purima^ purima^ kusala^ dhamma^ (javana^) pacchima^nam pacchima^nam kusala^nam dhamma^nam (javanacitta^nam) anantara-paccayena paccayo... avya^kata^nam dhamma^nam (tada^rammana- and bhavanga-citta^nam....)."
cuti-citta: s. citta-vi^thi.
”mind”, ”consciousness”, ”state of consciousness”, is a synonym of mano (q.v.) and vin~n~a^na (s. khandha and Tab. 1). Dhs. divides all phenomena into consciousness (citta), mental concomitants (cetasika, q.v.) and corporeality (rúpa).
In adhicitta, ”higher mentality”, it signifies the concentrated, quietened mind, and is one of the 3 trainings (s. sikkha^). The concentration (or intensification) of consciousness is one of the 4 roads to power (s. iddhipa^da).
marana (q.v.) - Contemplation of °: marana^nussati (q.v.) - As divine messenger: deva-dúta (q.v.).
of deliverance, the 3: vimokkha-dva^ra; s. vimokkha I; visuddhi VI, 8.
skeptical: vicikiccha^ (q.v.), kankha^ (q.v.).
moral: ottappa s. hiri-ottappa.
saddha^ (q.v.).
devotee and faith liberated one: s. ariyapuggala (B).
man, the 8 thoughts of a: maha^purisa-vitakka (q.v.).
lobha (q.v.).
”power”, ”magical power”. The magical powers constitute one of the 6 kinds of higher spiritual powers (abhin~n~a^, q.v.). One distinguishes many kinds of magical powers: the power of determination (adhittha^n” iddhi), i.e. the power of becoming oneself manifold; the power of transformation (vikubbana iddhi), i.e. the power of adopting another form; the power of spiritual creation (manomaya iddhi), i.e. the power of letting issue from this body another mentally produced body; the power of penetrating knowledge (n~a^na-vipphara iddhi), i.e. the power of inherent insight to remain unhurt in danger; the power of penetrating concentration (sama^dhivipphara^ iddhi) producing the same result. The magical powers are treated in detail in Vis.M. XII; Pts.M., Vibh. - (App.). They are not a necessary condition for final deliverance.
”Noble power” (ariya^-iddhi) is the power of controlling one”s ideas in such a way that one may consider something not repulsive as repulsive and something repulsive as not repulsive, and remain all the time imperturbable and full of equanimity. This training of mind is frequently mentioned in the Suttas (e.g. M. 152, A.V. 144), but only once the name of ariya^-iddhi is applied to it (D. 28). See further Pts.M., Iddhi-katha^, Vis.M. XII.
Most, or perhaps all, of the 10 terms listed at Vis.M. XII, as adhittha^na, etc., are absent in the older sutta texts. In Pts.M. (II, 205-214), however, they are enumerated in due order and minutely explained. The magical powers indicated by these terms are, nevertheless, for the most part explicitly described already in the oldest sutta texts. Cf. D. 34; M. 3; A. III, 99, etc.