cf. kappa.
intention, desire, will.
1. As an ethically neutral psychological term, in the sense of ”intention”, it is one of those general mental factors (cetasika, q.v. Tab. II) taught in the Abhidhamma, the moral quality of which is determined by the character of the volition (cetana^, q.v.) associated therewith. The Com. explains it as ”a wish to do” (kattu-kamyata^-chanda). If intensified, it acts also as a ”predominance condition” (s. paccaya 3).
2. As an evil quality it has the meaning of ”desire”, and is frequently coupled with terms for ”sensuality”, ”greed”, etc., for instance: ka^ma-cchanda, ”sensuous desire”, one of the 5 hindrances (s. ni^varana); chanda-ra^ga, ”lustful desire” (s. ka^ma). It is one of the 4 wrong paths (s. agati).
3. As a good quality it is a righteous will or zeal (dhamma-chanda) and occurs, e.g. in the formula of the 4 right efforts (s. padha^na): "The monk rouses his will (chandam janeti)...." If intensified, it is one of the 4 roads to power (s. iddhipa^da).
contemplation of: one of the 18 chief kinds of insight (vipassana^, q.v.) .
magga, Atthangika: the ”eightfold wrong path”, i.e. (1) wrong view (miccha^-ditthi), (2) wrong thought (miccha^-sankappa), (3) wrong speech (miccha^-va^ca^), (4) wrong bodily action (miccha^-kammanta), (5) wrong livelihood (miccha^-a^ji^va), (6) wrong effort (miccha^-va^ya^ma), (7) wrong mindfulness (miccha^-sati), (8) wrong concentration (miccha^-sama^dhi). Just as the Eightfold Right Path (samma^-magga), so also here the 8 links are included in the group of mental formations (sankha^ra-kkhandha; s. khandha). The links 2, 6, 7, 8, are inseparably bound up with every karmically-unwholesome state of consciousness. Often are also present 3, 4, or 5, sometimes link 1.
ditthi, -sankappa, -va^ca etc.: s. foll.
On the 6 kinds of human character, s. carita.
”wrongnesses” = prec.
”stinginess”, avarice."There are 5 kinds of stinginess, o monks; regarding the dwelling place, regarding families, regarding gain, regarding recognition, regarding mental things” (A. IX, 49; Pug. 56).
”having only few wishes”, contentedness, is one of the indispensable virtues of the monk; cf. A. X. 181-190, and ariyavamsa (q.v.).
brahma-cariya (q.v.).
”sceptical doubt”, is one of the 5 mental hindrances (ni^varana, q.v.) and one of the 3 fetters (samyojana, q.v.), which disappear for ever at Stream-entry, the first stage of holiness (s. ariya-puggala). As a fetter, it refers to sceptical doubt about the Master (the Buddha), the Teaching, the Sangha, and the training; about things past and future, and conditionality (Dhs. 1004; cf. A . X, 71 ) . It also applies to uncertainty whether things are wholesome or not, to be practised or not, of high or low value, etc. According to Vis.M. XIV, 177, vicikiccha^ is the lack of desire to think (things out i.e. to come to a conclusion; vigata-cikiccha^, desiderative to ? cit, to think); it has the nature of wavering, and its manifestation is indecision and a divided attitude; its proximate cause is unwise attention to matters of doubt. It is associated with one of the 2 classes of unwholesome consciousness rooted in delusion (Tab. I, No. 32). - See also kankha^.
”sensuous desire”, s. ni^varana, chanda.
an Arahat who is a ”possessor of the 6 higher powers” (s. abhin~n~a^).
the 6 ”higher powers”; s. abhin~n~a^.
of existence, the. 3: ti-lakkhana (q.v.).
”animal womb”; birth as animal. The animal kingdom belongs to the sensuous world (s. loka), is one of the 4 lower worlds (s. apa^ya) and one of the 3 woeful courses of existence (s. gati).
”low talk”, lit.”beastly talk”, is the name in the sutta-texts for the following: "Talk about kings and robbers, ministers and armies, danger and war, eating and drinking, clothes and dwellings, garlands and scents, relations, chariots, villages and markets, towns and districts, women and heroes, street talks, talks by the well, talk about those departed in days gone by, tittle-tattle, talks about world and sea, about gain and loss" (A.X, 69 etc.).
In the commentaries 4 further kinds are enumerated, thus bringing the number to 32, as mostly counted, namely: talk about sensuous enjoyment, self-mortification, eternity and self-annihilation.
s. citta-vi^thi.
”receptive consciousness”, is the mindelement (mano-dha^tu) that follows immediately upon the arising of sense-consciousness (visual consciousness, etc.), performing on that occasion the function of recciving the sense-object. Regarding the other functions of consciousness, s. vin~n~a^na-kicca.
lit.”wrong or evil conduct with regard to sensual things”;”unlawful sexual intercourse” refers to adultery, and to intercourse with minors or other persons under guardianship. The abstaining from this unlawful act is one of the 5 moral rules (s. sikkha^pada) binding upon all Buddhists. Through any other sexual act one does not become guilty of the above transgression, which is considered a great crime. The monk, however, has to observe perfect chastity.
In many Suttas (e.g. A.X., 176) we find the following explanation: "He avoids unlawful sexual intercourse, abstains from it. He has no intercourse with girls who are still under the protection of father or mother, brother, sister or relatives, nor with married women, nor female convicts, nor, lastly, with betrothed girls."
”wrong views with fixed destiny”, are the views of uncausedness of existence (ahetuka-ditthi), of the inefficacy of action (akiriya-ditthi), and nihilism (natthika-ditthi). For details, s. ditthi; and M. 60, Com. (WHEEL 98/99). - (App.)
is apparently mentioned for the first time in Dhs. (e.g. § 1028) of the Abh. As a name for the 10th and last of the akusala-kammapathas, it plays a prominent role in the Com.
”post-nascence-condition”, is one of the 24 conditions (paccaya, q.v.).
s. dhutanga.