(lit: influxes), ”cankers”, taints, corruption”s, intoxicant biases. There is a list of four (as in D. 16, Pts.M., Vibh.): the canker of sense-desire (ka^ma^sava), of (desiring eternal) existence (bhava^sava), of (wrong) views (dittha^sava), and of ignorance (avijja^sava). A list of three, omitting the canker of views, is possibly older and is more frequent in the Suttas, e.g. in M. 2, M. 9, D. 33; A. III, 59, 67; A. VI, 63. - In Vibh. (Khuddakavatthu Vibh.) both the 3-fold and 4-fold division are mentioned. The fourfold division also occurs under the name of ”floods” (ogha) and ”yokes” (yoga).
Through the path of Stream-Entry, the canker of views is destroyed; through the path of Non-Returning, the canker of sense-desire; through the path of Arahatship, the cankers of existence and ignorance. M. 2 shows how to overcome the cankers, namely, through insight, sense-control, avoidance, wise use of the necessities of life, etc. For a commentarial exposition, see Atthasa^lini Tr. I, p. 63f: II, pp. 475ff.
Khi^na^sava, ”one whose cankers are destroyed”, or ”one who is canker-free”, is a name for the Arahat or Holy One. The state of Arahatship is frequently called a^savakkhaya, ”the destruction of the cankers”. Suttas concluding with the attainment of Arahatship by the listeners, often end with the words: "During this utterance, the hearts of the Bhikkhus were freed from the cankers through clinging no more" (anupa^da^ya a^savehi citta^ni vimuccimsú”ti).
viha^ra (q.v.). The 4 Divine a.: brahma-viha^ra (q.v.) The 9 a. of beings: satta^va^sa (q.v.).
Moment of: s. javana.
karma (q.v.) - Right bodily a.: samma^-kammanta; s. sacca (IV.4)
”greedlessness”, is one of the 3 karmically wholesome roots (múla, q.v.).
anatta == 無我
anicca == 無常
”impermanent” (or, as abstract noun, aniccata^, ”impermanence”) ...
is the first of the three characteristics of existence (tilakkhana, q.v.). It is from the fact of impermanence that, in most texts, the other two characteristics, suffering (dukkha) and not-self (anatta^), are derived (S.22. 15; Ud.IV. I)
"Impermanence of things is the rising, passing and changing of things, or the disappearance of things that have become or arisen. The meaning is that these things never persist in the same way, but that they are vanishing dissolving from moment to moment" (Vis.M. VII, 3).
Impermanence is a basic feature of all conditioned phenomena, be they material or mental, coarse or subtle, one”s own or external: All formations are impermanent" (sabbe sankha^ra^ anicca^; M. 35, Dhp. 277). That the totality of existence is impermanent is also often stated in terms of the five aggregates (khandha, q.v.), the twelve personal and external sense bases (a^yatana q.v.), etc. Only Nibba^na (q.v.), which is unconditioned and not a formation (asankhata), is permanent (nicca, dhuva).
The insight leading to the first stage of deliverance, Stream-entry (sota^patti; s. ariya-puggala), is often expressed in terms of impermanence: "Whatever is subject to origination, is subject to cessation" (s. Dhammacakkappavattana Sutta, S.46. 11). In his last exhortation, before his Parinibba^na, the Buddha reminded his monks of the impermanence of existence as a spur to earnest effort: "Behold now, Bhikkhus, I exhort you: Formations are bound to vanish. Strive earnestly!" (vayadhamma^ sankha^ra^, appama^dena sampa^detha; D. 16).
Without the deep insight into the impermanence and insubstantiality of all phenomena of existence there is no attainment of deliverance. Hence comprehension of impermanence gained by direct meditative experience heads two lists of insight knowledge:
(a) contemplation of impermanence (anicca^nupassana^) is the first of the 18 chief kinds of insight (q.v.);
(b) the contemplation of arising and vanishing (udayabbaya^nupassana^-n~a^na) is the first of 9 kinds of knowledge which lead to the ”purification by knowledge and vision of the path-progress” (s. visuddhi, VI). -
Contemplation of impermanence leads to the conditionless deliverance (animitta-vimokkha; s. vimokkha). As herein the faculty of confidence (saddhindriya) is outstanding, he who attains in that way the path of Stream-entry is called a faith-devotee (saddha^nusa^ri^; s. ariya-puggala) and at the seven higher stages he is called faith-liberated (saddha^-vimutta), - See also anicca-san~n~a^.
See The Three Basic Facts of Existence I: Impermanence (WHEEL 186/187)
and arahatta magga, phala: s. ariya-puggala.
(lit.: ”not-learner”; s. sekha), a disciple ”perfected in training”, one beyond training, an adept. This is a name for the Arahat, the Holy One (s. ariya-puggala), since he has reached the perfection in higher moral training, higher mind training and higher wisdom training (s. sikkha^) and needs no longer to train himself therein.
”the unworried”, is the name of a class of deities (s. deva,) inhabiting the first of the five Pure Abodes (suddha^va^sa, q.v.), in which the Ana^ga^mi^ (q.v.) has his last rebirth.
is the name of one of the most frightful hells (niraya, q.v.).
deliverance through the perception of: cf. vimokkha (II. 3) To hold for beautiful or pure (subha) what is impure (asubha), is one of the 4 perversions (s. vipalla^sa).
The 9 worlds of: satta^va^sa (q.v.).
as an isolated word, signifying-the physical nature or faculties of sex, probably occurs only in the Com. The expression itthibha^va and purisabha^va, with the meaning of ”being a man”, or ”being a woman”, or after n~atva^, etc., as for instance tassa^ itthibha^vam n~atva^: ”knowing her to be a woman”: such expressions are often found in the oldest sutta texts.
(feminine and masculine) ”nature”, refers to the sexual characteristics of the body, and belongs to the group of corporeality (s. khandha). It is a commentarial term for the faculties of femininity and masculinity (s. indriya 7, 8). (App.).
Bhiksu == 比丘
A monk, who has left home, been fully ordained, and depends on alms for a living.
s. a^sava.