”one endowed with the threefold (higher) knowledge”. In Brahmanism means ”knower of the 3 Vedas” ( tri-vidya^), in Buddhism means one who has realised 3 kinds of knowledge, to wit: remembrance of former rebirths, the divine eye, extinction of all cankers. For details, s. abhin~n~a^, 4-6. Cf. Tevijja^ Sutta, D. 13 (WHEEL 57/58).
wisdom based on: cinta^mayapan~n~a^: s. pan~n~a^.
the 3-fold: sikkha^ (q.v.). - The steps of: sikkha^pada, (q.v.).
(ka^ya-, citta- ): ”uprightness” (of mental factors and of consciousness), is associated with all pure consciousness. Cf. Tab. II.
s. lahuta^.
lit.”fasting”, i.e.”fasting day”, is the full-moon day, the new-moon day, and the two days of the first and last moonquarters. On full-moon and new-moon days, the Disciplinary Code, the Pa^timokkha, is read before the assembled community of monks (bhikkhu), while on the mentioned 4 moon-days many of the faithful lay devotees go to visit the monasteries, and there take upon themselves the observance of the 8 rules (attha-si^la; sikkha^pada). See A. VIII, 41ff.
to the highest gods, passing: s. ana^ga^mi^.
s. bha^va.
ji^vitindriya; s. indriya, khandha (corporeality, mental formations), Tab. II.
Volition == 行
or mental formation, or action, or conduct, or deed, usually done through the body, mouth or mind. The Sanskrit word is Samskara.
cetana^ (q.v.).
Di
佛教教义。意谓真理或实在。主要有四谛、二谛、三谛等不同说法。
四谛 1、苦谛。苦是受逼迫苦恼之意，主要指三界生死轮回的苦恼。有三苦、八苦的不同。三苦，一为苦苦，指正在受痛苦时的苦恼；二为坏苦，是享受快乐结束时的苦恼；三为行苦，谓不苦不乐时，为无常变化的自然规律所支配的苦恼，包括生、老、病、死在内。八苦即生苦、老苦、病苦、死苦、求不得苦、怨憎会苦、爱别离苦、五阴盛苦。佛教认为，三苦、八苦有的是社会原因造成的，有的是自然原因造成的。
2、集谛。亦名习谛。集是积聚感招之意。说一切众生，常时以来，由于贪瞋愚痴的行动，造成的善恶行为的业因，能感招将来的生死苦果。
3、灭谛。亦名尽谛，为息灭、灭尽之意，灭尽三界内之烦恼业因以及生死果报，称为灭，也称了脱生死，从此不再受三界内的生死苦恼，达到涅槃寂灭境界，即为解脱。
4、道谛。道为通达之意，也是道路的意思。这种道路是达到寂灭解脱的方法和手段；原始佛教认为道谛是指八正道。以后大、小乘又各有发展。佛教认为依道谛去修行，就能达到寂灭解脱的灭谛。由此途径确实可以达到解脱生死的目的。
二谛 即真谛和俗谛。又称第一义谛、世俗谛，或名胜义谛与名言谛。真俗二谛，中观派的基本思想是缘起性空论，认为世间出世间万事万物，都是由众多因素相依相持而形成的，是有，称假有，这就是世俗谛，没有独立不变的自性，是空，称性空，这就是真谛，所以真俗二谛，就是空、有二谛。这是就外在的物境而言。若以主观认识而论，谓世俗谛是有，这是世间一般人的常识见解；言真谛为空是二乘圣者特有的超世见解。实际上，说有不住有，谈空不落空，空有无碍，才是真俗二谛的正观。又世俗谛的有，是世间万事万物的现象；真谛的空，是世间万事万物的本性。缘起才能性空，性空才能缘起，缘起与性空实际是一种事物的两个方面，相反相成，对立而统一。所以缘起就是性空，性空就是缘起。如《般若经》中说：色即是空，空即是色，不二而二，二而不二。大乘佛教各宗，因为传承或立论方法不同，对二谛的解释也各不相同。有的认为二谛是理，有的认为二谛是教。天台宗认为二谛或三谛是真实不虚的谛理，故云：“三谛者，天然之性德也。”三论宗认为真俗二谛是两种真实不虚的言教：“二谛者，盖是言教之通诠，相待之假称……唯是教门，不关境理。”
三谛 即空谛、假谛、中道谛。佛教天台宗所立的谛理。认为一切事物都由因缘而生，没有永恒不变的实体，叫做空谛；一切事物其中虽无永恒不变的实体，却有如幻如化的相貌，叫做假谛；这些都不出法性，不待造作而有，叫做中道谛。一切事物，皆不出此空、假、中三谛的范畴，故称为三谛之理。《始终心要》说：“三谛者，天然之性德也，中谛者统一切法，真谛者泯一切法，假谛者立一切法。”又此三谛，圆融无碍，一即是三，三即是一。如观空时，无假无中无不空；观假时，无空无中无不假；观中道时，无空无假无不中，名为圆融三谛。《中观论·四谛品》说：“因缘所生法，我说即是空，亦为是假名，亦是中道义”。此偈被认为是圆融三谛的出处。（刘峰）
Hui
又称增上慧学，亦即智慧。慧就是有厌、无欲、见真。摈除一切欲望和烦恼，专思四谛、十二因缘，以窥见法，获得智慧解脱。
lit.”That which cannot or should not be thought, the unthinkable, ...
lit.”That which cannot or should not be thought, the unthinkable, incomprehensible, impenetrable, that which transcends the limits of thinking and over which therefore one should not ponder.
These 4 unthinkables are:
the sphere of a Buddha (buddha-visaya),
of the meditative absorptions (jha^na-visaya),
of karma-result (kamma-vipa^ka), and
brooding over the world (loka-cinta^), especially over an absolute first beginning of it
(s. A.IV.77).
"Therefore, o monks, do not brood over the world as to whether it is eternal or temporal, limited or endless .... Such brooding, O monks, is senseless, has nothing to do with genuine pure conduct (s. a^dibrahmacariyaka-si^la), does not lead to aversion, detachment, extinction, nor to peace, to full comprehension, enlightenment and Nibba^na, etc." (S.56.41).
sikkha^ ”training in higher mentality”; s. sikkha^.
the ”Great Ones”, i.e.”Highest Gods”, are the inhabitants of the 5th and highest heaven of the Pure Abodes (suddha^va^sa, q.v.); cf. avacara, deva (II) Ana^ga^mi^.
s. ahirika.
The ”Unformed, Unoriginated, Unconditioned” is a name for Nibba^na, the beyond of all becoming and conditionality.