Matter == 色
Or Form or Thing. The Sanskrit word is Rupa. It is defined as that which has resistence, or which changes and disappear, i.e., the phenomenal. There are inner and outer forms representing the organs and objects of sense respectively.
Rupa is one of the Six Bahya-ayatanna or Six Gunas and also one of the Five Skandhas.
(corporeality): s. khandha, rúpa-kala^pa.
the right: n~a^ya, is a name for the 8-fold path (s. magga)
”loving-kindness”, is one of the 4 sublime abodes (brahma-viha^ra, q.v.).
”sloth”: Combined with thi^na, ”torpor”, it forms one of the 5 hindrances (ni^varana, q.v.). Both may be associated with greedy consciousness (s. Tab. III and I, 23, 25, 27, 29).
contemplation of: dukkha^nupassana^; s. ti-lakkhana.
mudita == 喜心
lit.”the downward-path”, the nether or infernal world, usually translated by ”hell”, is one of the 4 lower courses of existence (apa^ya, q.v.). The Buddhists are well aware that on account of the universal sway of impermanence a life in hell, just as in heaven, cannot last eternally, but will after exhaustion of the karma which has caused the respective form of rebirth, necessarily be followed again by a new death and a new rebirth, according to the stored-up karma.
a^rammana (q.v.); as condition s. paccaya (2).
”inferiority-conceit”; s. ma^na.
(fr. phusati, to touch): ”sense-impression”, contact. The term samphassa is used in compounds, e.g. in the following: ”"T”here are 6 classes of sense-impression: visual impression (cakkhu-samphassa), impressions of hearing, smelling, tasting, bodily (tactile) impression and mental impression" (M. 9). A twofold division occurs in D. 15: patigha (q.v.) -samphassa, impression by sensorial reaction”, and adhivacana-samphassa, verbal (or conceptual, i.e. mental) impression”.
Phassa does not signify physical impact, but is one of the 7 constant mental concomitants of consciousness (cetasika) and belongs to the group of mental formations (sankha^ra-kkhandha). In lists of both these categories it is generally mentioned first (e.g. Dhs. 1: M. 9), due to its fundamental position in the cognitive process In M. 18 it is thus defined: "Dependent on the eye and the forms, eye-consciousness arises; the coming-together of the three is sense-impression" (similarly stated in the case of the other 5 senses, including mind). In the dependent origination, it is conditioned by the six sense-bases and is a conditioning factor of feeling (s. paticca-samuppa^da 5, 6). Its relation to mind-and-body (na^ma-rúpa) is described in D. 15, and its influence on feeling and wrong views, in D. 1 (at the end). - It is one of the 4 nutriments (a^ha^ra, q.v.), and the first factor in the pentad of sense-impression (phassa-pan~camaka), together with feeling, perception, volition and consciousness (see Abh. St., p. 47ff ).
Being a key function in the mind”s contact with the world of objects and being a potential source of defilements, sense-impression is an important subject for reflective insight contemplation as succinctly formulated in many verses of the Sn.: 736/7, 778, 851, 870/72, 923.
up rags, wearing robes made from: s. dhutanga.
of existence, the 3: s. avacara.
the 5 spiritual: s. bala. - For the 6 higher p., s. abhin~n~na. For the 10 p. of a Buddha, s. dasabala. - For the 4 roads to p., s. iddhipa^da. For magical p., s. iddhi.
Prajna == 般若
There are three kinds of Prajna:
(1) Prajna of languages
(2) Prajna of contemplative illumination
(3) prajna of the characteristics of actuality
The last one is the ultimate wisdom, which is the wisdom of Buddha. Also see wisdom.
the elements of the effort for: pa^risuddhipadha^niyanga (q.v.).
Rahula == 羅候羅
He was one of the Ten Great Disciples of Shakyamuni. He was the first in esoteric practices and in desire for instruction in the Law. He was also the son of Shakyamuni.
formula, the 3-fold: ti-sarana (q.v.).