and saddha^ vimutta: the ”faith-devoted and the ”faith-liberated”, are two of the 7 kinds of noble disciples (s. ariya-puggala, B.).
s. hetu.
”truth of the origin”, i.e. the origin of suffering, is the 2nd of the 4 Noble Truths (sacca, q.v.).
”purity of control”, is another name for morality consisting of restraint of the senses (indriya-samvara-si^la; s. si^la).
”the sources of emotion”, or of a sense of urgency, are 8: "birth, old age, disease, death, being 4; the suffering in the lower states of existence being the 5th; further, the misery of the past rooted in the cycle of rebirth, the misery of the future rooted in the cycle of rebirth, the misery of the present rooted in the search after food" (Vis.M. III.).
the 4 ”ways of showing favour” are liberality, kindly speech, beneficial actions, impartiality (A. IV, 32; VIII, 24).
Six Fulfilment == 六成就(佛经开卷的内容:如是、我闻、说法的时间、说法人、地点、听众)
the six requirements indicating that the Sutra is a true record of teachings given directly by the Buddha. They are the fulfilment of meeting the requirement
1.on belief 2.on hearing 3.on time 4.on of the host 5.on place 6.on audiences
s. carita.
”annihilation-view”; s. ditthi.
s. nimitta.
”one who already during a given explanation comes to penetrate the truth” (Pug.). This is one of four types of persons classified according to their ability of acquiring insight, mentioned in A. IV, 133. Cf. also vipacitan~n~u, neyya, pada-parama. See The Requisites of Enlightenment, by Ledi Sayadaw (WHEEL 171/174) p. 1ff.
”rebirth-process”; s. bhava.
”equanimous happiness,” is the feeling of happiness accompanied by a high degree of equanimity (upekkha^) as, e.g. in the 3rd absorption (jha^na q.v.).
Foshen
佛教术语。原指释迦牟尼之生身。释迦入灭后,其弟子们认为佛陀的特质不止在于“觉悟”,还应具备多种理想的品质,遂以佛陀能证能显诸法实相之智和所显所证的法理及其所修福德等为佛身;亦有以佛陀所说教法和所制律仪称为佛身。
佛身理论的实质是如何评价成佛的意义。历史上的释迦牟尼成佛之后,同样要入灭,其成佛的意义何在?在小乘佛典中提出肉身灭、法身不灭的说法。所谓汉身,指缘起的法则。《中阿含经》卷七称:“若见缘起便见法,若见法便见缘起。”缘起的法则,是法尔道理,不生不灭。释迦成佛,即契证此缘起法,不再迷惑,故说法身不灭。又戒、定、慧、解脱、解脱知见五法是佛陀因地修持和成佛后教导弟子的法门大纲,此五法在果位上即转成五分法身。五分法身是佛陀积聚的智慧和功德,不会消失,故法身不灭。
大乘佛教对佛身理论作进一步发挥,指出当年成佛的释迦牟尼只不过是“从本垂迹”倒驾慈航的应化之身,他在无量劫前早已成佛,这带有否定人间佛陀现实性的趋向。在大乘经典中,有时说为一法身;有时说有二身,即常住身与方便应化身,或生身与法身。一般皆说三身,但名称各有不同。《佛地经》等为法身、受用身、变化身;《胜鬘经》等为法佛、受用佛、化佛;《成唯识论》等为法性身、受用身、变化身;《法华论》为法身、报身、应身。以最后一说比较通行。法身指我空真如、法空真如所显之法性。报身指佛陀的智慧和悲愿以及辐德庄严所成之身。此又分为两种:以如如智证如如理,是唯佛与佛所自证的境界,称自受用报身;为初地以上菩萨现起相好庄严之身而转无上法轮,称他受用报身。应身,即应物现身。指佛为普度众生随三界六道之不同状况和需要而显现之身,也指2500年前诞生印度、化导人间、80岁入灭的释迦牟尼。《华严经》、《心地观经》等更有六身、十身等说法。(净慧)
”unwholesome thoughts”...
”unwholesome thoughts”
as defined under akusala (q.v.). In M. 20, five methods of overcoming them are given:
by changing the object,
thinking of the evil results,
paying no attention,
analysing,
suppressing.
Tr. in The Removal of Distracting Thoughts (WHEEL 21).
a kind of heavenly being: s. deva (II).
moha-carita; s. carita.
the ”dhamma-devotee”, is one of the 7 noble disciples (ariya-puggala, q.v.).