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(佛經開卷的內容:如是、我聞、說法的時間、說法人、地點、聽衆)
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
佛教術語。原指釋迦牟尼之生身。釋迦入滅後,其弟子們認爲佛陀的特質不止在于“覺悟”,還應具備多種理想的品質,遂以佛陀能證能顯諸法實相之智和所顯所證的法理及其所修福德等爲佛身;亦有以佛陀所說教法和所製律儀稱爲佛身。
佛身理論的實質是如何評價成佛的意義。曆史上的釋迦牟尼成佛之後,同樣要入滅,其成佛的意義何在?在小乘佛典中提出肉身滅、法身不滅的說法。所謂漢身,指緣起的法則。《中阿含經》卷七稱:“若見緣起便見法,若見法便見緣起。”緣起的法則,是法爾道理,不生不滅。釋迦成佛,即契證此緣起法,不再迷惑,故說法身不滅。又戒、定、慧、解脫、解脫知見五法是佛陀因地修持和成佛後教導弟子的法門大綱,此五法在果位上即轉成五分法身。五分法身是佛陀積聚的智慧和功德,不會消失,故法身不滅。
大乘佛教對佛身理論作進一步發揮,指出當年成佛的釋迦牟尼只不過是“從本垂迹”倒駕慈航的應化之身,他在無量劫前早已成佛,這帶有否定人間佛陀現實性的趨向。在大乘經典中,有時說爲一法身;有時說有二身,即常住身與方便應化身,或生身與法身。一般皆說叁身,但名稱各有不同。《佛地經》等爲法身、受用身、變化身;《勝鬘經》等爲法佛、受用佛、化佛;《成唯識論》等爲法性身、受用身、變化身;《法華論》爲法身、報身、應身。以最後一說比較通行。法身指我空真如、法空真如所顯之法性。報身指佛陀的智慧和悲願以及輻德莊嚴所成之身。此又分爲兩種:以如如智證如如理,是唯佛與佛所自證的境界,稱自受用報身;爲初地以上菩薩現起相好莊嚴之身而轉無上法輪,稱他受用報身。應身,即應物現身。指佛爲普度衆生隨叁界六道之不同狀況和需要而顯現之身,也指2500年前誕生印度、化導人間、80歲入滅的釋迦牟尼。《華嚴經》、《心地觀經》等更有六身、十身等說法。(淨慧)
”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.).