Eight Winds == 八风
Or the Winds of Eight Directions. Most people are usually moved by the winds of the eight directions:
(1) Praise
(2) Ridicule
(3) Suffering
(4) Happiness
(5) Benefit
(6) Destruction
(7) Gain
(8) Loss
of mindfulness, the 4: satipattha^na (q.v.) .
mental factors, the 7 i. m. f. in all consciousness: s. cetana^, phassa, na^ma.
s. a^sava.
”the one in whom all cankers are destroyed” is a name for the Arahat, or Holy One; s. a^sava.
the ”wholesome roots” or ”roots of wholesome action”, are greedlessness (alobha), hatelessness (adosa), and non-delusion (amoha; s. múla). They are identical with kusala-hetu (s . paccaya, 1).
Lotus Sutra == 妙法莲华经
One of the most important sutra in Buddhism. Lotus flower is used to describe the brightness and pureness of the One Buddha Dharma.
”attention”, ”mental advertence”, ”reflection”.
1. As a psychological term, attention belongs to the formation-group (sankha^ra-kkhandha; s. Tab. II) and is one of the 7 mental factors (cetasika) that are inseparably associated with all states of consciousness (s. cetana^). In M. 9, it is given as one of the factors representative of mind (na^ma) It is the mind”s first ”confrontation with an object” and ”binds the associated mental factors to the object.” It is, therefore, the prominent factor in two specific classes of consciousness: i.e.”advertence (a^vajjana, q.v.) at the five sense-doors” (Tab. I, 70) and at the mind-door (Tab. I, 71). These two states of consciousness, breaking through the subconscious life-continuum (bhavanga), form the first stage in the perceptual process (citta-vi^thi; s. vin~n~a^na-kicca). See Vis.M. XIV, 152.
2. In a more general sense, the term appears frequently in the Suttas as yoniso-manasika^ra, ”wise (or reasoned, methodical) attention” or ”wise reflection”. It is said, in M. 2, to counteract the cankers (a^sava, q.v.); it is a condition for the arising of right view (s. M. 43), of Stream-entry (s. sota^pattiyanga), and of the factors of enlightenment (s. S. XLVI, 2.49,51). - ”Unwise attention” (ayoniso-manasika^ra) leads to the arising of the cankers (s. M. 2) and of the five hindrances (s. S. XLVI, 2.51).
sati (q.v.); s. satipattha^na. - Right m.: s. sacca, magga.
Nine Realms == 九界
The nine realms of error, or subjection to passions, i.e. all the realms of the living except the tenth and highest, the Buddha-realm. The nine realms are : the hell, the hungry ghost, the animal, the man, the Asura, the gods, the Arhat (sound hearer), the Arhat (enlightened to condition), and the Bodhisattra.
the 10: pa^rami^ (q.v.).
s. sakka^ya. For personality-belief, s. sakka^ya ditthi, ditthi, atta^, satta, puggala, vipalla^sa.
the 4: vipalla^sa (q.v.).
suddha^va^sa (q.v.).
the ”6 bases” (of mental activity); s. a^yatana, paticcasamuppa^da.
This term seems to be met with for the first time in Pug. 19, while the person indicated is described in A., as is to be seen in the main part of this work.
one ”who attains two ends simultaneously”, namely: the extinction of cankers and the end of life (s. Pug. 19). In A. VIII, 6 it is said: "Such is the case with a monk who dwells in the contemplation of impermanency of all forms of existence, keeping before his eyes their impermanency, perceiving their impermanency, perseveringly, steadfastly, undisturbed, of firm mind, wisely absorbed; and in whom at one and the same time the extinction of cankers and the end of like take place." (App.)
”origination”. There are 4 kinds of origination of corporeal phenomena, namely: through karma, consciousness, temperature, nutriment. For example, ”karma-produced” (kamma-s. = kammaja, karma-born) are the sense organs, sexual characteristics, etc., which, according to their nature, are conditioned either through wholesome or unwholesome karma formations (volitional actions; s. paticcasamuppa^da, 2) in a previous existence.”Mindproduced”, i.e. consciousness-produced (citta-samuttha^na = cittaja) are bodily and verbal expression (vin~n~atti, q.v.). For a detailed exposition, see Vis.M. XX. - (App.).