is chiefly a commentarial term; but it occurs several times in one of the later books of the Sutta Pitaka, the Patisambhida^ Magga (Pts.M. I, 11f, 52, 59f.; II, 72f.). The usual sutta term for ”rebirth” is punabbhava.
This term is found only in the Com., but the belief expressed by it is several times mentioned in the older sutta texts. Cf. the main part of this work.
(or regenerative) karma; s. karma.
lit.: ”one of the many folk”, ”worldling”, ordinary man, is any layman or monk who is still possessed of all the 10 fetters (samyojana, q.v.) binding to the round of rebirths, and therefore has not yet reached any of the 4 stages of holiness (s. ariya-puggala).
"Whoso is neither freed from the 3 fetters (personality-belief, sceptical doubt, attachment to mere rule and ritual), nor is on the way to lose these 3 things, such a one is called a worlding" (Pug. 9).
According to Com. to M. 9, a ”worlding” may be (1) an outsider (a non-Buddhist) who, if he believed in moral causation, may be said to have right view to that extent; but he has not the ”knowledge conforming to the Truths” (sacca^nulomika-n~a^na), as has (2) the ”worldling inside the Buddha”s Dispensation” (sa^sanika). A worlding who professes Buddhism, may be either a ”blind worldling” (andha-p.) who has neither knowledge of, nor interest in the fundamental teaching (the Truths, groups, etc.); or he is a ”noble worldling” (kalya^na-p.), who has such knowledge and earnestly strives to understand and practise the Teaching. - See Atthasa^lini Tr. II, 451 (tr. by ”average man”); Com. to M. 1, D. 1.
power of: patisankha^na-bala (q.v.).
a^sevana-paccaya, is one of the 24 conditions (paccaya, q.v.).
Right View == 正見
understanding the Four Noble Truths; the first of the Eightfold Path.
”attainments”, is a name for the 8 absorptions of the fine-material and immaterial spheres to which occasionally is added as 9th attainment, attainment of extinction (nirodhasama^patti) Cf. jha^na.
(subj.& obj.): ka^ma (q.v.).
para^ma^sa and -upa^da^na: ”attachment (or clinging) to mere rules and ritual”, is the 3rd of the 10 fetters (samyojana, q.v.), and one of the 4 kinds of clinging (upa^da^na, q.v.). It disappears on attaining to Stream-entry (sota^patti). For definition, s. upa^da^na.
the ”Stream-winner”, is the lowest of the 8 noble disciples (s. ariya-puggala). Three kinds are to be distinguished: the one ”with 7 rebirths at the utmost” (sattakkhattu-parama), the one ”passing from one noble family to another” (kolankola), the one ”germinating only once more” (eka-bi^ji^). As it is said (e.g. Pug. 37-39; A. III, 87):
(1) "If a man, after the disappearance of the 3 fetters (personality-belief, skeptical doubt, attachment to rules and ritual; s. samyojana), has entered the stream (to Nibba^na), he is no more subject to rebirth in lower worlds, is firmly established, destined to full enlightenment. After having passed amongst the heavenly and human beings only seven times more through the round of rebirths, he puts an end to suffering. Such a man is called ”one with 7 births at the utmost” (sattakkhattu-parama).
(2) "If a man, after the disappearance of the 3 fetters.... is destined to full enlightenment, he, after having passed among noble families two or three times through the round of rebirths, puts an end to suffering. Such a man is called ”one passing from one noble family to another” (kolankola).
(3) "If a man, after the disappearance of the 3 fetters.... is destined to full enlightenment, he, after having only once more returned to human existence, puts an end to suffering. Such a man is called ”one germinating only once more” (eka-bi^ji^). See Sota^patti-Samyutta (S. LV).
”Stream-entry”; s. sota^panna; s. -magga, -phala, ”path and fruition of Stream-entry”; s. ariyapuggala.
(of morality etc.): s. ha^na-bha^giya-si^la. S. of existence: vivatta (q.v.).
macchariya (q.v.); cf. Tab. II.
”the Thirty-thrce (Gods)”, a class of heavenly beings in the sensuous sphere; s. deva (I).
the ”Perfect One”, lit. the one who has ”thus gone”, or ”thus come”, is an epithet of the Buddha used by him when speaking of himself.
To the often asked questions, whether the Tatha^gata still exists after death, or not, it is said (e.g. S. XXII, 85, 86) that, in the highest sense (paramattha, q.v.) the Tatha^gata cannot, even at lifetime, be discovered, how much less after death, and that neither the 5 groups of existence (khandha, q.v.) are to be regarded as the Tatha^gata, nor can the Tatha^gata be found outside these corporeal and mental phenomena. The meaning intended here is that there exist only these ever-changing corporeal and mental phenomena, arising and vanishing from moment to moment, but no separate entity, no personality.
When the commentaries in this connection explain Tatha^gata by ”living being” (satta), they mean to say that here the questioners are using the merely conventional expression, Tatha^gata, in the sense of a really existing entity.
Cf. anatta^, paramattha, puggala, ji^va, satta.
A commentarial treatise on "The Meaning of the Word ”Tatha^gata”" is included in The All-Embracing Net of Views (Brahmaja^la Sutta), tr. Bhikkhu Bodhi (BPS).
Ten Powers == 十力
The Ten Powers of Buddha or Bodhisattva are the complete knowledge of
1.what is right or wrong in every condition
2.what is the karma of every being, past, present and future
3.all stages of dhyana liberation and samadhi
4.the powers and faculties of all beings
5.the desires or moral directions of every being
6.the actual condition of every individual
7.the direction and consequence of all laws
8.all causes of mortality and of good and evil in their reality
9.the end of all beings and Nirvana
10.the destruction of all illusion of every kind
anusaya (q.v.).