”co-nascence”, is one of the 24 conditions (paccaya, q.v.).
ka^múpa^da^na; s. upa^da^na.
Six Consciousness == 六识
They are the perceptions and the discriminative ability of eye, ear, nose, tongue, body and mind.
Six Psychic Power == 六神通(天眼通、天耳通、宿命通、他心通、神足通、漏尽通)
(1) the phychic power of the heavenly eye
(2) the psychic power of the heavenly ear
(3) phychic power with regard to post lives
(4) phychic power with regard to the minds
(5) the spiritually based psychic powers
(6) the psychic power of the extinction of outflows
”neighbourhood or access-concentrationn”, is the degree of concentration just before entering any of the absorptions, or jha^nas. It still belongs to the sensuous sphere (ka^ma^vacara; s. avacara).
”destructive karma”; s. karma.
These 2 terms belong to the commentarial literature, but the first term appears also in Mil.
古印度著名大佛塔。在今印度中央邦马尔瓦地区波保尔附近。塔直径36.6米,高约16.5米,雄浑古朴,庄严宏伟。塔中心半圆形的覆钵,最初是公元前250年左右由阿育王修建的。后在巽伽王朝时代由当地富商资助的一个僧团继续扩建,在覆钵土墩外面垒砌砖石,顶上增修一个方形平台和三层伞盖,底部构筑了石砌的基坛和围栏。公元前1世纪后半叶到公元1世纪初叶,安达罗王朝又在围栏四方陆续依次建造南、北、东、西四座砂石的塔门牌坊。每座牌坊由三道横梁和两根立柱构成,并饰以左右对称的浮雕嵌板和圆雕构件。浮雕嵌板的内容多为佛传故事和本生故事。由于当时佛教雕刻尚禁忌出现佛陀本身的形象,故只有法轮、宝座、菩提树等象征物表示释迦牟尼的存在。圆雕人物的代表作是东门牌坊横梁与立柱相交处的著名的树神药叉女像。她双臂攀援芒果树枝,纵身向外倾斜,凌空悬挂于整个建筑结构之外,富有节奏感的S型体态,健壮丰满,被誉为印度标准女性美的雏形和始祖。印度把这种塔门牌坊称作“陀兰那”(Torana),故后代把这种雕刻艺术称作“陀兰那艺术”。(方广 )
an Abhidhamma term signifying a ”state of consciousness arisen spontaneously”, i. e. without previous deliberation, preparation, or prompting by others; hence: ”unprepared, unprompted”. This term and its counterpart (sasankha^rikacitta, q.v.), probably go back to a similar distinction made in the Suttas (A. IV, 171;"Path" 184). See Tab. I; examples in Vis.M. XIV, 84f.
”four-group existence”, is the existence in the immaterial world (arúpa-loka; s. loka), since only the four mental groups (feeling, perception, mental formations, consciousness, s. khandha) are found there, the corporeality group being absent. Cf. pan~ca-voka^ra-bhava, eka-voka^ra-bhava. (App.: voka^ra).
”penetrating knowledge of the mind (of others)”, is one of the 6 higher powers (abhin~n~a^ 3, q.v.).
rúpa-kkhandha: s. khandha.
s. samsara^, vatta.
”indulging in grief”; s. manopavica^ra.
parin~n~a^ (q.v.).
This term is used in Abh. S. for the citta, Tab. I, 72. This type of consciousness (the Buddha”s smile) is often implied in the suttas.
lit.”consciousness producing mirth” (smile), is found in the Abhidhammattha Sangaha as a name for the joyful mind-consciousness element (manovin~n~a^na-dha^tu, Tab. I. 72) arising as functional consciousness independent of karma (kiriya-citta), only in the Arahat. - (App.).
a^yúhana (q.v.).