”co-nascence”, is one of the 24 conditions (paccaya, q.v.).
ka^múpa^da^na; s. upa^da^na.
Six Consciousness == 六識
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、漏盡通)
(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。在今印度中央邦馬爾瓦地區波保爾附近。塔直徑36.6米,高約16.5米,雄渾古樸,莊嚴宏偉。塔中心半圓形的覆缽,最初是公元前250年左右由阿育王修建的。後在巽伽王朝時代由當地富商資助的一個僧團繼續擴建,在覆缽土墩外面壘砌磚石,頂上增修一個方形平臺和叁層傘蓋,底部構築了石砌的基壇和圍欄。公元前1世紀後半葉到公元1世紀初葉,安達羅王朝又在圍欄四方陸續依次建造南、北、東、西四座砂石的塔門牌坊。每座牌坊由叁道橫梁和兩根立柱構成,並飾以左右對稱的浮雕嵌板和圓雕構件。浮雕嵌板的內容多爲佛傳故事和本生故事。由于當時佛教雕刻尚禁忌出現佛陀本身的形象,故只有法輪、寶座、菩提樹等象征物表示釋迦牟尼的存在。圓雕人物的代表作是東門牌坊橫梁與立柱相交處的著名的樹神藥叉女像。她雙臂攀援芒果樹枝,縱身向外傾斜,淩空懸挂于整個建築結構之外,富有節奏感的S型體態,健壯豐滿,被譽爲印度標准女性美的雛形和始祖。印度把這種塔門牌坊稱作“陀蘭那”(Torana),故後代把這種雕刻藝術稱作“陀蘭那藝術”。(方廣 )
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.).