ahetu-, dvihetu-, and tihetu-p.: are purely commentarial terms. For patisandhi-citta, s. citta-vi^thi.
”ghost realm”; s. loka.
”yellow-kasina”, is one of the kasina-exercises; s. kasina.
idea of: s. vipalla^sa, subhanimitta.
s. anusaya.
”Virility”; s. bha^va, khandha.
a^bhassara; cf. deva.
s. anussati.
uddhacca (q.v.).
Right Speech == 正语
the third of Eightfold Path, abstaining from lying, slander/back biting, abuse/harsh words and idle talk.
”knowledge of the truth” (s. prec.), may be of 2 kinds: (1) knowledge consisting in understanding (anubodha-n~a^na) and (2) knowledge consisting in penetration (pativedha-n~a^na), i.e. realization. Cf. pariyatti.
"Amongst these, (1) ”knowledge consisting in understanding” is mundane (lokiya, q.v.), and its arising with regard to the extinction of suffering, and to the path, is due to hearsay etc. (therefore not due to one”s realization of the supermundane path; s. ariya-puggala) (2) ”Knowledge consisting in penetration”, however, is supermundane (lokuttara), with the extinction of suffering (= nibba^na) as object, it penetrates with its functions the 4 truths (in one and the same moment), as it is said (S. LVI, 30): whosoever, o monks, understands suffering, he also understands the origin of suffering, the extinction of suffering, and the path leading to the extinction of suffering”" (Vis.M. XVI, 84). See visuddhi (end of article).
"Of the mundane kinds of knowledge, however, the knowledge of suffering by which (various) prejudices are overcome, dispels the personality-belief (sakka^ya-dilthi, s. ditthi). The knowledge of the origin of suffering dispels the annihilation-view (uccheda-ditthi, s. ditthi); the knowledge of extinction of suffering, the eternity-view (sassata-ditthi, s. ditthi); the knowledge of the path, the view of inefficacy of action (akiriya-ditthi, s. ditthi)" (Vis.M. XVI, 85).
Sakradagamin == 斯陀含
see Four Fruition.
= bojjhanga (q.v.).
see miccha^-magga.
”clarity of consciousness”, clear comprehension. This term is frequently met with in combination with mindfulness (sati). In D. 22, M. 10 it is said: "Clearly conscious is he in going and coming, clearly conscious in looking forward and backward, clearly conscious in bending and stretching his body; clearly conscious in eating, drinking, chewing and tasting, clearly conscious in discharging excrement and urine; clearly conscious in walking, standing, sitting, falling asleep and awakening; clearly conscious in speaking and keeping silent." - For a definition of the term sati-sampajan~n~a, s. Pug. 86.
According to the Com., ”clarity of consciousness” is of 4 kinds: regarding the purpose, the suitability, (inclusion in the meditative) domain, and the undeluded conception of the activity concerned. Explained in detail in Com. to Satipattha^na Sutta. (tr. in The Way of Mindfulness, by Soma Thera; BPS).
”contentedness”; s. ariya-vamsa.
Six Indriyas == 六根
or Six Internal Bases, or Six Sense-organs, or Six Places. They are eye, ear, nose, tongue, body and mind.
Six Paramita == 六波罗蜜多,六度
see Paramita.