s. a^sava.
”femininity”; s. bha^va.
”course of action”, is a name for the group of 10 kinds of either unwholesome or wholesome actions, viz.
I. The tenfold unwholesome courses of action (akusala-kamma-patha):
3 bodily actions: killing, stealing, unlawful sexual intercourse;
4 verbal actions: lying, slandering, rude speech, foolish babble;
3 mental actions: covetousness, ill-will, evil views.
Unwholesome mental courses of action comprise only extreme forms of defiled thought: the greedy wish to appropriate others” property, the hateful thought of harming others, and pernicious views. Milder forms of mental defilement are also unwholesome, but do not constitute ”courses of action”.
II. The tenfold wholesome course of action (kusala-kamma-patha):
3 bodily actions: avoidance of killing, stealing, unlawful sexual intercourse;
4 verbal actions: avoidance of lying, slandering, rude speech, foolish babble; i.e. true, conciliatory, mild, and wise speech;
3 mental actions: unselfishness, good-will, right views.
Both lists occur repeatedly, e.g. in A. X, 28, 176; M. 9; they are explained in detail in M. 114, and in Com. to M. 9 (R. Und., p. 14), Atthasa^lini Tr. I, 126ff.
”karma-round”; s. vatta.
Lotus Sutra == 妙法蓮華經
One of the most important sutra in Buddhism. Lotus flower is used to describe the brightness and pureness of the One Buddha Dharma.
the 4 ”primary elements”, is another name for the 4 elements (dha^tu) underlying all corporeality; s. dha^tu.
”mind-base”, is a collective term for all the different states of consciousness; s. a^yatana.
”mind-element”, is one of the 18 elements (s. dha^tu II). This term, unlike mana^yatana, does not apply to the whole of consciousness, but designates only that special element of consciousness which first, at the beginning of the process of sense-perception, performs the function of advertence (a^vajjana; Tab. I, 70) to the sense-object and, then after twice having become conscious of it performs the function of reception (sampaticchana; Tab I- 39,.55) into mind-consciousness. See vin~n~a^na-kicca.
Middle Path == 中道
See Middle Way.
majjhima-patipada^ (q.v.).
dhamma; s. a^yatana. - Contemplation of the, s. satipattha^na (4).
dependent: paticcasamuppa^da (q.v.).
”Disciplinary Code”, is the name of the code of monk”s rules, which on all full-moon and new moon days is recited before the assembled community of fully ordained monks (bhikkhu).
See The Patimokkha, Romanized Pa^li text and transl. by n~a^namoli Thera (Bangkok 1966, Maha^makut Buddhist Bookshop).
and paritta subha are 2 classes of heavenly beings of the fine-material sphere; s. deva (II).
”path-attainer”, is he who had reached one of the 4 supermundane paths of holiness (s. ariya-puggala). - (App.)
occurs in Pug. 17.
lit.”giving of the acquired”, i.e.”transference of merit.” Though in the older texts very seldom mentioned (e.g. A VII, 50), it is, however, a widespread custom in all Buddhist countries. It is presumed that moral merit, especially that acquired through giving alms, can be transferred to others, apparently for the reason that one”s own good deeds may become to others, especially to departed relatives and friends reborn in the ghost realm, an inducement to a happy and morally wholesome state of mind. Transference of merit is advocated (though without mentioning the term patti-da^na) in the Tirokudda Sutta (Khp. and Petavatthu) and its Com. (Khp. Tr.). It is one of the ten ”bases of meritorious action” (pun~n~akiriyavatthu, q.v.), called there patta^nuppada^na. (App.).
See ”The Doctrine of Reversible Merit by F. L. Woodward. Buddhist Review (London), Vol. I (1914), p. 38.
s. pativedha, pariyatti. - For the power of penetrating (vippha^ra) knowledge and concentration, s. iddhi. - For morality combined with penetration (nibbedha), s. ha^na-bha^giya-si^la, etc. - For penetration (pariya) of the mind of others, s. abhin~n~a^.