the 10: pa^rami^ (q.v.).
s. sakka^ya. For personality-belief, s. sakka^ya ditthi, ditthi, atta^, satta, puggala, vipalla^sa.
concentration (and preparatory image, etc.): s. sama^dhi, javana.
For theory, practice and r., s. pariyatti.
Recognition == 想
or Conception or Thinking. The Sanskirt word is Sanjna. It is the function of mind. It may lead to desire. One of the Five Skandhas.
s. a^yatana (2).
the ”6 bases” (of mental activity); s. a^yatana, paticcasamuppa^da.
”origination”. There are 4 kinds of origination of corporeal phenomena, namely: through karma, consciousness, temperature, nutriment. For example, ”karma-produced” (kamma-s. = kammaja, karma-born) are the sense organs, sexual characteristics, etc., which, according to their nature, are conditioned either through wholesome or unwholesome karma formations (volitional actions; s. paticcasamuppa^da, 2) in a previous existence.”Mindproduced”, i.e. consciousness-produced (citta-samuttha^na = cittaja) are bodily and verbal expression (vin~n~atti, q.v.). For a detailed exposition, see Vis.M. XX. - (App.).
kamma- (= kamma-ja), utu-, a^ha^ra-s.: these terms are found only in the Com. Citta-samuttha^na-rúpa, however, occurs already in Dhs. (§ 586) of the Abh. Canon; and is indicated very often in Patth., e.g.”tam (cittam) samuttha^na^nan~ ca rúpa^nam”. The teaching of the origin of matter is, of course, already implied in the old sutta texts.
= cetana^, q.v.
”cemetery contemplations”, as deseribed in D. 22 and M. 10, have as their objects a corpse one or two or three days old, swollen up, blue-black in colour, full of corruption; a corpse eaten by crows, etc.; a framework of bones; flesh hanging from it, bespattered with blood, held together by the sinews; without flesh and blood, but still held together by the sinews; bones scattered in all direction; bleached and resembling shells; heaped together after the lapse of years; weathered and crumbled to dust. At the end of each of these contemplations there follows the conclusion: "This body of mine also has this nature, has this destiny, cannot escape it." Similar are the 10 objects of loathsomeness (asubha q.v.).
”fire-element, heat-element”; s. dha^tu.
”fire-kasina”, is one of the 10 kasina exercises; s. kasina.
utu (q.v.). - For corporeality produced by temperature, s. samuttha^na.
Three Roots == 叁根
The three (evil) roots, i.e. desire, hate and stupidity. Another group is the three grades of good "roots" or abilities, i.e. superior, medium and inferior.
Three Seals == 叁法印(諸行無常,諸法無我,寂靜涅槃)
Also known as Three Universal Truths.
1.All phenomena are impermanent.
2.All Dharma are not-self.
3.The eternity is Nirvana.
It is called the seal because it is to certify whether it is the Buddha”s teaching or not. Also see Four Seals.
the ”3 charactcristies of existence”, or signata, are impermanency (anicca, q.v.), suffcring or misery (dukkha, q.v.; s. sacca, dukkhata^), not-self (anatta^, q.v.).
"Whether Perfect Ones appear in the world, or whether Perfect Ones do not appear in the world, it still remains a firm condition, an immutable fact and fixed law: that all formations are impermanent, that all formations are subject to suffering, that everything is without a self”” (A. III, 134).
"What do you think, o monks: Is corporeality (rúpa) permanent or impermanent? - Impermanent, o Venerable One. - Are feeling (vedana^), perception (san~n~a^), mental formations (sankha^ra) and consciousness (vin~n~a^na), permanent or impermanent? - Impermanent, o Venerable One.
"But that which is impermanent, is it something pleasant or painful? - It is painful, o Venerable One.
"But, of what is impermanent, painful and subject to change, could it be rightly said, ”This belongs to me, this am I, this is my ego”? - No, Venerable One.
"”I”herefore, whatever there is of corporeality, feeling, perception, mental formations and consciousness, whether past, present or future, one”s own or external, gross or subtle, lofty or low, far or near, of all these things one should understand, according to reality and true wisdom: ”This does not belong to me, this am I not, this is not my ego”" (S. XXII, 59).
"In one who understands eye, ear, nose, tongue, body and all the remaining formations as impermanent, painful and not-self, in him the fetters (samyojana, q.v.) are dissolved" (S. XXXV, 53).
It is the full comprehension of the 3 characteristics by direct meditative experience which constitutes liberating insight. About their relation to the three gateways ot liberation”, s. vimokkha I .
For further details, s. anicca, dukkha, anatta^, vipassana^.
Literature: The Three Signata, by Prof. O. H. de A. Wijesekera (WHEEL 20). - The Three Basic Facts of Existence: I-III (WHEEL BPS), Vis.M. XX, 13ff. 18ff; XXI, 47f, 67f.
things, the 4: acinteyya (q.v.).