(ka^ya-, citta- ): ”uprightness” (of mental factors and of consciousness), is associated with all pure consciousness. Cf. Tab. II.
s. lahuta^.
lit.”fasting”, i.e.”fasting day”, is the full-moon day, the new-moon day, and the two days of the first and last moonquarters. On full-moon and new-moon days, the Disciplinary Code, the Pa^timokkha, is read before the assembled community of monks (bhikkhu), while on the mentioned 4 moon-days many of the faithful lay devotees go to visit the monasteries, and there take upon themselves the observance of the 8 rules (attha-si^la; sikkha^pada). See A. VIII, 41ff.
Di
佛教教義。意謂真理或實在。主要有四谛、二谛、叁谛等不同說法。
四谛 1、苦谛。苦是受逼迫苦惱之意，主要指叁界生死輪回的苦惱。有叁苦、八苦的不同。叁苦，一爲苦苦，指正在受痛苦時的苦惱；二爲壞苦，是享受快樂結束時的苦惱；叁爲行苦，謂不苦不樂時，爲無常變化的自然規律所支配的苦惱，包括生、老、病、死在內。八苦即生苦、老苦、病苦、死苦、求不得苦、怨憎會苦、愛別離苦、五陰盛苦。佛教認爲，叁苦、八苦有的是社會原因造成的，有的是自然原因造成的。
2、集谛。亦名習谛。集是積聚感招之意。說一切衆生，常時以來，由于貪瞋愚癡的行動，造成的善惡行爲的業因，能感招將來的生死苦果。
3、滅谛。亦名盡谛，爲息滅、滅盡之意，滅盡叁界內之煩惱業因以及生死果報，稱爲滅，也稱了脫生死，從此不再受叁界內的生死苦惱，達到涅槃寂滅境界，即爲解脫。
4、道谛。道爲通達之意，也是道路的意思。這種道路是達到寂滅解脫的方法和手段；原始佛教認爲道谛是指八正道。以後大、小乘又各有發展。佛教認爲依道谛去修行，就能達到寂滅解脫的滅谛。由此途徑確實可以達到解脫生死的目的。
二谛 即真谛和俗谛。又稱第一義谛、世俗谛，或名勝義谛與名言谛。真俗二谛，中觀派的基本思想是緣起性空論，認爲世間出世間萬事萬物，都是由衆多因素相依相持而形成的，是有，稱假有，這就是世俗谛，沒有獨立不變的自性，是空，稱性空，這就是真谛，所以真俗二谛，就是空、有二谛。這是就外在的物境而言。若以主觀認識而論，謂世俗谛是有，這是世間一般人的常識見解；言真谛爲空是二乘聖者特有的超世見解。實際上，說有不住有，談空不落空，空有無礙，才是真俗二谛的正觀。又世俗谛的有，是世間萬事萬物的現象；真谛的空，是世間萬事萬物的本性。緣起才能性空，性空才能緣起，緣起與性空實際是一種事物的兩個方面，相反相成，對立而統一。所以緣起就是性空，性空就是緣起。如《般若經》中說：色即是空，空即是色，不二而二，二而不二。大乘佛教各宗，因爲傳承或立論方法不同，對二谛的解釋也各不相同。有的認爲二谛是理，有的認爲二谛是教。天臺宗認爲二谛或叁谛是真實不虛的谛理，故雲：“叁谛者，天然之性德也。”叁論宗認爲真俗二谛是兩種真實不虛的言教：“二谛者，蓋是言教之通诠，相待之假稱……唯是教門，不關境理。”
叁谛 即空谛、假谛、中道谛。佛教天臺宗所立的谛理。認爲一切事物都由因緣而生，沒有永恒不變的實體，叫做空谛；一切事物其中雖無永恒不變的實體，卻有如幻如化的相貌，叫做假谛；這些都不出法性，不待造作而有，叫做中道谛。一切事物，皆不出此空、假、中叁谛的範疇，故稱爲叁谛之理。《始終心要》說：“叁谛者，天然之性德也，中谛者統一切法，真谛者泯一切法，假谛者立一切法。”又此叁谛，圓融無礙，一即是叁，叁即是一。如觀空時，無假無中無不空；觀假時，無空無中無不假；觀中道時，無空無假無不中，名爲圓融叁谛。《中觀論·四谛品》說：“因緣所生法，我說即是空，亦爲是假名，亦是中道義”。此偈被認爲是圓融叁谛的出處。（劉峰）
Hui
又稱增上慧學，亦即智慧。慧就是有厭、無欲、見真。擯除一切欲望和煩惱，專思四谛、十二因緣，以窺見法，獲得智慧解脫。
The ”Unformed, Unoriginated, Unconditioned” is a name for Nibba^na, the beyond of all becoming and conditionality.
s. manasika^ra.
This term in the sense of ”amoral” or ”karmically neutral”, does not occur in the old sutta texts, while it is found in Pts.M. (e.g. I, 79ff). It plays an important role in the Abh. Canon (e.g. Dhs.) and the philosophical commentaries.
lit.”indeterminate” - i.e. neither determined as karmically ”wholesome” nor as ”unwholesome” - are the karmically neutral, i.e. amoral, states of consciousness and mental factors. They are either mere karma-results (vipa^ka, q.v.), as e.g. all the sense perceptions and the mental factors associated therewith, or they are karmically independent functions (kiriya-citta, q.v.), i.e. neither karmic nor karma-resultant. See Tab. I. (App.).
mindfulness of in-and-out-breathing a^na^pa^nasati (q.v.) .
(from morality and understanding): vipatti (q.v.).
(abstr. noun fr. dukkha): ”the state of suffering”, painfulness, unpleasantness, the unsatisfactoriness of existence."There are three kinds of suffering: (1) suffering as pain (dukkha-dukkhata^), (2) the suffering inherent in the formations (sankha^ra-dukkhata^), (3) the suffering in change (viparina^ma-dukkhata^)" (S. XLV, 165; D. 33).
(1) is the bodily or mental feeling of pain as actual]y felt. (2) refers to the oppressive nature of all formations of existence (i.e. all conditioned phenomena), due to their continual arising and passing away; this includes also experiences associated with neutral feeling. (3) refers to bodily and mental pleasant feelings, "because they are the cause for the arising of pain when they change" (Vis.M. XIV, 34f).
sankha^ra (q.v.).
the: a^nantariya (q.v.).
lit., ”grown great”, i.e.”developed”, exalted, supernormal. As mahaggata-citta, it is the state of ”developed consciousness”, attained in the fine-material and immaterial absorptions (s. jha^na); it is mentioned in the mind-contemplation of the Satipattha^na Sutta (M. 10). - As mahaggata^rammana, it is the ”developed mental object” of those absorptions and is mentioned in the ”object triad” of the Abhidhamma schedule and Dhs. (s. Guide, p. 6).
”wrongnesses” = prec.
”learning the doctrine”, the ”wording of the doctrine”. In the ”progress of the disciple” (q.v.), 3 stages may be distinguished: theory, practice, realization, i.e. (1) learning the wording of the doctrine (pariyatti), (2) practising it (patipatti), (3) penetrating it (pativedha) and realising its goal. (App.).
1.”Road”, ”path”; for instance in dukkhanirodha-ga^mini^-patipada^, ”the road leading to the extinction of suffering” (= 4th Noble Truth); majjhima-patipada^, ”the Middle Way”.
2.”Progress” (see also the foll. article). There are 4 modes of progress to deliverance: (1) painful progress with slow comprehension (dukkha^ patipada^ dandha^bhin~n~a^), (2) painful progress with quick comprehension, (3) pleasant progress with slow comprehension, (4) pleasant progress with quick comprehension. In A. IV, 162 it is said:
(1) "Some person possesses by nature excessive greed, excessive hate, excessive delusion, and thereby he often feels pain and sorrow; and also the 5 mental faculties, as faith, energy, mindfulness, concentration and wisdom (s. indriya 15-19) are dull in him; and by reason thereof he reaches only slowly the immediacy (a^nantariya, q.v) to the cessation of all cankers.
(2) Some person possesses by nature excessive greed, etc., but the 5 mental faculties are sharp in him and by reason thereof he reaches quickly the immediacy to the cessation of all cankers ....
(3) "Some person possesses by nature no excessive greed, etc., but the 5 mental faculties are dull in him, and by reason thereof he reaches slowly the immediacy to the cessation of all cankers ....
(4) ”Some person possessess by nature no excessive greed, etc., and the mental faculties are sharp in him, and by reason thereof he reaches quickly the immediacy to the cessation of all cankers ....
See A. IV, 162, 163, 166-169; Dhs. 176ff; Atthasa^lini Tr. I, 243; 11, 291, 317.