the 3: virati (q.v.).
Determination ...
as a doctrinal term, occurs chiefly in two meanings:
1.”Foundation”: four ”foundations” of an Arahat”s mentality, mentioned and explained in M. 140: the foundation of wisdom (pan~n~a^), of truthfulness (sacca) of liberality (ca^ga) and of peace (upasama). See also D. 33 and Com.
2.”Determination”, resolution, in: adhittha^na-iddhi, ”magical power of determination” (s. iddhi); adhittha^na-pa^rami^, ”perfection of resolution” (s. pa^rami^).
”ineffective karma”; s. karma.
da^na (q.v.).
”freedom from covetousness”, unselfishness; s. kammapatha (II. 8).
anapanasati == 安那般那念, 安般念, 入出息念
”contemplation” - 4 fold: s. satipattha^na - 18 fold: s. vipassana^. - 7 fold: "The seven contemplation”s: (1) Contemplating (formations) as impermanent, one abandons the perception of permanence. (2) Contemplating (them) as painful, one abandons the perception of happiness (to be found in them). (3) Contemplating (them) as not self, one abandons the perception of self. (4) Becoming dispassionate, one abandons delighting. (5) Causing fading away, one abandons greed. (6) Causing cessation, one abandons originating. (7) Relinquishing, one abandons grasping" (Pts.M. I, p. 58). - See also Vis.M. XXI, 43; XXII, 114.
”having only few wishes”, contentedness, is one of the indispensable virtues of the monk; cf. A. X. 181-190, and ariyavamsa (q.v.).
s. iddhi.
s. foll.
The Four ”Noble Truths”; s. sacca.
The four ”noble usage”s”, are: contentedness (of the monk) with any robe, contentedness with any alms-food, contentedness with any dwelling, and delight in meditation and detachment. In the Ariya-vamsa Sutta, (A. IV , 28) and similarly in D. 33, it is said :
"Now the monk is contented with any robe, with any alms-food, with any dwelling, finds pleasure and enjoyment in mental training and detachment . But neither is he haughty on that account, nor does he look down upon others. Now, of a monk who herein is fit and indefatigable, who remains clearly conscious and mindful, of such a monk it is said that he is firmly established in the ancient, noble usage”s known as the most lofty ones."
Full tr. of Ariya-vamsa Sutta in WHEEL 83/84.
s. bhava, loka.
sampayutta-paccaya, is one of the 24 conditions (paccaya, q.v.). asubha: ”impurity”, loathsomeness, foulness. - In Vis.M. VI, it is the cemetery contemplations (si^vathika, q.v.) that are called ”meditation-subjects of impurity” (asubha-kammattha^na; s. bha^vana^). In the Girimananda Sutta (A. X., 50), however, the perception of impurity (asubha-san~n~a^) refers to the contemplation of the 32 parts of the body (s. ka^ya-gata^-sati). The contemplation of the body”s impurity is an antidote against the hindrance of sense-desire (s. ni^varana) and the mental perversion (vipalla^sa, q.v.) which sees what is truly impure as pure and beautiful. See S. XLVI, 51; A. V. 36, Dhp. 7, 8; Sn. 193ff. - The Five Mental Hindrances (WHEEL 26), pp. 5ff.
s. para^ma^sa.
”The 8 a.”; s. sama^patti.
Bodhisattva == 菩萨
A Future Buddha who is a being destined to Buddhahood. Bodhi means Enlightenment and Sattva means Sentient and Conscious. Therefore Bodhisattva refers to the sentient being of or for the great wisdom and enlightenment. Bodhisattva”s vow/aim is the pursuit of Buddhahood and the salvation of others and of all. He seeks enlightenment to enlighten others. He will sacrifice himself to save the others. He is devoid of egoism and devoted to help the others. The way and discipline of Bodhisattva is to benefit the self and the others, leading to Buddhahood.
”Brahma-world”, in the widest sense, is a name for the fine-material (rúpa-loka) and immaterial world (arúpa-loka); in a narrower sense, however, only for the first three heavens of the fine-material world. Cf. Brahma-ka^yika-deva.