s. jha^na (7).
s. sama^dhi.
anuloma-n~a^na (q.v.).
cf. ceto-vimutti.
s. si^vathika^.
”Wisdom (or knowledge) based on thinking”, s. pan~n~a^.
upa^da^-rúpa (q.v.); further s. khandha (I. B.).
the ”analytical knowledge of the law, is one of the 4 kinds of analytical knowledge (patisambhida^, q.v.).
”knowledge of the fixity of law, is a name for that ”insight which is leading up” to the entrance into one of the 4 supermundane paths (vuttha^na-ga^mini^-vipassana^, q.v.). In the Susima Sutta (S. XII, 70) this (ascending) insight is called the ”knowledge of the fixity of the law”, namely: "At first, Susima, there exists the knowledge of the fixity of the law, and later the knowledge of Nibba^na." (See Vis.M. XXI.)
”morality based on wrong views”; s. nissaya.
pan~ca-voka^ra-bhava (q.v.).
catu-voka^ra-bhava (q.v.).
Manjusri Bodhisattva == 文殊菩薩
As one of the Four Great Bodhisattva, he is the one with the greatest wisdom. Manjusri is said to have: wonderful head, universal head, glossy head, revered head, wonderful virtue and wonderfully auspicious. Manjusri, the guardian of wisdom, is often placed on the left of Shakyamuni, while Visvabhadra, the guardian of law, is on the right. Manjusri always rides on a lion. He is also described as the ninth predecessor or Buddha-ancestor of Shakyamuni. He is the Chief of the Bodhisattva, and the chief disciple of the Buddha. He is the object for the pilgrimages visiting the Wu Tai Shan of Shansi Province in China.
”mind-consciousness element”, one of the 18 ”elements” (s. dha^tu II). This term is generally used as a name for that consciousness-element which performs the functions of investigation (santi^rana), determining (votthapana), registering (tada^rammana), etc. See Tab. I, 40, 41, 56, 71, 72.
Nirvana with residue == 有余涅槃
The cause, but not all the effect (Karma) of reincarnation is cut off and removal of the obstacle of affliction, but not that of what is known (Dharma), thus the body which remains is subject to birth and death. Those beings are Arhats.
”wrong views with fixed destiny”, are the views of uncausedness of existence (ahetuka-ditthi), of the inefficacy of action (akiriya-ditthi), and nihilism (natthika-ditthi). For details, s. ditthi; and M. 60, Com. (WHEEL 98/99). - (App.)
is apparently mentioned for the first time in Dhs. (e.g. § 1028) of the Abh. As a name for the 10th and last of the akusala-kammapathas, it plays a prominent role in the Com.
Only the Com. deals with this subject, apart from the 3 apocryphal works, Buddhavamsa and Cariyapitaka, and the Ja^taka.