of mindfulness, the 4: satipattha^na (q.v.) .
cf. loka, gati.
”roads to power” (or success) are the 4 following qualities, "for as guides, they indicate the road to power connected therewith; and because they form, by way of preparation, the roads to the power constituting the fruition of the path" (Vis.M. XII), namely: "concentration of intention (chanda-sama^dhi) accompanied by effort of will (padha^na-sankha^ra-samanna^gata), concentration of energy (viriya-sama^dhi) ... concentration of consciousness (citta-sama^dhi) ... and concentration of investigation (vimamsa-sama^dhi) accompanied by effort of will." As such, they are supermundane (lokuttara, i.e. connected with the path or the fruition of the path; s. ariyapuggala) But they are mundane (lokiya, q.v.) as predominant factors (adhipati; s. paccaya 3), for it is said: "Because the monk, through making intention a predominant factor, reaches concentration, it is called the concentration of intention (chanda-sama^dhi), etc." (Vis.M. XII).
"These 4 roads of power lead to the attaining and acquiring of magical power, to the power of magical transformation, to the generation of magical power, and to mastery and skill therein" (Pts.M. II. 205, PTS). For a detailed explanation, s. Vis.M. XII.
"Once the monk has thus developed and often practised the 4 roads to power, he enjoys various magical powers, ... hears with the divine ear heavenly and human sounds, ... perceives with his mind the mind of other beings ... remembers many a former existence ... perceives with the divine eye beings passing away and reappearing, ... attains, after the extinction of cankers, deliverance of mind and deliverance through wisdom, free from. cankers.... (S. LI, 2). For a detailed explanation of these 6 higher powers, s. abhin~n~a^.
"Whosoever, o monks, has missed the 4 roads to power, he has missed the right path leading to the extinction of suffering; but whosoever, o monks, has reached the 4 roads to power, he has reached the right path leading to the extinction of suffering" (S. LI, 2).
See the chapter on Iddhipa^da in The Requisites of Enlightenment by Ledi Sayadaw (WHEEL 169/172).
s. amata.
feeling cf. vedana^, upekkha^.
cf. mada, moha (s. múla), avijja^.
consciousness, karmically; s. kiriyacitta.
mental factors, the 7 i. m. f. in all consciousness: s. cetana^, phassa, na^ma.
s. a^sava.
”femininity”; s. bha^va.
”sensuous existence”; s. bhava.
”sensuous lust”, is one of the 10 fetters (samyojana, q .v .) .
”bodily action”; s. karma, kammapatha.
s. bhava, paticcasamuppa^da.
”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.
kamma vatta (s. vatta).
”the one in whom all cankers are destroyed” is a name for the Arahat, or Holy One; s. a^sava.