the ”wholesome roots” or ”roots of wholesome action”, are greedlessness (alobha), hatelessness (adosa), and non-delusion (amoha; s. múla). They are identical with kusala-hetu (s . paccaya, 1).
”worldly conditions”."Eight things are called worldly conditions, since they arise in connection with worldly life, namely: gain and loss, honour and dishonour, happiness and misery, praise and blame" (Vis.M. XXII). Cf. also A. VIII, 5.
Lotus Sutra == 妙法蓮華經
One of the most important sutra in Buddhism. Lotus flower is used to describe the brightness and pureness of the One Buddha Dharma.
the 4 ”primary elements”, is another name for the 4 elements (dha^tu) underlying all corporeality; s. dha^tu.
”mind-base”, is a collective term for all the different states of consciousness; s. a^yatana.
”attention”, ”mental advertence”, ”reflection”.
1. As a psychological term, attention belongs to the formation-group (sankha^ra-kkhandha; s. Tab. II) and is one of the 7 mental factors (cetasika) that are inseparably associated with all states of consciousness (s. cetana^). In M. 9, it is given as one of the factors representative of mind (na^ma) It is the mind”s first ”confrontation with an object” and ”binds the associated mental factors to the object.” It is, therefore, the prominent factor in two specific classes of consciousness: i.e.”advertence (a^vajjana, q.v.) at the five sense-doors” (Tab. I, 70) and at the mind-door (Tab. I, 71). These two states of consciousness, breaking through the subconscious life-continuum (bhavanga), form the first stage in the perceptual process (citta-vi^thi; s. vin~n~a^na-kicca). See Vis.M. XIV, 152.
2. In a more general sense, the term appears frequently in the Suttas as yoniso-manasika^ra, ”wise (or reasoned, methodical) attention” or ”wise reflection”. It is said, in M. 2, to counteract the cankers (a^sava, q.v.); it is a condition for the arising of right view (s. M. 43), of Stream-entry (s. sota^pattiyanga), and of the factors of enlightenment (s. S. XLVI, 2.49,51). - ”Unwise attention” (ayoniso-manasika^ra) leads to the arising of the cankers (s. M. 2) and of the five hindrances (s. S. XLVI, 2.51).
”mind-element”, is one of the 18 elements (s. dha^tu II). This term, unlike mana^yatana, does not apply to the whole of consciousness, but designates only that special element of consciousness which first, at the beginning of the process of sense-perception, performs the function of advertence (a^vajjana; Tab. I, 70) to the sense-object and, then after twice having become conscious of it performs the function of reception (sampaticchana; Tab I- 39,.55) into mind-consciousness. See vin~n~a^na-kicca.
Middle Path == 中道
See Middle Way.
majjhima-patipada^ (q.v.).
dhamma; s. a^yatana. - Contemplation of the, s. satipattha^na (4).
sati (q.v.); s. satipattha^na. - Right m.: s. sacca, magga.
the ”mind-group” (as distinguished from rúpa-ka^ya, the corporeality-group) comprises the 4 immaterial groups of existence (arúpino khandha^; s. khandha). This twofold grouping, frequent in Com., occurs first in D. 15, also in Pts.M. (I, 183); na^ma-ka^ya alone is mentioned in Sn. 1074.
Nine Realms == 九界
The nine realms of error, or subjection to passions, i.e. all the realms of the living except the tenth and highest, the Buddha-realm. The nine realms are : the hell, the hungry ghost, the animal, the man, the Asura, the gods, the Arhat (sound hearer), the Arhat (enlightened to condition), and the Bodhisattra.
s. papan~ca.
ariya iddhi; s. iddhi.
dependent: paticcasamuppa^da (q.v.).
”Disciplinary Code”, is the name of the code of monk”s rules, which on all full-moon and new moon days is recited before the assembled community of fully ordained monks (bhikkhu).
See The Patimokkha, Romanized Pa^li text and transl. by n~a^namoli Thera (Bangkok 1966, Maha^makut Buddhist Bookshop).
”one for whom the words are the utmost attainment”."Whoever, though having learned much, speaking much, knowing many things by heart, and discoursing much, has not penetrated the truth, such a man is called by that name" (Pug. 163).