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kamman~n~ata^, °lahuta^, °muduta^, °pagun~n~ata^, °passaddhi, °ujukata^; s. Tab. II.
lahuta^, -mudúta, -kamman~n~ata^, -pa^gun~n~ata^, -ujukata^: s. lahuta^.
vi^thi, as well as all terms for the various functions within the processes of conseiousness, such as a^vajjana-citta, sampaticchana, santi^rana, votthapana, javana, tada^rammana, bhavanga, cuti: none of these terms is found in the Sutta Canon. except javana, in Pts.M. Even in the Ahh. Canon (e.g. Patth) only javana and bhavanga are twice or thrice briefly mentioned. The stages, however, must have been more or less known. Cf. e.g Patth: ””Cakkhu-vin~n~a^nam tam sampayuttaka^ ca dhamma^ (= cetasika^) mano-dha^tuya^ (performing the sampaticchana-function), tam sampayuttaka^nan~ ca dhamma^nam (cetasika^nani) anantara-paccayena paccayo. Mano-dha^tu ... manovin~n~a^na-dha^tuya (performing the santi^rana and votthapana function).... Purima^ purima^ kusala^ dhamma^ (javana^) pacchima^nam pacchima^nam kusala^nam dhamma^nam (javanacitta^nam) anantara-paccayena paccayo... avya^kata^nam dhamma^nam (tada^rammana- and bhavanga-citta^nam....)."
cuti-citta: s. citta-vi^thi.
”mind”, ”consciousness”, ”state of consciousness”, is a synonym of mano (q.v.) and vin~n~a^na (s. khandha and Tab. 1). Dhs. divides all phenomena into consciousness (citta), mental concomitants (cetasika, q.v.) and corporeality (rúpa).
In adhicitta, ”higher mentality”, it signifies the concentrated, quietened mind, and is one of the 3 trainings (s. sikkha^). The concentration (or intensification) of consciousness is one of the 4 roads to power (s. iddhipa^da).