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in age eye ill joy LAW law one sel sex utu ZEN aeon alms atta BALA bala body both catu chie deva dosa ends envy fine food gati gems grie hate hell hetu loka lust mada mala mano MARK meat mind moha múla ogha oja^ once open pain path peta rise RUPA rúpa sati talk ties tree unit view void will yoga yoni ZEAL adosa agati ALAYA amata amoha anger ARANA ARHAN ARHAT ASURA asura atta^ aviha bases being belie bhava bodhi bonds cause chaos citta death doors doubt dread faith great greed iddhi image issa^ ja^ti jara^ ji^va ka^ma kalpa kamma KARMA karma kicca kriya kuppa light lobha lower ma^na Ma^ra MAGGA magga merit METTA mirth moral na^ma neyya nicca noble phala pi^ti ra^ga RAKSA right rules sacca sagga sakka satta sekha sense shame si^la sloth space STUPA subha SUDRA sukha SUTRA va^yo vasi^ vatta VIGOR water world wrong YAKSA yokes " a^sava abodes access action alobha ANATTA ANICCA anicca Arahat asekha atappa Avi^ci beauty beings bha^va BHIKSU biases bodily BUDDHA Buddha cakkhu carana carita change course dha^tu dhamma DHARMA ditthi divine dukkha eating EFFORT effort elders ENERGY energy escape favour fixity floods forest friend gantha ghosts GIVING giving gnosis groups growth grudge hearer iriya^ JATAKA javana jewels KARUNA kasina khanti kilesa kiriya kusala lokiya MANTRA marana marvel MATTER matter method metta^ middha misery MUDITA niraya object oma^na phassa picked planes powers PRAJNA purity RAHULA refuge samma^ sangha SANJNA sarana sexual stains suddha sugati sukkha SUMERU taints tanha^ terror torpor trance truths tusita upa^di upadhi usages va^ca^ VAISYA vatthu VEDANA vijja^ virati viriya virtue viveka WISDOM wisdom woeful a^ha^ra a^ji^va a^ka^sa a^ruppa absence agility ahimsa^ AKALIKA AKALIKO AKUSALA akusala ANAGAMI anatta^ anusaya arising avacara avijja^ bhikkhu BRAHMIN cankers cetana^ CHARITY conceit control counter craving created decline desana^ destiny devotee disease duggati emotion factors feeling fetters freedom HSU YUN HUA TOU INDRIYA indriya insight ji^vita kala^pa karuna^ killing KUSHALA lahuta^ mangala mastery matured meaning message miccha^ miracle mudita^ muduta^ mundane navanga neutral nimitta nirodha NIRVANA nirvana nissaya niya^ma obha^sa okkanti old age ottappa patched patigha perfect Preface puggala pun~n~a rapture reality rebirth remorse sa^sana sa^vaka saddha^ SAMADHI samatha sammuti SAMSARA samseva sassata sikkha^ sitting skilful sobhana spheres SRAVAKA sublime sun~n~a thought turning upacaya UPEKKHA vedana^ vibhava vica^ra viha^ra vimutti vipa^ka vipatti vira^ga vitakka vivatta voda^na voka^ra worldly 戒(sila) a^nen~ja a^yatana acquired adherent AKUSHALA AMITABHA ANAGAMIN anussati Appendix atima^na aversion bhavanga BHIKSUNI bondages ca^ritta cemetery cetasika clinging deciding delusion departed DEVOTION dhutanga dogmatic drinking elements eternity exertion extremes fatalism fivefold fruition gladness gotrabhú grasping HINAYANA HUI NENG ill will impurity influxes interest kammanta kin~cana KSATRIYA kukkucca lakkhana learning MAHAMAYA MAHAYANA maintain MAITREYA monkhood MORALITY morality Nibba^na nibba^na nibbatti nibbedha not self opposite PARAMITA PATIENCE patience postures practice progress reaction sakka^ya sama^dhi sambodhi sammatta sampada^ samsa^ra SAMSKARA san~n~a^ sankappa sankhata santa^na scruples sensuous serenity signless sucarita suchness Table II tathata^ te vijja thinking training uddhacca ujukata^ upa^saka upaca^ra upekkha^ uposatha upstream vimamsa^ vimokkha virility visuddhi vitality VOLITION volition 谛(satya) 慧 (Mati) 空(sunya) 業(karma) 瑜伽(yoga) a^rammana a^vajjana abhijjha^ acinteyya adherence adhicitta akanittha anottappa appama^da asankhata attention avihimsa^ avikkhepa avya^kata beautiful behaviour bha^vana^ BOJJHANGA bojjhanga boundless breathing cetokhila character CONDITION cosmogony cowardice deva dúta deviation dhuta^nga domanassa duccarita dukkhata^ dwellings EMPTINESS emptiness ENDURANCE existence eye organ faculties FIVE EYES formation happiness IGNORANCE ignorance immediacy immediate impulsion indulging intention knowledge kolankola lightness lokuttara mahaggata micchatta mind base NAGARJUNA nekkhamma ni^varana nutriment obstacles palibodha parikamma pariyatti patipada^ patipatti pativedha pondering proximity PURE LAND ready wit rúpa loka SAHA LAND sammasana samphassa samyojana sankha^ra SARIPUTRA sena^sana SENSATION SIX DUSTS SIX GUNAS SIX PATHS SIX ROOTS somanassa something suffering ti pitaka ti ratana ti sarana TRAILOKYA treasures TRIPITAKA upa^da^na upa^sika^ vanishing vinipa^ta vya^pa^da worldling YASODHARA 阿含(agama) 法(dharma) a^bhassara aberration abhin~n~a^ abhisamaya absorption adhimokkha ADHITTHANA advertence aggregates ALMSGIVING Ana^ga^mi^ analytical antinomies appendants asmi ma^na avya^pa^da awakenment bhava^sava BODHISATTA Bodhisatta compassion conception conditions confidence contiguity continuity cuti citta detachment DHAMMAPADA dibba loka dibba sota DIVINE EYE ego belief ego entity eka bi^ji^ elasticity enthusiasm equanimity expression EXTINCTION extinction femininity few wishes foundation FOUR PHALA FOUR SEALS functional generation hindrances impression impurities individual inducement intimation ka^ma guna ka^ma loka ka^ma^sava liberality liberation low speech macchariya MAHASATTVA mano kamma MEDITATION meditation messengers MIDDLE WAY mutability obduracies opapa^tika overcoming para^ma^sa paramattha parin~n~a^ patisandhi pattida^na permanency productive punabbhava puthujjana reflection repetition repression repugnance RIGHT VIEW rúpa ka^ya sa^man~n~a sama^patti sensuality SEVEN GEMS SHAKYAMUNI si^labbata SIX PLACES sota^panna sota^patti standstill stinginess successive SUDDHODANA ta^vatimsa tatha^gata TEN POWERS tendencies therava^da TWO DEATHS unprepared unshakable upakkilesa upavica^ra vehapphala vesa^rajja vin~n~a^na vin~n~atti vipalla^sa vipassana^ wrong path ya^ma deva yuganaddha 不害(ahimsa) 識(Vijnana) 無常(anitya) a^nantariya a^po dha^tu abandonment abstentions adhittha^na ahosi kamma alms giving anabhijjha^ ANAPANASATI anupassana^ appicchata^ ariya iddhi ariya magga ariya sacca ariya vamsa arúpa bhava association attachments attainments BODHISATTVA brahma loka chaste life co nascence contentment corruptions cutúpapa^ta defilements deliverance destruction determining development dissolution dosa carita earnestness egolessness EIGHT WINDS enlightened fading away forbearance foundations human world iddhi pa^da immortality indifferent infatuation inoperative inseparable intoxicants itthindriya ka^ma bhava ka^ma ra^ga ka^ya kamma kamma bhava kamma patha kamma vatta karma round khi^na^sava kusala múla loka dhamma LOTUS SUTRA maha^ bhúta mana^yatana manasika^ra mano dha^tu MIDDLE PATH middle path mind object mindfulness na^ma ka^ya NINE REALMS nippapan~ca noble power origination pa^timokkha pada parama PARINIRVANA paritta^bha patipannaka patti da^na penetration perfections performance personality perversions preparatory proficiency pure abodes realization RECOGNITION remembrance rúpa^vacara rúpa^yatana sala^yatana sama si^si^ samuttha^na san~cetana^ san~n~ojana si^vathika^ sikkha^pada supernormal tejo dha^tu tejo kasina temperature THREE ROOTS THREE SEALS ti lakkhana unthinkable unwholesome uprightness vaci^ kamma vavattha^na vicikiccha^ wrongnesses 定 (samadhi) 結集(samgiti) 輪回(samsara) 涅槃(Nirvana) 無我(anatman) 真如(tathata) a^savakkhaya abhinibbatti accumulation adaptability an~n~indriya appaman~n~a^ arúpa^vacara bahula kamma bhava ditthi bhava tanha^ body witness ceto vimutti citta kkhana citta vi^thi conventional corporeality covetousness dhamma cakka DHARMA-WHEEL dibba cakkhu dispensation dissociation divine abode dry visioned fire element FIVE WISDOMS FOUR VIRTUES garuka kamma harmlessness hate natured heat element HEAVENLY EYE hiri ottappa homelessness impermanence inclinations intoxicating janaka kamma ka^ma tanha^ ka^ma^vacara ka^ya sakkhi kamma^yúhana kammaja rúpa kammattha^na karma result kilesa ka^ma light kasina lobha carita mental image mind element momentaneity nesajjikanga ni^la kasina noble abodes non violence pa^tiha^riya pakati si^la pan~ca si^la parinibba^na pasa^da rúpa patisandhika petti visaya pi^ta kasina pleasantness predominance proclivities purification purisindriya ra^ga carita radiant gods recollectons RENUNCIATION restlessness RIGHT ACTION RIGHT EFFORT RIGHT SPEECH rúpa jjha^na rúpa kala^pa rúpa^rammana sacca n~a^na SAKRADAGAMIN sambojjhanga samma^ magga sampajan~n~a santutthita^ SIX INDRIYAS SIX PARAMITA SROTA-APANNA stream entry ▲ 收起
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南傳佛教英文辭典 【1】paramattha

  s.  voha^ra-desana^.

南傳佛教英文辭典 【2】paramattha

  (-sacca,  -vacana,  -desana^):  ”truth  (or  term,  exposition)  that  is  true  in  the  highest  (or  ultimate)  sense”,  as  contrasted  with  the  ”conventional  truth”  (voha^ra-sacca),  which  is  also  called  ”commonly  accepted  truth”  (sammuti-sacca;  in  Skr:  samvrti-satya).  The  Buddha,  in  explaining  his  doctrine,  sometimes  used  conventional  language  and  sometimes  the  philosophical  mode  of  expression  which  is  in  accordance  whith  undeluded  insight  into  reality.  In  that  ultimate  sense,  existence  is  a  mere  process  of  physical  and  mental  phenomena  within  which,  or  beyond  which,  no  real  ego-entity  nor  any  abiding  substance  can  ever  be  found.  Thus,  whenever  the  suttas  speak  of  man,  woman  or  person,  or  of  the  rebirth  of  a  being,  this  must  not  be  taken  as  being  valid  in  the  ultimate  sense,  but  as  a  mere  conventional  mode  of  speech  (voha^ra-vacana).
It  is  one  of  the  main  characteristics  of  the  Abhidhamma  Pitaka,  in  distinction  from  most  of  the  Sutta  Pitaka,  that  it  does  not  employ  conventional  language,  but  deals  only  with  ultimates,  or  realities  in  the  highest  sense  (paramattha-dhamma^).  But  also  in  the  Sutta  Pitaka  there  are  many  expositions  in  terms  of  ultimate  language  (paramattha-desana^),  namely,  wherever  these  texts  deal  with  the  groups  (khandha),  elements  (dha^tu)  or  sense-bases  (a^yatana),  and  their  components;  and  wherever  the  3  characteristics  (ti-lakkhana,  q.v.)  are  applied.  The  majority  of  Sutta  texts,  however,  use  the  conventional  language,  as  appropriate  in  a  practical  or  ethical  context,  because  it  "would  not  be  right  to  say  that  ”the  groups”  (khandha)  feel  shame,  etc."
It  should  be  noted,  however,  that  also  statements  of  the  Buddha  couched  in  conventional  language,  are  called  ”truth”  (voha^ra-sacca),  being  correct  on  their  own  level,  which  does  not  contradict  the  fact  that  such  statements  ultimately  refer  to  impermanent  and  impersonal  processes.
The  two  truths  -  ultimate  and  conventional  -  appear  in  that  form  only  in  the  commentaries,  but  are  implied  in  a  sutta-distinction  of  ”explicit  (or  direct)  meaning”  (ni^tattha,  q.v.)  and  ”implicit  meaning  (to  be  inferred)”  (neyyattha).  Further,  the  Buddha  repeatedly  mentioned  his  reservations  when  using  conventional  speech,  e.g.  in  D.  9:  "These  are  merely  names,  expressions,  turns  of  speech,  designations  in  common  use  in  the  world,  which  the  Perfect  Qne  (Tatha^gata)  uses  without  misapprehending  them."  See  also  S.  I.  25.
The  term  paramattha,  in  the  sense  here  used,  occurs  in  the  first  para.  of  the  Katha^vatthu,  a  work  of  the  Abhidhamma  Pitaka  (s.  Guide,  p.  62).  (App:  voha^ra).
The  commentarial  discussions  on  these  truths  (Com.  to  D.  9  and  M.  5)  have  not  yet  been  translated  in  full.  On  these  see  K  N.  Jayatilleke,  Early  Buddhist  Theory  of  Knowledge  (London,  1963),  pp.  361ff.
In  Maha^yana,  the  Ma^dhyamika  school  has  given  a  prominent  place  to  the  teaching  of  the  two  truths.

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