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temperature, heat, is identical with the heat-element (tejodha^tu, q.v.).
samuttha^na (- utuja)-rúpa: ”corporeality produced by temperature”; s. samuttha^na.
san~n~a^ (°citta, °ditthi): ”perception (consciousness, view) of an ego”, is one of the 4 perversions (vipalla^sa, q.v.).
ditthi (-va^da): ”ego-belief”, ”personality-belief”, s. ditthi.
ways liberated, s. ubhato-bha^ga-vimutta, ariyapuggala B. 4.
maha^ra^jika deva a class of heavenly beings of the sensuous sphere; s. deva.
(lit.”going”): ”course of existence”, destiny, destination."There are 5 courses of existence: hell, animal kingdom, ghost realm, human world, heavenly world" (D. 33; A. XI, 68). Of these, the first 3 count as woeful courses (duggati, s. apa^ya), the latter 2 as happy courses (sugati).
and hatelessness: (dosa, adosa) are two of the 6 karmical roots (múla, q.v.) or root-conditions (hetu; paccaya 1).
”cause”, condition, reason; (Abhidhamma) root-condition. In sutta usage it is almost synonymous with paccaya, ”condition”, and often occurs together with it (”What is the cause, what is the condition”, ko hetu ko paccayo).
In Abhidhamma, it denotes the wholesome and unwholesome roots (múla, q.v.). In that sense, as ”root-condition” (hetu-paccaya; s. paccaya), it is the first of the 24 conditions given in the introduction to the Pattha^na (s. Guide, p. 117). The Dhs (1052-1082) and Pattha^na (Duka-patth; Guide, p. 144) have sections on roots (hetu). - The term is also used (a) for the classification of consciousness, as sa-hetuka and a-hetuka, with and without concomitant root-conditions; (b) for a division of rebirth consciousness into ahetuka, dvihetuka and tihetuka, without, with 2, or with 3 root-conditions (s. patisandhi).
Ahetuka-ditthi, the false view of the uncausedness of existence; s. ditthi.
s. ra^ga.
eating. Just as the karmical, i.e. moral, quality of any action is determined by the quality of volition (cetana^) underlying it, and independently of this volition nothing whatever can be called karmically wholesome or unwholesome (kusala, akusala), just so it is with the merely external act of meat-eating, this being as such purely non-moral, i.e. karmically neutral (avya^kata).
”In 3 circumstances meat-eating is to be rejected: if one has seen, or heard, or suspects (that the animal has been slaughtered expressly for one”s own sake)" (M. 55). For if in such a case one should partake of the meat, one would as it were approve the murder of animals, and thus encourage the animal-murderer in his murderous deeds. Besides, that the Buddha never objected, in ordinary circumstances, to meat-eating may be clearly understood from many passages of the Suttas (e.g. A. V. 44; VIII, 12; M. 55, etc.), as also from the Vinaya, where it is related that the Buddha firmly rejected Devadatta”s proposal to forbid meat-eating to the monks; further from the fact that 10 kinds of meat were (for merely external reasons) forbidden to the monks, namely from elephants, tigers, serpents, etc.
See Amagandha Sutta (Sn.). Early Buddhism and the Taking of Life, by I. B. Horner (WHEEL 104).
knowledge, the 4 kinds of: s. visuddhi (VII).
result (fruition): phala (q.v.).
and not path, the knowledge and vision regarding: s. visuddhi (V).
(Sanskrit preta): lit.”departed spirit”, ghost; s. loka.
”mindfulness”, is one of the 5 spiritual faculties and powers (s. bala), one of the 7 factors of enlightenment (bojjhanga, q.v.), and the 7th link of the 8-fold Path (magga, q.v.), and is, in its widest sense, one of those mental factors inseparably associated with all karmically wholesome (kusala, q.v.) and karma-produced lofty (sobhana) consciousness (Cf. Tab. II). - For the 4 foundations of mindfulness s. foll.
low: tiraccha^na-katha^ (q.v.).
the 4: gantha (q.v.).