Chan == 禅
Also called Zen; see Contemplation and Meditation.
cf. kappa.
intention, desire, will.
1. As an ethically neutral psychological term, in the sense of ”intention”, it is one of those general mental factors (cetasika, q.v. Tab. II) taught in the Abhidhamma, the moral quality of which is determined by the character of the volition (cetana^, q.v.) associated therewith. The Com. explains it as ”a wish to do” (kattu-kamyata^-chanda). If intensified, it acts also as a ”predominance condition” (s. paccaya 3).
2. As an evil quality it has the meaning of ”desire”, and is frequently coupled with terms for ”sensuality”, ”greed”, etc., for instance: ka^ma-cchanda, ”sensuous desire”, one of the 5 hindrances (s. ni^varana); chanda-ra^ga, ”lustful desire” (s. ka^ma). It is one of the 4 wrong paths (s. agati).
3. As a good quality it is a righteous will or zeal (dhamma-chanda) and occurs, e.g. in the formula of the 4 right efforts (s. padha^na): "The monk rouses his will (chandam janeti)...." If intensified, it is one of the 4 roads to power (s. iddhipa^da).
contemplation of: one of the 18 chief kinds of insight (vipassana^, q.v.) .
Charity == 布施
Or almsgiving, the first Paramita. There are three kinds of charity in terms of goods, doctrines (Dharma) and courage (fearlessness). Out of the three, the merits and virtues of doctrines charity is the most surpassing. Charity done for no reward here and hereafter is called pure or unsullied, while the sullied charity is done for the purpose of personal benefits. In Buddhism, the merits and virtues of pure charity is the best.
magga, Atthangika: the ”eightfold wrong path”, i.e. (1) wrong view (miccha^-ditthi), (2) wrong thought (miccha^-sankappa), (3) wrong speech (miccha^-va^ca^), (4) wrong bodily action (miccha^-kammanta), (5) wrong livelihood (miccha^-a^ji^va), (6) wrong effort (miccha^-va^ya^ma), (7) wrong mindfulness (miccha^-sati), (8) wrong concentration (miccha^-sama^dhi). Just as the Eightfold Right Path (samma^-magga), so also here the 8 links are included in the group of mental formations (sankha^ra-kkhandha; s. khandha). The links 2, 6, 7, 8, are inseparably bound up with every karmically-unwholesome state of consciousness. Often are also present 3, 4, or 5, sometimes link 1.
ditthi, -sankappa, -va^ca etc.: s. foll.
On the 6 kinds of human character, s. carita.
”wrongnesses” = prec.
”stinginess”, avarice."There are 5 kinds of stinginess, o monks; regarding the dwelling place, regarding families, regarding gain, regarding recognition, regarding mental things” (A. IX, 49; Pug. 56).
”having only few wishes”, contentedness, is one of the indispensable virtues of the monk; cf. A. X. 181-190, and ariyavamsa (q.v.).
brahma-cariya (q.v.).
”sceptical doubt”, is one of the 5 mental hindrances (ni^varana, q.v.) and one of the 3 fetters (samyojana, q.v.), which disappear for ever at Stream-entry, the first stage of holiness (s. ariya-puggala). As a fetter, it refers to sceptical doubt about the Master (the Buddha), the Teaching, the Sangha, and the training; about things past and future, and conditionality (Dhs. 1004; cf. A . X, 71 ) . It also applies to uncertainty whether things are wholesome or not, to be practised or not, of high or low value, etc. According to Vis.M. XIV, 177, vicikiccha^ is the lack of desire to think (things out i.e. to come to a conclusion; vigata-cikiccha^, desiderative to ? cit, to think); it has the nature of wavering, and its manifestation is indecision and a divided attitude; its proximate cause is unwise attention to matters of doubt. It is associated with one of the 2 classes of unwholesome consciousness rooted in delusion (Tab. I, No. 32). - See also kankha^.
”sensuous desire”, s. ni^varana, chanda.
an Arahat who is a ”possessor of the 6 higher powers” (s. abhin~n~a^).
the 6 ”higher powers”; s. abhin~n~a^.
of existence, the. 3: ti-lakkhana (q.v.).
”animal womb”; birth as animal. The animal kingdom belongs to the sensuous world (s. loka), is one of the 4 lower worlds (s. apa^ya) and one of the 3 woeful courses of existence (s. gati).