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Sabbadanam dhammadanam jinati; The gift of the Dhamma surpasses all gifts; |
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This Dictionary contains 1370 main topics.
See puja.
Incapable of progress. "Those creatures hindered by their evil acts (kamma), by the result of their evil acts (vipaka), or who are devoid of faith (saddha), energy and knowledge, and are unable to walk the straight path and achieve perfection by doing beneficial things; of all those is said to be incapable of progress." (Pug. 13).
According to the commentary, the "evil deeds" denote the five abominable deeds with immediate effect (anantarika kamma), while the 'defilements' refer to the 'misconceptions that setting destinations' (niyata miccha ditthi). See ditthi.
The gods of radiant splendor. See deva.
The radiant ones.
##work out##. The eight 'stages of mastery' are powers acquired be by means of the kasina exercises (see kasina). More explanation follows. See also D16.
Basket of the Higher Leather. Third division of the Pali canon. See A tour of the Ti Pitaka.
See abhidhamma pitaka.
Unlimited insight.
Desire and unjust greed. One of the defilements of the mind. See upakkilesa. See also M007.
Desire. Synonyms are: lobha; tanha; raga; kama.
Term for rebirth.
The 6 higher powers or super-worldly kinds of knowledge. These exist of 5 worldly (lokiya) powers attainable through the highest perfection in mental concentration (samadhi), and one superworldly (lokuttara) power through insight (vipassana), that that is, the extinguishing of all encroachments (asavakkhaya; see asava), in other words: realization of Arahatship or Holiness. This are: 1) magical powers (iddhi vidha); 2) divine ear (dibba sota); 3) penetrating the minds of others (ceto pariya ñana); 4) being able to remember previous births (pubbe niva sanussati); 5) divine eye (dibba cakkhu); 6) the extinguishing of all influxes (asavakkhaya). The standard text that we encounter in all four sutta collections, for example in D34; M004; M006; M077; A03-099; A05-023; S15-009 and Pug. 271, 239 is as follows:
4-6 Often appears under the name of the 'triple knowledge' (te vijja). However, these are not necessary conditions to achieve Arahatship.
Fish. 11-13 gives a detailed explanation of the 5 worldly higher powers, along with the methods of how to acquire them.
Lighting.
Recognize.
True realization.
Someone who is straight forward, who is straight forward. the truth is him dear, the truth always comes first. This term is therefore a reference to the Arahat.
Complete lack of discipline and virtue. What is meant here is the lack of discipline of monks. The extreme lack of discipline and virtue, according to the traditional commentaries, is caused by 13 serious imperfections (garukapatti). ##work out##
See Dhp162 for more explanation and related information.
A name assigned to the Buddha. See names for the buddha.
The immutable place. This is another word for Nibbana -- the immortal. Everything changes, but this rule does not apply to Nibbana because Nibbana is the unconditioned. Unlike samsara, existence of phenomena, Nibbana is eternal (dhuva), pleasant (subha), and happy (sukha).
See Dhp166; Dhp225 for more information about Nibbana.
Very soon, without a doubt. See Dhp041 for more explanation and related information.
Not understanding. Synonym: avijja; aññana; moha.
The training in higher mentality. See sikkha.
River Adhikakka. No explanation.
'Decision', 'determination', 'decision', 'determination' is a of the interacting mental factors (cetasika) and belongs to the group of mental formations (sankhara kkhandha). It means the freedom of mind of the 'faltering state' between the two causes "is it?", or "isn't it?" In M111 it is meant by other related mental factors. See cetasika; Table II.
'Contemplation of insight into phenomena which is the higher wisdom is', is one of the 18 kinds of insight-knowledge. See vipassana.
Higher training in wisdom. See sikkha.
'Overriding Condition' is one of 24 conditions. See paccaya.
Higher training in morality. See sikkha.
The perfection of determination. See paramita.
The six inner sense bases. See ayatana.
A name assigned to the Buddha. See names for the buddha.
'Contemplation of danger', is one of the 18 kinds of insight-knowledge. See vipassana.
Danger. See e.g. M011. ##work out##.
Abstinence from stealing.
Steal.
'Absence of hate', is one of the 3 karmic moral roots. In ethical phrase it means kindness of mind towards a object or purity of mind. It also becomes 'without ill will' or peace of spirit (avyapada) and loving-kindness (metta). For more explanation, see mula.
Literally: 'Neither pleasant nor unpleasant feeling', equals 'neutral feeling or equanimity' (upekkha vedana). See vedana.
The '4 wrong paths' are: the path of greed (chanda), of hatred ( dosa), of delusion (moha), and of cowardice (bhaya ). "One who is freed from 4 evil impulses is no longer able to the wrong path of greed, hatred, delusion and cowardice to take." (A. 4:17; A. 9:7).
A name assigned to the Buddha. See names for the buddha.
'Food condition' is one of the 24 conditions. See paccaya.
'Eat', 'food', is used in a concrete sense for material food hence this belongs to the derived group of physicality (see pañca upadana kkhandha, enumeration 1).
In a figurative sense as 'foundation' or 'condition', food is one of the 24 terms (paccaya) and is used to denote 4 kinds of food that are materially or can be mental:
"1. Material food nourishes the eightfold physicality that a nourishing essence has as its 8th factor (i.e. the firmness, the liquid, heat, movement, color, fragrance, the tasteable and the nourishing essence; see rupa kalapa). 2. Sensory and mental impression is a prerequisite for the 3 species of feeling; (pleasant, unpleasant and neutral feeling, see paticcasamuppada no. 6). 3. Mental act of will (kamma) nourishes rebirth (see paticcasamuppada no. 2). 4. Consciousness nourishes mind and body (nama rupa, see paticcasamuppada no. 4) at the time of conception (okkanti)." (Vis. 11).
Literature (across the 4 feeds): M009 and Com., M038; S12-063; S12-064; The Four Nutriments of Life, selected texts and Com. (Wheel 105-106).
Reflecting on the disgustingness of food. See bhavana.
See hetu.
The fatalistic 'non-causality view' of existence; by believe that there is no causality. See ditthi.
'The view of non-causality' (of existence). See ditthi.
See patisandhi.
'Without root'. See hetu.
See Naga.
Nonviolence.
Finding positive joy in nonviolence, finding joy in cultivating of loving kindness.
A very special feature of the Buddha's teachings is the cardinal premise that it is necessary to be kind towards all living beings. The practice of loving-kindness (metta), which ensures nonviolence, is widespread among Buddhists.
In his admonition to Rahula, the Buddha said: "Develop, Rahula, the meditation of loving kindness (metta); for by this ill will is dispelled. -- Develop, Rahula, the meditation of compassion (karuna); for by this torment and cruelty are dispelled."
See Dhp296-301 for more on loving-kindness.
'Lack of moral shame and awe' are two of the 4 unwholesome factors associated with karmic unwholesome states of consciousness, the other two are restlessness (uddhacca) and delusion (moha). Against this are the moral factors hiri and ottappa. See cetasika; Table II.
"There are two ominous things, namely, lack of moral shame and awe", etc. (A. 2:6). "Don't be ashamed of what one should be ashamed; not be ashamed of evil, unwholesome things: this is called lack of moral shame." (Pug. 59) "Not fear what one should fear (...) this becomes lack of moral awe called." (Pug. 60).
See also the individual description of ahirika and anottappa.
'Lack of moral shame'. When one is about to do an evil deed perform, no sense of shame arises in him who shamelessly is, like: "It would be very wrong if I did this", or "some people will know this about me". No one is ashamed which one should be ashamed of. It's one of those mental factors which are inseparable from immoral consciousness (akusala sadharana cetasika). See cetasika; Table II. Opposite this is the moral factor hiri.
See also the description under ahirika anottappa.
"Oh, what luck!" This was what the Reverend Maha Kappina was constantly saying in the Jetavana while he was speaking during the day. or night rest. The monks heard tell him so many times a day that they told the Buddha. The Buddha replied to them: "My son Kappina, has the taste of tasted the Dhamma, and lives with a pure mind; it is out of delight that he exclaims these words, which refer to Nibbana."
Without old age (or decay), i.e. Nibbana. See Dhp166; Dhp225 for more information about Nibbana.
Without birth, i.e. Nibbana. See Dhp166; Dhp225 for more information about Nibbana.
Endless space. See akasa.
Maintenance.
Ajivaka. See sects in India.
'In yourself'. A reference to the individual, not to 'the self'. See S22-059.
The gods who are no lesser (anagami). See deva.
'The Great Ones', that is, 'the Highest Gods', the inhabitants of the fifth and highest heaven of the Pure Abodes (Suddhavasa).
akaravati saddha dassanamulika
'Well thought out and rooted in understanding.' Such must be the faith of a Buddhist. See saddha.
Confined space. See akasa.
'Space', according to the commentary, is of two kinds: 1) bounded space (paricchinnakasa or paricchedakasa); 2) endless space (anantakasa), that is, outer space.
1) Bounded space, called akasa dhatu (space element), belongs to the group, which is derived from the group of physicality (see the enumeration at pañca upadana kkhandha; Dhs 638) and the sixfold classification of elements, see dhatu; M112; M115; M140. It is also a kasina (see there) meditation object. It is described as follows:
"The space element has the characteristic of demarcated shape. Her function is to indicate the limits of form. It reveals itself when the stipulations in shape; whether her revelation consists of being untouched (by the 4 large elements), and in caves and crevices or openings. Its direct cause is the defined shape. It is because of the space element that someone from material demarcated things can say: 'this is above, this is below, this is round'." (Vis. 14:63).
2) Endless space is shown in Asl. called ajatakasa, 'unconnected', that is, unobstructed or empty space. It is the object of the 1st immaterial meditative deepening (see jhana) namely, the sphere of unlimited space (akasanañcayatana). According to the Abhidhamma philosophy, endless space has no objective reality (it is purely conceptual), which is indicated by the fact that it does not fall within the beneficial trinity (kusalatika), which the encompass the whole of reality. Later Buddhist Schools Beheld this as one of the many unconditioned or uncreated states (asankhata dhamma) -- a view rejected in Kath. Theravada Buddhism recognizes only Nibbana as an unconditioned element (asankhata dhatu, see mr. 1084).
The atmosphere of infinite space. See jhana.
The gods of infinite space. See deva.
The atmosphere of nothingness. See jhana.
The gods of the sphere of nothingness. See deva.
Liberation of the mind about the accompaniments. See ceto vimutti.
The 'view of the ineffective of action'; believe that actions have no effect. See ditthi.
Immobile liberation of the mind. See ceto vimutti.
Unwholesome consciousness.
The tenfold unwholesome courses of action. See kamma patha.
'Common immoral mental factors associated with all unwholesome acts of will.' 4 in number: 1. lack of moral shame (ahirika); 2. lack of moral awe (anottappa); 3. restlessness (uddhacca); 4. glamor (moha). See cetasika; Table II.
The corresponding term in the field of beneficial consciousness is sobhana sadharana cetasika.
'Unwholesome', 'immoral', are all acts of will (kamma cetana, see cetana< /A>) and consciousness and the mental factors that go along with it, which accompanied either by greed (lobha), hatred (dosa), or mere delusion ( moha); and all these phenomena are causes of unfavorable kamma effects (kamma vipaka) and contain the seeds of unfortunate destinies of rebirths. Refer to paticcasamuppada 1; cetasika; kamma patha; mula; kamma; Table I and Table II.
Absence of greed, is one of the 3 karmic moral roots. Literal: 'no interest of the mind when it beholds an object'. It will be also called 'the element of renunciation' (nekkhamma dhatu) and freedom (anabhijjha) . For more explanation, see mula.
Light-kasina.
The perception of light. The recurring canonical passage reads: "Here the monk beholds the perception of light. He fixes his mind on the sighting of the day; both by day and by night, and as by night, as well as during the day. In this way he develops, with a clear and cloudless mind, a state of mind that is full of clarity."
It is one of the methods of overcoming confusion, by the Buddha recommended for Maha Moggallana (A. 7: 58). Similar to D. 33, it extends to the development of 'knowledge and vision' (see visuddhi), and is said to be helpful for the acquisition of the 'divine eye', see abhiñña.
The undeveloped mind. The ordinary worldly consciousness usually in people live. That is the consciousness of the sense sphere (kama loka or kamavacara). One can of course live in this sphere while his/her spiritual development of a higher or lower level. Depending on that development he/she is reborn in the sphere according to his/her development. This can be clearly seen, for example, in the many different characters of people here in the sense realm (kamavacara).
Immortal i.e. Nibbana. See Dhp166; Dhp225 for more information about Nibbana.
Immortality. See amara.
The Immortal State or the Deathless, i.e. Nibbana.
A name assigned to the Buddha. See names for the buddha.
See puja.
Material gift, visible gift.
'Absence of delusion' or 'knowing things as they are', is one of the 3 karmic moral roots. It is also called knowledge (ñana), wisdom (pañña), true knowledge (< A href="wbke.htm#vijja">vijja) and correct understanding (samma ditthi). For more explanation. See mula.
'Nibbana without the groups remaining'. See Nibbana.
Freedom. See alobha.
The path of the no longer returning.
The fruits of the path of the no longer returning.
'The non-returning one', is a noble disciple (ariya puggala) of the 3rd stage of holiness. There are 5 classes of Non Returning, such as that is said in, for example, Pug. 42-46: "By disappearing of the 5 lower bands (orambhagiya samyojana, see saññojana), a being appears in a higher world (among the devas of the Pure Abide, Suddhavasa) and without the return of that world (to the sense world) reached he Nibbana."
Note
See ariya puggala/ariya; saññojana.
Tree who placed Anathapindika so that people could pay reverence to the Buddha when he wasn't around. Because the organization -- with regard to planting the tree -- was in the hands of Ananda, the tree became 'the Ananda Bodhi tree called '.
Along the main path of the Jetavana there are foundations of several structures with a tree growing there and often identified as the Ananda Bodhi tree. According to the explanation of the Jatakas, people came to pay reverence to the Buddha, and if they did not home, they hung flowers and garlands on the door of the Fragrance Room (Gandhakuti). When Anathapindika heard of this, he asked the Buddha how the people paid him their respect could show when he was absent, and the Buddha suggested that could be done by placing the offering near a Bodhi tree. Thus, a fruit from the Bodhi tree of Bodh Gaya (Uruvela) was taken and planted in the Jetavana with great ceremony. Because the It was Ananda who took on the organization, the tree became known as the 'Ananda Bodhi tree'. Anathapindika asked King Pasenadi to plant the tree, but the king said it was his land and that the credit went to Anathapindika. Anyway, the Jetavana has been swallowed by the jungle for almost a thousand years, and because there is no archaeological evidence is that indicated where the Ananda Bodhi tree really is stood, the identification with the original tree is highly questionable. The notes to the Jataka say that the tree was planted next to the main entrance of the Jetavana, believed to be somewhere in the vicinity of the Burmese temple. Place: Savatthi (modern Sahet-Mahet), India.
The person without defilements (anganas). Anganas are defilements that originated from passion (raga), hatred (dosa) and ignorance (moha). These are described as anangas (literally: open spaces, playgrounds) because evil can play around here (has the free space) without inhibition. At the time of the Buddha, 'defilements' were also described as anganas. In an etymological sense, ananga also means, the capacity to to spoil a person who is soiled with defilements. In some contexts implies angana 'filth'. An individual who is without defilements, is therefore referred to as pineapple.
Literally: 'Who does not support another'.
Endless space. See akasa.
'Relationship condition' is one of the 24 conditions. See paccaya.
The 'five heinous acts with immediate effect' are: 1. patricide; 2. matricide; 3. kill a Arahat; 4. wound a Buddha; 5. create a schism (rupture) in the Sangha (see Dhp163). In A. 5:29 it reads:
"There are five kinds of short-tempered and sickly people who destined for the lower worlds, namely: the patricide, (...)" etc. Concerning the 5th, see A. 10:35; A. 10:38. With reference to the first crime, in D22 it is said that if king Ajatasattu is not his father, king Bimbisara, he would have become a streamer (sotapatti).
Pay attention to the inhalation and exhalation. Ana = inhalation; apana = exhalation. On the end of a rainy season retreat (vassa), the Buddha was so pleased with the progress of the group of monks who had gathered there, that he encouraged them to make their retreat with to be extended by one month. On the full moon day that celebrated the end of this month of this retreat, the Buddha presented for the first times his famous instructions for mindful breathing (anapana sati), which can be found in the Anapana Sati Sutta M118.
'The artless', is another name for Nibbana.
'Contemplation of 'without-self', is one of the 18 kinds of insight-knowledge. See vipassana.
A name assigned to the Buddha. See names for the buddha.
Without-self, ego-less, without a soul. Using in the Theravada Archive we also called 'not-self' or 'no-self'. On the Articles page, search for Without a self or soul article(s). Further: ti lakkhana; pañca upadana kkhandha; ditthi; cattari ariya sacca; S22-059.
'Seeing a self in the self-less'. See vipallasa.
Selflessness. See anatta.
Here reference is made to the person whose mind remains unaffected (by desire, hate, etc.). When the mind is perfectly intact, it can have this quality to use for spiritual progress.
See Dhp038-039 for more explanation and related information.
The untouched mind. Here reference is made to the mind of one who unaffected by passion. This implies the polluting influx of defilements through the sensory responses (i.e., the responses to images, sounds, smells, etc.).
See Dhp038-039 for more explanation and related information.
This represents a person with a fickle or unstable mind. The ordinary people all have minds that are unstable. Their mind is not steadfast and as a result there is a lack of proper concentration (samadhi). A person with such a mind finds it difficult to make progress on the Path of Liberation.
See Dhp038-039 for more explanation and related information.
Unperturbedness, refers to the immaterial sphere (arupavacara, see avacara). Please refer to M106.
See ananganassa.
Ascending Collections. See A tour of the Ti Pitaka.
'Contemplation of impermanence', is one of the 18 kinds of insight-knowledge. See vipassana.
See sañña.
Ephemeral. See ti lakkhana; Dhp277-279.
Impermanence. See ti lakkhana.
'Liberation of the mind from the condition of existence', or 'signless' state of mind'. See ceto vimutti.
In the Com. of the Digha Nikaya this term is explained by reference towards the attainment of the fruits of Arahatship (phalasamapatti) in which the Buddha is absorbed by Nibbanic experiences and no pays attention to external objects or everyday feelings. See D16
'Contemplation of the unconditioned' or 'the signless', is one of the 18 kinds of insight-knowledge. See vipassana.
Independent.
'Repeat condition' is one of 24 conditions. See paccaya.
'Not-knowing'. Synonym: avijja; adassana; moha.
The power of he who knows. See indriya.
'Freed from knowing'. See Dhp096 for more explanation and related information.
Seeing the imperishable in the perishable.
The power of the highest knowledge. See indriya.
River the Anoma.
Moral fearlessness. Lack of moral awe, not fear what feared should be, be nonchalant about consequences and no one have self-blame like: "That was foolish of me, I'm wrong done", etc., and accusations of others, punishment, by for example heads of government here in the present world or in the next form of existence not taking seriously. It's one of those mental factors that are inseparable being connected with immoral consciousness (akusala sadharana cetasika). See cetasika; Table II. Opposite this is the moral factor ottappa. See cetasika; Table II.
See also ahirika anottappa.
'The terminator of all', i.e. death. This is another designation for Mara.
Literally: 'the terminator', the king of death
antakenadhipannassa natthi ñatisu tanata
If a person is seized by death, no one, even his relatives can not, offer him protection against it. See Dhp288-289 for more explanation and related information.
'One who has attained the Nibbana in the first half of life' is one of the 5 Not returnees. See anagami.
Doesn't see the danger that he could die. See Dhp286 for more explanation and related information.
Moment of adjustment. See javana; javana citta.
Forward direction (depending on origin).
A speech of thanks.
States not gripped by craving and wrong vision.
'Gradual instruction' or 'constructed speech' given by the Buddha when it was necessary to first prepare the mind of the listener before speaking to him about the advanced Teaching of the Four Noble Truths. The standard passage as for example in D03; D14; M056 is as follows:
"Then the Blessed One gave him a gradual instruction, that is, he spoke of generosity (dana), of moral conduct (sila) and of the heavens (sagga); he explained the danger, the vanity, and the depravity of sensual pleasure, and on the benefits of renunciation. When the Blessed One perceived that the mind of the listener was ready, pliable, free from obstacles, touched and clear, then he declared to him that exalted Doctrine which so characteristic of the Buddhas (Buddhanam samukkamsika desana), namely: the suffering, the cause, the cessation and the path."
The effort of growing. See padhana.
'Like and dislike' means to react with the attraction of passion and with the aversion to hatred.
Warning. See ovadeyya; anusseyya.
See ovadeyya; anusseyya.
Latent tendencies. The 7 'tendencies', inclinations, or tendencies are: sensory desire (kama raga, see samyojana), resentment (patigha), speculative opinion (ditthi), skeptical doubt ( vicikiccha), conceit (mana), craving for continuation of existence (bhava raga< /A>), ignorance (avijja). (D. 33; A. 7: 11; A. 7: 12).
"These things are called 'tendencies' because, because of their persistence, they threaten time and again to be the conditions for the emergence of ever again new sensory greed, etc." (Vis. 22:60).
The Buddha teaches that the defilements are in three layers in the mind are located:
Yam. 7, first establishes in which beings which tendencies are present, and what tendencies, and towards what, and in what sphere they exist. Then she declares their victory, their penetration, etc. Refer to Guide 6; 7. According to the Kath. keep different ancient Buddhist schools erroneously hold the view that the anusayas, such as these, are merely latent, and therefore karmically neutral qualities, which, however, is contrary to the Theravada thought. Consult Guide 5; 88; 108; 139.
Memories; reflections; meditation; contemplation. The 6 reflections which are often described in the suttas (e.g. in A. 6:10; A. 6:25; D. 33) are:
The first 6 reflections are fully explained in Vis. 12; the last 4 in Fish. 8.
##expand## Example text is added here from: (A. 3: 70; A.6:10; A.11:12). See also bhavana; Dhp296-301 for the description of meditating on the virtues of the Buddha.
The unbeatable spirit.
Literally: 'Incomparable perfect lighting'. This is the state that achieved by a Universal Buddha (Samma Sambuddha). See also samma sambodhi.
Setting the mighty Wheel of Truth in motion.
Respect.
Life Stories of Disciples. See A tour of the Ti Pitaka.
'Contemplation of the passionless', is one of the 18 kinds of insight-knowledge. See vipassana.
Kamma maturing in another life. See kamma.
Violation of the rules.
The lower worlds. These are: 1) the animal kingdom (tiracchana yoni); 2) the spirit world (peta loka); 3) the demon world (asura nikaya); 4) the hells (niraya).
The 'water element' or 'coherence' is one of the 4 major elements. See dhatu.
See pathavi dhatu; dhatu.
Perseverance, diligence, mindfulness. Literally: 'The absence of inattention'. The word occurs in the Buddha's last admonition of being disciples: "Vayadhamma sankhara, appamadena sampadetha." (All compound things must perish again. Achieve determined by mind your own liberation.) With these words that convey the essence of his Teachings, the Blessed One urged his monks for the last time while he lay on his deathbed in Kusiñara.
Find joy in mindfulness. See Dhp031 for more explanation and related information.
Unlimited liberation of the mind. See ceto vimutti.
The gods of unlimited glory. See deva.
The gods of unlimited splendor See deva.
'Borderless states', is another name for brahma vihara, see there.
'Acquired concentration' or 'complete concentration', is the concentration present during the meditative deepening (see jhana), while proximity-concentration or access-concentration (upacara samadhi< /A>) only approaches the 1st jhana without acquiring it. See samadhi.
Suffering brought about by many trials and tribulations, of which the causes of its occurrence are visible.
Satisfaction.
Be joined to the unpleasant.
A name assigned to the Buddha. See names for the buddha.
An enlightened person; one who has attained the highest degree of holiness. The liberation of the mind is the same as that of a Buddha, but there is a difference. The Buddha is also an Arahat, but an Arahat is not necessarily a Buddha. The difference is that the Buddha has no teacher to show him the way to Arahatship has, but he is a discoverer of that way; the Arahat, who is a disciple of the Buddha, has attained enlightenment by his own power, but with the help of the teachings of a Buddha. See also saññojana; ariya puggala/ariya; khinasava.
See arahatta.
The path of the perfect. See ariya puggala/ariya.
The fruits of the path of the perfect. See ariya puggala/ariya.
Arahatship, enlightenment. See arahat; ariya puggala/ariya.
The accomplishment of vigilance. See A08-054; kalyanamittata; samma jivikata; utthana sampada.
'Object condition' is one of 24 conditions. See paccaya.
Accurate meditative object research.
Aversion to the holy life. One of the armies of Mara.
Noble Eightfold Path. The Buddhist path is described in detail here for study and practice. For the Four Noble Truths, see Cattari Ariya Sacca.
Table of contents Ariya Atthangika Magga
Understanding gives rise to virtue
Virtue gives rise to mental training
Concentration leads to wisdom and wisdom leads to liberation
Abstinence from speaking defamatory language
Abstinence from speaking harsh words
Abstinence from nonsensical talk
Abstinence from taking what is not given
Abstinence from sexual misconduct
The interacting factors of the path
The definition of Ariya Atthangika Magga contains every factor of the Noble Eightfold Path described in detail. The description of each factor of the path goes preceded by the definition given by the Buddha himself. Because the path is the training system that leads to the goal, which is the elimination of suffering, is the definition extended with clear instructions for the practice of the path. This makes it possible for everyone to easily practice what the Buddha really taught. You can often go to temples or talk about buddhism, but you won't bring you closer to the goal. The Buddha was a practical man, someone who always emphasized and highly valued the practice of the Dhamma. In D16 he made that unequivocally clear, see the section How the Tathagata is honoured.
You can recognize the individual definitions in the Dictionary by the formatting as it appears with each defined term (as above by ARIYA ATTHANGIKA MAGGA). So what belongs to this definition is everything up to the area where you encounter that same markup again. The individual sections and factors of the Eightfold Path, are for clarity displayed in a specific format.
As everywhere in the Theravada Archive, links are placed between the text to request information. Refer to those links too. Furthermore, sometimes a block See also is included as below:
See also
In the block See also additional references are made to important related information. This often concerns references for which there are no references in the text are made; in some cases, however, a reference (which does occurs in the text) is emphasized here by repeating it.
The path consists of three groups that support each other. The one group can't live without the other. It's like a pot on three legs: if you removes one leg, the pot falls over. In this way also exists the Eightfold Path of three main parts which are the conditions to develop the whole path, namely: 1. wisdom (pañña); 2. morality (sila); 3. concentration (samadhi). These three divisions together comprise the eight factors of the path, and by every factor of the path that is cultivated becomes the development of the other factors supported.
Each factor of the Eightfold Path cannot be completed in one go be practiced, because one factor of the path complements the other, more stable and deepen. When a factor has been developed, it gives rise to to develop another factor, but without developing the one factor, there will and cannot be the development of the other. So it is with the three groups or divisions of the path. It's a process that grows gradually by continuing to cultivate the entire path. As the ripples on a beach grow stronger with each wave, so with practice, each factor of the path becomes stronger and stronger, path will eventually be fully developed.
As a cardinal starting point, one should understand that actions have consequences to have. Evil, immoral acts bear bitter fruit and are therefore disadvantageous; good, moral acts, bear sweet fruit, beneficial So. To make a decision to train in the path to liberation, this knowledge is a prerequisite. What thoughts/intentions does someone have? depends on his understanding: is one possessed by greed, hatred and torment, then there is no room for right understanding and this person does not commit to living a moral life. When self-interest is given priority over morality, it is self-evident that others are harmed by this and suffer damage as a result. In Greed does not give rise to virtue, morality. An greedy person will, in extreme cases, 'go through thick and thin' to provide for his livelihood. This person becomes quick to anger when something is not obtained what he desired and he is ruthless towards others. On the other hand, is there an absence of greed, an intense renunciation of selfishness, then there is a wider understanding with regard to all that is and lives. This is the concept in which kindness and compassion houses and what is the prerequisite for true morality. Understanding is the cardinal starting point for the practice and the backbone of the Buddhist Teachings.
Right thoughts and right understanding therefore complement each other and form together the group of wisdom. In the first stage of wisdom, one will lead a more virtuous life, the second group of the Eightfold Path. This is 'the first light of wisdom', the occasion needed to to walk and cultivate. Such an understanding of course also ensures for a more tolerant and harmonious society.
When one knows from personal experience that a virtuous life is auspicious and brings good luck and benefit, will require serious training in a virtuous start life. This virtuous life helps one to keep the mind constant to focus on a good object causing the concentration of better quality is becoming. (For wrong actions you also need concentration, but this one is of poor quality.) Virtue can be seen as the workplace of a mind that is developing in the right direction. It is like a farmer who tills his land to obtain a good harvest.
Slowly but surely, an ever deeper understanding is emerging that virtue cannot come from a polluted and confused mind, but that it a requirement is to have clarity of mind. Only if the ground well prepared, one can make gains in the training of concentration, the third group of the Eightfold Path. Through the training in concentration the mind is less easily distracted and comes more to wholeness (growth) so that attention can be better kept on an object.
Because attention can be better kept on an object, a deeper understanding of the true nature of things. Although the first group of wisdom in the beginning had the function of inciting someone to train, gets they now have a much deeper meaning: the three characters of existence (ti lakkhana) are now more clearly seen and understood, hence also the Vier Noble Truths (cattari ariya sacca) and the five aggregates of sutures (pañca upadana kkhandha< /A>). This true wisdom (samma pañña) is ultimately the liberating factor because in it things are seen as they really are. An oft-quoted saying of the Buddha reads as follows:
"The instructed noble disciple, monks, who sees it thus, craves not by material form, feeling, perception, mental factors and consciousness[1]. By passionlessness he is detached, by renunciation he is liberated; in liberation the realization arises that he is liberated, and he understands: 'Birth is destroyed, the holy life is lived (magga brahmacariya), what had to be done is done ( katam karniyam), nothing more comes to any state of existence (naparam itthattaya)[2].""
"And what, monks, is right understanding (samma ditthi)? Understanding what suffering is; understand the cause of suffering; understand what is the cessation of suffering; understand the path that leads to the cessation of suffering. This is correct understanding." (D22)
Straight, pure or correct understanding is the backbone of Buddhism because without understanding the other stages of the Eightfold Path not developed could be. In the Teaching of the Buddha, proper understanding is described as follows:
Right understanding (samma ditthi) is a clear understanding of the true nature of existence that has three main features has (ti lakkhana)
If you look closely at these three characters of existence, the five aggregates encompassing all of existence (pañca kkhandha) are fully understood. Only then is it possible to learn the Four Noble Truths (cattari ariya sacca) because the light of understanding the three characters sheds an all-pervading light on the essence of all existence and the Four Noble Truths which is essential. They are universal truths. Before you fully understand the Noble Truths, you must first go through lower levels of understanding.
When the first stage of right understanding (samma ditthi) is attained, one clearly sees that good actions have good consequences. and that bad actions have bad consequences. This is the law from kamma. He who does not see that will not endeavor to do bad things avoid and develop good things. On the other hand, someone with a deeper understanding make an effort to do as much good as possible. The Dhammapada states that unequivocally:
"Have to do good and refrain from thinking evil; if one is slow in doing good, thinking still creates pleasure in evil."
But whoever is largely free from lust, sensual desire, will exhort himself to a virtuous life. Such is the first light, the first phase of correct understanding, an impetus for practical training in moral conduct, the second division of the path. Whether you know the law of kamma clearly in front of you is partly dependent on your vision but also on your experiences in virtue. He who has no experience in virtue, don't know how the fruits taste either. Own experience is always necessary to understand things at their core. In the second phase, when a radical has begun to cultivate the whole path, right understanding will are of a much deeper level than in the first phase, and at the highest level there is a clear understanding of the Four Noble Truths (cattari ariya sacca).
See also
"And what, monks, are right thoughts (samma sankappa)? Thoughts that are free from lust; thoughts free from evil want; thoughts free from torment. These are right thoughts. (D22)
Right thoughts are threefold:
The opposites of right thoughts are:
The word 'sankappa' literally means 'thoughts' and therefore correctly this word is therefore more often used in Buddhist literature than 'intentions'. However, cultivating the right thoughts has the function of develop intentions. It might not be that hard for yourself to state that if one is possessed with selfish thoughts, he more unfriendly and violent in life. desire, selfishness, sensual desire, is deeply intertwined with ignorance, a lack of right understanding because the 'feeder' is hatred (a feeling); when you are very angry there is no real understanding but unintelligence, you cannot think properly. A person of selfish character does not value a moral life because the priority is on possessions, status, power, appearances, etc. Clinging to one's own opinions, which narrows the mind to mere own world, plays a prominent role in this. nothing goes sparingly such a person through thick and thin to satisfy himself in all sorts of things. Right speech, right action, and right livelihood is meaningless to such people. Loving kindness is missing here and a compassionate heart. It is impossible for greedy people to to be kind at all times.
Driven by selfishness, people become ruthless immoral beings who nothing to be ashamed of or shrink from. When greedy people do something can't get or lose something they wanted, they get angry, ignite them in rage. These spheres of greed are the roots, the feeders of endless hatred. And when the greed is deep, it stings ruthless with it at the same time on the head. In this way, selfish thoughts always fuel for the other two bad thoughts and forms they are a source of suffering for those who maintain them.
Contrary to the wrong thoughts, one who practices in forsaking selfishness, not getting angry when he can't do something to get. Because there is contentment, there is forbearance and tolerance. This person values morality more because there is understanding (first factor) regarding actions and consequences. Only a heart full of compassion (karuna) for all living beings can really see and understand that. It is a heart that is not selfishly fixated on itself causing chasms be created; this heart is one that can survey the whole and take into account likes others while also being able to stand up for himself. And a man with such a heart does not intend to possess as much as possible, and is not in pursuit of titles, honors and powers, opinions and views. A truly sweet man is full of goodness and because of deep-seated compassion he cannot keep goodness to himself. When a flower opens, can you smell it in the environment? That's why his life is filled with goodness and true universal loving-kindness (metta). This person does not exploit anyone because he does not suck, but radiates loveliness and softens the roughest hearts among creatures and his heartfelt desire is constant: "May all beings be happy and free from suffering!"
This way we see that someone with the right thoughts has very different intentions, than one with impure thoughts, and that is precisely the purpose of cultivating right thoughts. Right thoughts, right intentions. Understanding the function of right thoughts not only for an awareness for what you do all this for, but also makes the training so meaningful and inevitably blissful.
In the speech on the 'two kinds of thoughts' (Dvedhavitakka Sutta, M019) the Buddha explained in detail how before his enlightenment he experienced dual thoughts. Thoughts of sensory desires (kama sankappa), ill will (vyapada sankappa) and torment (vihimsa sankappa) he placed in one category, while he thoughts of renunciation (nekkhamma sankappa), benevolence/loving-kindness (avyapada sankappa/metta and compassion (karuna) in a different category. When thoughts of sensual desires, ill will, and torment welled up in him, he knew that he was there himself and tormented others; that they would block intuitive wisdom; caused pain, and not lead to Nibbana. So he reflected on his thoughts and kept fighting for himself free from such thoughts. When thoughts of renunciation, loving-kindness, and compassion welling up in him, he knew that he tormented neither himself nor others with it; that they intuitive wisdom would develop; did not cause pain to themselves and others, and lead to Nibbana.
When one's mind is possessed with lust, anger and torment, it is very difficult to understand things as they really are (dhamma). Yet the removal of these pernicious thoughts that do not rule the mind that you have to work in a forced way. The most important thing is to learn to observe such thoughts sharply; see how they arise, how they disappear, and how they overpower the mind. You should carefully study their nature. If one constantly allows the ghost to allow pernicious thoughts and not try to control them they will increase in strength so that they will rule over the mind. But if one is really willing to remove bad thoughts, will he try to develop good thoughts steadily that the bad ones counter thoughts. Thus the mind is purified and made calm. On this way will intuitive wisdom flow, for a loving mind is not rebellious and closed, but can openly welcome everything so that he can can deal with anything that crosses its path.
It is interesting to see here how the removal of the three main causes of all evil (mula), namely lust (lobha), hatred (dosa), and ignorance (moha), depends on right understanding and right thoughts, the first two factors of the path. Delusion, which is another word for ignorance, is negated by right understanding (first factor of the path). Desire and hatred are removed by right thoughts (second factor of the path). These first two factors -- right understanding and right thoughts -- both again support the other factors of the Path. The one factor developing without developing the other factors is not possible.
In order to grasp the highest truth it is absolutely necessary that one is free from sensual desire. So we see that right thoughts, produces correct understanding. These are interdependent and bring forth true wisdom (samma pañña). Therefore, these two factors make up the group of wisdom (pañña).
See also
"And what, monks, is right speech (samma vaca)? Abstinence from telling lies; abstinence from speaking of defamatory language; abstaining from speaking harsh words; abstinence of nonsensical talk. This is correct speech." (D22)
Correct speech is fourfold:
The determining factor behind a lie is the intention to cheat. someone who is sincere always speaks the truth. He does not succumb to the truth to gain in reputation or for any other self interest or that of others. However, if one speaks untruth, but not better then know it's the truth, isn't that an offense because the 'intention' is absent. Someone who speaks the truth often seems stern, but there is but one truth, no second. "The Buddha didn't say anything overnight, and the other day the opposite[3]." He never spoke ambiguously or mysteriously, but was like a open book without hiding anything, nor did he turn things around.
The Pali word 'pisunaya', literally means: 'termination of friendship'. Defamatory language or clicking about others is intended to incite enmity and sow discord. The motive behind this is aversion or resentment about the success of a rival, the intention to damage one's reputation in an abusive and lying sense. It can also be seen in this light: have the cruel intent to hurt someone or have a sickly joy when friendships between certain people are broken. defamatory language is one of the worst moral transgressions and leads to rebirth in a very low world. The opposite of slanderous speech, is speech that promotes friendship and harmony.
Rough, cruel, harsh words are words spoken in malice with the intent to hurt the listener. Such speech can apply themselves in different ways:
The main cause of harsh language is aversion that arises in the form of evil want. The antidote is tolerance. Learning to tolerate blame and baseless criticism of others and to sympathize with the shortcomings of such individuals, respecting different mindsets and offending to tolerate language without resentment. However, sometimes it is necessary to confront people a little harder with the truth, because of necessary circumstances seriously, but that is not immoral behavior as long as the speech is not spoken with wrong intentions. It's alright always about the intention behind the action. That's kamma, and that's for sure whether there will be painful or joyful consequences.
Stupid chatter is silly or aimless talk without depth. such talk has absolutely nothing of value and only does the defilements (kilesa) in one's own mind and that of others. People who chatter are doing a lot of damage on all fronts. The Buddha advised that silly talk must be contained and speech determined as much as possible should be by what really matters. When the Buddha learned that the monks in the monastery were engaged in conversation about who was the richest and most powerful king in the land, he said that a wise one monk does two things regarding speech: speak of the Dhamma or shut up. The texts refer in fact only to the avoidance of silly talk with regard to the person himself. But still it can be a valuable tip to this factor of the path, in light of this time to show a trend. Think of the radio, television, newspapers and the like that provide a continuous stream of often unnecessary information expel. The development of communication systems is without a doubt particularly important, but the nonsensical squabbling that this development causes a very shallow mind in people who continuously engage in such nonsense or do not make good use of make these developments. All these developments, this 'progress' threaten spiritual sensitivity and numb us into the higher call to the contemplative life when used unwisely.
"And what, monks, is right action (samma kammanta)? abstinence from killing; of taking what is not given; from sexual misconduct. This is right action." (D22)
Right action here means abstinence from unwholesome deeds through the body. Here the Buddha means three components of right action:
It is also important that every physical act is as good as possible performed to check the correctness of the movements of the body (i.e. overall behaviour). Pure, skilful actions is wisdom moving. Wisdom manifesting.
Abstinence from the dead has a much broader meaning in Buddhism than just not killing other people. This moral rule indicates the abstinence from killing of every sentient being (pani satta). a feeling being is a living being endowed with consciousness -- human creatures and animals. Size doesn't matter. Although plants in some degree of sensitivity, they do not have 'full' awareness in the sense of animals and humans and therefore do not fall into this category. The principle abstaining from killing is grounded in the fact that every sentient being loves life and fears death. All seek happiness and have an aversion to pain.
To take what is not given means: to do things with a thief-like intention appropriate those belonging to others. If you find a jewel and it appropriates, it is not yet an excess due to the fact that it is not is given. It is indeed an excess like someone else's jewel and you are aware of it. You might be able to take the position hold up that you didn't know if it belonged to someone, but the law of kamma doesn't take your apology into account. Like something withheld from someone while he is entitled to it, that is also an exceedance. The texts represent different ways in which theft is committed. Some of the most common:
Greed is usually the leading cause of stealing, but it can also be hatred with the intention of tormenting others. The positive counterpart of stealing is honesty, implying respect for the possessions of others. Another related virtue is contentment (appicchata) with one's own possessions. But the most exalted virtue as a counterpart from stealing is generosity (dana); giving away your own possessions to benefit others.
"He avoids sexual misconduct and abstains from it. He has no sexual intercourse with persons who are still under protection of father, mother, sister or relatives, neither with married women, nor with female prisoners, and at the latest, neither with betrothed girls." (A10-176)
The above words of the Buddha refer to the man, but later ones treatises refer to both sexes. The purpose of this rule from an ethical standpoint, is to keep marital relationships from disturbances from the outside and the reliability in the marital connections to promote. From a spiritual point of view, it helps the tendency of to curb expanding sexual desires. Thus, this rule leads a man draws closer to renunciation where it reaches the perfection of the celibate state (brahmacariya) that the monk and the nun have assumed. For lay followers entails the rule that they should abstain from unlawful sexual relationships. A legal relationship is not just a relationship that the national law 'legal', but also includes a relationship between people who clearly be partners with each other. The 'butter bill' has no significant moral significance meaning. Of course, all forms of sexual abuse and sexual violence and the enforcement of sexuality is a serious transgression. In In such a case, the victim does not commit a wrong act, but the perpetrator because it activates the act of will, i.e. has the intention.
Husband and wife should be faithful and devoted to each other and content are with their own relationship. The essential purpose of this rule is, to avoid relationships with others because you see your partner and the partner hurts someone else a lot. When mature independent people, who do not have a partner and become involved in a sexual relationship with someone who also has no partner and voluntarily allows it, then there is no violation of this rule, as long as no persons are hurt.
Initiated monks and nuns, including men and women who have taken eight or ten rules are considered celibate life, at least during their promises. They have to abstain not only from sexual misconduct, but from any sexual involvement.
"And what, monks, is the right way of living (samma ajiva)? When the noble disciple avoids a wrong livelihood, and provides for his livelihood in a proper manner. This is the proper livelihood." (D22)
Right livelihood refers to in a righteous way of your livelihood. The Buddha teaches for the lay follower, that wealth should be acquired in certain standards.
"He should only obtain it legally, not illegally; he must to obtain it peacefully, without coercion or violence; he must obtain it fairly, not by trickery or deceit; and he must obtain it in a way that causes no pain or suffering to others. (A04-62; A05-41; A08-54)
The Buddha refers to five specific ways of livelihood that cause pain to others and should therefore be avoided. Through the giving up the wrong livelihood, one foresees in the right way of livelihood (miccha ajivam pahaya samma ajivena jivitam kapetti):
He also mentions several other ways in which unfair way wealth is acquired that under a wrong way of livelihood fall: deceit, persuasion, innuendo, divination, slander, or by extortionate prices to impose. It goes without saying that any occupation or profession that moral rules of right speech and right action, an erroneous way of livelihood. Trade in weapons and intoxicants for example, may not transgress these rules, but cause misery on for others. Hence, these professions exceed the moral code.
"And what, monks, is right effort (samma vayama)? 1. "Herein[4] a monk stirs up his will for the rise of evil -- unwholesome states -- to avoid, he exerts himself, arouses his energy, directs his mind upon it and strive for it. 2. To overcome evil -- unwholesome states who have already arisen -- does he stir up his will, exerts himself, awakens raises his energy, directs his mind to it and strives for it. 3. Before it arising of salubrious states that have not yet arisen, he awakens his wants up, he exerts himself, arouses his energy, sets his mind upon it and strives for it. 4. For Upholding the Blessed States That Risen not to weaken them, but to make them grow, until full maturity and perfect development -- he awakens his will, he strains himself, arouses his energy, fixes his mind on it and strives for it: this is proper effort." (D22)
Right effort consists of four principles. With 1 and 2, mainly the five hurdles (pañca nivarana) meant. 3 and 4 refer to the seven factors of enlightenment (bojjhanga).
See also
"And what, monks, is right mindfulness (samma sati)? 1. Here a monk dwells and practices the mindfulness of the body in relation to the body; 2. he practices mindfulness of feeling with regard to feelings; 3. he practices mindfulness of the mind with regard to the mind; 4. he practices mindfulness of mental objects with respect to mental objects. He does that full of zeal, clearly understanding and observant, and overcomes desire and sorrow about the world: this is right mindfulness." (D22)
The Four Foundations of Mindfulness are the foundations of the development of insight (vipassana bhavana).
Buddhist meditation aims to purify the heart and mind of all disturbing influences, the so-called 'impurities'. It's a disciplined process, which begins with the cultivation of positive qualities such as benevolence or loving-kindness (metta), compassion (karuna) and companionship, compassionate joy at the success of others (mudita) and equanimity in the face of the vicissitudes of life (upekkha), so as to maintain balance and calmness or peace of mind. Bee its practice develops contemplation in the context of spiritual calm, but with the understanding that realizes the truth and the way to perfect emancipation enlightened.
The vipassana method brings about the acquisition of knowledge through direct perception with it, which brings self-confidence and mental balance originate. There are six stages in this process: cultivating mindfulness, overcoming sorrow and sorrow, ending suffering or unsatisfactory, treading the path, clearly grasping the workings of the mind. This is also called right views or general understanding, which purifies the path to ultimate knowledge, or: right persistence to to reach the goal of ultimate truth or Nibbana. Contemplation and insight work together and their growth is promoted simultaneously. to on To satisfy the intentions of this mode of meditation, the four foundations of mindfulness are used. Mindfulness or awareness of: 1. movements and activities from the body; 2. feelings or sensory impressions; 3. the mind and mental states; 4. the mindfulness of mental objects.
What is mindfulness (sati)? In a moral sense it has to do first with conscience: someone who is vigilant of all his thoughts and activities of the body, can promote doing good and avoiding evil and clearing the mind of all hindering tendencies and influences. It also means attentiveness or attentiveness and caution. At the practice of vipassana meditation means mindfulness: being fully aware of the present moment and the action that is taking place now. Attention means the focus of consciousness focused on physical and mental phenomena such as they occur. In the same way, pure attention to inner perception, which is taken into account as seeing or knowing the feeling, state of mind, or mental object, but without to wander into associations about these states. Thus mindfulness is a creative attempt at alertness, concentration and realizing everything that comes to mind when you meditate.
An additional meaning is vigilance with regard to the activities in the everyday life, which offers unlimited application possibilities. mindfulness is represented by the saying from the Dhammapada:
"Watchful among the heedless, awake among the sleeping, comes the way forward by effort, like a well-trained horse a bad trained horse far behind."
So we see that mindfulness is a quality that must be developed, not only through strict periods of meditation, but also in the rut of the daily life. After this we will discuss the four foundations of mindfulness explain a little further.
This is practiced by noticing the movements of the abdomen caused by the cause breathing. When inhaling, the abdomen rises; Bee the exhale he descends. With your mind you look at this movement and become you notice changes in breathing rhythm from time to time. Breaths can become deep or superficial, slower or faster and follow natural tendencies that should not be influenced in any way. It is important to keep the body straight and the mind alert while you pay close attention and move as little as possible. You should sit comfortably but without leaning back or lying down, or sleep may come intervene. The hands should be loosely in the lap and the eyes should be be closed. The body should be balanced and upright, but not tense or stiff. Extremes like stiffness and flaccidity should be avoided because Buddhism follows the path of the middle. Presence mind is now the theme and attention should be on the up and down movement rest of the abdomen. Whenever the mind wanders or a random thought follows, you must recognize that and return to the ascending and descending movement.
To persist in the awareness of these movements as they occur, can you take note of each stage by the ascending and descending in the mind movement to be always aware without thinking "up... down... up... down", but there only with nothing else then clarity to look at. You don't have to think or say to yourself what you do, but only passively watch it so that everything there at that moment is and happens you become completely clear. canceling, naming what is there is often taught, but because of this you get all kinds of thought processes going again, so that you can use 'labels' is going to stick. The thought processes have to come to rest so that we to look more objectively. See the endnote name in D22 for more information.
Mindfulness comes down to keeping with the times. real life is playing not in the past or in the future, but only in the present. In everything you do you must learn to stay with the action, not with the idea or in your imagination. During this exercise you need to observe which takes longer, the inhale or exhale, or whichever of the two is clearer is, the rising of the abdomen or the falling. If you can't make it clear see, you must remain very attentive to the rhythmic process of the breathe and stay aware of your whole body.
As one masters this exercise, the body relaxes and breathing becomes calm. You will feel very peaceful and not disturbed by events in the mind or outside. At such a moment the mind does not need notions of self, ego, or soul. There is no sense of one's own activity, just an objective awareness of transient phenomena and related conditions. Now one can understand how the rising and falling of the abdomen and the whole body takes place moment by moment and then disappears again. When one realizes this, knowledge arises and understanding reveals the light of truth. Immediately such awareness you can live happily and independently in a world which is complicated and confusing. The perfected man is the most beautiful creature of all; but isolated in his personality and ego he is one of the worst. In the ordinary human state there is always the ability and ability to attain perfection, but if the qualities inherent in it cannot be practiced, man can easily lapse into worse mental and physical states and become a danger to themselves and others. You must at all times perform all body movements and postures mindfully and understand what you are doing every moment.
When walking, for example, you should pay as much attention as possible to your movements. What you are pursuing at this stage is everything the body good to understand. The purpose of this is to draw attention determine in every event that occurs, but not your imagination to catch up. One thing at a time is essential; the goal is lost if one thinks of something else during an activity. It is important to note of an essential 'I' in connection with these observations because no one can prove that there is an 'I' that acts. Where is the immutable one permanent me? There is none, so every reason to let go of 'I'.
Vipassana meditation is much more objective than the casual observer might think. The idea of self, ego, or I is consequently lost by the growing awareness of the 'here and now'. Restless movements in body and mind hinder you from being objectively aware once you are aware of yourself, when you i become important. Self-awareness is an obstacle to what insight. Moreover, the function of vipassana is to be clear and precise make it clear that there is nowhere an unchanging self or immutable soul can be found. All events and things influence each other, or are related. When one arises, the other arises also; or, without this there cannot be either. Or else, one ends by the other and would not have ended otherwise. The Buddhist sees this as the rules of existence and non-existence. The idea of a unit of time is merely a product of the mind, just as ideas like the self or the soul. They only exist until the ultimate truth is realized becomes.
Every kind of feeling (vedana) should be recognized in the mind as soon as it arises. When you're a feeling of pleasure for example, it should be considered immediately to become like, "This is a sense of pleasure." This is how you also serve a mental note to take from unpleasant feelings or feelings of equanimity i.e. neutral feelings. You have to try to look at the feeling, more or less more like a gatekeeper watching people go in and out. Furthermore, you observe how the feeling originated and how it passed. With exercise you will truly begin to understand all feelings, until it becomes easy to keep them in check and keep them from stirring the mind becomes agitated to bring. Only when feelings creep in unnoticed do we walk danger of being overwhelmed and perhaps subjected to it, but once we see them as they are, they no longer rule us. This leads to the understanding of feelings with the eye of wisdom, whereby true knowledge arises. Though feelings exist, given that they arise and disappear, there is in reality no self or ego that feels. You will become aware that they are transient events; that is their true nature.
When the mind is in a state of desire, you must be aware and also when that desire is absent. In the same way you should to notice objectively when the mind is in a state of hatred, delusion whether instability is, or not and (after sufficient practice) you should to notice the state of freedom and lack of freedom of the mind. The rise and disappearance of thoughts, emotions and sentiments, or any other state that affects the mind must be carefully noticed, recognized and understood become when it occurs. By experiencing all the states of the mind you come to the understanding: 'There are only thoughts or thought processes, but there is no indication that a thinker exists. Thought arises due to certain circumstances; when circumstances cease to exist, that also happens with the thought and that's all.'
If the mind is properly developed, it brings blessing and happiness, but if neglected, he ends up in endless trouble, for a shaky mind is weak and ineffective. Exercise for these reasons sensible people their minds as thoroughly as pikeurs their horses. the natural state of mind would be pure if it were not polluted by sensory impressions. Practicing mindfulness is intended to further to counteract corruption of the mind and impurities that have thus far crept into it can be removed. The mind that is truly cleansed of troublesome mental states is like a clear mirror.
Mindfulness of mental objects through which one completes the four foundations of mindfulness means to consider the whole way of enlightenment given in the teachings of the Buddha. To help him who meditates see how he is put together in body and mind, the Doctrine emphasizes studying the following five objects of the mind; you who completely being aware is the aim of the exercise and by observing them closely and contemplating will make your mind better understand the mutual relationship.
See also
"And what, monks, is right concentration (samma samadhi)? Herein goes and dwells a monk, free from senses, free of karmically unwholesome things, in the first meditative floor, which involves thought conception (vitakka)[5] and reasoning thinking (vicara)[6] and who is filled with joy (piti) and happiness (sukha), born of detachment ( viveka)."
"Then, with the waning of thought conception (vitakka) and reasoning thinking (vicara) [7], by gaining inner calm (passaddhi) and spiritual unity (ekaggata), he goes and resides in the second meditative floor, which is free is of thought conception and reasoning, but is filled with joy (piti) and happiness (sukha), born of detachment."
"With the disappearance of joy (piti), he abides in equanimity (upekkha), mindful (sati) and clear of understanding (samma pañña); and he experiences in person that blessing of which the nobles in spirit say, "Happy lives he who is equanimious and mindful." Thus goes and resides in the third meditative floor."
"After giving up happiness (sukha) and pain (dukkha) , and with the preceding disappearance of joy (piti) and sorrow (domanassa), goes and dwells in the fourth meditative floor which is neither happiness knows neither pain, but purity of mindfulness because of equanimity (upekkha). This, monks, is proper concentration[8]." (D22)
In Buddhist literature, four levels that indicate purity of consciousness. These levels are called 'meditative floors' or 'jhanas' and contain the subtle atmosphere (rupavacara). After these spheres, there are four more jhanas that contain the immaterial sphere (arupavacara), but because these are so subtle, the texts mainly refer to the first four jhana's. The more subtle the bonding -- the more subtle the atmosphere in which one lives -- the closer to Nibbana, the unconditioned state of mind.
The four jhana's or meditative floors where mainly to referenced are:
In the threefold division of the Eightfold Path (morality, concentration and wisdom), concentration is a collective name for the last three factors of the path (right effort, right mindfulness, and right concentration).
Right concentration is the last factor of the Noble Eightfold Path, which is based on unity (or wholeness) of consciousness, and produced is through calm meditation (samatha bhavana) or development of insight (vipassana bhavana) . Concentration is not obtained at once but is obtained in successive phases developed. By better concentration we acquire a purer consciousness that will make us less divided. Slowly arises there is unity of mind which amounts to 'total awareness'. This total awareness -- seeing this total -- is the meaning of unity of mind, and that is the function of consciousness. As mentioned in the Doctrine mainly speaking of four meditative floors (jhanas), which are related to the purity of consciousness. Jana is not a state of trance or self-hypnosis as some translate it, because trance and self-hypnosis should be avoided precisely because in trance and in self-hypnosis can be no clear awareness of the true nature of things.
The function of concentration is to organize the mind, to bring it into unity, and to penetrate and understand all physical and mental aspects. But concentration alone cannot bring about liberation. Concentration (samadhi), or 'one-pointed orientation' has a 'preparatory function', namely to unify the mind. When that unity of mind is acquired is, there is no more talk of 'one who concentrates'; concentration has then done its function.
Note
See also
And the Master spoke:
"This, monks, is the Noble Truth of the Path leading to the Elimination of Suffering."
Although correct concentration is the last place about the factors of the Noble Eightfold Path, it does not mark the culmination of it path. Gaining concentration makes the mind calm and balanced, united his cooperation, opening vast fields of blessing, serenity, and strength. But this alone is not enough to attain the highest perfection achieve liberation from the bonds of suffering. To end suffering it is a requirement to convert the Eightfold Path into an instrument of discovery, which is used to collect the insights awakening that exposes the absolute truth of things. This requires the combined support of all eight factors, thus a new movement of right understanding and right intentions. Up to this point, the first two factors of the path have only an introductory function. Now have to they are once again assimilated and developed to a higher level. Correct understanding becomes a direct insight into the true nature of appearances, which was previously understood only conceptually; right intention becomes a true renunciation of defilements (kilesa; upakkilesa), born of deep understanding.< /P>
Before we proceed with the development of wisdom, it will be helpful to investigate why concentration is not sufficient for acquiring of liberation. Concentration is not enough to bring about liberation because it fails to hit the defilements (kilesa; upakkilesa) at their fundamental level. The Buddha teaches that the defilements are stratified in three layers.
The three divisions of the Noble Eightfold Path provide control over this triple layer of defilements (kilesa; upakkilesa). The first, the training in moral discipline, restrains physical and verbal activity and thus prevents the defilements reach the stage of transgression. The training in Concentration provides the guarantee against the stage of manifestation. It removes the already arising defilements and protects the mind from their continuing influx. But even when concentration is practiced to the deepest full meditative floors, it may not be the root cause of the ailment -- the latent tendencies lie dormant in the mental continuum. Again, this concentration is powerless, because wiping them out requires more than mental calm. What it takes is wisdom (pañña), an all-pervading vision of appearances in their fundamental nature of existence.
Only wisdom can cut through the latent tendencies at their root because the most fundamental part of the set, which feeds and nourishes the other hold their place, is ignorance (avijja); and wisdom is the remedy for ignorance. Although verbal a negative, 'unknown', ignorance is not an actual negative thing, but a mere lack of proper knowledge. It's more of an insidious one and volatile mental factor, constantly at work and implanting itself in every part of our inner life. It twists recognition, it dominates volitional acts, and determines the entire hue of our existence. As the Buddha says: "The element of ignorance is a powerful element." (S14-013)
At the level of recognition, which is its main basic sphere in which it operates, ignorance infiltrates our perceptions, thoughts, and insights, so that we come to misconceptions about our experiences. We cover it with multiple layers of glamor. The most important of these delusions are three in number: the delusion of the imperishable seeing in the ephemeral (annice niccavipallasa); the glamor of seeing the satisfying in the unsatisfactory (dukkhe sukhavipallasa); and seeing a self in the self-less (anattani attavipallasa). Thus we perceive ourselves and the world as being solid, stable, everlasting entities, despite the frequent warnings that everything is subject to is subject to change and destruction. We assume that we have an innate right have on pleasure, and use our efforts to let our pleasure expand and intensify with forward-thinking fearless enthusiasm because of repeated encounters with pain, disappointment, and frustration. And we perceive ourselves as self-existing egos, adherent to different ideas and images we form of ourselves such as the irrefutable truth of our identity.
Wherever ignorance obscures the true nature of things, there will wisdom remove the veils of distortion, enable us appearances to see in their fundamental nature of existence with the truthfulness of see directly. The training in wisdom centers on development of insight (vipassana bhavana), a deep and understanding seeing into the nature of existence that reveals the truth of our being in the only realm where it is directly accessible to us is, namely, in our own experience. Normally we are submerged in our experiences, so completely identified with it that we have none of it understand. We experience it, but fail to understand its true nature. Because of this blindness, experience is misunderstood. This works in the glamors of imperishability, pleasure, and a self. By these recognizable twists, is the most deeply rooted and resistance offering the glamor of a self, the idea that the inside of us being consists of a truly grounded 'I' with which we essentially have been identified. The Buddha teaches that this notion of a self, is an error, a mere presupposition lacking any real reference. Although it is only a presupposition, the idea of a self is not without consequences; such an idea does have consequences which can be very calamitous. Because we have the opinion of a making ourselves the starting point from which we view the world, shares our mind everything in half; 'I' and 'mine', what's mine and what's not of 'me'. Then, caught in this dichotomy, we fall victim to the defilements (kilesa; upakkilesa) they exhale, inciting them to cling and destroy, and finally of the suffering that inevitably follows.
In order to free ourselves from all defilements and suffering, the illusion of Iness that sustains them are dislodged, disintegrating by the realization of selflessness. This is exactly the task that we have to do for the development of wisdom. The first step on the path of development is an analytical step. To uproot the conception of a self, . must the field of experience can be divided into certain factors, which then must be methodically examined to determine that none of them, alone or in combination, can be seen as a self. This analytical treatment of experience, which is so characteristic of higher attainment in Buddhist philosophical psychology, is not intended to presuppose that experience, like a watch or a car, can be reduced to accidentally packed or separable parts. Experience has an irreducible unit, but this unit is more functional than substantial; it requires not the thesis of a unifying self separated from the factors that holds its identity in the midst of a ceaseless stream as something constants.
The method of analysis that is most often applied is that of the five aggregates (pañca kkhandha): material form, feeling, perception, mental formations, and consciousness. Material form encompasses the material side of existence: the corporeal organisms with their sense faculties and the outer objects of recognition. The other aggregates comprise the mental side. Feeling takes care for the state of mind, perception the factor of noticing and identifying, the mental formations the will and deeper elements, and consciousness the basic awareness essential to the entire event of experience. The analysis paves the way for an attempt to see experience in only the terms of its related factors, without slipping into inner references to an untraceable self. To get this perspective requires the development of intense mindfulness, now assigned to the fourth foundation, the contemplation of the factors of existence (dhammanupassana): "And further, monks, a monk regards mental objects as mental" objects, namely the five aggregates of attachment (pañca upadana kkhandha)."
"How, monks, does a monk regard mental objects as mental objects, namely the five aggregates of attachment? In this, monks, know a monk: 'Thus is material form (rupa); thus is the arising of material form; and thus it is disappearing of material form. Thus are feelings (vedana); thus is the arising of feelings; and thus is the disappearance of feelings. Thus perception is (sañña); thus is the arising of perception; and thus is the disappearance of observation. Thus, mental formations are (sankhara)[9]; thus is the arising of mental formations; and thus it is disappearing of mental formations. Thus is consciousness (viññana); thus is the arising of consciousness; and thus is the disappearance of consciousness.""
"In this way he internally regards mental objects as mental objects, either he regards external mental objects as mental objects, or he regards both internal and external mental objects as well as mental objects. He considers the arising of things (samudayadhamma) about mental objects; he considers the perishing of things (vayadhamma) about mental objects; whether he considers the arising and the passing of things about mental objects."
"Or his mindfulness is founded on the thought: 'There are only mental objects', just as much as is necessary for the expansion of insight and mindfulness, and he lives independently and intervenes in nothing the world to. Thus, monks, a monk lives and practices mindfulness of mental objects, namely the five aggregates of attachment." (D22)
The conception of a self is further diluted by introducing an investigation into to the factors of existence, not analytically, but in terms of their relative structure. Inspection reveals that the aggregates are only and exist only subject to conditions. Nothing in the set enjoys the absolute conceit attributed to the assumed 'I'. How factors in the mind-body complex may seem complex, their basis is that they arise dependently, tied to the vast web of events that stretch beyond themselves in time and space.
These two steps -- the analysis of factors and the acumen of relationships -- aids intellectual clinging to the idea of a self to cut down, but they lack sufficient strength to destroy the entrenched cling to destroying the idea built up from erroneous perception. To uproot this subtle form of ego attachment requires an opposite perception: direct insight into the empty, coreless nature of appearances. Such insight is produced by considering the factors of existence in the terms of their three universal attributes -- impermanence (aniccata), dissatisfaction (dukkhata), and selflessness (anattata). In general, the first of the three to be distinguished is, impermanence, which at the level of insight does not merely mean that everything will eventually come to an end. At this level it has a deeper and more pervasive meaning, namely, that conditioned phenomena being in a constant process, events breaking up and disappearing, almost as soon as when they arose. The solid objects used for the senses appear reveal themselves as threads of fleeting formations (sankhara), assumed as fact by the person with the common sense to be an actual pretext of the two intertwined streams -- a stream of material events, the aggregate of material form, and a stream of mental events, the other four aggregates. When impermanence is seen, insight into the other two will characterize soon to follow. Because the aggregates are continuously breaking up, we can lose our hopes don't pin on them for everlasting satisfaction. What expectations we have of them too, they are doomed to crush to pieces because of their inevitable change. Thus seen with insight they are dukkha, suffering, in the deepest sense. Then, if the aggregates are impermanent and unsatisfactory, they cannot be seen as a self. if she does being a self, or belonging to a self, would we be able to put them under control and turn them to our will so as to give them everlasting sources of blessing. But being far from the state to make such a to exercise dominion, we find that they are the bases of pain and disappointment. And because they cannot be subject to control, these real factors of our being, they are anatta: not a self, not the belongings of a self, but just empty, phenomena without owner who stand up in dependence on conditions.
When the course of the practice of insight has begun, the eight factors of the path loaded with an intensity previously unknown used to be. They increase in strength and merge into a unity of a single coherent path heading straight for the target. In the practice of insight all factors and the three trainings (tividha sikkha) work together; each supports all the others, each makes its own unique contribution for work. The factors of moral discipline keep the tendencies towards excess under control with such concern that even the thought of unethical behavior does not occur. Group factors of concentration keeps the mind firmly focused on the flow of phenomena, considering all that emerges with unerring precision, free from forgetfulness and distraction. Right understanding, as the wisdom of understanding, grows ever sharper and deeper; right intention shows itself in a detachment and steadfastness of purpose that brings an unwrinkled balance to the entire process of contemplation.
Insight meditation takes as its objective sphere the 'conditioned' formations' (sankhara) which are summarized in the five aggregates. Its job is to provide their essential characters, the three marks of impermanence, dissatisfaction, and selflessness. Because it still engages in the world of conditioned events, the Eightfold Path at the stage of insight becomes the called 'worldly path' (lokiya magga). This designation in no way implies that the path of insight engaged in worldly goals with successes that come under the heading from samsara. It strives for excellence, it leads to liberation, but its objective realm of contemplation still lies within the conditioned world. Anyway, this worldly contemplation of the conditioned acts as a vehicle to reach the unconditioned, for the attainment of the otherworldly. Before insight meditation its peak attains when it fully attains the impermanent, the unsatisfactory, and contains the selflessness of all formed things, the mind breaks through it conditioned and realizes the unconditioned, Nibbana. It sees Nibbana with direct vision, and makes it an object of immediate realization.
The breakthrough into the unconditioned is accomplished by a type consciousness or mental event called the 'overworldly path' (lokuttara magga). The overworldly path occurs in four stages, four 'overworldly' paths' (see ariya puggala/ariya), each marking a deeper level of realization and flowing out into a fuller degree of liberation; the fourth and last in full liberation. The four paths (see ariya puggala/ariya) can be acquired in short succession from each other -- for them with extraordinary sharp faculties even at the same time -- or (as which is more typically the case) they can be spread out over time, even over several lifetimes. But however they be acquired, they must be taken in sequence. There is no acquisition of a higher path without reaching the paths below it.
The overworldly paths (see ariya puggala/ariya) share the general penetrance of the Four Noble Truths (Cattari Ariya Sacca). They understand this, not conceptually, but intuitively. They understand them through vision, see them through self-affirmation with certainty that they are the immutable truths of existence. The vision of the truths they represent is complete in a moment. The Four Truths are not understood sequentially, as in the stage of reflection when thoughts are the instrument of understanding. They are seen simultaneously: not one truth is seen with the path, but all truths at once.
When the path penetrates the four truths, the mind turns four simultaneous functions, each of these considers any truth. He fully understands the truth of suffering, sees all conditioned existence as swallowed up by the sign of dissatisfaction. At the same time he gives desire cuts down the amount of selfishness and desires that repeatedly offends give for suffering. Again, the spirit realizes abolition, the immortal element of Nibbana, now directly present in the inner eye. And fourth, developed (realizes) the mind the Noble Eightfold Path, whose eight factors arise and endow are with enormous power, obtained by supernatural caliber: right understanding as seeing Nibbana directly; right intentions as the use of the mind to Nibbana; the trio of ethical factors such as the control of moral excess; right effort as the energy in the path consciousness, right mindfulness as the factor of awareness, and right concentration as the one-pointed focus of the mind. This ability of the mind to four functions at the same time is comparable to the power of a candle to simultaneously burn the wick, digest the wax, to dispel darkness, and to give light.
The otherworldly paths (see ariya puggala/ariya) have the special task of removing the defilements (kilesa; upakkilesa). Before the paths are acquired, the defilements are in the stages of concentration and even insight meditation, not yet cut through but only weakened; they are checked and crushed by the training of the higher mental faculties. Continue below the surface they linger in the form of latent tendencies. But when the otherworldly paths are reached, the work of extermination begins.
As far as they bind us to the cycle of becomings, the defilements are (kilesa; upakkilesa) classified into a set of ten 'bands' (saññojana): 1. opinions of personality; 2. doubt; 3. adhere to rules and rituals; 4. sensory passion; 5. hate; 6. desire for subtlety to exist; 7. longing for immaterial existence; 8. conceit; 9. restlessness; 10. ignorance. The four otherworldly paths (see ariya puggala/ariya) each expel a certain layer of defilements. The first, the 'path of the one who entered the stream' (sotapatti magga), cuts the first three bands, the coarsest of the set, floats them in such a way that they can never rise again. 'Personality Opinions', the opinion of a truly abiding self within the five aggregates, is cut through because one sees the selfless nature of all appearances. Doubt is cast out because one has comprehended the truth conveyed by the Buddha has been proclaimed, seen by himself, and thus never more likely to fall back due to uncertainty. And clinging to rules and rituals has been removed because it is known that liberation is only won can be achieved through the practice of the Eightfold Path, and not through a strict moralism or ceremonial observance.
The path is immediately followed by another supernatural consciousness known as the 'fruit' (phala), which is the result of the work of the path, namely cutting of the defilements. Each path is followed by its own fruit, in which the mind for a few moments the blessed peace enjoys Nibbana before returning to the level of worldly consciousness. The first fruit is the fruit of going into the stream, and a person passing through the experience of this fruit becomes a 'entered into the stream' (sotapatti). He has entered the flow of the Dhamma which carries him to ultimate liberation. He is destined for liberation and can no longer fall back into the ways of an unenlightened one worldling. He still has some defilements (kilesa; upakkilesa) that are in his mental state left behind, and he can still do it cost (approximately) seven more lives to arrive at the ultimate goal, but he has attained the essential realization necessary to do so reach, and there is no more way to turn it around.
An enthusiastic practitioner with keen faculties, does not rest in his pursuit after reaching the flow, but propels energy to to perfect the whole path as quickly as possible. He resumes his practice of insight contemplation, goes through the ascending stages of insight-knowledge, and at some point reaches the second path, the path of the 'once returning' (sakadagami magga). This otherworldly path (see ariya puggala/ariya) does not completely eradicate any of the other bands, but it thins the roots of greed, hatred, and delusion. Followed after the path, the meditator experiences its fruit, and comes out as a 'returning once' who is at most will return to this world one last time before reaching the full liberation.
But our practitioner again resumes his contemplation. In the following stage of supernatural realization he acquires the third path, the path of the 'non-returning' (anagami magga), thereby revealing the two bonds of sensual passion and ill will cut through. From that point on he can never again be in the grip of any desire fall for sensual pleasures, and can never be prodded again by anger or discontent. As a non-returner he will not more return to the human state of existence in any future life. If he does not reach the last path in this life, then he will death are reborn in a higher sphere, in the subtle world and from there attain liberation. But our meditator turns effort again develops insight, and at the climax he enters the fourth path, the path of Arahatship (arahatta magga). With this path he severs the other five bands -- desire for subtlety and immaterial existence, conceit, restlessness and ignorance. He passes through the fruitage of Arahatship and emerges from it as an arahat, wholly complete, freed from all bonds. Such a person has here and now, in this life, walked the Noble Eightfold Path to its end. He is no longer a practitioner of the path but a living embodiment of it. Endowed with her eight factors in complete perfection, he lives in the joy of their fruits, enlightenment and complete liberation.
This completes our quest of the Noble Eightfold Path, the way to liberation taught by the Buddha. The higher reaches of the path may seem far from our present position; it can be difficult to fulfill the demands of practice. But even if the highest realization is now far away, everything we need is just beneath our feet. The eight factors of the path are always accessible to us; they are mental constituents that can easily be founded in the mind be made by decision and effort. We need to start using our insights order and clarify our intentions. Then we have to purify our behavior -- our speech, actions, and livelihoods. Then, taking these measures as our foundation, we must commit ourselves with energy and mindfulness for the development of concentration and insight. The rest is a matter of steady training and steady progress, without rapid results to be expected. For some, progress is fast, for for others it may go slowly, but the proportion in which that happens must be not cause elation or discouragement. Liberation is the inevitable fruit of the path, and is doomed to flourish if there is a steady and persistent practice. The only supplies needed to make it goal are two in number: start and continue. If these necessities are observed, there is no doubt that the target will be achieved. This is the Dhamma, the non-deviant law.
Nobles, Noble Persons. Ariya (noble) literally means: 'one who far removed from passions'. Originally, this meant term denotes a race, but in Buddhism the word denotes nobility of character, in the line of the Buddhas and the Arahats.
See Dhp079 for more explanation and related information. See also ariya.
A. The 8 Ariyas are those who are one of the 8 stages of holiness have realized, that is, the 4 superworldly (lokuttara) paths (magga) and the 4 otherworldly fruits (phala) of these paths. There are 4 pairs:
So there are 4 noble persons (ariya puggala): 1) 'the one who entered the stream' (sotapatti); 2) 'the one returning' (sakadagami); 3) 'the non-recurring one' (anagami); 4) 'the perfect or saint' (arahat). Each stage is a degree of holiness, but the arahat has the most reached perfect condition. The term 'holiness' refers to the fact, until to what extent someone has achieved enlightenment, liberation, i.e.: to what extent one has seen the light of Nibbana.
In A. 8: 10 and in A. 9: 16 'The Mature' (gotrabhu) is mentioned as the 9th noble individual.
According to the Abhidhamma, 'path overworld' (lokuttara magga) or simply 'path' (magga), an indication of the moment of entering the 4 stages of holiness -- with Nibbana as its object -- which is produced by intuitive insight (vipassana) into the impermanent, wretched and impersonal of existence; a flashing forth and a forever lasting transformation of one's life and character. By 'fruit' (phala) is meant the moments of consciousness that immediately follow as a result of the path, and which in certain circumstances innumerable are repeated times throughout life and become as blessings experience.
The numbers 1-4 placed before the text below refer to the four degrees of holiness. The bold numbers between the text, refer to the 10 ties that bind beings to existence. see before a description of those bands: saññojana.
To give a detailed designation with reference to the jhanas, I started from the enumeration of the 8 jhanas, instead of the 4 which is usually discussed. Otherwise there will be ambiguity and confusion in the jhana reference of the anagami and the arahat.
These first five bands are called the 'lower bands' (orambhagiya samyojana) because they still bind beings to the sense world.
The bands 5 to 10 are the 'higher bands' (uddhambhagiya samyojana), because they bind beings to the subtle (rupavacara) and the disembodied world (arupavacara). This means that there are still subtle forms of bonding.
The default text goes like this:
For the various classes of the 'Walk Into the Stream' and the 'Not Returnees', see sotapatti; anagami.
B. The sevenfold grouping of the noble disciples is as follows:
1) The Faith Devout (saddhanusari); 2) the liberated by faith (saddhavimutta); 3) the body witness (kaya sakkhi); 4) the liberated in both ways (ubhato bhaga vimutta); 5) the Dhamma devotee (dhammanusari); 6) the insight acquirer (ditthipatha); 7) the wisdom-liberated one (pañña vimutti). This group of noble disciples are in Vis. 11:73 stated as follows:
More details about 'the body witness' (kaya sakkhi), 'the both ways liberated' (ubhato bhaga vimutta) and 'the one liberated by wisdom', (pañña vimutti< /A>) see there. Also in M070; A. 9:44; S. 12:70; pts. 2, p. 33, PTS. In front of more, see saññojana; jhana; avacara; loka.
See cattari ariya sacca.
The four noble traditions. These are: 1) satisfaction (of the monk) with any robe; 2) satisfaction with any kind of alms food; 3) satisfaction with each stay; and 4) joy in meditation and detachment. In the Ariya vamsa Sutta (A. 4: 28), and also in the Sangiti Sutta (D. 33) it is said:
##work out##. Sample text is added here from: A. 4: 28.
Noble abode. See vihara.
Noble. See Dhp079 for more explanation and related information. See also: ariya puggala/ariya; the article Reality in Dhp188-192.
Absence of disease.
The element of the immaterial world.
The 4 disembodied spheres. Synonym: arupayatana; arupavacara jjhana. See jhana.
Disembodied atmosphere. See loka; avacara.
Passion to the formless.
See tanha.
The 'formless' or the 'immaterial'.
The 'non-material' or the 'immaterial'.
The 4 disembodied spheres. Synonym: arupa jjhana; arupayatana. See jhana.
The disembodied atmosphere. See loka; avacara.
The 4 disembodied spheres. Synonym: arupa jjhana; arupavacara jjhana. See jhana.
Restraining someone from turning into antisocial behavior: taking them off seeing antisocial behavior. See Dhp077 for more explanation and related information.
Antisocial behavior. See e.g. Dhp077.
Unparalleled charity. See Dhp177.
The month of July. Two months after his enlightenment, the Buddha preaches to being the first on full moon Teach Bhaddiya, Mahanama, Vappa, Kondañña and Assai at Sarnath. This first speech is called the Dhamma Cakka Ppavattana Sutta S56-011, in which the Buddha expounds the Four Noble Truths. In the Maha Satipatthana Sutta D22, the Four Noble Truths are set forth in even more detail.
The unfocused mind. See also abhiñña.
Clear understanding of reality. See sampajañña.
'One who attained Nibbana without effort' is one of the 5 Not Returnees, see anagami.
'The spontaneous mind', 'the unprepared mind', the 'disarmed mind'. This is an Abhidhamma term denoting a 'state of mind that spontaneously occurs' has arisen', that is, without willfulness, artificiality, preparation or instigated by others; hence 'spontaneous', 'not turned on'. This term and its opposite (sasankharika citta), probably go back to an eponymous distinction in the suttas A. 4:171; path. 184. See Table I; examples in Fish. 14: 84.
Unconditioned or uncreated states. See also akasa.
Nibbana as an unconditioned element. See akasa.
'The Unconditioned' or 'The Absolute', another name for Nibbana.
Unit of 140 digits.
The gods without perception. See deva.
Company with bad people. See samseva.
The unbeatable spirit. The type of consciousness that belongs to the incorporeal sphere (arupa loka) belongs.
The term asava can be 'defilements'; 'infestations'; 'flow'; 'influxes'; 'bleeds'; 'impurities'; 'intoxications'; 'tendencies'; 'impulse'; 'starter'; 'compulsion'; mean. Used to refer to the main defilements. It corresponds to the term tanha, which is usually translated as desire or craving.
We translate the word asava (a + sava = in - flow) as an influence that induces a person to behave in a certain way. Mainly in the suttas speaking of four defilements: 1. (the defilement of) sensory desire (kamasava); 2. (the defilement of) desire for the process of becoming (bhavasava); 3. (the defilement of) attachment to opinions (ditthasava); 4. (the defilement of) lack of higher knowledge (avijjasava). A list of three is also found in the suttas, in which the third, ditthasava, is omitted. (Actually that's quite logical, because ditthasava is an inference from kama tanha, which is already in the list of three has been recorded (kamasava)).
See the article The Main Defilements as Natural Disasters in Dhp251.
By the path of 'going into the stream', the defilement of opinions becomes (ditthasava) destroyed; through the path of 'no more returning', the defilement of sense desire (kamasava) destroyed; through the path of Arahatship, the defilements of the lust for existence (bhavasava) destroyed and the defilement of ignorance (avijjasava). The Buddha shows how to overcome the defilements, namely through insight, sensory control, avoidance and judicious use of the necessities of life, see Sabbasava Sutta, M002. Also see tanha; ditthi; khinasava.
The term asava refers to the main defilements; there is also a list of 10 (kilesa) and a list of 16 (upakkilesa) defilements. However, these are 'self-contaminating' as described under kilesa.
See also Dhp113 for more explanation and related information.
See night vigils of the Buddha.
'The destruction of the influxes', the state of an Arahat. See asava; khinasava.
The knowledge of the corruptions and the innate tendencies. See buddhacakku.
'Repeat condition' is one of 24 conditions. See paccaya.
The unfocused mind. See also abhiñña.
I am. This is what many philosophers hold, but the Buddha teaches that there is no 'I' that is always and eternally unchanging. 'I am' means on illusion, imagination, conceit, and ignorance is to blame. This fact falls under the group 'wrong' in Buddhist thought insights' (ditthi).
Without sadness.
Satisfaction. See e.g. M011.
Original Pali name for the Bodhi tree. Sri Lanka: asatu.
Meditation topics of impurity. See bhavana.
The vision of the impurities. See bhavana; kaya gata sati.
Impurity; disgustingness; filth. In Fish. 6, is it the contemplations in the cemetery (sivathika) which are 'meditation topics of the impurity' (asubha kammatthana) be called.
In the Girimananda Sutta - To Girimananda (A10-060), with the contemplation of the impurities (asubha sañña) however referred to the contemplation of the 32 parts of the body (see kaya gata sati).
The contemplation of the bodily impurities or disgusting things (see also kaya gata sati), is an antidote to the hindrance of sensual desire (see pañca nivarana ) and the mental distortion (vipallasa), which considers that which is truly disgusting to be pure and beautiful. See S. 46:51; A.50:36; dhp. 7 and 8; snp. 193.
The world of demons. See deva.
Demons; titans; evil spirits; inhabit one of the 4 lower worlds (apaya).
Diligently energetic.
The gods of not torment (anagami). See deva.
'The highest peak', 'the highest goal' of life.
Self-exaltation delusion. One of the defilements of the mind. See upakkilesa.
Self-exaltation delusion. One of the defilements of the mind. See upakkilesa. See also mana.
Be of the highest level, of the highest degree.
Ego illusion. See ditthi; sakkaya ditthi.
Soul; spirit; yourself; I; etc. The Buddha teaches that no phenomenon two moments remains the same and that existence is a dynamic process is of mental and physical phenomena. Therefore, there can be no an immutable entity such as a soul, spirit, self, or any form of personality whatsoever. See ti lakkhana; ditthi.
One's own well-being. See Dhp166 for more explanation and related information. See also Nibbana.
Extreme asceticism. One of the two extremes through the Eightfold Path is avoided.
Deeds that are harmful to yourself are easy to perform. This was said by the Buddha regarding the fact that Devadatta caused a rift in the Sangha .
See Dhp163 for more explanation and related information.
Removing, giving up, being free from the idea of a 'self'.
The eightfold rules of morality. See sikkhapada.
Reality; thing. See paramattha sacca.
Disappear. See e.g. M011.
Analytical knowledge of the true meaning with regard to understanding. See patisambhida.
'Presence condition' is one of the 24 conditions. See paccaya.
One of Mara's armies. See Mara, armies of.
The (body) is full of diseases. See Dhp147 for more explanation and related information.
Atmosphere; world. Synonym: loka. Refers to the 3 spheres of existence that comprise the entire universe, that is, the sense sphere (kamavacara or kama loka) or the world of the senses; the subtle sphere (rupavacara or rupa loka) corresponding to the 4 fine material floors (see jhana 1-4); the disembodied sphere (arupavacara or arupa loka) corresponding to the 4 disembodied floors (see < A href="wbke.htm#jhana">jhana 5-8).
The sense world includes the hells (niraya) (lowest sphere); the animal kingdom (tiracchana yoni); the spirit world (peta loka); the demon world (asura nikaya); the human world (manussa loka); and the 6 lower heavens: Catumaharajika; Tavatimsa; yama; Tusita; Nimmana rati; and Paranimmita vasavatti. The latter is the highest heaven of the sensory world.
In the subtle world there are still the faculties of seeing and hearing which, along with the other sensory faculties, are temporarily disabled are in the four meditative floors. In the immaterial world there is no more physicality at all. Here only exist the four mental groups (see pañca upadana kkhandha).
"What things belong to the sense sphere (kamavacara)? All things that exist between the interval bounded below by the Avici hell, and above through the Paranimmitavasavatti heaven (see deva), contained therein have their sphere and are included therein, namely: the groups of existence (pañca upadana kkhandha), the elements (dhatu), sense bases (ayatana), physicality (rupa), feeling (vedana), perception (sañña), mental formations (or mental factors) (sankhara) and consciousness (viññana); all these things belong to the sense sphere."
"But which things belong to the subtle sphere (rupavacara)? All things that exist between the interval bounded below by the Brahma world (Brahma loka), and above by the Akanittha world, which have their own sphere and are incorporated therein (...) and also the consciousness and mental factors of one who floors the floors (of the subtle sphere, jhana 1-4) has entered, or who is born again in that sphere, or who already during his life enjoys happiness (of the jhanas 1-4); all these things belong to the subtle sphere."
"What things belong to the immaterial sphere (arupavacara)? Conscience and mental factors that arise between the interval bounded below is by the beings who are born again in the sphere of infinite space (akasanañcayatana), and above through the sphere of neither perceiving nor not perceiving (n' eva sañña nasaññayatana), and the consciousness and mental factors of one who has the floors (of the immaterial sphere, jhana's 5-8) has entered, or who is born again in that sphere, or who already during his life enjoys happiness (of the jhanas 5-8); all these things belong to the incorporeal sphere." (Dhs. 1280, 1282, 1284; Vibh. 18). See deva; Hlp006.
For a more detailed description of the heavens with the devas living therein, see deva; Hlp006.
'Attention awareness' or 'involved awareness'. The attention or involvement from the mind to an object is the first stage in the process of consciousness. There are 2 types: 1. When an object is sensed by the 5 physical senses involved, it is called 'involvement through the five gates' (pañca dvaravajjana); 2. in the case of a mental object, it becomes 'involvement through the gate of the mind' (mano dvaravajjana). See also the 14 functions of consciousness (viññana kicca).
'Pay attention' or 'get involved' is one of the 14 functions of consciousness (viññana kicca). See avajjana citta.
'Unshakable faith in the Buddha, the Dhamma and the Sangha', is a quality of a noble disciple, i.e. one who acquired one of the four paths has. At the lowest level (sotapatti) there is already perfect trust because he himself tells the truth of the Dhamma. See also sotapannassa angani; saddha.
See avecca pasada.
Avici is the name of the very lowest, and therefore most terrible hell (niraya).
The ignorant.
'Non-disappearance condition' is one of 24 conditions. See paccaya.
The gods who bathed in their own opulence (anagami). See deva.
Thoughts of non-violence, harmony, compassion. One of the three good intentions. See ariya atthangika magga.
Thoughts without violence. See vitakka.
Ignorance; lack of knowledge. Synonyms: moha; aññana.
Ignorance is the root cause of all evil and suffering in the world. It covers one's 'mental eyes' and prevents them from seeing the true nature to see things. It is the delusion that beings misled by the make life appear as permanent, happy, substantial and Nice. But it prevents them from seeing that in reality everything is impermanent is, subject to suffering, there is no 'I' and 'mine', and of natures impure (see vipallasa).
Ignorance is in principle defined as 'not knowing' the Four Noble Truths' (cattari ariya sacca), namely: suffering, the cause of suffering, the cessation of suffering and the path that leads to the cessation of suffering. Other essentials as not knowing the 3 attributes of existence (ti lakkhana) and the 5 aggregates of attachment (pañca upadana kkhandha).
Because ignorance is the foundation of all deeds, of all evil and suffering, ignorance therefore stands as the first link in the formula of dependent origination (paticcasamuppada). But therefore ignorance should not be seen as being 'the causeless root cause of the world'. It is not without cause. About a cause of it is stated: "With the arising of the defilements (asava) there is the emergence of ignorance." M009. There is a way in which it can be symbolically regarded as a root cause, as a starting point in the exposition of the cycle of existence (samsara). For it is said: 'No beginning of ignorance can be observed, monks, in which there was no ignorance, nor that afterwards arose. But it can be seen that ignorance is its specific condition has. (A10-061).
The same explanation is given for the desire for existence (bhava tanha). The latter, with ignorance, are called 'the particular causes of kamma leading to unhappy and happy destinies'. (Fish. 17: 38).
Because ignorance exists until the attainment of Arahatship is accomplished is considered to be the last of the 10 bands (saññojana) that bind beings to the wheel of birth and death (samsara). Because the first two roots of evil, namely, lust and hate (see mula), in turn being rooted in ignorance, are as a result all unwholesome states of the mind are inseparably connected with it. Of the three roots of evil, ignorance (or delusion) is the most stubborn.
Ignorance is one of the main defilements (asava) and latent tendencies (anusaya) . It is also often referred to as a hurdle (pañca nivarana) but does not appear along with the usual list of five.
The defilement of the lack of higher knowledge. See asava.
The unliberated mind. See also abhiñña.
Friend.
Literally: 'indeterminate', that is, neither determinative as karmic 'beneficial', nor determinative as karmically 'unwholesome'. They are the karmic neutrals states of consciousness and mental factors. They are either mere kamma effects (vipaka) such as all sensory perceptions and the mental factors associated with it, or they are karmically independent functions (kiriya), that is, neither karmic nor a consequence of kamma. See Table I.
See Dhp038-039, The Deeds of an Arahat for more explanation and related information.< /P>
Thoughts of benevolence, goodwill, loving-kindness. An of the three good intentions. See ariya atthangika magga.
Thoughts without hate. See vitakka.
'Without ill will' or 'peaceful in mind'.
'Venerable Lord'.
Sense base. There are twelve in number, and they are divided into two groups -- internal and external. The six internal sense bases (adhyatma ayatana) are: 1. the base of the eye (chakkayatana); 2. the base of the ear (sotayatana); 3. the base of the nose (ghanayatana); 4. the base of the tongue (jivhayatana); 5. the base of the body (kayayatana); 6. the basis of the mind (manayatana).
The six outer sense bases (bahir ayatana) are: 1. the base of form (rupayatana ); 2. the basics of sound (saddayatana); 3. the basis of smell (gandhayatana); 4. the basics of taste (rasayatana); 5. the basis of tangible objects (potthabbayatana); 6. the basis of mental objects (dhammayatana).
See the article Meditating on the Five Subjects of the Dhamma in Dhp296-301.
Unwise consideration.
The life span. Here kappa does not mean 'world period'.
The six external sense bases. See ayatana.
Speaks incessantly. Can counteract the tendency to talk profusely be by the silence of the mind. You achieve this through meditation. It watching the mind in meditation, and allowing the mind to be still, can be accomplished by contemplating the mind (citta vipassana).
See Dhp259 for more explanation and related information.
River Bahuka. No explanation.
River Bahumati. No explanation.
Regarded by many as a good thing. See Dhp147 for more explanation and related information.
Forces. Among the different groups of forces are the following the most frequent occurring in the texts:
1. belief/confidence (saddha); 2. energy (viriya); 3. mindfulness (sati); 4. concentration (samadhi); 5. wisdom (pañña). See also Buddhacakku.
Their special aspect, compared to the corresponding 5 spiritual abilities (indriya), is that they are untouchable by their opposites. These are:
They therefore represent the aspect of stability in the spiritual abilities. Corresponding to A. 5:15, the 1st power manifests in the 4 qualities of the streamer (sotapannassa angani); the 2nd force in the 4 correct efforts (padhana); the 3rd force in the four foundations of mindfulness (satipatthana); the 4th power in the 4 meditative floors (jhana); and the 5th force manifests itself in the full comprehension of the Vier Noble Truths (cattari ariya sacca). (S. 48: 43; S. 50; Bala Samyutta).
In A. 7:3, the forces of moral shame (hiri) and moral awe ( ottappa) to the aforementioned 5 powers. Several other groups of 2 (see patisankhana bala), 4, 5, and more powers are mentioned in the texts. For the 10 forces of a Buddha, see dasa tathagata bala.
Foolish.
See nigrodha tree.
Exalted; blessed; holy. A name given to the Buddha. See names for the buddha.
Reverend.
India. In the time of the Buddha, India was called 'Jambudipa' (jambu = forest) and was divided into 16 states. The area where the Buddha roamed around his teaching to preach is called 'Majjhimadesa', the Middle Land, the 'homeland' for the Buddhists.
Longing for continued existence.
The desire to become. See ditthi; tanha.
'Becoming' or the coming into existence of the three worlds: the sensory (kama loka), the subtle (rupa loka), and the disembodied world or atmosphere (arupa loka).
'Power of mental development', see patisankhana bala.
'The effort of developing', see padhana.
'Finding joy in meditation' is one of the good habits of the nobles (ariya vamsa).
Mental development. Literally: 'to bring it into existence, to produce', is what is commonly called, rather vaguely, "meditation" in the West. Two types should be distinguished: the development of calmness (samatha bhavana), that is, concentration (samadhi), and the development of insight (vipassana bhavana), which indicates wisdom (panna). These two important terms, serenity and insight (see samatha vipassana), we often encounter in the suttas where they are explained as well as in the Abhidhamma.
Calmness (samatha) is the concentrated, immovable, peaceful, and therefore the immaculate state of mind, while insight (vipassana), is the intuitive insight into the impermanent (anicca), unsatisfactory (dukkha) and impersonal (anatta) (see ti lakkhana) of all physical and mental phenomena of existence that are in the 5 groups of existence, namely: physicality, feelings, perceptions, mental formations and consciousness. See pañca upadana kkhandha.
Calmness, or concentration of the mind, according to the Sankhepavannana . produces (Comment on Abhidhammattha Sangaha) a threefold blessing on: pleasant rebirth, a happy present life and purity of mind, which the condition is for insight. Concentration is the indispensable and necessary foundation and a prerequisite for insight to purify the mind of the 5 mental defilements or hindrances (pañca nivarana), while insight (vipassana) the 4 supernatural phases of holiness and liberation of the spirit. The Buddha therefore said: "That you will develop mental concentration, monks, for one who has mental concentration sees things accordingly the reality." (S. 12:5).
And in Mil. it is said: "Like a lighted lamp in a dark room, so the light of the lamp will destroy the darkness and bring forth and scatter light; so will insight, when that arise is, destroy the darkness of ignorance and the light of wisdom produce."
Fish. 3-6 provides complete clues as to how complete concentration and the meditative floors (jhanas) can be obtained through of the following 40 meditation topics (kammatthana):
Among these, the contemplation (or mindfulness) of the in-breath and out-breath, all 4 meditative floors: those of the body the 1st floor, and the rest only proximity concentration (upacara samadhi, see samadhi) .
Mental development is one of the 3 types of meritorious deeds (puñña kiriya vatthu). 'Finding joy in meditation' (bhavana ramata) is one of the good habits of the nobles ( ariya vamsa).
See the articles: The Foundations of Buddhist Meditation in Dhp183-185; Meditation Systems in Dhp183-185.
Subconscious. ##work out##
The subconscious mind. See bhavanga; bhavanga sota; bhavanga citta.
Continuation of the subconscious. See santana.
'The undercurrent that forms the condition of existence.' See also bhavanga citta; patisandhi citta. ##work out##
'Life Continuum', is one of the 14 functions of consciousness (viññana kicca). See also bhavanga sota; bhavanga citta.
The formative power of becoming, in the sense of what creates existence.
The defilement of desire for the process of becoming. See asava.
Cultivate; develop.
A person of restrained and disciplined mind (an Arahat).
Cowardice, one of the 4 wrong paths. See agati.
Buddhist monk. A fully initiated monk of the Buddha becomes called a 'bhikkhu'. ' Mendicant monk ' comes closest to meaning from 'bhikkhu'. He is not a priest or intermediary between a god and the man. He has no obligatory way of life, but he is subject to rules that he observes entirely of his own accord. He leads voluntarily a life with minimal needs and is unmarried. If he is incompetent it To lead Holy Life, he can take off the yellow robe at any time. See Dhp031 for more explanation and related information.
Community of nuns. See bhikkhuni.
Buddhist nun. It was the Buddha who for the first time in world history founded the community of nuns (Bhikkhuni Sasana). Women of all backgrounds joined the community. The lives of a great number of these noble nuns, their energetic efforts to achieve the goal of freedom and their songs of thanksgiving of joy through the liberation of the mind, are recorded in the 'Psalms of the Sisters' (Therigatha). Women can achieve enlightenment as well as men. A famous quote from the Buddha is: "Some women are better than men." (Itthias pi hi ekacciya seyya).
Fear; fear. One of Mara's armies. See Mara, armies of.
A name assigned to the Buddha. See names for the buddha.
Moderate and mindful eating. You don't eat out of indulgence or for the sake of it adorn the body, but to keep the body fit and healthy to keep the sacred life (brahma cariya).
Tree under which the Buddha attained Sublime Enlightenment. Place: Bodh Gaya, the former Uruvela. Ficus religiosa. Official Pali name: assattha tree. Sri Lanka: asatu. See also nigrodha tree.
Lighting; wisdom.
The 37 'lighting accessories', or 'lighting supplies' encompass the entire Teachings of the Buddha. These are:
In M077 all 37 bodhipakkhiya dhamma are listed and explained though they are not mentioned by name. A detailed explanation is given in Fish. 22. In S. 47: 51 and S. 47: 67 only the spiritual faculties become (indriya) called bodhipakkhiya dhamma; and in the Jhana Vibhanga only the seven factors of enlightenment (bojjhanga).
Note
Literature: The Requisites of Enlightenment by Ledi Sayadaw (Wheel 169-172); The Wings to Awakening, Translated and Explained by Thanissaro Bhikkhu.
##working out## The Buddha before his enlightenment. See e.g. Sumedha; J000. See also paramita.
The best among all teachers.
Buddhist Training, The Three Aspects
Wisdom (pañña) moral or ethical conduct (sila); concentration (samadhi). See ariya atthangika magga.
Factors of lighting. Synonym: sambojjhanga. These relate to the conditions that a person strives for to enlightenment. There are seven of them: 1. mindfulness (sati sambojjhanga); 2. inquiry into truth (dhamma vicaya sambojjhanga); 3. energy (viriya sambojjhanga); 4. joy (piti sambojjhanga); 5. calmness (passaddhi sambojjhanga); 6. concentration (samadhi sambojjhanga); 7. equanimity (upekkha sambojjhanga).
See the article Meditating on the Five Subjects of the Dhamma in Dhp296-301.
Refers to a pure (chaste) or holy life and is basically a term for the monk's life. A lay follower who follows the 8 moral rules (see sikkhapada) as the third line makes the promise of chastity, that is, complete abstinence from sexual relations. The highest striving and aim of brahma cariya is similar to M029, 'the imperturbable one' liberation of the mind' (akuppa ceto vimutti).
'The celestial beings of the Brahma world' living in the first 3 heavens of reside in the subtle world (rupa loka), which correspond with the 1st meditative floor (see jhana). The supreme ruler among them is called the Great Brahma (maha brahma). It is humorously said of him (D. 11) that he arises thus: "I am Brahma, the Great Brahma, the Most High, the Invincible, the All-Knowing, the Ruler, the Lord, the Creator, the Maker, the Perfect One, the Protector, the Steward, the Father of all that was and of all that will be." See also deva; Hlp006.
Brahma Kayika represents the three heavens of the subtle sphere, (rupa loka), the highest divine sphere. See Brahma; brahma kayika deva; deva; Hlp006.
'Brahma world', is a name in the broadest sense for the subtle sphere (rupa loka) and the disembodied sphere (arupa loka); although, in a narrower sense, this term refers only to the first 3 heavens of the subtle sphere. See brahma kayika deva Hlp006.
Brahma's retinue. See deva.
Brahma's ministers. See deva.
The development of these 4 exalted states. See also brahma vihara.
'Divine abode', also: the 4 sublime states of consciousness or 'divine spheres' or called the 4 boundless states (appamañña). These are: 1. loving-kindness (metta), 2. compassion (karuna), 3. sympathetic joy (mudita), 4. equanimity (upekkha).
The standard text for the development of these 4 sublime states (brahma vihara bhavana) that often appears in the suttas is as follows: "There , monks, imbues a monk with a mind full of loving kindness first one cardinal point, then the second, then the third, then the fourth, and so on also above, below and in the round; and everywhere he identifies himself with everything, he pervades the whole world with a mind full of loving kindness, with a wide mind, educated, unlimited, free from hatred and ill will." The same follows with regard to compassion, sympathetic joy and equanimity.
Literature: Detailed explanation in Vis. 9. For lyrics see Path 97. Texts on metta in: The Practice of Loving Kindness by Nanamoli Thera (Wheel 7); The Four Sublime States by Nyanaponika Thera (Wheel 6); Brahma Vihara by Narada Thera (Vajirarama, Colombo, 1962).
Designation for the highest types of gods. The Buddha also refers to people of high morale, as in Snp3-09, 656.
In several verses from eg Chapter 8 of the Dhammapada, Brahma is referred to. The stories that prompted several of those verses from that chapter have to do with people who practiced many rites and ceremonies for the purpose of the Brahma world (brahma loka) for himself. What is the Buddhist attitude towards concept of Brahma and the Brahma worlds?
In the Dhamma Cakka Ppavattana Sutta - Moving the Wheel of Law (S56-011), for example, reference is made to the brahma kayika (see also: brahma kayika deva). Furthermore, references are made throughout Buddhist literature to Brahma, but in the Buddhist system one's liberation becomes not sought in offerings to or worship of gods. The Brahma world (Brahma loka) is considered the abode of the divine creator (Maha Brahma ). The idea that Brahma is the divine creator is, among other things, rejected in the Bhuridatta Jataka. This Jataka reveals the following:
"He who has eyes can see the disgusting. Why does Brahma make his creatures not correct?"
Although there is a celestial being called Maha Brahma, who is himself believed that he is the creator, and of which the brahmins (and other men in the world) believe that he is the creator, who becomes Brahma in Buddhism accepts, but Buddhists do not believe that he is the creator of the world.
A Brahmin as far as the Indian caste system is concerned is born in the priestly caste and therefore 'noble in spirit', but in Buddhism . is uses this word to denote an arahat, one who has enlightenment has accomplished.
In, among other things, the Dhammapada, chapter 26 'the brahmin', is clearly indicated what the Buddha understands by a Brahmin. When from Buddhist perspective, when we talk about 'brahmin', it means the Arahat.
The holy life (brahma cariya), the highest and best in conduct, is the celibate spiritual life of the bhikkhu or bhikkhuni. One who is free from defilements, that is a Brahmin. "A person does not become an outcast by birth, someone does not become a brahmin by birth. It is by deed that someone outcast, it is by the act that one becomes a Brahmin." Snp1-07, verse 142.
The Buddha also clearly states in Snp3-06 and in Snp3-09 to what a Brahmin is.
The holy life. See also magga brahmacariya.
Priest. See brahmin.
Learn from the Buddha; message from the Buddha; religion of the Buddha.
Buddha eye. Buddhacakku constitutes the knowledge of the corruptions and the innate tendencies (asayanusaya ñana) and the knowledge of stupidity and acumen of abilities such as self-confidence, mindfulness, concentration, energy and wisdom (indriyaparopariyattañana).
Meditate on the virtues of the Buddha. This meditation is suitable for to be practiced by everyone, young and old. The word anussati means 'reflection'. Therefore, buddhanussati bhavana means: 'the meditation practiced while one observes the virtues of the Buddha reflects'.
See Dhp296-301 for more explanation and related information; anussati.
History of the Buddhas. See A tour of the Ti Pitaka.
The one who is intelligent in character. See also carita.
Accomplishment of charity.
Charity.
Reflection of generosity.
Wheel.
The ideal or the just king according to the Buddhist tradition.
The sensitive organ of the eye.
Vision.
Eye.
Nature; character. In Fish. 3, six kinds of people are depicted: those who is greedy in character (raga carita), who is hateful in character (dosa carita< /A>), the one who is stupid or stupid in character (moha carita), the one who is religious in character (saddha carita), the one who is intelligent in character (buddhi carita) and the one who is thoughtful in character (vitakka carita).
The Collection of the Ways of Behavior. See A tour of the Ti Pitaka.
The Four Noble Truths.
Short summary of the Four Noble Truths.
"This monks, is the Noble Truth of suffering (dukkha): Birth (jati< /A>) is suffering, old age (jara) is suffering, disease (vyadhi) is suffering, death (marana) is suffering, sorrow (soka) and lamentation (< A href="wbke.htm#parideva">parideva), pain (dukkha), sorrow (domanassa) and despair (sambhavanti) are suffering; being joined with the unpleasant is suffering (appiyehisampayoga), being separated from the beloved is suffering (piyehivippayoga), not getting what one wants (yampiccam nalabhati tampi dukkam), is suffering -- in short, the five groups (which are the object) of bonding (pañca upadana kkhandha), his suffering."
"This monks, is the Noble Truth of the Cause (samudaya) of Suffering: it is the craving (tanha) which causes rebirth (patisandhi) and which is accompanied by passion (raga) and lust (kama), and seeks satisfaction in things, then here, then there, namely: craving for sensory pleasures (kama tanha), craving for existence (bhava tanha) (see ditthi), and craving for non-existence (vibhava tanha) (see ditthi)."
"This, monks, is the Noble Truth of the Abolition (nirodha) of Suffering: It is to wither and cease completely, to give up, the letting go, the letting go and the rejection of that craving (tanha)."
"This, monks, is the Noble Truth of the Path (magga) leading to the Elimination of Suffering: It is simply the Noble Eightfold Path, namely: right understanding, right thoughts, right speech, right action, right livelihood, right effort, right mindfulness, right concentration."
The above is a quote from the Dhamma Cakka Ppavattana Sutta, S56-011, the Buddha's first discourse. In D22 the Buddha expounded the Four Noble Truths in more detail then in S56-011.
See also Dhp188-192; Dhp277-279 for more explanation and related information.
The four major elements, see dhatu.
The 'fourfold moral purity'. See vinaya pitaka.
Analysis of the 4 elements. See bhavana.
The gods of the four great kings. See deva.
One of the six heavens of the sense sphere: (kamavacara) or (kama loka< /A>) is the atmosphere in which we live. See deva.
The four kinds of clear understanding. See sampajañña.
4th Meditative floor, see jhana.
'Will act', will, is one of the 7 mental factors (cetasika), namely: sensory or mental impression (phassa), feeling (vedana), perception (sañña), will (cetana), concentration (samadhi), vitality (jivita), alertness (manasikara) which are inseparable from every kind of consciousness.
With regard to karmic acts of will (that is, beneficial or unwholesome kamma) is said in A. 6:13: "Acts of will are kamma, I say, monks, because as soon as the will arises, one does the act does, whether it be through the body, speech or mind." Also see kamma.
Cetana means will, choice, and is the ability to control the activities of the determine collaborating mental factors so that they work in harmony can be brought. Note: it determines the activity of those factors. In common parlance we usually say: "This work was this and thus came into being", or "this is the great work of that and that person." It is the same with regard to ethical aspects. The will is called the doer (kamma) because it controls the activities of the cooperating mental factors and is also the basis of all actions which are dealt with through the body, with speech and with the mind. As all prosperity in this life is the result of the effort brought about are through the body, speech, and thought, so are the states of a new existence the result of the acts of will (kamma) that in previous existences have been accomplished. Earth, water, mountains, trees, grass, etc., all originated from the element temperature and can in fact are called 'the children of the outflow of temperature'. So can all living entities the children of the outpouring of their will -- the element of kamma -- are called, because they are all born through kamma. "Will-act is kamma, I say, monks, because as soon as the will arises, someone does the act, whether it be through the body, speech, or mind is." -- "Beings are the heirs of their own kamma."
Thoughts about the Dhamma.
Mental discomfort. See vedana.
Mental suffering.
Mentally pleasant feeling. See vedana.
'Mental things', 'mental factors', 'mental formations', are those interacting mental factors associated with co-arising consciousness (citta, ditto viññana) and which are conditioned by the presence of that consciousness.< /P>
Where in the suttas all phenomena of existence are listed under the aspects of the five groups of attachment (see pañca upadana kkhandha), namely: physicality, feeling, perception, mental formations and consciousness, the Abhidhamma usually places them among the three psychological aspects: consciousness, mental factors and physicality (citta, cetasika, rupa).
Of these three aspects (citta, cetasika, rupa), under the mental factors (cetasika): feeling and perception, plus the 50 mental formations (sankhara's ), for sankharas see also Table II. To be clear: the sankharas are the cetasikas minus feeling and observation. So, for a description of the sankharas, the list which follows are consulted, but then the factors must be feeling and perception are excluded because they are not sankharas.
The cetasikas are the 52 cooperating mental factors (sankharas plus feeling and perception). Of these, 25 are exalted qualities (either karmically beneficial or neutral), 14 karmically unwholesome, while 13 are karmic be neutral; their karmic quality depends on whether they coexistence with beneficial, unwholesome or neutral consciousness, see Table I; viññana.
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These 13 mental factors are called 'mixtures' (vimissaka), because they can be mixed with both moral and immoral consciousness. It are therefore general factors.
The following 7 factors are called 'sabba citta sadharana' (the primary), because they exist in every consciousness.
The next 6 secondary (pakinnaka) are so called because they only occur in certain types of consciousness. So these mental factors are not neutral to all kinds of consciousness, but insist in some cases separately in the composition of certain species of consciousness. Hence they become secondary or separate factors called. When these secondary factors are added to the primary factors, there are 13 general factors; and both are called "mixtures" when they are joined together, because in the composition of moral and immoral urge consciousness.
These 14 mental factors are called unwholesome things (akusala dhamma) because they are true immoral aspects. The first 3 become the 3 immoral called roots (mula), because they are the three main causes of any immorality.
The first 3 factors are called the 3 abstentions. The numbers 48, 49 and 50 are called the three "abstentions." The last two, 51 and 52, are called the sublime abodes or spheres (brahma vihara). A synonym is 'unbounded states' (appamañña). Basically the brahma vihara is fourfold in which the last two are complemented by loving-kindness (metta) and equanimity (upekkha). However, these two are already included in this list of the 25 exalted mental factors: metta falls under alobha and upekkha under tatra majjhattata (synonyms).
Object of worship.
Penetrating the minds of others. See abhiñña.
Liberation of the mind. In the deepest sense it denotes the fruit of Arahatship (See ariya puggala/ariya) and especially the concentration that goes with it. The term is often associated with 'liberation through wisdom' (pañña vimutti), as for example in the ten powers of a Perfect One (see dasa tathagata bala). See vimokkha A.
Also: 'immovable liberation of the mind' (akuppa ceto vimutti); 'unlimited liberation of the mind' (appamana ceto vimutti); 'liberation of the mind from the condition of existence', or 'signless' liberation of the mind' (animitta ceto vimutti); 'liberation of the mind from the accompaniments' (akinncañña ceto vimutti), because that state of the mind is free from 3 bands, conditions and accompaniments, namely greed, hatred and ignorance; and because such a spirit there free of, it is also called 'the empty or unoccupied liberation of the spirit' (suññata ceto vimutti).
In a more restrictive sense, 'limitless liberation of the mind' is a name for the 4 limitless states, namely: loving-kindness, compassion, sympathetic joy and equanimity (see brahma vihara); 'liberation of the mind about the accompaniments' stands for the sphere of 'nothingness' (see akiñcaññayatana, jhana 7); 'liberation of the mind from the condition of existence', stands for liberation of the mind because of not paying attention to all conditions of existence; 'liberation of the mind from the accompaniments', represents the contemplation of the absence of a self. see before more details M043.
The base of the eye.
Passionate desire, see kama; chanda.
Concentration of the will.
Intention; desire; wants.
Will be cast aside. See Dhp041 for more explanation and related information.
Wisdom (or knowledge) based on thinking.
Consciousness and its factors.
Adaptability or suitability for the work of the mental group. See cetasika; Table II.
Smoothness, agility of mind. Fluency means that the mental factors have become light, because they are free from the immoral factors that oppose in doing good. See cetasika; Table II.
Flexibility of the mind. See cetasika; Table II.
Contemplation of consciousness. One of the four foundations of mindfulness. See satipatthana.
Skill or ability of mind. See cetasika; Table II.
One of 'The 4 elements of the effort for purity'. See parisuddhi padhaniyaanga.
Peace of mind. Calmness means the mental factors are at rest have come and cooled, because they are free from the three immoral roots that cause stagnation in doing good. See Table II; cetasika.
Concentration of consciousness.
Stream of consciousness.
Sincerity of mind. See cetasika; Table II.
Distortion of the mind. See vipallasa.
Considering the mind.
Purification of the mind.
'Process of consciousness', 'perception process', 'cognitive sequences'. See viññana kicca for the 14 functions of consciousness.
Process of consciousness. See also viññana kicca.
See viveka.
Literally: 'state of the mind.' Each of the 89 types of consciousness is a 'state', a 'state', see Table I. See also mano.
Single-pointedness of the mind. See samadhi.
See upakkilesa.
'Immovable aspect of the mind'. See nama.
'Dead consciousness', literally 'departing consciousness'. See also the 14 functions of consciousness (viññana kicca).
See night vigils of the Buddha.
'Dying', is one of the 14 functions of consciousness (viññana kicca). See cuti citta.
This is another name for 'the divine eye'. 'The knowledge of the disappearance and appearance of beings.' Synonym: dibba cakkhu, see abhiñña.
The spoon. See Dhp064 for a beautiful parable of the fool and the spoon in the soup.
Perfection of mildness. See paramita.
Act of charity; generosity. Dana is the first perfectness (paramita). It grants the giver a double blessing of counteracting immoral thoughts of selfishness, while there are pure thoughts of unselfishness be developed. "It blesses him who gives and him who receives." The Bodhisatta is not concerned with whether the recipient is really in distress or not, for his only object in his practice of charity, such as he does is to eradicate the craving that lies dormant within himself is hidden. The joy of service, its helping happiness, and the easing of suffering are other blessings brought by charity have been obtained.
See Dhp177 for more explanation and related information.
The ten perfections (of the Buddha), see paramita.
The ten powers of a Perfect One; or, he who possesses the ten powers, for example the Buddha. It has been said about him (for example in M012; A. 10: 12):
"There monks, the Perfect one understands according to reality the possible as the possible, and the impossible as the impossible (...) the result of past, present and future actions (...) the path that leads to the good of all (...) the world with its many different elements (...) the different tendencies in beings (...) the higher and lower faculties in beings (...) the defilement, purity and the unfolding of the meditative deepenings, liberations, concentration and attainments (...) remembering many previous births (...) it penetrate with the divine eye of how beings disappear and reappear according to their actions (kamma) (...) gain, by quenching all defilements, possession of 'the liberation of the spirit' and 'liberation through wisdom' (...)"
1. Seeing (the function of the eye); 2. vision; 3. term for the first path.
Preach, discourse.
'Divine messengers', is a symbolic name for old age, illness and death because these three things remind man of his future and incite him to a determined pursuit.
Siddhatta saw three 'heavenly messengers' before he renounced the world: illness, old age and death. The opposites of these are youth (yobbanamada), health (arogyamada), life (jivitamada). By seeing the three messengers of suffering, the prince was deeply moved and disgusted of the instability of youth, the instability of health and the instability of life. In A03-035 (abbreviated) it is said:
"But, my dear man, have you in the world, among the people, don't you seen a man or a woman of eighty, ninety, or a hundred years, weak, crooked as a gabled roof, bent, leaning on a stick, infirm, faltering, youth and vigor gone, with broken teeth, with gray and little hair or no hair at all on the head, with wrinkles, with spotted limbs?"
"My dear man, has it never occurred to you, while you are are intelligent and old enough: 'I too am subject to old age and can't escape that. Then let me do good deeds through the body, words and thoughts?'"
"But, my dear man, have you not among men a wife or a seen a man who was in many ailments and pains, gravely ill, lying in his own filth, which has to be picked up by someone and put to bed by others should be brought?"
"My dear man, has it never occurred to you, while you are are intelligent and old enough: 'I too am subject to disease and can not escape that. Then let me do good deeds through the body, words and thoughts?'"
"But, my dear man, have you not among men a wife or a seen a man who died one, two, or three days ago, and that it body is swollen, discolored and rotting?"
"My dear man, has it never occurred to you, while you are are intelligent and old enough: 'I too am subject to death and can not escape that. Then let me do good deeds through the body, words and thoughts?'"
See also A03-035; M130.
The world of celestial beings. See deva.
Heavenly beings, divine beings, beings living in happy worlds/spheres life and which are generally invisible to the human eye.
These are not immortal beings, for they too are, just like human ones and other beings, subject to rebirth, old age, and death, and thus not free from the cycle of existence (samsara) and from suffering. They live much longer and have much more power than the average human beings, but they are still 'of this world' (the sensory world), and it is not self-evident that they are wiser than human beings. Sakka is the ruler of these beings and lives in splendor with his company Suja (his wife) in the Tavatimsa heaven, 'the heaven of the thirty-three gods '. Asuras live in the ocean and they are said to be constantly at war with the devas. Gandhabbas are a kind of heavenly musicians. There are many different classes celestial beings in the three spheres of existence. These are:
Note
(brahma kayika deva, see there).
The one with a weak, mediocre or full experience of the 1st meditative floor (jhana), is born among these 3 groups.
Here will be born those with experience of the 2nd meditative floor.
Here will be born those with experience of the 3rd meditative floor.
The last of the group of the 4th jhana, the Suddhavasa Devas, are the celestial beings of the Pure Abodes. The beings in these abodes are:
Among the first two groups of devas of the 4th jhana, those born be with experience of the 4th meditative floor. However, under the 3rd group only the anagami's are born. See Suddhavasa for the five anagamis.
In the sphere of infinite space (5th jhana) are the:
In the sphere of infinite consciousness (6th jhana) are the:
In the sphere of nothingness (7th jhana) are the:
In the sphere of neither perceiving nor not perceiving (8th jhana) are the:
Here are those born with experience of the 4 immaterial spheres, the 5th to the 8th jhana.
For the beings in the lower realms, see loka. See also Hlp006.
Literature: Gods and the Universe by Francis Story (Wheel 180-181).
See Mara.
'Heavenly being'. See deva; Hlp006.
Reflection of celestial beings.
The Buddha's first discourse on the Four Noble Truths, see S56-011. The meaning of Dhamma cakka ppavattana is as follows: 'The Kingdom of Truth', 'The Wheel of Truth', 'The Kingdom of Righteousness'. Dhamma here means 'wisdom' or 'knowledge', cakka 'foundation' or 'edification', dhamma cakka thus means 'the edification of wisdom', and ppavattana 'to explain'. Dhamma cakka ppavattana would then mean: 'The exposition of the foundation of wisdom'. Dhamma can also be interpreted as 'Truth', and cakka as 'Wheel'. Dhamma cakka ppavattana therefore also means: 'It in motion bringing or expounding the Wheel of Truth'.
A righteous will or zeal.
'Spirit object', is one of the 18 elements, see dhatu II.
Meditate on the five subjects of the Dhamma.
Dhamma nupassana is the fourth part of the satipatthana training. Dhamma nupassana means observing things like thoughts concerning the Dhamma (cetasika dhamma): the hindrances such as kamacchanda, vyapada, etc. (nivarana), the aggregates such as rupa, vedana, etc. (khandha), the sense bases such as eye, ear, etc. (ayatanadhamma), the factors of enlightenment such as sati, dhamma vicaya, etc. (bojjhangadhamma), and the Four Noble Truths (Cattari Ariya Sacca). This meditation can be considered the most difficult in the satipatthana meditation series.
See the article Meditating on the Five Subjects of the Dhamma in Dhp296-301. Continue Maha Satipatthana Sutta D22; ariya atthangika magga; satipatthana.
See puja.
Desire for mental objects or attachment to dogmas. See tanha.
'Enlightenment factor of inquiry into truth', and has no relation specifically the teachings of the Buddha as many western writers think, but on all mental and physical phenomena.
Research into reality. See also dhamma vicaya sambojjhanga; bojjhanga.
Literally: 'carrier'. The condition or nature of a thing, a norm, law of nature, doctrine (the Teaching of the Buddha), righteousness, justice, rectitude, quality, thing, experience, mental object (see ayatana), phenomenon. For all these meanings the word dhamma is found in the texts.
The Dhamma as the liberating law, discovered and proclaimed by the Buddha, is enumerated in the Four Noble Truths (see S56-011; sacca). Dhamma is one of the Three Jewels (ti ratana), and one of the ten meditations (see anussati ).
As a mental object (dhammayattana, see ayatana), dhamma can be anything related to the past, present or future, bodily whether mental, conditioned or not, (according to sankhara, 4), real or imaginary.
Spiritual gift.
Explaining the Dhamma.
One who is skilled in the Dhamma.
'The Dhamma devotee', is one of the 7 noble persons. See ariya puggala/ariya B.
Reflecting on the Doctrine. See bhavana.
One who practices the Doctrine. See Dhp085-086.
The Path of Truth. See A tour of the Ti Pitaka.
Analytical knowledge of the law (dhamma). See patisambhida.
He who imbibes the essence of the Dhamma lives happily. What about this what is meant is that those who follow the Buddha's teachings are not alone both theoretically and practically, will live happily. The expression piti implies 'to drink'. But here the drink means: 'someone's life be fulfilled entirely by the Doctrine'.
See Dhp079 for more explanation and related information.
Hearing the Dhamma.
A name assigned to the Buddha. See names for the buddha.
The basis of mental objects.
The Teachings of the Buddha and those who practice the Teachings. See Dhp085-086 for more explanation and related information.
Treasures. A term for the following 7 qualities: 1) faith; 2) morality; 3) moral shame; 4) moral fear; 5) scholarship; 6) generosity; 7) wisdom. A07-005; A07-006.
Literature: Treasures of the Noble by Soma Thera (Bodhi Leaves B. 27, BPS).
'Analysis' or 'determination of the 4 elements', is described in Vis. 11:2 as the last of the 40 mental exercises (see bhavana).
An abbreviated version of this exercise is shown in D22 and M010 (see satipatthana), but explained in detail in M028; M062; M140. The Parable of the Butcher in M010 goes like this:
" Monks, in whatever way a handy cow butcher or the apprentice of a cow butcher has slaughtered a cow and in portions has divided, and must sit down at the intersection of four roads; on in the same way a monk in this body considers according to the positioned or arranged, the elements of matter, thinking: 'There is in this body the element of solidity, the element of fluidity, the element of temperature, and the element of motion.""
In Fish. 11 this parable is interpreted as follows:
"In the butcher who rears a cow, takes her to the slaughterhouse, tie her up, put her there, slaughter her, or watch the slaughtered and dead cow, the idea 'cow' does not disappear, as long as he still has the body not open and cut into pieces. However, as soon as he sits down, after he cuts it open and into pieces, the idea of 'cow' disappears out of him, and the idea of 'meat' arises in him. And he doesn't think, 'It's a cow I'm selling' or 'it's a cow they're buying'. Likewise, when a monk was formerly an ignorant worldling, a lay man or a vagabond, the ideas of 'living entity' or 'human being' or 'individual' have not disappeared as long as he does not see and analyze this body in parts, part by part -- whatever position or direction it had. However, as soon as he body into its elements, the idea of 'living entity' disappears out of him, and his mind becomes grounded in the contemplation of the elements."
'Elements', are the final parts of a whole.
I. The physical elements (dhatu or maha bhuta), which are known by the symbolic names earth, water, fire and wind, should be seen as the preeminent elements of matter. Their pali names are: pathavi dhatu, apo dhatu, tejo dhatu and vayo dhatu. In Fish. 11:2, become the 4 elements described as follows: "Anything characterized by hardness (thaddha lakkhana) is the element of earth or solidity; by coherence (abandhana) or fluidity, the water element; by heat (paripacana), the fire or heat element; by reinforcement or support, the element of wind or vibration."
Although in different strengths, all four elements are present in any material object. For example, if the earth element predominates, the material object is called 'solid', etc. The groups of matter together form the matter of both the internal and the external physical exist.
More explanation about the 4 elements:
Pathavi or firmness is the element of expansion. It is because of this that objects fill a space. When we see an object, we see only a magnitude, something most expansive in space and give it a name. The element of expansion is present not only in solid things, but also in liquid stuff; when we see the sea stretching out in front of us, we also see pathavi. The hardness of a rock and the softness of a paste, the quality of heaviness and lightness of things are also qualities of pathavi, or are partly constituents of it.
Apo or fluidity is the element of coherence. It is this element that material particles accumulate without disintegrating. The cohesive force in fluidity is very strong because unlike solidity -- the element discussed above -- they flow even after their divorce together again. When a solid rock is broken or split, the pieces no longer. To put the pieces back together it is necessary to convert solidity to fluidity by temperature as with the melting of metals. When we see an object, we see only an expansion with limits; this expansion or 'shape' is possible because of the cohesive force.
Tejo is the element of heat or temperature. It is this element that heats increased or granted to the other three elements. The vitality of all beings and plants is preserved in this element. Of any expansion or shape we get a sensation of heat. This is relative, because when we say that an object is cold, we just mean that the heat of that one object lower than the heat of our own body. In other words, the temperature of the object is lower than the temperature of our body. So it is clear that the so-called 'coldness' is also an element of heat or temperature is, but of course to a lower degree.
Vayo is the element of movement. It is movable. This is also relative. To know if something is moving or not, we need a reference point which we consider to be stationary and to serve as a measure of the movement. But in reality there is none absolutely motionless object in the universe. The so-called stability or the motionless, is also an element of movement. Movement relies on heat. Bee the complete absence of heat, atoms cease to vibrate. Completely absence of heat is only theoretical; we can't feel it because we wouldn't exist then because we too are made up of atoms.
For further analysis of the 4 elements, see dhatu vavatthana.
II. The 18 physical and mental elements that constitute the conditions or the foundations forms for the process of perception are:
From 1-10 are physical; 11-16 and 18 are mental; 17 can be a physical or mental be an object. 16 performs the function of paying attention/focusing (avajjana) to the object in the beginning of a process of sensory awareness; it further performs the function of receiving (sampaticchana) the sensory object. For example, number 18 performs the function of research (santirana), determination (votthapana) and registration (tadarammana) -- for its other functions, see Table I. For the 14 functions of consciousness, see viññana kicca; viññana. Refer to M115; S. 14 and especially Vibh. 2.
Of the many other groups of elements (listed in M115), the most known that of the 3 world elements: the element of the sensory world (kama dhatu), the element of the subtle world (rupa dhatu) and the element of the immaterial world (arupa dhatu). Furthermore, the sixfold group: solidity (pathavi), fluidity (apo), heat (tejo), movement (vayo), space (akasa), consciousness (viññana); see above in I), which are described in M140; see also M112.
Contemplating material elements.
Eternal, see accutam thanam. See Dhp166; Dhp225 for more information about Nibbana.
The divine eye, see abhiñña.
The divine ear, see abhiñña.
Heavenly abode. See vihara.
Collection of Long Speeches. See A tour of the Ti Pitaka.
Bhaddiya; Mahanama; Vappa; Kondañña; Assaji. (The latter converted Sariputta). These five disciples were formerly students of Uddaka Ramaputta, whom the Buddha himself was also a student of before his enlightenment. Siddhatta had joined these five hermits at the time to join them to strive for enlightenment. The five accepted him as their teacher because of his wisdom, but they forsook him after they learned that he had given up the extreme hermit life. After his Enlightenment, however, the Buddha saw that if there were individuals who could understand his teachings, it was these five people. Therefore he decided that he should read the Doctrine first would preach to them.
Kamma that matures during this life. See kamma.
Defilement of attachment to opinions. See asava.
Morality based on misconceptions. See nissaya.
ditthi parisuddhi padhaniyanga
One of 'The 4 elements of the effort for purity'. See parisuddhi padhaniyaanga.
Precisely of insight. See also ditthi.
Purification of insight. See also ditthi.
'Attachment to opinions', is one of the 4 types of attachment (also upadana).
Distortion of insights. See vipallasa.
Purification of insights, is the 3rd of the 7 phases of purification.
View; look; faith; speculative view, wrong understanding of psychological Affairs. It regards impermanence as being imperishable; unsatisfactory things like being satisfying; unstable things like being stable and lasting things; that everything is eternal or that everything is destroyed; moral activities as immoral activities and vice versa, or it denies that there are consequences attached to actions, etc.
When the word is not qualified by samma, (correct), refers it usually to wrong and evil insight or opinion, and only in a few cases to the right view, understanding or insight for example ditthi ppatta or visuddhi (purification of insight); ditthi sampanna, (being endowed with insight).
Wrong or evil views (ditthi or miccha ditthi) are declared completely reprehensible because it is a source of wrong and evil aspirations and conduct, which are sometimes responsible for it, to lead man to the deepest abysses of corruption, like the Buddha says in the A01-022:
"Monks, I know nothing but evil insights, which lead to such an extension the unwholesome things that have not yet come into being, come into being, and the unwholesome things that have already arisen have grown into and be brought to fullness. I know nothing but evil insights, whereby to such an extent the wholesome things which have not yet come into existence are hindered in their arising, and the wholesome things which are already arising are disappearing. I know nothing but evil insights, whereby unto such expanse of human beings in the decomposition of their bodies, after death, having passed into a way of suffering, in a world of misery, in hell."
Further in the A01-023: "What a man, who is full of evil insights performs or undertakes whatsoever, or whatever he possesses of will, aspiration, desire and tendencies; all these things lead him to an unwanted one, unpleasant and unpleasant state, to misery and suffering."
From the Abhidhamma (Dhs) it may be inferred that evil insights, when they arise in someone, coexist with desire. See Table I. 22; 23; 26; 27.
Many speculative views and theories that have always been influential been on and still influence humanity, are stated in the sutta texts cited. However, under those misconceptions that are everywhere and in all times have most deceived and deluded mankind is faith in the personality, the ego illusion. This belief in personality (sakkaya ditthi), or ego illusion (atta ditthi ), consists of two main groups: belief about eternity and belief about destruction.
Belief about eternity (sassata ditthi), is the belief in the existence of an abiding ego entity, soul or personality, which is dependent on the physical and mental processes that keep life going and continue even after death.
On the other hand, the belief in destruction (uccheda ditthi), is the belief in an ego entity or personality as being more or less more similar to physical and mental processes, and which therefore, in the dissolution after death, come to destruction. - For the 20 kinds of faith in personality, see sakkaya ditthi.
Well, the Buddha teaches that there is neither a personality continues after death, nor that there is a personality that after death ceases to exist or comes to destruction, but it shows us that words like 'personality', 'ego', 'individual', 'human being', etc., are nothing more than conventional designations (vohara vacana) and that in an absolute sense (paramattha sacca) is only this transient process of physical and mental phenomena that continuously arise and then immediately disappear again. For more details, see sacca; anatta; pañca upadana kkhandha; paticcasamuppada.
It is precisely such ideas about 'I', 'me', 'my', etc. -- or those now be charged with 'eternity' or 'destruction' -- which hinder a human being to overcome that 'I'. It is ignorance of the three qualities of existence (ti lakkhana), namely impermanence, unsatisfactory nature and instability i.e. the unreal of things. When this light of wisdom begins to dawn, will ideas about an 'I', a 'self', 'the world' or a self completely cease existing divine power in control to exist. That is why this is the first step that will have to be taken to delusion to say goodbye and to finally, at the completion of to realize the path, the true nature of things.
"The Perfect One is free from any theory (ditthigata), for the Perfect One has seen what physicality is, and how it arises and disappears. He has seen some feeling... perception... mental formations... consciousness... are, and how they arise and disappear. That is why I say that the Perfect One has attained full liberation through the extinction, withering, disappearance, rejection and expulsion of all fantasies and assumptions, of all inclination about the vain pride of 'I' and 'mine'." M072.
The rejection of speculative views and theories is a major feature in a chapter of the Sutta Nipata, the Atthaka Vagga.
The so-called 'evil insights that determine destinies', (niyata miccha ditthi) which constitute the 10 unwholesome sources of action (kamma patha), are the following three:
Literature: For more details on these three views, see D02; M060; commentary in Wheel 98-99, p. 23.
The ones just referred to are also the 10 opposites (antagahika miccha ditthi): "The world is finite" or "the world is infinite (...)" -- "Body and mind are one" or "body and mind not one (...)" (for example in M063).
In the Brahmajala Sutta (D01), 62 misconceptions are classified and described, covering all conceivable misconceptions and speculations about encompass man and the world.
Misconceptions (ditthi) are one of the latent tendencies (anusaya), influences (asava), attachments (upadana), one of three perversions or hallucinations ( vipallasa). Unwholesome consciousness (akusala citta), rooted in desire, can exist even with or without misconceptions be (ditthigata sampayutta or vippayutta); see Mr.; Table I. On law understanding (samma ditthi), see M009.
Literature: see The All-Embracing Net of Views (Brahmajala Sutta), translated with commentary by Bhikkhu Bodhi (BPS); or D01 of the TA.
See further Dhp294-295; D15; D23; D24; D28; M011; M012; M025; M060; M063; M072; M076; M101; M102; M110; A02-016; A10-093; S21; S24; pts. Ditthikatha, etc.
Organizing your insights.
The acquirer of insight is one of the 7 noble persons. See ariya puggala/ariya B.
Smart; mental suffering. "And what is smart? It is the mental pain and the mental unpleasantness, the painful and unpleasant feeling that comes from mental contact -- this is called sorrow." D22. See vedana.
Smart; sadness; mental suffering.
The one who is hateful in character. See also carita.
Hate, malice, is one of the three immoral roots (mula). Dosa is the ethical meaning of hate, but psychologically it means the 'the violent smashing of the mind on an object', that is, a conflict. Synonyms are: aversion, contradiction (patigha) and ill will (vyapada). For more explanation. See mula.
Extinguishing hate.
Similar to hate. See Dhp251 for more explanation and related information. See also asava.
The Noble Truth of Suffering. See S56-011.
Ordinary everyday suffering. See dukkhata.
The Noble Truth of the cessation of suffering.
dukkha nirodha gamini patipada ariya sacca.
The Noble Truth of the path that leads to the cessation of suffering.
Contemplation of suffering is one of the 18 kinds of insight-knowledge. See vipassana.
The insight that everything in the world ends in suffering.
The Noble Truth of the Cause of Suffering.
Unpleasant feeling. See vedana.
Suffering; emptiness; hollowness; discomfort; issues; conflicts; unsatisfactory; soreness; unpleasantness; displeasure. Dukkha is one of the three characteristics of existence (ti lakkhana) and represents the first of the Four Noble Truths (cattari ariya sacca).
Dukkha is the universal symptom of existence. According to the Doctrine of the Buddha, the whole world is in constant change and therefore full of suffering. The Buddha has pointed out the path to an end to that to make suffering. In the Dhamma Cakka Ppavattana Sutta (S56-011), the Buddha in the deer park at Isipatana the Four Noble Truths for the first time.
See dukkhata; ariya atthangika magga; cattari ariya sacca.
dukkhanirodhagamini patipadaya ñana
Understanding the path that leads to the cessation of suffering.
Understanding the cessation of suffering.
Understanding the cause of suffering.
Derived from the noun 'dukkha' and means 'the state of suffering', 'discomfort', 'painfulness', 'the unsatisfactory nature of existence', etc. Initially the Buddha talks about three forms of suffering that we will explain in more detail below.
"There are three forms of suffering: 1. Suffering as pain (dukkha dukkhata); 2. suffering through (the unsatisfactory of) conditioned things (sankhara dukkhata or sankhata dukkhata); and 3. suffering caused by change (viparinama dukkhata)." S45-165; D33.
1. Is the acute physical or mental pain that is felt; the usual everyday suffering. 2. Refers to the transient nature of all formations of existence (that is, all conditioned things) because of their constant rising and falling; this also includes the experience of a neutral or even-tempered feeling. 3. Refers to physical and mental pleasurable feelings, 'because they are the cause of pain' when they change.'
Understanding what suffering is.
See the satisfying in the unsatisfactory. See vipallasa.
2nd meditative floor.
Come and see.
Single-pointed orientation. See samadhi.
The only way. "This is the only way, monks, for the purification of creatures, for overcoming sorrow and lamentation, for destruction of suffering and sorrow, to attain the right path, for the attainment of Nibbana, namely, the Four Foundations of Mindfulness." D22; M010.
MA declares ekayana magga as a singular path, it is not a dual or divided path; as a road to be traveled by one himself, without a companion; as a road leading to one goal, Nibbana. While there is neither a canonical nor a commented basis for this insight, it may be assumed that satipatthana is called the direct path or the only way (ekayana magga) to thereby distinguishing it from applying oneself to meditative attainment which proceeds through the jhanas or the brahma viharas. While the latter may lead to Nibbana, they (the brahma viharas) not necessarily but can also sidetracks lead. In contrast, satipatthana invariably leads to the ultimate goal.
The Com. and Sub Com. of the Digha Nikaya refer to the concentration and the mental qualities that come under the group of meditation (samadhipakkhiya dhamma) such as energy, mindfulness, etc. In the Com. 'to dwell' (vihara) is declared as abiding in the realization of the dissolution (nirodha samapatti< /A>). See D16
Thus I have heard. Speeches that start in this way are characteristic for the way Ananda, Buddha's nephew and most beloved disciple, narrated the speeches he had heard. See Ananda for more about this special Thera.
Their liberation from defilements and their liberation from future births.
Literally: 'go to'.
Builder of this house. See Dhp153-154 for more explanation and related information.
The house builder. See Dhp153-154 for more explanation and related information.
Leads to.
Desire for smell. See tanha.
Fragrance.
Heavenly musician. See deva.
The Fragrance Room. A special room for the Buddha built by Anathapindika, in the Jetavana Monastery. When the Buddha was not present, people hung flowers, incense and the like at the entrance of the Fragrance Room, hence the name. Later the other monasteries also got a Fragrance Room.
The basics of smell.
River Ganges (Ganga). Sacred to the Hindus.
Verse.
River Gaya. No explanation.
Monastery at Gaya. See page Monasteries Gayasisa.
It is said that the Buddha in the six years in his search for a cemetery where the dead were cremated and that he wore out there, sought the discarded clothes of the dead, which, after washing them, attracted. At that time, that was the appropriate attire for an ascetic. To a In order to obtain a suitable garment, pieces of fabric often had to be joined be placed. It is said that this is why the monk's robes or nun, consists of pieces sewn together.
Seeing things as a unit, as a solid mass or a wholeness. see before more explanation Dhp277-279, in the section anatta.
Nose.
The base of the nose.
'Enjoyers of sensory pleasures'. That's what the Buddha called his lay followers. See e.g. Dhp283-284.
Summer season.
Clear understanding of the domain of meditation. See sampajañña.
River Godhavari. No explanation.
Family name of the Buddha of this era. Sakya was the name of his tribe. See Buddha Gotama.
Moment of maturity/maturity. See javana; javana citta.
'Heart as physical basis' of mental life. According to the Pali commentators the heart provides the physical support for every kind of consciousness, unlike the two sets of the fivefold sense consciousness which have their associated sensitivities/receptiveness as their bases. In the canonical Abhidhamma the heart base is not explicitly mentioned. In Patth. it simply speaks of "the physical thing where the spirit element and the mind consciousness depends on it, appears (...)" (yam rupam nissaya mano dhatu ca mano viññana dhatu ca vattanti, tam rupam). The Comments, however, then specify 'that physical thing' as the heart base, a cavity located in the physical heart. For a more detailed description, see Fish. 8: 111.
Winter season.
'Root condition', is one of the 24 conditions. See paccaya.
Carrot. Synonym: mula.
River Hiranyavati.
Moral shame; known; modesty. That is, by shame to hesitate to do evil things of which one should be ashamed when they are performed. Opposite this is the immoral factor ahirika. See cetasika; Table II.
(Namo Tassa Bhagavato Arahato Samma Sambuddhassa: Tribute to the Blessed One, the Perfect, the Fully Enlightened). The Pali word for tribute is 'vandana'.
Reconciliation; offering. This usage generally refers to the offering which is done by non-Buddhists. At the time of the Buddha, the fire worship described as hutam. In the Vedic literature of ancient India, milk was thrown into the fire in reconciliation with the Fire God. This was described as hutam.
See Dhp106 and Dhp107 for more explanation and related information.
'Ways of strength' (or success), are the following 4 qualities: 1. the strength of the will; 2. of energy; 3. of the mind; 4. and of research. This four aspects lead to the ability of the various overworldly powers possessed by the Buddha and many of his disciples.
"(...) because as guides they mark the paths to strength that come with this be connected; and because, as it were in preparation, they of power that determine the fruits of the path, namely: the concentration of the will (chanda samadhi) accompanied by the effort of the will (padhana sankhara samannagata); the concentration of energy (viriya samadhi), (...); the concentration of the mind (citta samadhi), (...) and the concentration of inquiry (vimamsa samadhi), accompanied by the effort of the will."
Therefore they are superworldly (lokuttara), that is, associated with the path or the fruits of the path; See ariya puggala/ariya. But they are worldly (lokiya) as predominant factors (adhipati, see paccaya 3), for it is said: "Because the monk, by making the will a predominant factor, acquires concentration, it is called the concentration of the will (chanda samadhi)", etc. (Vis. 12).
"These 4 paths of power lead to the acquisition and the attainment from magical power, to the power of magical transformation, to the generating magical power, and to mastery and skill therein." For a detailed explanation, see Vis. 12.
"When the monk develops the 4 paths to power and practices them often has various magical powers (...) he hears with it divine ear heavenly and human sounds (...) he takes with his mind where the thoughts of other beings (...) he remembers many previous existences (...) he takes with the divine eye the disappearance and the reappearance of beings according to their deeds (...) after the quenching of the defilements (asavas) he attains liberation from the mind and liberation through wisdom, free from defilements (...)." (S. 51:2). For a detailed explanation of the 6 higher forces, see abhiñña.
"Whoever, monks, has missed the 4 ways of power, has the right missed path that leads to the extinguishing of suffering; but, monks, who has reached the 4 ways of strength, has reached the straight path that leads to the extinguishing of suffering." (S. 51:2).
See also D16, 3.3.
See the chapter on iddhi pada in 'The Requisites of Enlightenment' by Ledi Sayadaw (Wheel 169/172).
Magic powers. See abhiñña.
Learn from conditionality.
'Dominion' or 'control'. Indra is also the name of a Hindu god. The Buddha also refers to people of high moral standing, as in Snp3-09, 656.
'Capability condition' is one of the 24 conditions. See paccaya.
'Equilibrium', 'balance', or 'harmony of the faculties', is connected with the 5 spiritual faculties: faith; energy; Alertness; concentration; wisdom. See indriya 15-19.
Of these, there are two pairs of faculties, which in each of the faculties intersect should be properly balanced, namely: faith and wisdom (saddha, pañña) to on the one hand, and energy and concentration (viriya, samadhi) on the other side. Excessive faith with insufficient wisdom leads to blind faith, while excessive 'wisdom' (without belief in the Buddha) with insufficient faith leads to cunning. In the same way, great energy or effort with poor concentration, to restlessness, while strong concentration with insufficient energy leads to laziness.
Although for both abilities in each of the two pairs a balanced degree of intensity is desirable, care must be taken that mindfulness is developed to the most powerful degree for mindfulness it is cardinal starting point for all good things. See Fish. 3.
Power; determining abilities. This is a name for 22 partly physical and partly mental abilities. Phenomena often covered in the suttas and also in the Abhidhamma. These are:
1. eye (cakku); 2. ear (sota); 3. nose (ghana); 4. tongue (jivha); 5. body (kaya); 6. ghost (mano).
Gender: (bhava)
7. femininity (itthi); 8. masculinity (purisa); 9. vitality (jivita).
10. physically pleasurable feeling (kayika sukha vedana); 11. physical discomfort (kayika dukkha vedana); 12. mentally pleasant feeling (somanassa) = (cetasika sukha vedana); 13. mental discomfort (domanassa) = (cetasika dukkha vedana); 14. equanimity or neutral feeling (upekkha vedana) = (adukkha m asukha vedana< /A>).
These are also called 'the five powers' due to the fact that they emphasize 'the inviolability of their opposites'. (see bala). 15. belief/self-confidence (saddha); 16. energy (viriya), 17. mindfulness (sati), 18. concentration ( samadhi), 19. wisdom (pañña).
20. the certainty: "I'll know what I didn't know!": (aññatañ ñassamit' indriya); 21. the potency of supreme knowledge: (aññindriya); 22. the power of he who knows: (aññatavindriya).
(1-5; 7-8) are physical; (9) is either physical or mental. The rest are all mentally. -- (14) (see upekkha vedana) is purely neutral feeling and not identical with that ethical high state of equanimity (= tatra majjhattatawhich is also called upekkha which belongs to the group of mental formations (sankhara kkhandha, see Table II). -- (20) arises at the moment of entering the sotapatti path (sotapatti magga), (21) at the time of acquisition of the sotapatti fruit (sotapatti phala), (22) in acquisition of the Arahat fruit (arahatta phala). See ariya puggala/ariya.
The abilities, except 7 and 8, are one of the 24 conditions (see paccaya 16).
In Vibh. 5 all these abilities are covered in the above mentioned order, while S. 48 lists and explains them in the manner of the above designated groups, with only 20-22 remaining unexplained.
Literature: For the five spiritual faculties (15-19), see The Way of Wisdom (Wheel 65-66).
Having the knowledge of stupidity and shrewdness about abilities as self-confidence, mindfulness, concentration, energy and wisdom. Also see Buddhacakku.
Guarding the sense gates. When someone is in default of this will defile the mind.
Body postures.
'Envy', is a karmic immoral (akusala) mental factor, which occasionally accompanies the ingrained consciousness.
See cetasika; Table II. Explained in Pug. 55.
It is a lack of appreciation or lack of inclination to others congratulations on the success in their lives. It also means the self always set up to detect defects in others, so that one's own deficiencies are avoided. This should not be confused with the reprimands and warnings from a good teacher to a student, or just someone who positively rebukes because it does not mean someone otherwise to offend, but to show the way.
Issa is one of the defilements of the mind. See upakkilesa.
Thus it is said. See A tour of the Ti Pitaka.
Femininity.
Being committed to vigilance.
See Bharata.
Old age, decay. "And what is old age? It is the aging of beings belonging to any order, they become weak, decrepit, gray and wrinkled; weakening their vital force, the exhaustion of their sense faculties -- this is called old age." D22
Tales of the Buddha's Past Lives. See A tour of the Ti Pitaka.
Birth. "What, now, is birth? It is the birth of beings belonging to any order, their being born, their arising, their conception, their coming into existence, the manifestation of the aggregates, their acquisition of the sense bases -- this is called birth." D22
Jatila. See sects in India.
'Impulse consciousness', is the stage of full recognition within the cognitive sequences or the process of consciousness (citta vithi), when it reaches its peak and the received object is large or is clear. It is at this stage where kamma is produced, ie beneficial or unwholesome acts of will (cetana) on the perception that the object was of the previous stages of the respective process of consciousness. Normally there are 7 impulsive moments. In the worldly (ordinary) (lokiya) consciousness, each of the 17 karmically beneficial classes of consciousness ( Table I, 1-17) or in the 12 unwholesome (Table I, 22-23), kamma can arise at the time of the impulse. However, for the Arahat, the impulse has no karmic i.e. a 'rebirth-producing' character, but is it a karmically independent (kiriya) function, see (Table I, 72-89 ). Furthermore, there are 8 superworldly classes of impulse (Table I, 18-21; 66-69).
The 4 impulsive moments that take place immediately before realizing a meditative deepening (jhana) or one of the otherworldly paths (magga, see ariya puggala/ariya) are: 1. the moment of preparation (parikamma javana ); 2. the moment of introduction (upacara javana); 3. the time of adjustment (anuloma javana); 4. moment of maturity (gotrabhu javana).
In connection with the realization of the earth-kasina floor (see kasina), these moments become in Vis. 4 explained as follows: "After breaking from the subconscious stream of existence (bhavanga sota), the 'involvement through the gate of the mind' (mano dvaravajjana), and takes the earth-kasina as object (thinking) 'Earth! Soil!' Then 4 or 5 impulsive moments flash out, including the last (moment of maturity) belongs to the subtle sphere (rupavacara), while the rest belongs to the sensory sphere (kamavacara) belongs. The latter, the moment of maturity (gotrabhu), is more powerful in thought conception (vitakka), reasoning thinking (vicara), joy (piti), happiness (sukha) and concentration (samadhi), then the states of consciousness belonging to the sense sphere. The impulsive moments are also called 'introductory concentration' (parikamma samadhi) because they are a preparation for the 'acquired concentration' (appana samadhi); 'proximity concentration' (upacara samadhi) because they are close to the acquired concentration (appana samadhi) come and move towards that environment; 'adjustment' (anuloma) because they adapt themselves to the foregoing introductory states and to the subsequent next acquired concentration. The last of the four will be 'maturity' (gotrabhu)."
In the same way, the impulsive moments that precede the acquiring the divine ear, in Vis. 13:5 explained. See also the 14 functions of consciousness (viññana kicca).
'Impulse', also called 'javati' (turn on), is one of the 14 functions of consciousness (viññana kicca). See javana citta for an explanation of the impulsive moments that occur immediately before the realizing a meditative deepening (jhana).
See javana.
Monastery of Jeta at Savatthi. See page Monasteries Jetavana.
'Jhana condition' is one of the 24 conditions. See paccaya.
'Meditative deepening', 'going up', mainly refers to the 4 meditative floors of the subtle sphere (rupa jjhana or rupavacara jjhana, see avacara). Jhana denotes the degree of purity of consciousness. They become acquired through the full acquisition of concentration (appana, see samadhi) during the complete -- though temporary -- shutdown of the quintuple sensory activity and of the 5 obstacles (pañca nivarana). However, the state of consciousness is one of alertness and clarity. This high degree of concentration is usually developed through practice of one of the 40 subjects of calm meditation (samatha kammatthana, see bhavana). Often the 4 disembodied spheres (arupayatana) also become the meditative ones floors of the disembodied sphere (arupa jjhana or arupavacara jjhana) called. For atmosphere, the word 'loka' is also used as below.
In the subtle sphere (rupavacara or rupa loka) the jhanas are: 1st jhana (pathamajjhana); 2nd jhana (dutiyajjhana); 3rd jhana (tatiyajjhana); 4th jhana (catutthajjhana).
In the disembodied sphere (arupavacara or arupa loka) the jhanas are: 5th jhana -- the sphere of infinite space (akasanañcayatana); 6th jhana -- the sphere of infinite consciousness (viññanañcayatana); 7th jhana -- the sphere of nothingness (akiñcaññayatana), 8th jhana -- the sphere of neither perceiving nor not perceiving (n'eva sañña nasaññayatana).
The following is a description of the jhanas with the text as often occurs in the suttas:
According to the Niddesa, there are three kinds of detachment (viveka): 1) physical detachment (viveka), that is, staying in solitude, free from enticing sense objects; 2) mental detachment (citta viveka), that is, the inner detachment of sensory things; 3) detachment from the breeding ground of existence (upadhi viveka), that there is no more fuel to become. In the description of the first meditative floor, the words 'detached from . refer to sense things' (vivicc' evakamehi) to 'physical detachment'; the words 'detached from karmically unwholesome things' (vivicca akusalehi dhammehi) refer to the mental detachment; the words 'born of detachment' (vivekaya), refer to the absence of the five hindrances.
An explanation of this 5th jhana:
By the 'perceptions of matter' (rupa sañña), the meditative floors of the subtle sphere are meant, as well as those objects themselves (...). (Vis. 10: 1).
By 'perceptions of sensory reactions' (patigha sañña) are meant those perceptions that arose because of the impact in the sense organs such as the eye etc., and the sense objects such as visible things etc. These are a name for perceiving visible objects, as it is said in Jhana Vibh.): "What are the observations of sensory responses? They are the perceptions of visible objects, sounds, etc." -- They exist for one who is even the 1st meditative has gone into deepening, no longer in the sense of true and real, etc., for at such a time the fivefold sense consciousness functions no longer. Nevertheless, this should be understood in the sense that this incorporeal floor is praised with the intention of striving to encourage it. (Vis. 10:16).
'Perceptions of diversity' (nanatta sañña) are the perceptions that arise in the different fields, i.e. the various observations. According to Vis. 10:20, the many countless perceptions beyond the meditative floors intended.
"Thus the 1st meditative floor is free of 5 things -- the five obstacles (pañca nivarana) and 5 things are then present (the meditative factors or the jhana factors, jhananga). When the monk acquires the 1st jhana, then is gone: 1) sensory desire; 2) ill will; 3) laziness and indolence; 4) restlessness and anxiety; 5) doubts. And there are present: thought conception (vitakka); reasoning thinking (vicara); joy (piti); luck (sukha); and concentration (samadhi). In the 2nd meditative floor are present: joy, happiness and concentration. In the 3rd: happiness and concentration. In the 4th equanimity (upekkha) and concentration."
The 4 floors of the disembodied sphere, (see above 5-8) belong, strictly speaking, still up to the 4th jhana, because they are the same two factors contain (upekkha and samadhi). The 4th subtle jhana is also the base or the cardinal starting point (padaka jhana) for the attainment of the higher spiritual powers (abhiñña).
In the Abhidhamma usually a fivefold instead of a fourfold division of the meditative floors used: the 2nd meditative floor (jhana) still has the reasoning factor -- but without thought conception -- while the 3rd, 4th, and 5th correspond to the 2nd, 3rd and 4th respectively of the quadruple division. (See Table I, 9-13). This fivefold division is based on texts such as A. 8: 63.
For the 8 Meditative floors as subjects for the development of insight (vipassana), see samatha vipassana. Full details are in Vis. 4-10.
Jhana in its broadest sense (e.g. as one of the 24 conditions, see paccaya) on any even temporary or weak floor of the mind, when which is aimed at a single object.
For more, see also samadhi; ariya puggala/ariya; jhananga.
'Jhana factors', are the factors necessary for the meditative floors (jhanas). There are five:
1) initiating thoughts or thought conception (vitakka); 2) reasoning thinking or persistent thoughts (vicara); 3) joy (piti); 4) happiness (sukha); 5) one-pointed orientation (ekaggata).
In order to realize the jhanas or the meditative deepenings, the five obstacles (pañca nivarana) are cleared. This is done by these five psychological factors, the counterparts of the five hurdles. These are the factors taking the meditator from a lower to a higher level of mental purification feed. The consciousness associated with this is known as jhana.
The jhana factors will step by step solve the five obstacles that hinder the way from concentration blocking, clearing. This is how sensual desire is reduced by: one-pointed orientation (ekaggata) -- ill will by: joy (piti) - - laziness and sluggishness due to: thought conception (or incipient thoughts) (vitakka) -- restlessness and anxiety due to: happiness (sukha) -- and doubt is pushed back by: reasoning thinking (or persistent thoughts) (vicara).
It is difficult to find a Dutch word for jhana, but to reach jhana at least the opposite obstacles are removed. Jhana is not a place or a trance but a moral state, a religious experience. Meditate from the jhanas the meditator on the three characters of existence: impermanence (aniccata), suffering (dukkha ) and no-self (anatta), and acquires Arahatship. After acquiring Arahatship lives he liberated, independent (anissito) from desire (tanha) and wrong view (ditthi), he clings to nothing in the world and therefore thinks neither erroneously in terms of 'my', 'me' or 'I', nor of a divine creator, nor of the world.
The ultimate goal of anapana sati, is to first attain the jhanas, and then acquire the four superworldly Paths and Fruits (the four degrees of holiness with the resulting fruits or blessings, see ariya puggala/ariya).
That's why in the beginning of the Satipathana Sutta was used by the Buddha said: "This is the only way, monks, for the purification of beings, for overcoming sorrow and lamentation, for the destruction of suffering and sorrow, to attain the right path, for the attainment of Nibbana, namely, the Four Foundations of Mindfulness." D22.
1) Thought conception (or incipient thoughts) has the function of 'the sending the mind' to an object. It absorbs the mind as it were and drives it into the object as one would drive a nail into a block of wood. When this is done, 2) establishes reasoning thinking (or persistent thoughts), the mind on the object and keeps it there because of its investigative function; sustained concentration functions like an inquiring mind. To clarify the difference between these two factors, thought conception is used (or incipient thoughts) compared to hitting a bell, and reasoning thinking (or persistent thoughts) with the reverberating sound of the stroke on the bell. 3) Joy, the third factor, is the joy and gladness that accompanied by enthusiastic interest in the object, while 4) happiness, the fourth factor, the pleasurable feeling is that on successful concentration follows. Because joy and happiness share similar qualities, one tends to confuse these with each other, but these two are not identical to each other. The difference between them is illustrated by joy is like the joy of one living in a desert walks and sees an oasis in the distance; happiness can be compared to it pleasure he experiences when he has drunk from the pool and in the shadow rests. The fifth and final factor of deepening is 5) one-pointed orientation, which has the indispensable function of bringing the mind into unity with bring the object, so that one is totally aware of what is happening at that moment is.
Tongue.
The base of the tongue.
'Life', 'vitality'. Synonym: jivitindrya. Can be both physical (rupa jivitindrya) and mental (nama jivitindrya). The latter is one of the mental factors that are inseparably linked is with every type of consciousness. As a mental factor it means, life of mental phenomena, which amounts to preserving the continuation of mental phenomena.
See jivita.
Material food. See ahara.
The Squirrel Feeding Place in the Veluvana. See Veluvana.
'A noble or good friend' is what a senior monk is called who de mentor and friend of his pupil, wishes him well, engages in his process, and guides his meditation. The meditation teacher (kammatthanacariya) in particular is so called.
The Buddha said: "Noble friendship is the whole sacred life", and he himself is like the most excellent friend: "Ananda, I owe them a good friend, so that living beings who are subject to birth shall be freed from birth.” S45-002.
Having good friends, being in a good environment of friends. One of the four conditions for the well-being and happiness of a householder in this life. See A08-054; arakkha sampada; samma jivikata; utthana sampada.
The element of the sensory world.
Strings of sensual pleasure. See kama.
Sensory atmosphere. See loka; avacara.
Sensory passion. See kama.
Thoughts of sensory desires. One of the three evil intentions. See ariya atthangika magga.
Sensory desire.
Sensory thoughts. See also kama.
Can indicate: 1) subjective sensuality, or 'sensory desire'; 2) objective sensuality, the 5 sense objects.
1) Subjective sensuality or sensual desire, is focused on the five sense objects and is a synonym for 'sensory desire' (kamacchanda), one of the 5 obstacles (pañca nivarana); with 'sensory passion' (kama raga), one of the 10 bands (saññojana ); with 'sensory desire or craving' (kama tanha), one of the 3 desires (see tanha< /A>); with 'sensory thoughts' (kama vitakka), one of the 3 wrong thoughts (miccha sankappa< /A>, see vitakka). -- Sensual desire is also one of the encroachments (asava) and attachments (upadana) .
2) Objective sensuality is usually called 'strings' in the canonical texts or threads of sensuality' (called kama guna).
"There are 5 cords of sensuality: the visual objects, recognizable by the eye-consciousness, which are pleasant, fondling, pleasant, lovely, sensual and alluring; the sounds (...); the smells (...); the flavours (...); physical impressions recognizable by the body consciousness, which to be pleasant, affectionate, pleasant, lovely, sensual and alluring." D33; M013; M026; M059; M066.
These two kinds of kama are called: 1) kama as mental defilement (kilesa kama); 2) kama as the object-base of sensuality (vatthu kama); the first in M. Nid. 1, par. 1, and often in the comments.
Sense desire is finally removed at the stage of the Non-Returning (anagami, see ariya puggala/ariya; saññojana)
The danger and misery of sensual desire is often mentioned in the lyrics described, for example, in the striking similarities in M022; M054, and in the step by step instruction (see anupubbi katha). See also M013; M045; M075; Snp4-01 verse 766; Dhp286; Dhp215.
The lyrics often emphasize what people give to the world of the senses, that it is not the sense organs or the sense objects his, but passionate desire (chanda raga) for it. For this see A06-063; S35-122; A35-191.
Sensual desire. One of the Five Hurdles. See pañca nivarana.
The danger of sensual desire.
Defilement of sense desire. See asava.
Extreme sensual indulgence; lust. One of the two extremes that by the Eightfold Path is avoided.
See amahaggata citta.
Sensory atmosphere. See loka; avacara.
Abstinence from sexual misconduct.
Sexual misconduct.
Acts leading to becoming.
Karmic acts of will.
Literally: 'acts of defilement'.
See Mara.
Firmness of the law. See niyama.
'Karma condition' is one of 24 conditions. See paccaya.
'Rate of action' or 'door of action', is a name for the group of 10 kinds of beneficial or unwholesome acts, namely:
The tenfold unwholesome courses of action (akusala kamma patha):
Three bodily acts (kaya kamma): 1. kill; 2. steal; 3. Illegal Sexual Intercourse and Physical Acts pertaining to sensual desire.
Four verbal acts: (vaci kamma): 1. to lie; 2. slander; 3. harsh words; 4. nonsensical talk.
Three mental acts (mano kamma): 1. desire; 2. hate; 3. wrong views.
Unwholesome mental courses of action include only extreme forms of tainted thoughts: the greedy desire for the possessions of others to appropriate; the hateful thoughts of tormenting others; and harmful views.
The tenfold beneficial courses of action (kusala kamma patha):
Three physical acts (kaya kamma): 1. Avoidance of killing; 2. avoidance of stealing; 3. avoidance of unlawful sexual intercourse and physical acts relating on sensual desire. Although this rule puts the most emphasis on sexual misconduct, it also includes uncontrolled and ignorant physical actions. Every action should be performed as well as possible. The more sensual desire comes into play, the more impure the act is.
Four verbal acts: (vaci kamma): 1. Avoidance of lying; 2. avoidance of defamation; 3. avoidance of harsh words; 4. avoidance of nonsensical talk. These four are coming down to, dignified, conciliatory, mild, and wise speech.
Three mental acts (mano kamma): 1. Selflessness; 2. kindness; 3. correct views.
Both lists appear frequently, for example in M041; A. 10: 28, 176; M009; they are explained in detail in M114, and in Com. from M009.
See vipaka.
'Act', but to be precise it denotes beneficial and unwholesome acts of will (kusala cetana and akusala cetana) and their related mental factors that cause rebirth and the destiny of beings determine. Not every arbitrary action is therefore kamma.
These karmic acts of will (kamma cetana) manifest as beneficial and unwholesome acts through the body (kaya kamma), the speech (vaci kamma) and the mind (< A href="wbke.htm#mano kamma">mano kamma). Thus the meaning of the Buddhist term kamma is certainly not the manifestation of the consequences of actions and certainly not the fate of man, or perhaps even of whole peoples (the so-called mass or group karma) about which misconceptions are scattered in some parts of the world.
The Buddha said: "Acts of will (cetana), monks, is that which I call kamma (cetanaham bhikkhave kammam vadami), because one by willing it performs the act with the body, with speech, or with the mind. There is kamma, monks, that ripens in hell, kamma maturing in the animal world, kamma maturing in the human world and kamma maturing in a heavenly world. Anyway, the fruit of kamma is threefold: that which matures in this life (dittha dhamma vedaniya kamma), that which matures in the next life (upapajja vedaniya kamma), and that which matures in later lives (aparapariy vedaniya kamma)." (A. 6: 63).
The three conditions or roots (mula) for the emergence of unwholesome kamma (act of will) are: greed (lobha), hatred (dosa) and delusion (moha) (or ignorance). The terms or roots of beneficial kamma are: selflessness (alobha), being without hatred (adosa) (loving kindness, universal love, goodwill) and without to be delusional (amoha) (with wisdom).
"Greed is a condition for the emergence of kamma; hate is a condition for the emergence of kamma; delusion is a condition for the origin of kamma." A03-109.
"The unwholesome actions arise from three kinds and are conditioned by greed, hatred and delusion."
"Kill, steal, unlawful sexual intercourse, lie, slander, harsh words, nonsensical chatter; if put into practice, enforced is and is often developed, it leads to rebirth in hell, or among the animals or among the ghosts." A03-040.
"He who is murderous and cruel will either go to hell, or if he is like a man is born again, he will live short. He who torments others will be affected by disease. The evil one will look ugly, the the envious will be without influence, the miserly will be poor, the stiff-necked shall be of low birth, he who is lazy in mind shall be without knowledge. In Contrary to this, a man will be born again in a heavenly sphere or be born again as a human being, he will live long, be beautiful, influential to be of noble birth and to possess knowledge." See M135.
For the tenfold beneficial and unwholesome courses of action, see kamma patha. For the five horrific crimes with immediate consequences, see anantarika kamma.
"Student, beings are owners of their deeds (kamma), heirs of their deeds; they are formed by their deeds, they are attached to their deeds, they have their deeds as their home base. It is by deed making beings inferior or excellent." M135.
" Beings are owners of their kamma, heirs to their kamma. It kamma is the womb from which they are born, their kamma is their friend, their refuge. Whatever kamma they produce, good or bad, of it are they the heirs."
##work out##
See also Dhp085-086, A word about kamma; Kukkuravatika Sutta (M057); Culakammavibhanga Sutta (M135); Mahakammavibhanga Sutta (M136); Saleyyaka Sutta (M041); Dhp038-039, The deeds of an Arahat.
Other literature: Karma and Rebirth by Nyanatiloka (Wheel 9); Survival and Karma in Buddhist Perspective by K.N. Jayatilleke Wheel 141-143); Kamma and its Fruit (Wheel 221-224); The Buddha's Words on Kamma by Bhukkhi Nanamoli (Wheel 248-249).
'Adaptability', that is, of physicality (rupassa kammaññata, see pañca upadana kkhandha 1); of mental factors (kaya lahuta); and of consciousness (citta lahuta). Refer to Table II.
Actions.
Meditation teacher. See kalyana mitta.
'Doubt', can be an intellectual, critical doubt, or an ethical and psychologically harmful doubt. The latter can either be a persistent negative skepticism or fluctuating indecision. Alone the harmful doubt (synonym of vicikiccha) is reprehensible as being karmically immoral, because it paralyzes the mind and the inner development hinders a person. Critical doubt about dubious matters, on the other hand, is properly encouraged.
The 16 doubts that the Buddha lists in the suttas as for example in M. 2, are as follows: "Then he unwisely considers in this way: 1) 'Was I in the past? 2) Wasn't I in the past? 3) What was me in the past? 4) How was I in the past? 5) If I've been something am, what was I in the past? 6) Will I exist in the future? 7) Will I not exist in the future? 8) What will I be in the future? 9) How will I be in the future? 10) If I've been something, what will I then be in the future?'" -- "Or he doubts now, in the present to himself and consider: 11) 'Am I? 12) Am I not? 13) What am I? 14) How am I? 15) Where did this creature come from? 16) Where goes this creature to?'"
Horse of Siddhatta.
'World Period'; 'an infinite space of time'; 'an aeon'. This one is back divided into four subdivisions: 1) world dissolution (samvatta kappa, abolishing or dissolving world); 2) continuation of chaos (samvatta tthavi); 3) world formation (vivatta kappa); 4) continuation of the formed world (vivatta tthavi).
"How long a world dissolution lasts, how long the chaos, how long the formation, how long the continuation of the formed world; of this things, monks, it is difficult to say how many years, how many centuries, how many millennia of hundreds of thousands of years that is." A04-156.
The beautiful resemblance in S15-005 is worth mentioning here: "Couple once for once, monks, that there would be a great rock of one solid mass a mile long, a mile wide, a mile high without a fissure or gorge. And at the end of every 100 years there would come a man who iron over it with a silk cloth. Then that big rock would wear out faster and then disappear for a world period. But of such world periods, monks, many have already passed, many hundreds, many thousands, many hundreds of thousands. And how is this possible? Imperceptible, monks, is this samsara (see there), a first beginning of beings hindered by ignorance and which are ensnared by desire and who pass through this cycle of rushing births is undetectable."
Sanskrit word for the Pali word 'kamma'. See kamma.
'Compassion'; 'sympathy' or the desire to help those who are in pain or experiencing difficulties. Karuna is one of the 4 exalted abodes or the 'limitless spheres' and together with loving kindness forms the backbone of the Doctrine. See brahma vihara; cetasika; Table II.
The Pali word karuna means compassion, but is often translated into English as pity which means stands for pity. A better translation from karuna to het English is compassion. In any case, the Pali meaning of karuna is not pity, because pity out of place for two main reasons: 1. The goal of a Buddhist is to get rid of the suffering, so he doesn't choose to "come with" suffering'. This does not benefit anyone, but it does harm. Compassion on the other hand is beneficial, both for those who are in trouble and for the one who has compassion for suffering beings. 2. Given the law of cause and consequence, pity is out of place. In the most cases, the person who is in trouble will largely take care of themselves have to blame. Appropriate action must be taken to address the issues to help. That's another reason why pity is out of place is. See Div014 for the difference between pity and compassion.
A name for a purely external method of concentrating the mind to bring and develop, and to acquire the 4 meditative floors (jhana). It involves concentrating one's full and undivided attention to a visual object as an introductory image (parikamma nimitta), for example a colored spot or disc, or a piece of earth, or a pond at some distance, etc., so as to make someone, even with eyes closed, a perceives mental reflection -- the image obtained (uggaha nimitta).
If one now proceeds to draw attention to this image, there may be the immaculate and immovable antitype (patibhaga nimitta) arises, and along with that nearness-concentration ( upacara samadhi) have been reached. While one is still persistent in concentration on the object, one will eventually reach the state of mind where has transcended all sense activity, where there is no seeing and hearing is more, no perception of bodily impressions and feeling, that that is, the stage of the 1st mental floor (jhana).
The 10 kasinas referred to in the suttas are: the earth kasina; the water casino; the fire kasina; the wind casino; the blue-casina; the yellow-casina; the red-casina; the white-casina; the space casino; and the consciousness-kasina.
"There are 10 kasina spheres: someone sees the earth kasina, above, below, on all sides, undivided, unlimited. Someone sees the water-kasina, above, below, on all sides, undivided, unlimited etc." (M077; D33). Refer to abhibhayatana; bhavana; see further Fund. 4.
For the space and consciousness kasina we find in Vis. 5 the names of bounded space kasina (paricchinnakasa kasina), etc., and the light kasina (aloka kasina ).
For a full description, see Fish. 4-5; also Asl. tr. 1: 248.
In India, the caste system is maintained, of which the Buddha is a fierce opponent. The caste system consists of: rulers or warriors (Khattiyas), priests (Bramanas), householders (Vaisyas), the lowest caste or the 'untouchables' (Sudras). The Buddha belonged to the warriors caste.
'What had to be done is done'. This means that the four tasks concerning the noble path -- fully understanding suffering, giving up the cause, realize its cessation and the development of the path -- now are all completed for each of the four otherworldly paths. See the endnote final knowledge in M019 for more information.
Knowledge that the function of every noble truth is understood and accomplished. See the endnote three aspects in S56-011 for more information.
Subgroup.
'A wish to make', see chanda; Table II.
The contemplation of the 32 parts of the body: 1. hair of the head; 2. hair of the body; 3. nails; 4. teeth; 5. skin; 6. meat; 7. nerves; 8. bones; 9. marrow; 10. kidneys; 11. heart; 12. liver; 13. diaphragm; 14. spleen; 15. lungs; 16. large intestines; 17. small intestines; 18. the content of the stomach; 19. stool; 20. bile; 21. mucus; 22. pus; 23. blood; 24. sweat; 25. fat; 26. tears; 27. lymph; 28. saliva; 29. snot; 30. joint lubricant; 31. urine; 32. brain.
See e.g. Girimananda Sutta - Until Girimananda (A10-060); Considering the disgusting things of the body - Patikkulamanasikara (D22); asubha.
Acts of will through the body. See kamma patha.
Adaptability or suitability for the work of the mental group. See cetasika; Table II.
'Smoothness'; 'agility' of the mental group. See cetasika; Table II.
Flexibility of the mental group. See cetasika; Table II.
Contemplation of the body. One of the four foundations of mindfulness. See satipatthana.
Skill of the mental group. See cetasika; Table II.
Calmness of the mental group. See cetasika; Table II.
'The body witness', is one of the 7 noble persons. See ariya puggala/ariya B. He is one who 'in his own person' (literally: body) the 8 liberations (vimokkha), and where after sensible understanding of the phenomena, the infestations (asavas) have partially extinguished. (Pug. 32).
In A. 9:44 it is said: "A monk, brother, acquires the 1st jhana and as far as this domain extends he has realized this in his own person." Therefore the Blessed One calls such a person "a body witness." (The same is then repeated with regard to the other 7 higher jhanas). Again, brother, the monk acquires the extinguishing of perception and feeling (see nirodha samapatti), and after sensible understanding of the phenomena, all infestations come (asavas) to quenching. Therefore, brother, does the Blessed One call such a person 'a body witness' in all respects."
Sincerity of the mental group. See cetasika; Table II.
See viveka.
'Body' or also 'section' or 'group'.
Base of the body.
'Physical discomfort', see vedana.
Physical suffering.
'Physically pleasant feeling', see vedana.
Unique, i.e. Nibbana. See Dhp166; Dhp225 for more information about Nibbana.
See Mara.
The complete extinction of the groups of existence. See for more Nibbana.
Aggregate; group. For the five aggregates, see pañca upadana kkhandha.
Patience is the highest asceticism. See khanti.
Perfection of tolerance. See paramita.
Patience; patience; tolerance. It is patiently enduring suffering inflicted by others and enduring one's wrong deeds. See dhp183-185 for more explanation and related information.
See caste system.
'Contemplation of the decline or destruction', is one of the 18 kinds of insight-knowledge. See vipassana.
'Saliva gulper', the nickname the Buddha gave to Devadatta.
'Security', another name for Nibbana. See dhp188-192 for more explanation and related information.
One whose defilements (asavas) have been destroyed, or one who is free from defilements, is a name for an Arahat, a Saint.
The state of an Arahat is often called asavakkhaya, 'the destruction of influences'. The suttas that close with the realization of Arahatship by the listeners, often end with the words: "During this statement, the hearts of the monks werden freed from the impurities through the absence of attachment."
This term asava, can be 'affects'; 'flow'; 'influxes'; 'bleeds'; 'defilements'; 'impurities'; 'intoxications'; 'tendencies'; 'impulse'; 'starter'; 'compulsion'; mean. It corresponds to the term tanha, which is usually translated as desire or craving. Tanha is from three kinds: desire for sense objects (kama tanha); desire for existence or becoming (bhava tanha); and desire for non-existence (vibhava tanha). See tanha; ditthi; asava.
Collection of the smaller texts. See A tour of the Ti Pitaka.
Shorter lectures. See A tour of the Ti Pitaka.
One of Mara's armies. See Mara, armies of.
Function. Referring to the 14 functions of consciousness, see viññana kicca.
Knowledge that the function of every noble truth must be understood. See the endnote three aspects in S56-011 for more information.
'Sensuality viewed as defilement' (see kilesa) can also be called 'subjective sensuality', in contrast with 'objective sensuality' (vatthu kamma), that is, the sensory objects (kama guna ). See also kama.
See Mara.
The complete quenching of defilements. For more see Nibbana.
Defilements; spirit defilements; unwholesome qualities.
"There are ten defilements, so called, because they are 'self-defiling' and because they taint the mental factors associated with them. They are: 1. greed (lobha); 2. hate (dosa); 3. glamor (moha); 4. conceit (mana); 5. speculative views (ditthi); 6. skeptical doubt (vicikiccha); 7. mental slowness (thina); 8. restlessness (uddhacca); 9. lack of moral shame (ahirika); 10. lack of moral apprehension (anottappa)." (Vis. 22:49; 22:65). See Table II; cetasika.
For 1-3, see mula; for 4, see mana; for 5, see ditthi; for 6-8, see pañca nivarana; for 9 and 10, see ahirika anottappa.
The ten are explained in Dhs. 1229 and numbered in Vibh. 12. In the suttas no classifications of the kilesa are found, but the term appears quite often in them. For the related term upakkilesa (idem: 'impurities') different lists occur.
The Buddha teaches that the defilements are in three layers in the mind are located:
For a list of sixteen, see upakkilesa. For the main defilements, see asava.
See also Dhp085-086 for more explanation and related information.
##elaborate##Karmically independent functions. Synonym: kriya. Also see avyakata.
See Dhp038-039, The Deeds of an Arahat for more explanation and related information.< /P>
After his enlightenment, the Buddha radiated these colors: blue (nila); yellow (pita); orange (mañettha); red (lohita); white (odata); and a mixture thereof (pabhassaru). The Buddhist flag is composed of these colors.
Anger. One of the defilements of the mind. See upakkilesa. Synonym: dosa.
Komudi is the full moon day in the month of Kattika, the fourth month of the rainy season; it is so called because it is said that the white water lily (kumuda) blooms at that time.
Along with the Gandhakuti, the Kosambakuti was one of the favorite abodes in the Jetavana . See Div020 for more information.
Kovilara (bahunia variegata), a species of ebony tree.
see kiriya.
Concern. Literally: 'wrong accomplishment', that is, conscientious objection, remorse, discomfort of consciousness. There are two major wrongs in the world: doing evil deeds, and failing to do good deeds to perform. So there are two ways to worry about that: "I've done wrong things", and "I have no credit for it performed deeds such as generosity, virtue, etc. There is a saying that 'a fool always makes plans after it's all over'. Concern is therefore of two kinds: in the face of forgetfulness and in the face of evil. 'Crimes of omission' (omission of the good) and 'crimes of committing'.
Worry, is one of the karmic immoral (akusala) mental factors (see cetasika; Table II) which, when it arises, with malicious (dissatisfaction) consciousness (see Table I and Table III), 30 and 31). It's the 'worrying about wrong things done' are, and good things hitherto neglected to do.' (Com. on A. 1). Worrying about anything is not helpful on the path to liberation. Success in any area of life never comes worry, but by paying attention to what you should and should not do. The combination of restlessness and worry (uddhacca kukkucca) is classified as one of the 5 obstacles (pañca nivarana< /A>).
The tenfold beneficial courses of action. See kamma patha.
Healthy. See kamma patha; mula; Table I and Table III.
Desire for things or principles that are beneficial.
One of Mara's armies. See Mara, armies of.
'Lightness' or 'agility' of the mind can be of 3 kinds: from physicality (rupassa lahuta, see pañca upadana kkhandha 1), of mental factors (kaya lahuta< /A>), and of consciousness (citta lahuta). See cetasika; Table II.
Properties; characteristics. See ti lakkhana.
Characteristics of meditative research.
teachers of the buddha, the first
Alara Kalama and Uddaka Ramaputta. Alara Kalama was the Buddha's first teacher who lived north of Rajgir (when Rajagaha) lived in the mountains. The Bodhisatta very soon had the of these profound teacher through and reached the highest mystical spiritual states, but that was not what the Bodhisatta was looking for and he left Alara Kalama. Afterwards he went to Uddaka Ramaputta, finding neither that what he was looking for.
Desire; greed. Synonym: tanha; abhijjha; kama; raga. It is one of the three immoral roots (mula). For more explanation, see tanha. See also cetasika; Table II.
Speculation and bickering about a first beginning of the world which leads to confusion, insanity and mental illness. The Buddha teaches that there are is not one beginning, but that all things are interdependent. See paticcasamuppada; pañca upadana kkhandha.
See lokiya dhamma.
Atmosphere; world. Synonym: avacara, see there.
Virtues that protect the world.
This world. See loka; avacara.
World conditions, states. "Eight things become worldly conditions called, because they appear in relation to worldly life, namely: Gain and loss, success and defeat, tribute and blame, joy and misery." Fish. 12. See also A08-005; A08-006.
Worldly path.
Worldly.
Overworldly states. See also lokuttara; ariya puggala/ariya.
Overworldly path. See also lokuttara; ariya puggala/ariya.
'Overworld', is a term for the 4 paths and the 44 fruits of sotapatti, etc. (see ariya puggala/ariya), with Nibbana as the ninth . That is why there is talk of '9 things beyond the world' (nava lokuttara dhamma).
Avarice; greed; jealousy. Unwillingness and unwillingness to to share with others. “Monks, there are 5 kinds of stinginess: 1. relative to a place of residence; 2. towards families; 3. at relative to profit; 4. in relation to recognition; and 5. relative to mental things." (A. 9: 49; Pug. 56).
One of the defilements of the mind (see upakkilesa and one of the immoral mental factors (see cetasika; Table II).
See Mara.
Vanity or pride. One of the defilements of the mind. See upakkilesa.
The 'holy life' that has been lived is the holy life of the path. See the endnote final knowledge in M019 for more information.
The will to walk the Path.
'Path condition' is one of 24 conditions. See paccaya.
Path. See ariya atthangika magga.
The temple at Bodh Gaya where the Buddha attained enlightenment. ##work out##
The Great Brahma. See Brahma kayika deva.
The great brahmas. See deva.
See kappa.
Splendid rapture of great compassion. See Dhp227-230, section The Last Vigil, for a detailed description of how the Buddha started his day.< /P>
The death of the Buddha. Parinibbana stands for the death of one who is in this life Nibbana has realized. Maha Parinibbana means 'The great' go'. See also parinibbana; D16.
Eighteen main kinds of insight-knowledge or fundamental insights. See vipassana.
The evolved mind. See also abhiñña.
River Mahi. No explanation.
Collection of Medium Speeches. See A tour of the Ti Pitaka.
Middle way. The way the Buddha teaches is the Noble Eightfold Path that avoids the two extremes, extremes, namely: a) of sense lust (kamasukhallikanuyoga) and b) self-torture, extreme asceticism (attakilamathanuyoga).
The 'Middle Country'. The homeland of the Buddhists, the land where the Buddha went about and preached his doctrine. Northeast India.
Contempt and stiff-headedness. One of Mara's armies. See Mara, armies of.
Contempt; detract. One of the defilements of the mind. See upakkilesa.
The cremation stupa of Kusiñara of the Mallas where the Buddha was cremated .
Creeper, creeper. A loan shark that is constantly growing at the expense of something else.
'Imagination', 'conceit', 'conceit', 'conceit', the wrong judging things and people. It sees mind and body (nama rupa) -- another expression for the five aggregates of existence (pañca khandha) -- for an 'I', a 'self', and rate this as noble or base according to the caste, creed, family, etc. to which the person belongs.
Mana is one of the 10 bonds that bind beings to existence (see saññojana). It disappears only with the attainment of Arahatship or holiness (see asmi mana, see there). Furthermore, it is one of the tendencies or tendencies (see anusaya) and defilements (kilesa; upakkilesa; asava). See also cetasika; Table II.
"The equality delusion (mana), the inferiority delusion (omana), and the self-exaltation delusion (atimana): this threefold delusion must be overcome. Because, after this triple delusional, the monk is said to have conquered the fully see through conceit, has put an end to suffering." (A. 6:49).
Mana sometimes also stands for 'understanding', perhaps derived from manasikara.
Attention; alertness; mental attention; reflection; consideration.
Base of the mind.
Pavilion.
Coral flower. A celestial flower that only appears on Earth at special occasions, especially during the most important events in life of a Buddha. That the Ajivaka ascetic had a coral flower in his hands, was a sign to the Venerable Maha Kassapa that the Buddha's Parinibbana had almost begun. See D16.
That which leads to happiness and prosperity. See Snp2-04.
Power of the mind.
'Spirit element', is one of the 18 elements (see dhatu II). Unlike manayatana, this term does not apply to all consciousness, but only indicates that special element of consciousness that occurs early in the sensory process perception, the function 'pay attention' (avajjana) to the sense object, see Table I, 70 . Then, after becoming aware of it twice, it performs the function of 'receiving' sense impressions (sampaticchana) within the mind consciousness, see Table I, 39; 55. See viññana kicca for the 14 functions of consciousness.
See avajjana; avajjana citta.
Acts of will through the mind. See kamma patha.
Mental act of will. See ahara.
'Spirit consciousness element', is one of the 18 elements, see dhatu II. This term is generally used as a name for that element of awareness that the functions of inquiry (santirana), determination (votthapana), register ( tadarammana), etc. See Table I, 40; 41; 56; 71; 72.
'Spirit', is used in the Abhidhamma as a synonym for consciousness (viññana) and 'the state of consciousness' (citta). In accordance with the Com. on Vis., it sometimes means subconscious (bhavanga sota). Although these three words viññana (consciousness), citta (state of consciousness), and < A href="wbke.htm#mano">mano (spirit), being synonymous with each other, has 'consciousness' on closer inspection, 'the state of consciousness' and 'mind' different meanings: consciousness is more than just a state; the term 'spirit' also has a broader meaning than just consciousness and a quality alone. Although it's all 'mental' factors, there is not one thing we can call 'spirit'.
See also Dhp001 and Dhp002 (verses and comments); nama.
Mental creation; created by thoughts.
Thoughts precede.
Thoughts dominate.
The human world.
Literally: 'the killer'; 'bringer of death' or Namuci (literally: 'de non-liberator', that is, the antithesis of liberation). Also Antaka, 'Enter of all', i.e., death. In Buddhist literature Mara the Evil (papima maro) is personified as 'passion', 'temptation', 'applicant' or 'evil'.
From the time of the Buddha's enlightenment until his death (Parinibbana) Mara appeared on various matters, pretending to be divine, human or even animal forms. Buddhist literature speaks about 'the fivefold Mara (pañca mara): 1) the Mara of the five bundles (khandha mara); 2) the Mara of the karmic formations (kamma mara); 3) the Mara as death (maccu mara); 4) the Mara of the defilements (kilesa mara); and 5) the Mara as a celestial being (devaputta mara).
Desire (Raga); hate (Arita); thirst for life (Trishna).
Just before the Buddha attained Sublime Enlightenment, Mara came with his armies to tempt him, but the Master was determined. After telling Mara that he had confidence (saddha), self-control (tapo), and energy (viriya), and wisdom (pañña) and determined, he saw through the armies of the evil one and summed them up as follows:
436. "The foremost of your armies is that of sensory lust kama, the second is called aversion (to the holy life) (arati). The third is hunger and thirst (khuppipasa), due to voluntary poverty, and the fourth is craving (tanha )."
437. The fifth is the army of sloth and indolence (thina middha) and the sixth is fear (bhiru< /A>). The seventh is doubt (vicikiccha) and the eighth is detriment and stiff-neckedness (makkha thambha).
438. Then there is also the pursuit of profit (labha) towards material things, praise (siloka), honor (sakkara), and fame gained from wrong intentions (yasa) (the Ninth Army ). The tenth is to exalt oneself and belittle others (attukkamsanaparavambhana).
439. These, Mara, are your powers, the attackers of evil. someone who is not a hero will not overcome them and gain happiness.
440. Look: do you see this bundle of muñja grass that I am carrying? I don't care life. I'd rather die in this battle than be alive, but defeated.
441. There are ascetics and hermits who are drowned (in defilements) and who never see the path the virtuous have trod.
442. I can see the troops around me, with Mara sitting on top of an elephant, and I go on in the fight. Mara will not oust me from my position.
443. Even the whole world, including its gods, can hold that army of yours don't defeat it, but I'm going to destroy it with the power of wisdom like an unfired clay pot with a stone (is broken).
444. With disciplined thoughts and well-grounded mindfulness, I will travel from country to country and train many disciples.
445. Alert and energetic in the practice of my Teachings, they will contrary to your wish, that which they attain, where once they have arrived, no more until sorrow will come." Snp3-02.
Death. "And what is death? It is the departing and dying away of beings that belong to any order therefore belong, their destruction, disappearance, death, the cessation of their period of life, decomposition of the aggregates, shedding of the body -- this is called death." D22
'Death will take place'. It is not for nothing that the Buddha in the most exalted terms, his disciples hath recommended the remembrance practice of death. This is known as marananussati bhavana. One who wishes to practice it must very often be in the thought: maranam bhavissati -- 'death will take place'. This contemplation of death is one of the classical meditation topics covered in the visuddhi magga (path of purification) being treated and stating that before receiving the highest fruits, one should practice this meditation properly. See Dhp235-238.
'Contemplating death', is one of the 10 reflections in Vis. 8 are discussed in detail: ##elaboration##. See also anussati. See also Dhp235-238.
Reflecting on death. See marananussati.
Illusion, distortion. One of the defilements of the mind. See upakkilesa.
Perfection of universal love. See paramita.
Universal love; loving kindness. Synonym: adosa. Metta is a popular term among Buddhists, but there is no western one word that exactly conveys the meaning. kindness, benevolence, goodwill, universal love, loving kindness, selfless service, are the favorite references. Metta is the wish for the happiness and well-being of all living beings, without a single exception.
See the article Meditating on loving-kindness in Dhp296-301 for more explanation and related information.
See also: brahma vihara; ariya atthangika magga. See also Snp1-08; A11-016.
Wrong way of living.
Speculative or misconceptions. See ditthi; kamma patha; M041.
Wrong physical actions. See also kamma patha; M041.
Wrong concentration. See samadhi.
Wrong thoughts. See also kamma patha; M041.
Wrong speaking. See also kamma patha; M041.
Slowness. See thina middha. Slowness is one of the immoral mental factors, see cetasika; Table II.
The deer park of Isipatana. At the time of the Buddha, this was a much-loved retreat for several hermits.
Questions from King Milinda. See A tour of the Ti Pitaka.
The six most serious crimes are the 5 heinous crimes with immediate consequence (anantarika kamma) are enumerated, plus espousing wrong views. See kamma.
The one who is stupid or stupid in character. See also carita.
Moha means stupidity, delusion, denial or lack of understanding. It is also called ignorance (avijja), 'not-knowing' (aññana) and 'not-seeing' (adassana). Ignorance or illusion, is one of the three roots (mula). It is a of those mental factors which are inseparable from immoral consciousness (akusala sadharana cetasika). See cetasika; Table II. For more explanation, see mula.
In the Buddhist way of thinking, illusion mainly refers to 'denial' what is there'. When not recognized, not investigated, not seen wants to become what is, then that is a basis for ignorance. Very important is it to know, that the recognition and investigation of what is or what happens, you have to start with yourself in order to be able to see the whole world know. For example, the satipatthana method clearly shows how the Buddha instructions gives to examine the corporeal or material group and then the mental groups, with ourselves as the object of research.
When the Buddha speaks of delusion, it is related to ignorance in this regard, because negation sustains ignorance. Hence, when we speak of the foundation, the foundation of ignorance, that we speak of glamor (moha) and therefore it is also a 'carrot'.
In other respects we often speak of 'ignorance' (avijja). Ignorance denotes the fact that one is ignorant about to, for example, the Four Noble Truths (cattari ariya sacca), the three characteristics (ti lakkhana) and the five aggregates (pañca upadana kkhandha). But of course the 'root of that ignorance' is delusion (moha).
Moha is a mental factor that is inseparable from every immoral Awareness; it goes together with hatred (dosa) and lust (lobha). See cetasika; Table II.
Extinguishing illusion.
Similar to ignorance. See Dhp251 for more explanation and related information. See also asava.
The Peacock Feeding Place. See Veluvana.
The serpent that sheltered the Buddha from the heavy rain in the 6th week after his enlightenment.
Sympathetic joy. It is appreciation of and experiencing sympathetic joy in the success of others. Mudita is one of the 4 lofty abodes or the 'unlimited spheres'. See brahma vihara; cetasika; Table II.
Flexibility of physicality (muduta rupa), mental factors (muduta kaya) and consciousness (muduta citta); pañca upadana kkhandha 1; cetasika; Table II.
##elaborate## Roots, also called (hetu) (see paccaya 1. are those conditions which, by virtue of their presence, enhance the current moral quality of a will factor (cetana) and the consciousness and mental factors that go with it, in other words, the quality of kamma, see there. There are 6 such roots: 3 karmically beneficial and 3 karmic unwholesome roots, namely: greed (lobha); hate (dosa); glamor (moha see also avijja); and without-greed (alobha); no-hate (adosa); without-glamor (amoha). See Table II; cetasika.
Literature: The Roots of Good and Evil by Nyanaponika Thera (Wheel 251-253).
Someone who can shut up. A wise one. But one must be silent not misunderstand the muni: "Standing silence changes a don't be foolish in a wise," says the Buddha. See e.g. Dhp268-269.
A type of grass.
Abstinence from telling lies.
Lying.
Freedom.
A person's safest refuge is himself. See dhp188-192 for more explanation and related information.
Atmosphere of neither perceiving nor not perceiving.
When the Buddha sat at the foot of the Bodhi tree, he had before sunrise conquered the power of Mara. In the 1st vigil (6:00 pm to 10:00 pm), the Buddha remembered remember his past lives (pubbe nivasanussati ñana). Now he had the darkness drifting away who draws a veil over the existence of past lives. In the 2nd watch (22.00 to 2.00) he saw it appear and disappear of living entities according to their deeds (cuti + upapata ñana). In the 3rd watch of the night (2.00 to 6.00) he understood the cessation of the influxes (asavakkhaya nana). It is in this part of the night that he follows the law of the causal existence (paticcasamuppada) discovered and pondered, and meditated on great compassion (maha karuna samapatti< /A>). During sunrise he acquired full enlightenment. Then spoke he made a lofty statement that also countless Buddhas who preceded him are, was known.
See Dhp153-154 for more explanation and related information.
As for the night vigils regarding how the Buddha spent his day, see Dhp227-230.
##Work out## This is originally some kind of demon with miraculous forces. See e.g. Dhp188-192 where they are told that they are dragons. Ahicchatta is a king of the Nagas. In another context, the term is meant to mean 'saints' or 'liberate'.
See jivita.
Spirit and physicality. See pañca upadana kkhandha; nama.
Literally: 'name' or 'appointment': spirit, mentality. This term becomes commonly used as a collective name for the four mental groups (arupino khandha), namely: feelings (vedana), perceptions (sañña), mental factors (sankhara) and consciousness (viññana). However, in the 4th link (nama rupa) within the formula of dependent origination (paticcasamuppada) is the term only applies to kamma resulting (vipaka) feelings and perceptions and a few kamma resulting mental functions which are inextricably linked to every kind of consciousness. like it is said in M009; D15; S12-002: "Feeling (vedana), perception (sañña), acts of will ( cetana), impression (phassa), mental attention (manasikara); this, brother, is called "spirit."" With the addition of yet two mental factors, namely mental vitality (jivita) and concentration (samadhi), (here 'immovable aspect of the mind' (cittatthiti) ) -- of these 7 factors is said in the Abhidhammattha Sanghaha, that these are the inseparable mental factors in every state of consciousness.
Bending; flexibility.
Tribute; respect. (Namo Tassa Bhagavato Arahato Samma Sambuddhassa: Tribute to the Blessed, the Perfect, the Fully Enlightened).
See Mara.
Knowledge and vision; true knowledge.
Knowledge.
Perceiving diversity. See jhana.
Attachment to life.
Unsatisfactory.
Explained by MA as follows: "Now it is no longer necessary for me to re-develop for 'such a state', that is, for the sixteenfold function (of the path) or for the destruction of the defilements (asavas). Or on the other hand: after 'such a state', that is, the rise of the series of aggregates, there is no more series of aggregates for me. These five aggregates, when fully understood, stand like trees which are clipped at the base. With the abolition of the last consciousness, they will be extinguished like a fire without fuel." See the endnote final knowledge in M019 for more information.
The man to women. Indicates the man's attachment to women. See Dhp283-284.
This body will not survive. It has no permanent existence (arukayam). This is in fact a body (or a group/enclosure) of ulcers. See Dhp147 for more explanation and related information.
For the fully awakened there is no fear. He is always alert and keeps always keep an eye out for the defilements that can affect his mind. because of this alertness does not frighten the awakened person at all. Thinking that arahats not sleeping is a misconception. Whether they sleep (physically) or awake, they are always regarded as sleepless or watchful, because the five energizing virtues or powers (see bala), namely: 1. (self) confidence (saddha ); 2. energy (viriya); 3. mindfulness (sati); 4. concentration (samadhi); and 5. wisdom (pañña) are always present in them.
See Dhp038-039 for more explanation and related information.
'Absence condition' is one of the 24 conditions. See paccaya.
Nihilistic view; the doctrine of nihilism. See ditthi.
9 otherworldly things, see lokuttara.
Considering the nine types of bodies.
Element of renunciation. Synonym: alobha. See alobha.
Perfection of renunciation. See paramita.
Thoughts of forsaking selfishness. One of the three good intentions. See ariya atthangika magga.
Thoughts of renunciation. See vitakka.
Blessings of renunciation.
River Nerañjara.
The field irrigators. See Dhp080 for more explanation and related information.
nevasañña nasaññayatanupaga devas
The gods of the sphere of neither perceiving nor not perceiving. See deva.
Nibbana element. Indicates the mental state of an Arahat. There are two forms: sa upadi sesa nibbana, and an upadi sesa nibbana< /A>. See Nibbana.
Literally: 'extinguishing'; according to the comments 'freedom from desire'. Nibbana is the true nature of man and the supreme goal of all Buddhist aspirations -- that is, absolute extinction of the will anchoring itself to life, which manifests itself as greed, hatred and delusion, and the convulsive clinging to existence. Thus it is the sublime and absolute liberation of all future births, old age, illness and death. It is the liberation from all suffering and misery.
The Pali never speaks of 'entering Nibbana' or 'going to it' go to' because when an enlightened man dies, there is not a being who Nibbana enters or goes to it. After the death of an enlightened person can nothing more be said of him that still has any meaning, because in such a case of extinction there is no longer any trace of 'I'.
It is not correct to think that Nibbana is the natural result of the quenching of cravings. Nibbana is not a result of anything. If it were a result of something, it would be a consequence, an effect are produced by a cause. It would be sankhata, 'generated', 'conditioned'. Nibbana is neither cause nor consequence. It is beyond cause and effect. Truth is not a result or an impact. It is not produced as a mystical, spiritual mental state, as jhana or samadhi.
Other words used to refer to Nibbana are: Security (Khemam); The Unconditioned or The Absolute (Asankhata); Purity (Suddhi); Exalted (Panitam); Peace (Santi); Liberation (Vimutti); the Immutable Place (Accutam thanam).
Let's take a closer look at some definitions and descriptions of Nibbana take as found in the original Pali texts:
See Dhp166; Dhp188-192; Dhp225 for more explanation and related information.
Literature: For texts on Nibbana, see Path, 36ff; Fish. 16 ff. 64; Anatta and Nibbana by Nyanaponika Thera (Wheel 11); The Buddhist Doctrine of Nibbana by Ven. P. Vajiranana & Francis Story (Wheel 165-166).
'Contemplation of disgust or sobering', is one of the 18 types of insight-knowledge. See vipassana.
Old Comment. See A tour of the Ti Pitaka.
Naked Ascetics. See sects in India.
The Pali name for ficus benghalensis. In English: banyan tree. Sri Lanka: now go. As far as I know, this actually means another tree then the Bodhi tree (ficus religiosa). (Also according to Bhikkhu Ñanamoli). In Ud1-01, Ud1-02, and in Ud1-03 is talking about the Bodhi tree; in Ud1-04 about the Nigrodha tree (ficus benghalensis). Also the names of the concerned suttas are of the type tree headed. Buddha Kassapa is under a Nigrodha tree attained enlightenment and Buddha Gotama under a Bodhi tree. The Pali name is often (not always) used in the Theravada Archive.
Collection.
##work out##.
The gods who delight in creating. See deva.
One of the six heavens of the sense sphere: (kamavacara) or (kama loka< /A>) is the atmosphere in which we live. See deva.
Main group or book.
Non-worldly feelings.
The neglected body will lie (on the ground) like a useless one piece of rotten wood. See Dhp041 for more explanation and related information.
Hell. Literally: 'The downward path'. One of the 4 lower worlds (see also loka) of existence to which we usually say 'hell'. It's the lowest, the most cursed or the most miserable world of existence. Buddhists are aware that a life in hell, just as in heaven spheres, will not last forever because they take into account the universal law of impermanence. And after the kamma that the present form of birth has caused, is exhausted, must necessarily follow again be by a new death and therefore also by a new birth in a world in accordance with the accumulated kamma.
'Contemplation of extinguishing', is one of the 18 kinds of insight-knowledge. See vipassana.
Acquisition of quenching. ##work out##.
Cancellation; extinguishing; to hold up. This includes the perfect state of Nibbana attained by the eradication of all defilements. Nirodha is twofold, namely: achieving Nibbana while continuing this life (sopadisesa nibbana), and realizing Nibbana at the time of death (nirupadisesa nibbana). See cattari ariya sacca; nibbana.
Germs that cause existence.
See nirodha.
Analytical knowledge of speech. See patisambhida.
Overcome by escape, is one of the 5 pahana's, see there.
Escape. To escape the world is Nibbana. See e.g. M011.
'Support condition' is one of 24 conditions. See paccaya.
##work out##.
Obstacles. See pañca nivarana.
Law; process; universal law.
The so-called 'evil insights that determine destinies' and that the 10 unwholesome sources of action (kamma patha). See ditthi.
Observe in groups; analyze.
'Conception', literally: 'to descend', indicates the appearance of the embryo in the womb, i.e. the beginning of the birth process (jati). "Due to the concurrence of three circumstances, the embryo arises: when father and mother have united, (...)when the mother is fertile is, and the incarnation (metaphorically for kamma energy) is ready. Under these three conditions, the embryo appears." (M038).
Inferiority delusion. See also mana.
See asankharika citta.
The five lower bands. See saññojana.
Moral awe, that is, to hesitate through fear to do evil things for fear of self-blame, or accusation by others, or retaliation in this world or in the realms of misery. Opposite this is the immoral factor anottappa. See cetasika; Table II.
See also the individual description of anottappa.
Rebuke. See ovadeyya; anusseyya.
See ovadeyya; anusseyya.
Rebuke and warn. In some comments the difference between ovada and anusasana carefully laid out. 'Rebuke' (ovada) is described as naming for someone what is good and bad, concerning that which has already taken place. Tell someone what to strive for, whatever one does in the future, 'anusasana' (warning) is mentioned.
See Dhp077 for more explanation and related information.
One who has set aside his impurities and who has left the world has. This does not necessarily have to be a monk or a nun; it's someone who no longer conforms to the madness of the world. In a broad sense is that someone who has renounced the world.
See dhp183-185 for more explanation and related information.
Revoke.
'Condition', is something where something else (the so-called 'conditioned thing') depends on; the 'conditioned thing' can therefore do without that condition, does not exist.
Many are the ways in which a thing or an appearance, the condition being of another thing or appearance. In the Patthana, the last book of the Abhidhamma pitaka (this includes 6 volumes in the Thai edition), are these 24 ways of conditionality enumerated and explained, and then attributed to all observable mental and physical phenomena and phenomena through which their conditioned nature is demonstrated.
The first two volumes of the Patthana have been translated into English by the Venerable U Narada (Mulapatthana Sayadaw) of Burma, under the title Conditional Relations (published by the Pali Text Society, London 1969, 1981). For an overview of this work, see Guide 7.
The 24 forms of conditionality are:
| No. | Condition | Paccaya |
|---|---|---|
| 1 | root condition | (hetu paccaya) |
| 2 | object condition | (arammana paccaya) |
| 3 | predominant condition | (adhipati paccaya) |
| 4 | relationship condition | (anantara paccaya) |
| 5 | consistency condition | (samanantara paccaya) |
| 6 | concurrently emerging condition | (sahajata paccaya) |
| 7 | reciprocal condition | (aññamañña paccaya) |
| 8 | supporting condition | (nissaya paccaya) |
| 9 | decision supporting condition | (upanissaya paccaya) |
| 10 | pre-emergent condition | (purejata paccaya) |
| 11 | after emerging condition | (pacchajata paccaya) |
| 12 | repetition condition | (asevana paccaya) |
| 13 | karma condition | (kamma paccaya) |
| 14 | karma consequence condition | (vipaka paccaya) |
| 15 | food condition | (ahara paccaya) |
| 16 | power condition | (indriya paccaya) |
| 17 | jhana condition | (jhana paccaya) |
| 18 | path condition | (magga paccaya) |
| 19 | concurrent condition | (sampayutta paccaya) |
| 20 | inconsistent condition | (vippayutta paccaya) |
| 21 | presence condition | (atthi paccaya) |
| 22 | absence condition | (natthi paccaya) |
| 23 | disappearance condition | (vigata paccaya) |
| 24 | non-disappearance condition | (avigata paccaya) |
"The roots are a condition as a kind of root for the (mental) phenomenon associated with a root and for the physical phenomenon which is produced thereby (for example, for bodily expression)." (Path).
A. Anything pertaining to the past, present, or future, bodily whether mental, real or imagined, can -- as the object of our thinking -- a decision support or become a strong trigger for moral, immoral or neutral karmic states of mind. By thinking wrong about bad things, they give rise to an immoral life; by thinking about them carefully, they give rise to a moral life. But good things cannot only lead to similar ones good things, but also for bad things, such as self-importance, vanity, envy etc.
B. Is identical with 'Relationship condition', number 4.
C. Faith, virtue, etc., which has appeared in one's own mind, or the influence of climate, food, etc., in one's body and mind, can work as natural and decision-supporting conditions. Faith can be a direct and natural trigger for charity, virtue and give rise to mental training, etc.; greed can cause give to steal, hatred for murder; unsuitable food and climate be a cause of ill health; friends for cleric growth or deterioration.
The numbers 1, 2, 3, 4, 7 are also found in four types of greedy consciousness (see Table I, 22-25); 1, 2, 5, 7 in hateful consciousness (see also 30 and 31); 1, 2, 6, 7 in the classes of illusory consciousness (see also 32 and 33).
Note
These 24 conditions must be known through and through for a detailed understanding the famous formula of dependent origination (paticcasamuppada).
Literature: Dependent Origination by Piyadassi Thera (Wheel 15); The Significance of Dependent Origination by Nyanatiloka (Wheel 140).
An 'independently living Enlightened One' or 'individually (=pacceka) Enlightened One'. This is a term for an Arahat (see ariya puggala/ariya) who realized Nibbana without the Buddha's Teachings of heard others. He understands individually (pacceka) the Four Noble Truths by his own effort, independent of a teacher. However, he does not have the capacity to effectively preach the Doctrine to others and therefore he does not become a 'Teacher of gods and men', a Perfect one or Universal Buddha (samma sambuddha).
Pacceka Buddhas are described as being moderate in speech and devotees of seclusion. According to tradition, they are not born as the Teaching of a Perfect Buddha is known in the world. To their degree (or state) after being able to achieve many world ages, they must fulfill their aspiration to pronounce a Perfect Buddha.
Few Canonical references: Pug. 29 (defin.); A. 2:56; in M116 many names of Pacceka Buddhas are mentioned; in D16 it is said that they are worthy of a stupa (dagoba); the Nidhikhandha Sutta, Khp., mentions pacceka bodhi.
Literature: The Paccekabuddha by Ria Kloppenborg (Wheel 305-307).
'After emerging condition' is one of 24 conditions. See paccaya.
Effort of the will.
Effort. The 4 right efforts (samma padhana) constitute the 6th factor of the Eightfold Path, (ie samma vayama, see ariya atthangika magga). These are: 1) The effort of avoiding (samvara padhana) of evil thoughts and unwholesome (akusala ) things that haven't come up yet (samvara padhana); 2) The effort of overcoming evil thoughts and unwholesome ones things that have already come up (pahana padhana); 3) The effort of generating and developing beneficial (kusala) things and good thoughts that have not yet arisen (bhavana padhana); 4) The effort of growing beneficial things and good thoughts that have already arisen (anurakkana padhana).
Enumeration A.
"And what, monks, is right effort?"
In number 4 of list B, the Buddha gives only one of the many meditation methods again leading to detachment.
'Elements of effort', are the following 5 qualities: 1) faith; 2) health; 3) sincerity; 4) energy; 5) wisdom. M. 85, 90; A. 5: 53. See parisuddhi padhaniyanga.
A miserable atmosphere, see Snp3-10.
Skill; skill; namely of mental factors (kaya paguññata), and of consciousness (citta paguññata) , are 2 mental factors associated with all beneficial consciousness. See Table II; cetasika.
Effort of overcoming, see padhana.
Overcome; to report; overcome;. There are 5 types of this: 1) te emerge through elimination or suspension (vikkhambhana pahana), that is, the elimination or suspension of the 5 obstacles (pañca nivarana) during the meditative floors; 2. overcome by contrast (tadanga pahana); 3) overcome by destruction (samuccheda pahana); 4) overcome by calmness (patipassaddhi pahana); 5) overcome by escape (nissarana pahana). ##work out##.
Delete; pull out.
A dominant attitude. One of the defilements of the mind. See upakkilesa.
Pali literally means 'text'. It is the name of the text of the Theravada Buddhism included in the Ti Pitaka (the Pali canon), although the traditional comments mention that the language in the Ti Pitaka is 'Magadha' (from Magadha), the language allegedly spoken by the Buddha. The term Pali, refers to however, to canonical text or passages rather than to a language. The language of the Theravada canon is a version of the Middle Indo Aryan dialect, and not of Magadhan. Pali was created by homogenizing the many dialects in which the Buddha's teachings are recorded orally and was transferred. This became necessary as Buddhism originated far after its existence was still transferred and the Buddhist monastic order entered the Doctrine codify.
The tradition mentioned in the ancient Sinhalese chronicles states that the Theravada canon was written in the 1st century BC. The language of the canon continued to be influenced by commentators, linguists and by the languages of the countries in which Theravada Buddhism has spread through the ages established. The oral transmission of the Pali canon continued after the death of the Buddha for several centuries, even after the text for was first preserved in writing. No writing for the canon was ever developed; writers used their native language scripts to transcribe the text (to convert it into phonetic script). Despite of that monasteries in southern India were known as important centers of Buddhist study locations in the early part of this millennium, has no manuscript from India survived except that from Nepal. Almost all manuscripts available to scholars since the PTS began, date back to the 18th or 19th century AD. and the textual traditions of the various Buddhist countries covered by these manuscripts represented, testify to many entanglements. The pattern of recitation and validation of the texts by the councils of monks, has continued to this day.
The above information is from Bhikkhu Bodhi.
Negligence. One of the defilements of the mind. See upakkilesa.
Look at inattention with fear. See Dhp031 for more explanation and related information.
Inattention.
Delight; happiness.
Abstinence from killing.
Kill.
See avajjana.
The five aggregates that are the object of bonding. See pañca upadana kkhandha.
Five obstacles. There are five hindrances (pañca nivarana) that our severely block mental development. When these obstacles exist we cannot be a "proximity concentration" or "access concentration" (upacara samadhi) and acquire 'acquired concentration' (appana samadhi), and we will be unable to discover the truth because these close the door to true freedom. The five hurdles are: 1) sensual desire (kamacchanda): 2) ill will (vyapada); 3) laziness and indolence (thina middha); 4) restlessness and anxiety (uddhacca kukkucca); 5) skeptical doubt (vicikiccha). To overcome the Five Hindrances, see jhananga.
Sensory desires occupy the most important position regarding the spiritual sleep; it seriously hinders mental development. sensory desires, passion, craving, are different expressions that all express the same fire: the fire of passion, the sense passions always on the hunt for satisfaction, then here again, then there again. Sensory desires relate to what the eyes want to see, to hear the ears, to smell the nose, to taste the tongue, the sense of touch wants to feel, not to mention what the mind wants to think. And that is often something very different from what it really is... The obstacle of sense desire includes the hunger for passions such as envy, jealousy, possessiveness, pride, arrogance and conceit.
Sensory desires are determined by personal preferences. If you look, listen etc. with expectations, with ideas, with desires, then you will not be able to perceive clearly and understand what is really happening occurs because you limit yourself to what you 'like', what you has preference. Objective awareness, wisdom or correct understanding (samma ditthi) is then hard to find because, because of personal preferences, the 'total picture' is missing. Sensory desires not only lead to a narrowed, limited and rigid mind that does not want reality and therefore can't see either; it is also the breeding ground for a non-judicious spirit that develops a distinctiveness between what is good and is wrong, blocks. Sensual desires stand a life in righteousness very in the way. It makes us biased. Because of sensory desires people are often hurt (think of adultery), animals are hurt the fun', etc. In the Netherlands, a bunch of guys deliberately threw a pavement tile from an overpass on a passing car (liked them) where a woman died (and the 'experts' groped because of their ignorance in the dark...). Sensory desires can make people incite to the most serious immoral acts.
We must understand that sensory desires are a great obstacle for our mental development are in the context as above in a few examples are outlined. So it's not that it's wrong to be somewhere to enjoy, as long as it does not drive us to immoral things. And forget never that the Buddha taught the middle way, a way in which extremes are avoided. The constant hunt making on sensory pleasures is like someone trying their thirst lessons with sea water. He keeps on drinking but his thirst will never be harmed; on the contrary, he only gets more thirsty. And so there is no end to desire. Human passions are insatiable! Because of the endless pursuit of sensory pleasures, it will be right for you increasingly difficult to really enjoy life. But if you If you do it right, you will be able to do the simplest things intensely to enjoy. But always remain a truth-seeker.
Evil will is another obstacle that hinders spiritual growth. Evil will falls under the category 'hate' because also a mild form of evil will can lead to malice or pure hatred. A smoldering fire can lead to a major forest fire.
Evil will is a strong barrier through which mental functioning is good is hindered because it is the antithesis of goodwill, kindness, modesty, benevolence, compassion etc. Evil will works divisiveness in your hand, both with regard to your own state of mind and with regard to of others. It works a calm and balanced state of mind seriously against and therefore ill will is a hindrance to the growth of wisdom. Evil will distort your vision and hinder the mind from the truth in which to discover the situation so that there is no understanding. Understanding is highly dependent on the control of your mind which is free from anger and excitement should be. It is countered by practicing loving kindness and compassion that makes the mind calm and pliable. They are indispensable aspects in the training for full awakening.
Laziness and sluggishness are related to rigidity of mind, depression and indolence. When the mind becomes rigid and unwilling, it is very difficult gain clarity of mind. It can really discourage you you will see everywhere. He who is lazy in mind and does not think wisely about the essentials of life, will never take a right view of certain get business. Someone who goes through life in this way thoughtlessly, should not expect any luck.
Sensory desires make people think about things they don't think about should think, so -- because of laziness and indolence -- there is not thought about what one should think about. Laziness or slowness of mind, weaken attention and the ability to think. This cleric sedation or drowsiness leads to daydreaming.
Restlessness and worry disturb the mind and affect development of calmness and insight against. A restless mind tends to worry and this vicious circle can only be broken by the presence of the obstacle, observe it attentively and observe it think about the small importance it has in continuing to do so.
Restlessness and worry take over your mind when the peace of mind has disappeared. The cure is to learn not to worry, because it is wasted time as far as mental development is concerned. Best The answer is to think about how you can make things right again.
By worrying about something, your restlessness will only increase to expand. On the one hand, because you choose to take that path yourself. On the other hand, you become more restless because difficult situations are not solved by to worry.
By carefully removing this hurdle, you can regain your focus aim at the subject so that precious energy is not wasted unnecessarily. Success in any area of life never comes from worry, but by paying attention to what you should and should not do.
Doubt usually arises in the absence of knowledge or due to a lack of information. As soon as you see and understand something, doubt disappears completely. In matters of faith, it is possible for a Buddhist to have doubts about of his beliefs, of the path that the Buddha taught and the accomplishment of it, of past lives or as to what then also. But because it is a path that encompasses universal truths that are viable being (suffering, the cause of suffering, the cessation of suffering and the path leading to the cessation of suffering), doubt here includes all things in general.
It is good to start with doubts or reluctance because those initial doubt acts as a challenge to an inquiring mind. such a doubt is an encouragement to fact-finding and investigation to the underlying truth. The Buddha always encouraged a profound research to; he had no appreciation for blindly following his path. When you have discovered reality through your own research, the doubt completely dispelled. A healthy skepticism is therefore useful.
On the other hand, skeptical doubt implies an unfounded bias that hinders research, a form of doubt that does not want to know. if this condition is strong, little can be done until the instability that is life's own causes the inevitable changes and another opportunity presents itself.
Five rules of morality. See sikkhapada.
Five groups of sutures. Alternative references are: 'aggregates' or 'groups of existence'.
The Buddha speaks in the first noble truth about 'the five groups of attach'. These five groups are:
These are the five aspects by which the Buddha deals with all physical and mental phenomena of existence, and which appear in an unwise man as his ego or personality. It is important to realize that the personal consciousness holds this existence, or this world, together. Consciousness tends to create its own personal world and to hold on; consciousness is 'I-oriented', the way of 'I', 'me', 'mine'. The desire of the 'I-centered' consciousness is the main cause of the suffering because this kind of consciousness holds a personal world. This is the cause of rebirth. The 'personal consciousness' provides always for a 'personalization' through which the mind narrows and limited only to one's own world.
The five aggregates encompass the whole existence which has three universal characteristics has (ti lakkhana), namely: impermanence (aniccata), unsatisfactory nature or suffering (dukkha), and instability, 'unreality' or 'not-self' (anatta ). Clinging to the aggregates (i.e. to anything) is asking for difficulties, problems, suffering.
When the desire of the 'I-consciousness' is given up, our world wider and brighter because then we can be objectively aware. In objective awareness (the word objective is actually redundant) is there understanding, wisdom, or insight through which we can see things as they are be real. We cannot live without consciousness, but consciousness can develop differently in two important ways: with desire or without desire. When consciousness is without desire, we call it 'awareness' which is the function of consciousness. Having an 'empty mind' means in a deeper sense that there is no trace of a personality grounded consciousness. The Buddha said: "Tanhaya mulam kanatha", dig up the root of desire.
See also ti lakkhana; dukkha; ditthi. Also the article Distortions and rebirth in Dhp183-185.
What we call a being is in reality nothing more than a mere dynamic process of these mental and physical phenomena, a process that has been going on from time immemorial and continues to do so even after death continues into unimaginably long periods of time. However, these five groups contain neither in a single sense (in a single group) nor in collective sense, a truly self-existing ego entity or personality such as a 'self', or 'I' (atta), (Sanskrit: atman), nor does such entity become separate or separate of these groups. Hence the belief in such an ego entity, as being absolute and permanent is true illusion.
A bicycle bell is not a bicycle, nor is the wheel, the handlebars, the frame, etc. But when all the parts are put together and put them in are able to work together, we speak of a bicycle. Applies to a person the same.
"If all the necessary parts are in it, the designation 'car' used. Likewise, where the five groups are present, speak we of 'a living being'." (S. 5:10).
The reality here should be understood that these five groups be only an abstract classification given to it by the Buddha, but that they as such -- that is, that these five groups in their whole -- have no real existence, because only individual constituents of these groups, usually variable, can come up with any state of Awareness. For example, one and the same unit of consciousness can only with one kind of feeling -- like happiness or sadness -- in contact come, and never with more than one. Likewise, there cannot be two different observations occur at the same time. Likewise, of the various kinds of sensory recognition or awareness, only one at a time present moment such as seeing, hearing or inner awareness, etc. However, of the 50 mental formations, always associate one greater or less number with a certain kind of consciousness as we will do next see.
Some writers on Buddhism who have not understood that the five khandhas are only classified groups, who have adopted that they are compact entities ('heaps', 'parties' or 'separate parts'), while in fact, as explained above, never as such exist, that is, their constituents never appear simultaneously. Even the individual constituents of a group that are in each mental and physical process are transient, just as their varied combinations. Feeling, perception and mental formations (or mental factors) are just different aspects and functions of a single unity of consciousness. These components also determine for consciousness in question what redness, softness, sweetness, etc. is for an apple, and have as little separate existence as the different qualities of consciousness. In other words: the parts of the bicycle exist itself also from parts that (more deeply) subject to change be.
"What, monks, is the group of physicality? The 4 leading elements (maha bhuta or dhatu) and physicality dependent on them becomes the group of physicality called."
"What, monks, is the group of feeling? There are six classifications of feeling: because of the visual impressions, the sound impressions, the smell impressions, the taste impressions, the physical impressions and because of the mental impressions (...)."
"What, monks, is the group of perception? There are six classifications of perception: the perception (or impressions) of visual objects, of sounds, of smells, of tastes, of physical impressions and of mental press (...)."
"What, monks, is the group of mental formations? There are six qualifications of acts of will (cetana): with contemplation of visual objects, of sounds, of smells, of tastes, of physical impressions and of mental objects (...)."
"What, monks, is the group of consciousness? There are six classifications of consciousness: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness and mind consciousness."
"Brother, whatever a feeling there is, what a perception there is also is and whatever mental formations there are; these things are connected (with something else) and are not separate (from something else). It's impossible to separate one from the other and show the difference. because whatever one feels, whatever one perceives; of this, someone is themselves aware." (M. 43).
Further: "It is not possible for anyone to step away from one existence (from the five groups) and the entry into a new existence, or growth, to explain the expansion and development of consciousness, if that is independent of physicality, feeling, perception and mental formations." (S. 22:53).
For the inseparability and mutual conditionality of the 4 mental groups, see paccaya (6, 7).
" Thus every kind of physicality, feeling, perception, mental formation and consciousness - whether in the past, in the future or in the the present has risen, great or small, within you or outside you, subordinate or exalted, far away or near, with right understanding be seen thus: 'This is not mine, this is not me, this is not my self.'"
"Imagine that through a man who is not blind, the air bubbles in the Ganges are seen as they drift past, and he would watch and examine them carefully. After carefully examining them they will appear to him as empty, not real, and without any solid substance. In exactly the same way a monk considers all bodily phenomena (...) feelings (...) perceptions (...) mental formations (...) and states of consciousness, whether past, present or belong to the future (...) far away or near. And he's looking at them and examine them carefully. After carefully examining them, they appear to him as empty, not real, and without any solid substance."
The Buddha gives five striking parables about the changeable nature of the five aggregates. He compares material form i.e. physicality, with a lot of foam, feeling with a bubble, perception with a mirage, mental formations with a usury and consciousness with an illusion and asks: "What kind of essence (a fixed core), monks, may now be there in a heap of foam, in a bubble, in a mirage, in a usury, in an illusion?"
See the Khandha Samyutta (S. 22); Fish. 14.
A. Not derived (no upada): 4 elements
(For a more detailed explanation of these 4 elements, see dhatu.)
B. Derived (upada): 24 secondary phenomena
| Physical sense organs of: | Physical sense objects from: |
|---|---|
| see | image |
| hear | sound |
| smell | smell |
| tasting | taste |
| feel | (physical impressions) |
| 'Body impressions' (photthabba) are usually omitted from this list because these physical objects or physical sensitivity, are identical with the aforementioned element of stability, temperature and movement. Hence their addition would be duplicated under the list of 'derived physicality'. |
| femininity (itthinriya) |
| masculinity (purisindriya) |
| physical basis of mind (hadaya vatthu, see there) |
| physical expression (kaya viññatti, see viññatti) |
| verbal expression (vaci viññatti) |
| physical life (rupa jivita, see jivita) |
| space element (akasa dhatu, see there) |
| physical fluency (rupassa lahuta) |
| physical flexibility (rupassa muduta) |
| physical adaptability (rupassa kammaññata) |
| physical growth (rupassa upacaya) |
| physical continuation (rupassa santati, see santana) |
| age (jara, see there) |
| transience (aniccata) |
| food (ahara, see there) |
All feelings can be classified according to their nature in 3, 5 and 6 varieties. See vedana.
All observations are divided into 6 classes:
This group includes 50 mental phenomena, 11 of which are neutral psychological elements, 25 sublime (sobhana) qualities (beneficial), and 14 karmic unwholesome. See cetasika; Table II.
The suttas divide consciousness according to the senses, into six classes:
However, the Abhidhamma and commentaries, distinguished from the karmic point of view, 89 classes of consciousness. Refer to viññana; Table I.
The moral quality of feeling, perception and consciousness is determined through the mental formations.
A wise person.
Answer questions. "Monks, there are 4 ways to answer questions: 1) there are questions that require a direct answer; 2) ask for an explanation require; 3) questions to be answered with counter questions; 4) questions that are to be rejected (as misrepresented, answer with silence)." See D. 33; A. 3:68; A. 4: 42.
'Exalted', another name for Nibbana.
##work out##.
Perfection of wisdom. See paramita.
Accomplishment of wisdom.
Training in wisdom.
'Liberation through wisdom', indicates: in accordance with the Com. on a. 5: 142, the wisdom associated with the fruit of holiness (arahatta phala). in pug. 31 and also in M. 70, it is said: "A monk has perhaps not in his own person the 8 liberations (that is, acquired the jhanas), but by his wisdom the infestations (asavas ) extinguished in him. Such a person becomes a 'by wisdom' liberated' (pañña vimutti)."
Com. on Pug.: "He can be one of 5 persons either a practitioner of essential insight (sukkha vipassako), or one who has attained holiness (arahatta) after the emergence of one of the jhanas." See S. 12: 70.
The term pañña vimutti is often associated with ceto vimutti, 'liberation of the mind'; it is also, as mentioned above, a term for 'the one liberated by wisdom', which is is an indication for one of the 7 noble persons. See ariya puggala/ariya B.
'Understanding'; 'knowledge'; 'wisdom'; 'insight' encompasses a very broad field. However, the specific Buddhist knowledge or wisdom, as part of the Noble Eightfold Path (ariya atthangika magga) as liberation, is insight (vipassana). I.e. the intuitive knowledge that the four stages of holiness (see ariya puggala/ariya) bring about and the realization of Nibbana, as well as permeating impermanence (anicca ), suffering (dukkha), and the impersonal (anatta) of all existences. For more details, see ti lakkhana.
With reference to the state of the arising of knowledge or wisdom, one distinguishes 3 forms: 1. knowledge based on thought (cinta maya pañña); 2. knowledge based on learning (suta maya pañña); 3. knowledge based on mental development (bhavana maya pañña). (D33)
"Based on reflection (cinta maya pañña) is that knowledge acquired by thinking for oneself, without having learned it from others. Based on learning (suta maya pañña) is that knowledge learned from others and is thus obtained through learning.Based on mental development (bhavana maya pañña), is that knowledge that one has somehow acquired through mental development that reaches the stage of complete concentration (see appana samadhi)." (Vis.M. 14).
Wisdom is one of the five spiritual faculties (see bala), one of the three types of training (see sikkha), and one of the perfections (paramita).
Group of wisdom.
Ability of wisdom.
Evil.
Evil act.
Increase. ##work out##.
See Mara.
Outward or external supremacy.
Having a strong desire for the well-being and happiness of others.
Absolutely; highest; final. See paramattha sacca.
Education in absolute reality. See paramattha sacca.
See the article Reality in Dhp188-192.
Reality in an absolute or sublime sense.
The Abhidhamma speaks of two realities: the conventional reality (sammuti sacca) and the sublime reality (paramattha sacca). ##work out##
See the article Reality in Dhp188-192.
Synonym: paramita.
Perfection. Synonym: parami. The ten perfections (dasa paramita) of the Buddha. See also Sumedha.
There are 10 paramitas: 1. mildness (dana paramita); 2. morality (sila paramita); 3. renunciation (nekkhamma paramita); 4. wisdom (pañña paramita); 5. energy (viriya paramita); 6. tolerance (khanti paramita); 7. love of truth (sacca paramita); 8. determination (adhitthana paramita); 9. universal love (metta paramita); 10. equanimity (upekkha paramita).
These ten perfections developed the Bodhisatta (the future Buddha) in his past lives that eventually led him to led Buddhahood. This state cannot be reached in a single lifetime and it takes a strong will, but anyone with the right aspiration can reach this state.
Literature: A Treatise on the Paramis by Bhikkhu Bodhi (Wheel 409-411). From the Commentary to the Cariyapitaka.
The gods who have power over the creations of others. See deva.
One of the six heavens of the sense sphere: (kamavacara) or (kama loka< /A>) is the atmosphere in which we live. See deva.
To know the minds of other beings, see abhiñña.
A tree in the Tavatimsa sky. Perhaps this also occurs in other spheres.
Confined space. Synonym: paricchinnakasa
Bounded space kasina.
Weeklayers. "And what is wailing? Of whatever loss or misfortune one encounters, there is lamentation and lamentation, lamentation and lamentation, the state of lamentation and lamentation -- this is called lamentation." D22
Moment of preparation. See javana; javana citta.
'Introductory image', a state of concentration. See kasina; samadhi.
'Introductory concentration', see samadhi.
Mental construction. The world we perceive is a 'mental construct'. See sammuti sacca.
Literally: 'Complete the Nibbana' or 'Complete Nibbana'. Synonym: Nibbana. This term therefore does not only refer to the extinguishing of 5 groups of existence (pañca khandha) during the Buddha's death, but is often used for that purpose. Compare Nibbana.
'To pass completely', the death of the Buddha or of an Arahat.
This indicates a person with a fluctuating devotion. A person whose dedication and confidence fluctuate, will not be able to steady make progress.
See Dhp038-039 for more explanation and related information.
'The 4 elements of the effort for purity' are: 1) the effort for the purity of morality (sila parisuddhi padhaniyanga); 2) the effort for purity of mind (citta parisuddhi padhaniyanga); 2) the effort for the purity of insight (ditthi parisuddhi padhaniyanga); 3) and the effort of purification for liberation (vimutti parisuddhi padhaniyanga). Refer to A. 4:194. Another list of 9 factors are listed in D. 34, namely: the 7 stages of purification (see visuddhi) and the effort for purity of higher knowledge (vijja parisuddhi padhaniyanga) and that of liberation (vimutti parisuddhi padhaniyanga).
The gods of limited glory. See deva.
The gods of limited magnificence. See deva.
Stage of manifestation. See anusaya.
'Sensitive physicality', is a name for the 5 bodily sense organs that respond to sensory stimuli.
Sensitivity.
'Calmness, as a factor of enlightenment', consists of the calmness of the mental factors (kaya passaddhi) and the calmness of consciousness (citta passaddhi). See bojjhanga; continue Table II.
Calm. See also passaddhi sambojjhanga; bojjhanga.
Calming the body's activity.
Discover.
1st meditative floor.
The 'earth' element or 'solidity' is one of the 4 major elements, see dhatu.
See pathavi dhatu; dhatu.
'Countertype', a state of concentration. See kasina; samadhi.
Analytical knowledge of 'finishing with'. See patisambhida.
##work out##. 'Conditional origin', 'dependent origin', 'causal existence' is the Doctrine of the conditionality of all physical and mental phenomena; a Teaching which, together with that of the Teaching of the Impersonality (or absence of personality) (anatta), is an indispensable condition for real understanding and realizing the teachings of the Buddha. It returns the conditional and dependent nature of that uninterrupted flow of many physical and mental phenomena of the existence that in conventional language we call 'ego', 'human being' or 'animal', etc.
Note
##work out##. This table is yet to be added.
Note
Literature: Dependent Origination by Piyadassi Thera (Wheel 15); The Significance of Dependent Origination by Nyanatiloka (Wheel 140).
Suffering arising from physical and mental ailments, of which the causes of origin are hidden.
Perceiving sensory reactions. See jhana.
Resentment; contradiction. Synonym: dosa.
Considering the disgusting things of the body. See Considering the disgusting things of the body - Patikkulamanasikara (D22); kaya gata sati.
Backward direction (depending on origin).
'Disciplinary Code', is the name for the code of the rules for monks, which are recited on full moon and new moon for those gathered there community of fully ordained monks. For the monks there are 227 rules, and for the nuns 311 patimokkha rules.
See danger in the smallest mistakes. See M. 107.
'Contemplation of pulling out' is one of the 18 kinds of insight-knowledge. See vipassana.
Path.
Victory through composure, is one of the 5 pahana's, see there.
Offering to a special person.
Path of Analysis. See A tour of the Ti Pitaka.
##work out##. 'Analytical knowledge' or 'discernment', exists of four kinds: 1. analytic knowledge of the true meaning with regard to to understanding (atthapatisambhida); 2. analytical knowledge of the law (dhammapatisambhida); 3. analytical knowledge of speech (niruttipatisambhida); 4. analytical knowledge of 'done with' (knowledge of the previous species of knowledge) (patibhanapatisambhida).
'Rebirth consciousness'. This is a kamma resulting type of consciousness and appears at the time of conception (okkanti), i.e. during the formation of new life in the womb. Immediately then it descends into the subconscious stream of existence (bhavanga sota), and conditioned by it, corresponding states of consciousness. Such is the rebirth consciousness through which it latent character of a person is determined. ##work out##
See also the 14 functions of consciousness (viññana kicca).
Literature: Fish. 17:133; Fish. 164; Fish. 289. Fish. 19:22. B>Kamma and Rebirth by Nyanatiloka Thera (Wheel 9); The Case for Rebirth by Francis Story (Wheel 12-13); Survival and Karma in Buddhist Perspective by K. N. Jayatilleke (Wheel 141-143); Rebirth Explaned by V. F. Gunaratna (Wheel 167-169).
'Rebirth consciousness'. See patisandhi citta.
Literally: 'reunion' or 'reconnection', i.e. rebirth, is a of the 14 functions of consciousness (viññana kicca). See patisandhi citta.
In the Buddhist vision of rebirth there is no mention of a permanent and unchanging 'I', 'soul' or 'spirit' that always one life to another. 'Patisandhi' literally means: 'reunion' or 're-pairing', which amounts to grasping yourself all the time, clinging to the five aggregates of attachment (pañca upadana kkhandha), keeping you in the cycle of birth and death (samsara), remains captive. Existence is not a self-existing 'entity', but a process of becoming, a flow of physical and mental changes.
'Contemplation of contemplation', is one of the 18 kinds of insight-knowledge. See vipassana.
patisankhana bala and bhavana bala
'The power of reflection' and 'the power of mental development'. About these two forces are said in the A02-010:
"What, monks, is the power of reflection? If, monks, anyone thus thinks: 'Bad conduct by deeds, by words, and by thoughts verily brings forth bad fruit both in this life and in the next', and in consequence of this consideration, he gives evil conduct by deeds up, and keep his heart pure. This, monks, is the power of reflection."
"What, monks, is the power of mental development? If, monks, a monk develops the factors of enlightenment (bojjhanga), which are aimed at seclusion, at detachment, at extinction, and which end in liberation, namely: mindfulness, examination of the reality, energy, joy, calmness, concentration and equanimity. This, monks, is the power of mental development."
Power of reflection.
Be happy with the earnings of others.
Literally: 'to give what is received', that is, 'transfer of earnings'. This is a common practice in Buddhist countries. It's getting common assumed that moral merits, especially those obtained through the almsgiving, can be transferred to others, apparently because of the reason that the fruit of one's own good deeds goes to others will come. This is mainly done for deceased relatives and friends who have been reborn in one of the lower worlds. It's an attempt to help them attain a happy and morally beneficial state of mind come.
The Pavarana ceremony is the ceremony that closes the rainy season and in which monks invite each other to rebuke each other for their transgressions.
River Payaga. No explanation.
Sensual love or the desire for selfish affection. Through many people confused with love! The difference between loving kindness and sensual love is clarified in the article Meditating on loving-kindness in Dhp296-301 and in M087 .
The world of the greedy ghosts. See deva.
##working out## Literally: 'dead spirit'. Petas are also often called 'the 'hungry ghosts'. See e.g. Dhp307.
Tales of the Hungry Ghosts. See A tour of the Ti Pitaka.
Fruit; result; inference.
The fruits of Arahatship.
Hard words.
Abstinence from harsh words.
Contact; sensory impression. Contact means the ability to touch an object to 'squeeze' in such a way that pleasant or unpleasant 'juice' emerges comes. Thus contact is the main principle or the first impulse of the mental factors in their development. If no 'juice' can be squeezed, then no object is of any use. Phassa does not mean the contact that is made with the body, but "depending on the eye and images, the eye consciousness arises; the coming together of these three is contact." Likewise with the other senses, the sense objects and the associated consciousness.
See tanha.
Tactile object.
Cave at Rajagaha where Maha Kassapa often resided.
Slander.
Abstinence from defamatory language.
End of friendship.
Basket; basket.
Enlightenment factor of joy. See piti; bojjhanga.
Joyful interest; joy; delight; cheerfulness and enthusiasm of the mind. Delight; joy; interest; cheerfulness and enthusiasm of the mind, also sometimes called joy (pamojja) or happiness. It is one of the mental or cooperating factors (see cetasika; Table II) and belongs to the group of mental formations (< A href="wbke.htm#sankhara kkhandha">sankhara kkhandha).
As in the sutta texts, piti is often associated with one compound word with 'joy' ( pamojja) or luck (sukha), and some western translators have misunderstood the word piti and see it as a synonym for these two terms (joy or happiness).
Piti has nothing to do with a 'pleasant feeling' (sukha vedana, see vedana) to which it is often compared by people who do not understand it to have. Piti is not a feeling or sensation and therefore does not belong to the group of feelings (vedana kkhandha) that arise purely depending on what we prefer or what it is does not have, but can be described as 'joyful interest'. It can therefore be associated with moral, immoral and neutral states of consciousness. See Table I and Table II .
Additional information
Those who are loved.
Being separated from the beloved.
Recurrence of births.
Worldly psychic powers. ##work out###
Worldly psychic power.
Desire for tangible objects.
Basic of tangible objects.
'hermit', someone who has renounced the world.
Monastery that donated Visakha, on the east side of Savatthi. See page Monasteries Pubbarama.
Remembering previous births.
See night vigils of the Buddha.
1) Honor; respect; tribute. 2) worship; sacred observance; sacred offering; also offerings to monks and nuns.
"There are two kinds of worship: in a material way (amisa puja) and through the practice of the Dhamma (dhamma puja). The worship of practice is the more valuable of the two."
Flows of earnings. It is said that one has 4 streams of merit brings forth through the offering of the 4 necessities -- vestments, alms food, shelter and medicine -- to a monk who is the unconditioned state of the mind has reached. Onward by being full of unwavering faith in the Buddha, his Teaching and the community of disciples, and through perfect to be in morality (A. 4:51; A. 4:52). A. 8:9 describes again 4 streams of earnings.
The 3 kinds of meritorious deeds produced by mental development obtained.
Deeds meritorious.
This refers to the person who has risen above good and bad deeds with no attachment whatsoever to the rewards of those deeds (puñña means 'deeds meritorious'). This implies a very high degree of moral equanimity because it is a total detachment from the ego is. There is no attachment with regard to giving, to the one who receive, or to the gift itself. Because the Arahats have surpassed all life in the genesis-producing and rebirth producing acts, they are said to be 'beyond meritorious and evil deeds'.
See Dhp038-039 for more explanation and related information.
The ancient path.
'Pre-emergent condition' is one of 24 conditions. See paccaya.
Masculine.
Worldling. Someone who has not yet entered the stream, that is, one who does not yet have unshakable faith in the Buddha, the Dhamma and the Sangha and who therefore has not yet cut through the first 3 bands (saññojana). See sotapatti.
A creeping plant.
The one who is greedy in character. See also carita.
Passion; greed; desire; craving; is a synonym for lobha (see mula), tanha and abhijjha (see kamma patha). For kama raga; rupa raga; arupa raga; see saññojana.
Extinguishing desire.
Similar to passion. See Dhp251 for more explanation and related information. See also asava.
Desire for taste. See tanha.
Taste.
Basic of taste.
Knowledge (ñana); vision (cakkhu); peace (vupasamaya); enlightenment (abhiññaya); nibbana (nibbana).
Look at the relevant names of the rivers.
River Rohini. The Rohini is located east of Lumbini and was the boundary between the Sakyas and the Koliyas.
The element of the subtle world.
See jivita.
##work out##.
Aggregate of shape.
Subtle atmosphere. See loka; avacara.
Passion for form. Synonym: rupa tanha. See tanha; saññojana.
The perception of matter. See jhana.
Desire for form. Synonym: rupa raga. See tanha; saññojana.
Aggregate of bonding to shape. See pañca upadana kkhandha.
1. Physicality or form, see pañca upadana kkhandha; 2. visual object, see ayatana; 3. subtle, see avacara; jhana. See also the comment at Dhp001.
The material; the material.
Subtle atmosphere. See loka; avacara.
Basic of shape.
'Nibbana with the groups of existence (the khandhas) still remaining'. See Nibbana.
Literally: 'the whole breath-body'. According to the Visuddhi Magga, 'kaya' here (in the Satipatthana Sutta) does not mean the physical body, but the whole process of inhalation and exhalation. See D22; M118; satipatthana; ariya atthangika magga.
A name assigned to the Buddha. See names for the buddha.
Avoiding all evil. See dhp183-185 for more explanation and related information.
All; everyone.
Ephemeral nature.
Perfection of truthfulness. See paramita.
##working out## Truth, reality. The Abhidhamma speaks of two realities: the conventional reality (sammuti sacca) and the exalted reality (paramattha sacca).
A name assigned to the Buddha. See names for the buddha.
Knowledge of the four truths. See the endnote three aspects in S56-011 for more information.
##Working out## Things that need to be realised.
Realize; realize.
Realizing it.
Purifying the mind. See dhp183-185 for more explanation and related information.
According to the Com. of the Digha Nikaya: "For the highest purpose, the purpose of Arahatship." There is also another interpretation, namely 'saratthe', 'for the essential goal'.
Desire for sound. See tanha.
Sound.
Basics of sound.
The one who is a believer in character. See also carita.
Accomplishment of faith.
Believe; self confidence. A Buddhist is said to have faith when he believes in the enlightenment of the Buddha M053; A05-002, or in the Three Jewels (ti ratana) by taking refuge therein (ti saranagamana). In any case, his faith must be 'well-thought-out and rooted in understanding' (akaravati saddha dassanamulika), M047, and is asked to give it to examine and test object of his faith M047; M095. the faith of a Buddhist is not contrary to an inquiring mind; 'doubt about doubtful things' A02-065; S42-013 is allowed and inquiry is encouraged. The 'potency of faith' (saddhindriya) must be in balance with the 'potency of wisdom' (paññindriya ; see also indriya samatta). It is said: "A monk who has understanding has his faith." founded in accordance with that understanding." A48-045. by wisdom and understanding, faith becomes an inner certainty and strong conviction which is based on one's own experience.
Faith is called the seed of all salubrious states of the mind Snp1-04, verse 77, because according to commented statements, these inspire the mind with confidence (okappana, pasada) and be decisive (adhimokkha), for 'casting out' (pakkhandhana), see M122 to control the flow of samsara to cross.
Unshakable faith is gained upon reaching the first stage of holiness, 'the one who entered the stream' (sotapatti, see ariya puggala/ariya ), as the bond of skeptical doubt (vicikiccha, see saññojana) is discontinued. Unshakable faith (avecca pasada) in the Three Jewels is one of the hallmarks of the entered the stream, see sotapannassa angani.
Faith is a mental interplay that is present with all karmically beneficial states and the corresponding neutral consciousness, see Table II. It is one of the 4 streams of merit (puñña dhara), one of the 5 spiritual powers ( indriya), spiritual powers (bala), elements of training (padhaniyanga ) and one of the 7 treasures (dhana). For saddha, see also bodhipakkhiya dhamma; cetasika; Table II.
What can be rightly maintained is that the aspects of the Doctrine of the Buddha, which are within the range of our normal experiences, can be confirmed personally and from experience, and that this confirmation provides a strong foundation from which to place confidence in those aspects of the Doctrine, which are necessarily beyond our ordinary experiences. Faith in the teachings of the Buddha is never considered an end in itself, and nor as a sure guarantee of liberation, but as the starting point for a gradual process of inner transformation that comes to fulfillment through personal insight. But for this insight really to be able to fulfill a liberating function, it must unfold in the context of an accurate understanding of the essential truths about our situation in the world and the area where this liberation sought must be. These truths have been communicated to us by the Buddha from his own profound understanding of the human condition. By them -- after careful consideration -- accept in confidence, we take the first step a journey that transforms faith into wisdom, faith into certainty, and that culminates in the liberation from suffering.
Literature: Faith in the Buddha's Teaching by Soma Thera (Wheel 262). Does Saddha mean Faith? by Ñanamoli Thera (Wheel 52-53).
'The True Doctrine', another name for Buddhism.
This refers to a person who is not aware of the good proclaimed Dhamma.
See Dhp038-039 for more explanation and related information.
'The faith-devout', is one of the 7 noble persons. See ariya puggala/ariya B.
'The liberated by faith', is one of the 7 noble persons. See ariya puggala/ariya B.
Ability of Faith.
Pay deep attention.
Heavenly state.
'Concurrent-emerging condition' is one of 24 conditions. See paccaya.
The path of the once returning.
Fruits of the path of the once returning.
The once returning. See also saññojana.
King of the gods in Tavatimsa heaven. See deva; Tavatimsa.
One of Mara's armies. See Mara, armies of.
'Believe in personality', is the first of the 10 bands (saññojana). It is completely gone only upon reaching the path of the in the Stream Treaded (sotapatti magga; See ariya puggala/ariya; < A href="wbke.htm#saññojana">saññojana). There are 20 kinds of belief in personality that are acquired by applying 4 types of that belief to each of the 5 groups of exist (pañca upadana kkhandha): 1-5. to believe that one is identical with physicality, feeling, perception, mental formations and consciousness; 6-10. enclosed by them to be; 11-15. by being apart from them; 16-20. to own them to be (m. 44; S. 12: 1). See sakkaya; ditthi; upadana 4.
Existing group. This word is usually translated as 'personality', but according to the commentaries it corresponds to sat kaya, 'existing group', hence not with Sanskrit sva kaya, 'own group' or 'own body'. In the suttas -- for example in M. 44 -- it is said that it is a name for the 5 groups of existence (pañca upadana kkhandha): "Sakkaya, O brother Visakha, according to the Blessed One, is a name for the 5 groups as the objects of attach." See sakkaya ditthi.
Sage of the Sakyas (Buddha).
Sala Tree (Shorea robusta) produces castor oil seeds, raw material for castor oil. The Dutch name for this tree is Wonderboom, also called Damarboom.
Sixfold inner and outer sense bases (of mental activity). See ayatana; paticcasamuppada.
A name assigned to the Buddha. See names for the buddha.
Lighting factor of concentration. See bojjhanga.
Training in concentration.
Concentration. literally: 'the (mental) state in which the mind is immobile is' (sam + a dha), is the attachment of the mind to a single object. "Single-pointedness of mind (cittass' ekaggata), Brother Visakha, that is called concentration." (M044).
Concentration -- although often very weak -- is one of the 7 mental factors (see nama; cetasika; Table II) which are inseparable from all types of consciousness. Right concentration (samma samadhi), as the last factor of the Noble Eightfold Path (ariya atthangika magga) is described as 4 meditative floors (jhana). In a broader perspective, it also includes the much weaker states of concentration and goes along with all karmically beneficial (kusala) consciousness. Wrong concentration (miccha samadhi) is concentration associated with unwholesome (akusala) consciousness. Where in the texts the term samadhi is not distinguished by 'correct' or 'wrong', it means the right concentration.
Concentration associated with the 4 noble path moments (magga), and fruit moments (phala), is called otherworldly (lokuttara), and has Nibbana as object. Any other concentration, even that of the most sublime floors, are purely worldly (lokiya).
Similar to D33, the development of concentration brings a fourfold blessing: 1) presence of happiness (sukha); 2) knowledge and vision (ñana dasana); -- here probably identical with the 'divine eye' (see abhiñña) -- by the perception of light (see casina); 3) mindfulness and clear understanding through the pure knowledge of the origin, persistence and disappearance of feelings, perceptions and thoughts; 4) extinguishing of all influences (asavakkhaya) by understanding the rise and fall of the 5 groups that form the objects of bonding. See pañca upadana kkhandha.
See jhana, for the explanation of concentration in relation to the acquisition of the jhanas (meditative floors).
Concentration is one of the 7 factors of enlightenment (bojjhanga), one of the 5 spiritual faculties and powers (bala), and the last link of the Eightfold Path. In the triple division of the Eightfold Path (morality, concentration and wisdom), concentration a collective name for the three last factors of the path (correct effort, right mindfulness, and right concentration). (See ariya atthangika magga; sikkha).
Group of concentration.
'Group of meditation'.
The concentrated mind.
Holy; ascetic; monk. See also samano.
'Consistency condition' is one of the 24 conditions. See paccaya.
Novice monk. Usually under twenty years old.
One who has conquered his passions, an ascetic, a real monk. See dhp183-185 for more explanation and related information.
Calm meditation, see bhavana.
Practice of calm meditation.
'Calmness and insight', are identical to concentration (samadhi) and wisdom (pañña) and form the two branches of mental development (meditation) (bhavana).
Calmness, serenity, is a synonym for samadhi (concentration), cittekaggata (one-pointed focus of mind), and avikkhepa (imperturbability). It is one of the mental factors in beneficial consciousness, see bhavana.
Despair. "And what is despair? It is the sadness and despair that comes from a loss or accident that one encounters, the state of sadness and despair -- this is called despair." D22
Participate. See vedana.
Elements of lighting.
Factors of lighting.
Worldly feelings.
Recognition.
Brought forth; conditioned.
Narrowed Mind.
samkhittena pañcupadanakkhandha dukkha
In short, the five groups (that are the object) of attachment are suffering. "And what is (the meaning of the position) 'In short, the five groups of attachments are suffering'? They are the five aggregates of material form, feeling, perception, mental formations and consciousness -- this is called: 'in short, the five' groups of attachments are suffering.' This, monks, is the Noble Truth of Suffering." D22
Right livelihood, fifth factor of the Eightfold Path. See ariya atthangika magga. See also cetasika; Table II.
Right understanding, true vision, first factor of the Eightfold Path. See ariya atthangika magga.
A balanced lifestyle. One of the four conditions that stretch to the well-being and happiness of a householder in this life. See A08-054; kalyanamittata; arakkha sampada; utthana sampada.
Right action, fourth factor of the Eightfold Path. See ariya atthangika magga. See also cetasika; Table II.
Right efforts. It is the efforts referred to in the 6th factor (samma vayama) of the Eightfold Path. There are 4:
For further explanation, see padhana.
Well-grounded mind. See Dhp043 for more explanation and related information.
True wisdom.
Right concentration, eighth factor of the path. See samadhi.
'Perfect Enlightenment' 'Universal Buddhahood', is the state of a universal Buddha (samma sambuddha). See Samma Sambuddha.
Literally: 'Universal Buddha', i.e. one who practiced the liberating law (Dhamma) which was lost in the world, rediscovered, realized and has proclaimed it clearly to the world. 'Fully Illuminated' is another name for a Samma Sambuddha.
"Now one understands of things never heard before, the truth in itself. He attains therein omniscience and acquires the power control (dasa tathagata bala). This person is called a Universal Buddha.” (Pug. 29)
The hallmark of the teachings of all Buddhas, and every time it is passed by is discovered and fully explained to the world, consists of the Four Noble Truths (cattari ariya sacca).
Right thoughts; right intentions, second factor of the Eightfold Path. Synonym: vitakka. See ariya atthangika magga.
Right mindfulness, seventh factor of the Eightfold Path. See sati; satipatthana; ariya atthangika magga.
Right speech, third factor of the Eightfold Path. See ariya atthangika magga. See also cetasika; Table II.
Right effort, sixth factor of the Eightfold Path. See padhana; ariya atthangika magga.
Right; straight; complete. See ariya atthangika magga.
See things as they are with perfect wisdom.
Conventional education.
Conventional reality.
The Abhidhamma speaks of two realities: the conventional reality (sammuti sacca) and the sublime reality (paramattha sacca). ##work out##
See the article Reality in Dhp188-192.
##working out## 'Clear consciousness' or 'clear consciousness'. There are four types of clear understanding: 1) clear understanding of the purpose of an action (satthaka sampajañña); 2) clear understanding of the appropriateness of the moment (sappaya sampajañña); 3) clear understanding of the domain (gocara sampajañña) of (meditation); 4) clear understanding of reality (asammoha sampajañña).
For a comprehensive explanation, see The Heart of Buddhist Meditation by Nyanaponika Thera.
See sampajañña.
'Recipient consciousness', is the mind element (mano dhatu) that immediately follows the emergence of sensory consciousness (visual consciousness, etc.) and at that moment performs the function to make the sense object receive. See also the 14 functions of consciousness (viññana kicca).
'Receiving', is one of the 14 functions of consciousness (viññana kicca). See sampaticchana citta.
'Conjunct Condition' is one of 24 conditions. See paccaya.
Abstinence from nonsensical chatter.
Nonsensical stupid talk; frivolous chatter.
Cycle of existence; the rounds of birth and death. Literally: everlasting wandering.
The perpetual wandering of beings from one life to another, the vicious cycle of birth and death that Buddhists want that comes to an end. Rebirth is not seen by Buddhists as a continuation of life, but as a perpetuation of death. We are only born to die again. 'Eternal life' is an illusion. Life is only birth, old age and death. Her continuation will be therefore not welcomed by Buddhists. The goal of Buddhists is 'immortality' or 'the deathless' which is the only possible reality and quite something else is then 'eternal life'. Immortality, which is Nibbana, is not obtained by rebirth, but by the cessation of rebirth. It is certainly not the destruction of existence or of the being, because, seen from a Buddhist perspective, is 'existence' or 'being' just an illusion. It is dispelling the illusion of 'being', of 'I' and giving up the attachment to it.
See e.g. the article Distortions and Rebirth in Dhp183-185.
Company.
Victory through destruction, is one of the 5 pahanas, see there.
Cause. See cattari ariya sacca.
Mindfulness of the arising of things.
Has many kinds of bones. This keeps it propped together. See Dhp147 for more explanation and related information.
Effort of avoidance, see padhana.
World Dissolution. See kappa.
Continuation of the chaos. See kappa.
Sense of spiritual necessity that arises from renunciation.
Tires; chain. Synonym: saññojana, see there.
Related Collections. See A tour of the Ti Pitaka.
Coupling; link.
Offering to the Sangha.
Reflection on the community of noble disciples.
Buddhist council.
Buddhist community. Every person who is Buddhist belongs to the Sangha.
Thought; intention. Synonym: vitakka. For right thoughts, see ariya atthangika magga.
See dukkhata.
See dukkhata.
Group of mental formations (or mental factors). See sankhara.
Aggregate of attachment to mental formations. See pañca upadana kkhandha.
##work out##. mental formation; mental factor; states; kamma formation. Pay attention! Sankhara also has a second meaning and also means 'conditioned' things', so this term also refers to the five aggregates, that that is, to all things in existence. See for a detailed description cetasika; in that group the mental formations 'perception' and 'feeling' do not belong to the sankharas. Everyone else does.
See also Table II.
Conditioned things, compound things, arisen things, includes all manifestations of existence.
'Characteristics of all conditioned things.' "The next three are the characteristics of all conditioned things (sankhatalakkhanani): rising (uppada), perishing (vaya) and change of state (thitassa aññatattam). See Dhp166; Dhp225 for more information about Nibbana.
Narrowed mind, i.e. accompanied by laziness and indolence (thina middha). This is also related to lethargy, haste, inner tension due to oppression etc. See also abhiñña.
Group of observations. See pañca upadana kkhandha.
Contemplation of perceptions.
Aggregate of attachment to observations. See pañca upadana kkhandha.
Distortion of observations. See vipallasa.
Observe. A general mental factor (cetasika). The act of noticing or understanding. All beings become wise by perception if they understand things with sufficient clarity.
Tires. Synonym: samyojana. There are ten bands that creatures are guessing from samsara bind:
Because concentration through higher quality training becomes, the heart will penetrate more to the core of things whereby one can see the true nature of phenomena more clearly. It's the brightness of mind that at a given moment determines the cutting of the first three bands. At the same time one acquires the 'path of the in the stream trodden' (sotapatti magga), along with the fruits or blessings (phala) , the first stage of holiness (in which the light of Nibbana is realized). At that moment, the sotapatti is no longer a worldling (puthujjana), but destined to attain enlightenment and becomes at most born seven more times in this sphere. The sotapatti has an unwavering trust in the Buddha, the Dhamma and the Sangha and has a perfect morality regarding the first five rules of virtuous conduct and can therefore no longer in the lower worlds (niraya) of the sense sphere (kama loka ) relapse. Moreover, the clarity of mind provided by the sotapatti acquired, carries with it so much insight, that the completion of the training is a necessity. For this person there is only one direction left: Nibbana.
By cutting the 1st, 2nd, and 3rd band and reducing the 4th and 5th band, one acquires 'the path of the once returning' (sakadagami magga), the second stage of holiness.
These first five bands are called the 'lower bands' (orambhagiya samyojana) because they still bind beings to the sense world. let on the 4th, 5th, and 10th bands: passion (kama raga), ill will (vyapada< /A>), and ignorance (avijja) are 'the three fires' that keep beings at the wheel of birth and death (samsara). Their synonyms are: desire or passion (lobha), hatred (dosa) and ignorance ( moha); the three 'roots of evil'. When wisdom (pañña) is fully developed, liberation is a fact. To be free from ignorance is wisdom, but in the victory of the 4th and 5th band there exist in light and subtle degree still bonds of adhesion, and is full relief not quite a fact yet.
When the first five bonds are completely broken, one acquires 'the path of the unreturned' (anagami magga), the third stage of holiness. If he reaches the last stage, that from arahatta, not attained in this life, the anagami is born after death in the subtle world, in the highest group of devas, the Suddhavasa Devas. The last five bands that the anagami has yet to cut to make the perfect condition are:
Practicing the entire Eightfold Path ensures complete eradication from ignorance, and bringeth forth wisdom. Wisdom is the liberating one factor so that things are seen in their true perspective. When the anagami has also cut these last five bands, he acquires "the path of" the perfect one' (arahatta magga), and realizes the unconditioned state of mind, Nibbana. The person who has attained this state is an Arahat and is among others free from the eight vicissitudes associated with life, namely: gain and loss, success and defeat, tribute and blame, joy and misery. No more rebirth awaits him because he is the unconditioned state has reached and thus no longer provides fuel to the five aggregates (pañca upadana kkhandha). Like a piece of fluff blown off a palm by a strong wind becomes, thus has the Arahat with the subtlest forms of 'I', 'me', 'self', 'soul', or whatever, fully settled. He is no longer a practitioner of the Eightfold Path, but an embodiment of it.
The bands 5 to 10 are the 'higher bands' (uddhambhagiya samyojana), because they bind beings to the subtle (rupavacara) and the disembodied world (arupavacara). This means that there are still subtle forms of bonding.
sotapatti: the one free from bands 1 to 3 is a sotapatti, or 'the entered the stream', that is to say: one who has gone so far as the stream has entered into Nibbana or 'has seen the light of Nibbana'. The sotapatti is absolutely destined for enlightenment and cannot serve that purpose miss more. This one has acquired the first meditative floor (jhana).
sakadagami: he, who has largely conquered the 4th and 5th belt (but not yet all the way), is a sakadagami, 'the one returning' (to the sensory world). Here the second meditative floor has been acquired.
anagami: he who also completely destroyed the 4th and 5th tapes is an anagami, or 'the no longer returning' (to the sensory world). The third meditative deepening has been acquired.
arahat: he who is freed from all ten shackles/defilements becomes an arahat called, that is, a Perfect Saint. The Arahat has all eight acquired the jhanas. The Buddha teaches eight jhanas, but usually is spoken of four jhanas because the last four of very subtle nature. The Abhidhamma even speaks of the ninth jhana with reference to Nibbana.
The four stages of holiness are also called the four paths. The blessings or fruits (phala) arising from the attainment of a path (magga), form -- along with that path -- a pair. Together they form 'the eight' persons' or 'the four couples'. See ariya puggala/ariya.
See saññojana.
Peaceful. The saint, the Arahat, is truly peaceful. See Dhp096 for more explanation and related information.
Continuity. Synonym: santati. Refers to the continuity of consciousness (citta), or to the groups existing (khandha), or to the continuous continuity of dependent origination (paticcasamuppada), etc.
'Peace', another name for Nibbana.
'Investigate consciousness', is one of the phases within the cognitive sequences. See also viññana kicca for the 14 functions of consciousness.
'Inquiry' is one of the 14 functions of consciousness (viññana kicca). See santirana citta.
Clear understanding of suitability. See sampajañña.
Company with good people. See samseva.
Conceit. One of the defilements of the mind. See upakkilesa.
Refuge; Salvation. See ti saranagamana.
Six things to remember. See D16; M48; A06-11; A06-12.
Literally: 'message', the Religion of the Buddha; the Buddhist religion; the Doctrine; the doctrine.
'One who attained Nibbana through effort' is one of the 5 Not Returners, see anagami.
See sasankharika citta.
In Dhs.: sasankharena: a prepared or preconceived state of consciousness that arose after a prior intentional act or compassion, e.g. weighing motives, whether induced by others (commands, advice, persuasion). See Table I; examples in Fish. 14: 84. The opposite is the spontaneous mind (asankharika citta).
Many believe that everything is eternal. See ditthi; tanha.
The doctrine of the everlasting. See ditthi; tanha.
Scam. One of the defilements of the mind. See upakkilesa.
Lighting factor of mindfulness.
Mindfulness; Alertness; attentiveness; is one of the 5 spiritual abilities and powers (bala), one of the 7 factors of enlightenment (bojjhanga), and the 7th factor of the Eightfold Path (ariya atthangika magga), and in the broadest sense, it is one of those mental factors that are inseparable being connected with all karmically beneficial (kusala) and kamma-producing exalted (sobhana) consciousness . It means constant vigilance about physical and mental acts so that it is not forgotten to do good things and avoid bad things. That is why mindfulness is the cardinal starting point for all good things. See cetasika; Table II. For the 4 foundations of mindfulness, see satipatthana.
Mindful. See sati.
Foundations of Mindfulness. Literally: 'awareness of mindfulness' (sati upatthana). The Four Foundations of Mindfulness (or Mindfulness) are: 1. contemplation of the body (kaya nupassana); 2. contemplation of feelings (vedana nupassana); 3. contemplation of the states of thought (citta nupassana); 4. contemplation of objects for the mind (dhamma nupassana).
A detailed treatise on this subject that is so important is for the practice of Buddhist spiritual development, is given in the 2 Satipatthana Suttas D22 and M010, which both at the beginning and at the end contain these important words proclaim: "This is the only way (ekayana), monks, for the purification of beings, for the overcoming of sorrow and lament, for the destruction of suffering and sorrow, for the attainment of the right path, for the attainment of Nibbana, namely, the Four Foundations of Mindfulness."
After these introductory words, and when asked which 4 foundations it is here concerned, it is said that by the monk; 1. the mindfulness of the body is practiced (kaya nupassana); 2. the mindfulness of the feelings is practiced (vedana nupassana); 3. Mindfulness of the mind is practiced (citta nupassana) and; 4. Mindfulness of the objects of the mind is practiced (dhamma nupassana). "He does so diligently (atapi), with clear understanding (sampajano) and mindful (satima), while he disregards greed (abhijjha) and sorrow (domanassa) in this world (loke) (of the body, the feelings, thoughts and objects of the mind )."
These 4 contemplations should not be seen in practice as mere independent exercises, but in contrast, at least in many cases and especially in the meditative floors (jhana), as things that are inseparably linked. In doing so, the Satipatthana Sutta an illustration of a way in which these 4 contemplations regarding the 5 groups of existence (pañca kkhandha, see pañca upadana kkhandha), gradually being realized and ultimately leading to the insight into the impersonality of every existence.
The mindfulness of the body consists of the following exercises: mindfulness of the inhalation and exhalation (anapana sati); mindfulness of the 4 postures (iriyapatha); mindfulness and clarity of consciousness (satisampajañña); reflection of the 32 parts of the body (kayagatasati and asubha); analysis of the 4 physical elements (dhatuvavatthana); and the meditations of the cemetery (sivathika).
All feelings that arise in the meditator should be seen clearly for what they are, without clinging to any feeling whatsoever. He recognizes pleasant feelings, unpleasant feelings, both, of the body and of the mind; he recognizes a neutral feeling; he recognizes a just worldly pleasant or unpleasant feeling or a spiritual feeling, pleasant or unpleasant. Just looking at what's there and nothing more, through which all feelings are eventually well understood for what they are. Eventually, one realizes that it's just -- just like all other things -- are emerging and vanishing phenomena.
Furthermore, one sees and understands every state of mind, whether it be greedy (lobha) is either not greedy, with hatred (dosa) or without hatred, in ignorance (moha) or is not in ignorance, he recognizes the narrowed mind (sankhitta) as the narrowed mind, he recognizes the distracted mind (vikkhitta) as the derivative mind, evolved (mahaggata) or undeveloped (amahaggata or kamavacara), surpassable (sauttara) or the unsurpassable spirit (anuttara), the concentrated (samahita) or the unconcentrated mind (asmahita), the liberated mind (vimutta) or the unliberated mind (avimutta).
In this part of the satipatthana meditation, 5 objects of the Dhamma scrutinized.
The 4 contemplations contain various exercises, but the satipatthana should not be seen as a mere collection of meditation topics because each of them can be taken out to practice separately from the others. Although most of the exercises are also elsewhere in the Buddhist scriptures appear, in the context of this sutta they are primarily intended for mindfulness and insight, as said in the ever-repeating passage at the end of each section of the speech (see below). The 4 contemplations cover all 5 groups of existence (khandhas) because mindfulness is meant to illuminate the entire personality. Hence, for the full development of mindfulness, the exercise should extend to all 4 types of contemplation, though not every exercise mentioned under these four foundations, always practiced needs to be.
A methodical practice of this satipatthana should be started with one of the exercises from the 'mindfulness of the body' group, which will serve as the primary and often recurring subject of meditation. It is recommended to start with the exercise of the inhalation and exhalation because this one is the simplest. The Buddha practiced this mindfulness of the inhalation and exhalation (anapana sati) itself in the evening before its enlightenment. The exercises of the group and those of the other contemplations are for it to be cultivated when the circumstances arise during the meditation and in the daily life with which meditation is always intertwined.
After every contemplation, the Buddha shows how this ultimately leads to insight-wisdom:
"Thus, contemplating his own body he contemplates the body; contemplating the bodies of others he contemplates the body; and with the contemplation of both he contemplates the body. He considers the arising of things (samudayadhamma) about the body; he considers the decay of things (vayadhamma) about the body; or he considers the rising and the passing of things about the body."
"Or his mindfulness is founded on the thought: 'There is only a body' (there is only a body, but there is no living being, no individual, no woman, no man, no self, nothing that belongs to a self; neither a person nor anything belonging to a person; Com.), just as much as is necessary for insight and mindfulness, and he lives independently and does not grasp anything in the world. So, monks, a monk lives and practices mindfulness of the body."
In the same way he also considers feeling, the mind and mental objects.
In M118 (Anapanasati Sutta) it is shown how the four foundations of mindfulness can be accomplished through the practice of inhalation and exhalation (anapana sati). A simple description for meditation can be found under ariya atthangika magga. See the article Meditating on the Five Subjects of the Dhamma in Dhp296-301. See also satipatthana; Maha Satipatthana Sutta, D22.
Attention and clarity of consciousness.
Consciously; attentively.
The 7 stages of purification. See visuddhi.
Clear understanding of the goal.
Superb spirit. The consciousness belonging to the sensory sphere (kama loka) and the subtle sphere (rupa loka) belongs. See also abhiñña.
Sekha denotes the three lower stages of liberation before Arahatship is reached, namely sotapatti, sakadagami and anagami.
Niganthas (Naked Ascetics, the Jains); Jatilas; Ajivakas. ##work out##
The name of the Buddha for his enlightenment. Siddhatta means: 'he who has achieved his goal'.
A 'roar of the lion' (sihanada) is similar to MA , a roar of supremacy and fearlessness, a roar that does not silence to bring (to refute). See e.g. M011.
Training. The training that the Buddha's disciples should undergo is threefold: 1) the training in higher morality (adhisila sikkha); 2) the training in higher mentality (adhicitta sikkha); and 3) the training in higher wisdom (adhipañña sikkha). This triple training (tividha sikkha) refers to the 3 divisions of the Eightfold Path (ariya atthangika magga< /A>) of morality (sila), concentration (samadhi) and wisdom (pañña ). In D. 16 and in A. 4:1 it is said:
"Monks, it is because of not understanding, not understanding four things that we wandered so long, wandered so long in this cycle of existence, both you and I. What are these four things? Virtue, concentration, wisdom and liberation. But, monks, when these four things understood and fathomed, the yearning for existence became uprooted, destroyed is that which goes to the cycle of rebirth leads."
"This is morality, this is concentration, this is wisdom, this is liberation. Concentration (meditation), monks, supported by virtue brings forth much fruit, much blessing. The spirit that is supported by wisdom, is completely and wholly liberated from all encroachments (asavas), namely: the encroachment of sense desires (kamasava), the encroachment of becoming (bhavasava), the encroachment of conceptions (ditthasava) and the encroachment of ignorance (avijjasava)." See also asava; ariya atthangika magga.
Steps of training; moral rules. ##work out##.
These are the rules that all Buddhists should abide by:
These rules apply to all novices (samaneras) and monks (bhikkhu 's):
In the set of 8 lines (attha sila) which on full moon and on new moon days, on first and last quarter of the moon, observed by many lay followers (upasaka, see there), the third rule -- that of abstinence of unlawful sexual intercourse -- replaced by total abstinence of sexual intercourse. Brahma cariya refers to a pure (chaste) or holy life. The numbers 7 and 8 of the set of 10 lines are merged and number 9 has become number 8. See i.a. Snp2-14.
See also uposatha.
Rules; discipline. The first lines laid down by the Buddha were the basic rules (mulapaññatti) and were later extended with the annupaññatti. Collectively known as rules or discipline (sikkhapadas).
Perfection of morality. See paramita.
One of 'The 4 elements of the effort for purity'. See parisuddhi padhaniyaanga.
Accomplishment of virtue.
Training in morality.
Morality; virtue. ##elaboration## See ariya atthangika magga.
Attachment to mere rituals and ceremonies. See saññojana.
Group of morality.
Reflection on morality.
Moral habits.
One of Mara's armies. See Mara, armies of.
Contemplations in the cemetery.
'Blessed', 'beautiful', 'pure' is mentioned in AbhS as states of consciousness, except the unwholesome states and those states without root (ahetuka). See Table II; cetasika.
The corresponding term in the field of unwholesome consciousness is akusala sadharana cetasika.
'Exalted', 'beneficial', 'pure', see for example sobhana sadharana cetasika.
Dhamma virtues of a high level.
Sadness. "And what is sadness? It is the grief that comes from any loss or misfortune that one encounters, the sad, the sad state of mind, the inner sadness, inner misery -- this is called sadness." D22
Mentally pleasant feeling; happy feeling; joy feeling; joyful feeling. See vedana.
See nirodha.
Modesty; meekness.
Ear.
'The distinguishing qualities of an entrant' are fourfold: 1) unshakable faith in the Buddha; 2) unwavering belief in the Dhamma; 3) unwavering belief in the Sangha; and 4) perfect morality (the five rules of moral conduct perfectly). Declared in S. 55:1 and in D. 33. In S. 47:8 and in Netti-ppakarana these four qualities are called sotapattiyanga (see there).
The path of the one who entered the stream.
Fruits of the path of the one who entered the stream.
The one who entered the stream. See ariya puggala/ariya; saññojana. ##work out##.
'The 4 (introductory) conditions for entering the stream' are: 1) company of good people (sappurisa samseva); 2) hearing the Good Law (the Dhamma); 3) wise considerations (yoniso manasikara); 4) live in accordance with the Dhamma. S. 55:5; D. 33. See also sotapannassa angani.
Base of the ear.
See asankharika citta.
River Srassati. No explanation.
The glorious gods. See deva.
Nice, see accutam thanam. See Dhp166; Dhp225 for more information about Nibbana.
The gods that are beautiful to see (anagami). See deva.
The gods who see the beautiful (anagami). See deva.
The 'Pure Abodes', is a group of five heavens belonging to the subtle world (rupa loka, see loka; avacara) where only the non-returners (see anagami) are born, and from which they have Arahatship and Nibbana accomplish (See ariya puggala/ariya; deva; saññojana). The names of these inhabitants (the anagamis residing there) of the Pure Dwellings are: Aviha; attapa; sudassa; sudassi; Akanittha.
'Purity', another name for Nibbana.
A name assigned to the Buddha. See names for the buddha.
Pleasant feeling or happy feeling. See vedana; sukha.
Pleasant; luck; enjoyable; joy; blessing. It is one of the three feelings (vedana) and can be both physical and mental. The lyrics distinguish it happiness experienced through the senses and the happiness that comes from mental renunciation, ie worldly (samisa) and non-worldly (niramisa) happiness, see M010; D22. Happiness is an indispensable condition for the concentration of the mind acquire (samadhi) and therefore it is one of the five jhana factors (jhananga) to acquire the meditative floors (jhanas) and is present up to and including the 3rd meditative floor. "Happiness has concentration of the mind as its benefit and reward." A10-001. "In someone the is filled with happiness, there has right concentration (samma samadhi) found a foundation." A10-003.
The Pali words piti and sukha both mean happiness, but are not equal.
A practitioner of essential insight.
The Beautiful Lotus Pond See Veluvana.
River Sundarika. No explanation.
The empty or the unoccupied liberation of the mind. See ceto vimutti.
'Contemplation of emptiness', is one of the 18 kinds of insight-knowledge. See vipassana.
Empty.
Collection of Speeches. See A tour of the Ti Pitaka.
Basket of speeches. Second division of the Pali canon. See A tour of the Ti Pitaka.
Speech; lecture.
The carpenters. See Dhp080 for more explanation and related information.
'Overcoming by contrast', is one of the 5 pahana's, see there.
'Overcoming this by that', see vipassana.
'Recording consciousness' (see Table I, 40-49; 56) is the last stage in the entire process of consciousness (citta vithi) immediately before it descends into the subconscious. It does not occur in the consciousness of the floors (jhana) nor in the superworldly consciousness, but only with great or clear objects of the sensory sphere. See also the 14 functions of consciousness (viññana kicca).
'Register', is one of the 14 functions of consciousness (viññana kicca). Literally 'that object' or 'having that as an object'. See tadarammana citta.
Stable persons. See Dhp096 for more explanation and related information.
'Chain of darkness'.
Chain of desire.
The 18 'thought channels of desire'. See tanha.
Desire; thirst; craving, is the main cause of suffering and of the ever continuing cycle of innumerable rebirths. Synonym: lobha; abhijjha; kama; raga. In an ethical sense it means desire, greed, passion, but psychologically seen it means the clinging of the mind to mental objects.
"And what, monks, is the Noble Truth of the Cause of Suffering? It is the craving that causes rebirth and which accompanies it with passion and lust, and who seeks satisfaction in things, then again here, then there again, namely: 1. craving for sensory pleasures (kama tanha), 2. craving for existence (bhava tanha), and 3. craving for non-existence (vibhava tanha)." D22
The main cause of the suffering experienced is an emotional urge (desire) to 'personalise'. The personality comes into existence by this 'personalization'.
There are three forms of desire:
This desire is a strong emotional force that is latent in every being. It is the main cause of suffering. It is this desire, both grosser and subtler, that back to birth in samsara and that causes one to cling to all forms of life and to personality (which prevents one from being objective).
The most powerful form of desire is (kama tanha) which is weakened by the realization of sakadagami, the second stage of holiness. When realizing anagami, kama tanha is completely ripped out. The subtler forms of desire (the desire for the subtle and immaterial spheres (rupa tanha and arupa tanha) are ripped out at the realize Arahatship.
See also
Tanha is the 8th link in the formula of conditional origination (paticcasamuppada) and is conditioned by feeling (vedana) which in turn is conditioned by contact (phassa) etc. See D22 or in cattari ariya sacca, the 2nd Noble Truth section.
With regard to the 6 sense objects, there are 6 kinds of desires: desire for visual objects (rupa tanha), for audible sounds (saddha tanha) , by smells (gandha tanha), by tastes that can be tasted (rasa tanha ), to physical impressions or tangible objects (photthaba tanha) and lust for mental impressions or attachment to dogmas (dhamma tanha). (M. 9; D. 15).
With regard to the threefold existence (the three spheres), there are 3 species: desire for the sensory world (kama tanha), for the subtle world (rupa tanha< /A>), and the disembodied world (arupa tanha). (D. 33).
There are 18 'thought channels of desire' (tanha vicarita) that give internal rise, and 18 that give external rise, and because they appear in the past, present and future, are there are a total of 108. See A. 4:199; vibe. 17 (Khuddakavatthu Vibhanga).
Of desire for existence (bhava tanha) it is said (A. 10: 62): "No first beginning of the desire for existence can be observed, monks; before it was there and not after it came into existence. But it can be seen in this way, that desire for existence has its specific condition. I say, monks, that also the desire for existence has its condition that it nourishes (sadharam) and is not without condition. And which one is that? 'Ignorance', one should say answering. -- Ignorance and desire for existence, become 'the fore' obvious causes leading to happy and unhappy destinations (prices of existence)'." See Fish. 17: 36-42.
The most frequent synonyms for tanha are raga and lobha (see mula).
See cattari ariya sacca for more references to related information.
Squeezing out cravings.
Literally 'achieves the cessation of desire', which is Nibbana. Nibbana is the highest goal in Buddhism.
See Dhp153-154 for more explanation and related information.
Similar to desire. See Dhp251 for more explanation and related information. See also asava.
Self-control, control, religious practice. Overcoming desire (lobha) and hate (dosa) by controlling the senses and transcending it come from laziness and inertia (see pañca nivarana) by generating energy (see padhana).< /P>
The Buddha usually used this word when referring to himself. It literally means: 'he who went thus' or 'he who by the truth has arrived' or 'he who understands things as they are and not otherwise'. Tatha + gata.
3rd meditative floor.
Equanimity; mental balance; balance of mind; that will say, the state of mind that neither clings to an object nor there is averse to. Literally: 'to stay in the middle here and there'. This is also called 'equanimity of the sublime realms' (upekkha brahmavihara), and equanimity with regard to the factors of enlightenment (upekkha sambojjhanga). Tatra majjhattata is the name for a high ethical quality that leads to the group of sankharas belongs and is often known under the name of upekkha. In the broadest sense it coexists with all kinds of pure consciousness.
"Tatra majjhattata is called: 'staying in the middle with all stuff.' It has the characteristic that it extends to balance of consciousness and the mental factors. By nature (function rasa): that it prevents excesses and shortcomings, or that it ends partiality. As a manifestation: that it is the worthy middle persists." Fish. 14.
The thirty-three gods. See deva; tavatimsa.
Heaven of the thirty-three. One of the six heavens of the sense sphere: (kamavacara) or (kama loka) is the sphere in which we live. See deva. Here the Buddha preached the Abhidhamma to his mother who spent seven days after Siddhatta's birth had died and in Tusita heaven as a man was born again. She (he) came to Tavatimsa heaven to go to the to listen to lecture. It is also the Tavatimsa heaven where the Bodhisatta abode before descending to this world and where presently the future Buddha Metteyya resides.
Triple knowledge, see abhiñña 4-6.
'Fire element' or 'heat' is one of the 4 major elements, see dhatu.
See tejo dhatu; dhatu.
Stiff-headedness. One of the defilements of the mind. See upakkilesa.
This term applies to monks who have lived for at least ten years from their higher initiation in the Sangha. Thera literally means 'good grounded', i.e. one who is mentally strong and stable. In Dutch this term is usually translated as 'elder'. A monk who is twenty years in the Sangha is called a Maha Thera (Great Elder or Great Reverend).
Verses from the Monks. See A tour of the Ti Pitaka.
'Learn from the Elders', the original Buddhism. Found in Sri Lanka, Burma, Thailand, Cambodia, Laos, Chittagong (East Bengal). Unjustly called 'the little vehicle' by the Mahayana, because they think that it is suitable for less people than the Mahayana movement which is more ritualistic.
Theri refers to a nun, see bhikkhuni.
Verses from the nuns. See A tour of the Ti Pitaka.
'Laziness and indolence' together form the 3rd of the 5 obstacles (pañca nivarana). Thina means laziness of mind, that is, the dullness of the consciousness of the mind when beholding an object. Middha means slowness of the mental aspects, that is, the dullness of the faculties of the various mental factors such as contact, feeling, etc., so that they function poorly together. Laziness and indolence may or may not be in to associate with consciousness of a greedy nature.
Both belong to the immoral mental factors. See cetasika; Table II.
Laziness. See thina middha. Laziness is one of the immoral mental factors, see cetasika; Table II.
Change of state. See sankhatalakkhanani.
Three properties or characteristics of existence.
All appearances, all things in existence, have three characteristics: 1) impermanence, impermanence or temporality; 2) suffering or an unsatisfied aspect; 3) instability or unreality. Seeing of these three characters is of great importance on the path to true freedom, because, when one realizes these three universal characters, the true wisdom (samma pañña) is born. With this all-pervasive insight, one understands the whole exist.
"Whether Perfects do appear in the world, or whether there are none Perfects appear in the world, it always remains an unshakable state, an immutable fact and fixed law: that all things are transitory (anicca), that all things are subject to suffering (dukkha), that all phenomena being without a self (anatta)."
"A Tathagata has fully awakened to this fact and sees through this. After he got there completely until he is awake and sees it through, he announces this and teaches this, announce this, present this, disclose this, declare this and make clear, that: all composite things are impermanent, that all composite things bring suffering and that all things are without a self." A03-134.
"Monks, what do you think: is form (rupa) permanent or transient?" -- "Ephemeral, Reverend Sir." -- "His feeling (vedana), perception (sañña), mental formations ( sankhara), and consciousness (viññana), permanent or transient?" -- "Ephemeral, Reverend Sir."
"Well, is that which is impermanent painful or pleasurable?" -- "Painful, Reverend Sir". -- "Well, is of that which is fleeting and painful because it is subject to change, right to say, 'This is mine, this is me, this is my self?'" -- "No, Reverend Sir."
"So, monks, every kind of form, feeling, perception, mental formations and consciousness, whether it has arisen in the past, future or present, big or small, inside you or outside you, subordinate or exalted, far away or near, with proper understanding be seen thus: 'This is not of me, this is not me, this is not my self.'" (N'etam mama; n'eso'ham asmi; na me so atta.)
"The instructed noble disciple, monks, who sees it thus, craves not by material form, feeling, perception, mental factors and consciousness[10]. By passionlessness he is detached, by renunciation he is liberated; in liberation the realization arises that he is liberated, and he understands: 'Birth is destroyed, the holy life is lived (magga brahmacariya), what had to be done is done ( katam karniyam), nothing more comes to any state of existence (naparam itthattaya)[11]."" S22-059.
The one who meditates (especially vipassana bhavana) is always aware of the three qualities (or characters) of the existence: 1) all composite things are impermanent (sabbe sankhara anica); 2) all composite things tend to suffer; dissatisfaction (sabbe sankhara dukkha); 3) all appearances are egoless; unstable; unreal (sabbe dhamma anatta).
For a coherent whole, see the description of the first factor (correct understanding) of the Noble Eightfold Path (ariya atthangika magga). See also Dhp188-192; Dhp277-279 for more explanation and related information. On the page Articles, search for Without a self or soul article(s).
Literature: The Three Signata by Prof. dr. O. H. de A. Wijesekera (Wheel 20); The Three Basic Facts of Existence (Wheel 186-187; 191-193; 202-204); Fish. Nanamoli Thera.
Three 'baskets' or 'baskets'. The Buddhist Pali canon in which all texts are recorded. It consists of three main sections: 1. rules (vinaya pitaka); 2. speeches (sutta pitaka); 3. Higher Learning (abhidhamma). See Site Map or (more elaborate) A tour of the Ti Pitaka for an overview.
Three Jewels: the Buddha, the Dhamma, and the Sangha. See ti saranagamana.
Taking the three refuges.
A Buddhist seeks refuge (or salvation) in the Buddha, the Dhamma and the Sangha as the Teacher, the Doctrine and the Teachings, for liberation from the to acquire the diseases of life. The Buddha is the exalted teacher who path to liberation. The Dhamma is the unique way. The Sangha represents the Teachings who followed the way and became living examples to be. Formally speaking, one becomes a Buddhist by wisely take refuge in this Triple Jewel (Ti Sarana). The to take refuge does not mean 'flee into', but to see a salvation in the Triple Jewel. Whether someone really sees salvation in the Threefold Jewel, will turn out when one is faced with great problems and then this Triple Jewel actually used to overcome them.
A Buddhist does not take refuge in the Buddha with the hope that he will be saved by a personal act of liberation as if this depends on the Buddha. A Buddhist's trust in the Buddha, is like that of a sick person in a good doctor, or of a student in his teacher.
Although the Sangha began her career with only sixty disciples, they become thousands of disciples. At the time, supporters made their appearance by pronouncing the triple formula known as the Triple Refuge:
The Buddha places extra emphasis on the importance of individual striving for purification and liberation from the everyday ills of life. It praying to others or counting on others does not help. One can feel wonder why Buddhists take refuge in the Buddha, the Dhamma and the Sangha must seek, although the Buddha so emphatically his followers advised not to seek refuge in others, but in the taking refuge in the Triple Jewel. However, Buddhists see the Buddha solely as an instructor who guides the path to liberation shows: the Dhamma as the only way or means, and the Sangha as the living example of the right way of life. Buddhists do not assume that they attain liberation by merely reciting these words of faith. One must put his words into practice.
The animal kingdom. See deva.
'The three charges of sectarian belief', declared in A03-061 as leading to inaction, are: 1. the belief that all the happiness and all the misery is produced by will acts (kamma) from before birth; 2. that things are made by a god; 3. that nothing is causal.
1. Is the teaching of Nigantha Nataputta, the leader of the Nigganthas, the modern Jains. The mistake in this teaching is that it does not take into account the happiness and misery that is from good or from evil deeds of the present life, nor does she like note that happiness and misery go hand in hand with the corresponding act. 2. Are all teachers who claim to be from a god all that his will and that liberation depends on him or on his 'messenger' is. 3. Is the teaching of Makkhali Gosala, see ditthi.
According to the above 3 learning, a human is not responsible for his actions and all moral efforts are useless.
Triple training. The Buddhist threefold training is the practice of the three divisions or groups of the path: morality (sila), wisdom (pañña ), and concentration (samadhi). See ariya atthangika magga; sikkha.
Literally: 'The measurable and immeasurable producing cause (of life)', i.e., the act of will which causes rebirth in the sense atmosphere or in the subtle and the incorporeal spheres.
The pleased gods. See deva.
One of the six heavens of the sense sphere: (kamavacara) or (kama loka< /A>) is the atmosphere in which we live. See deva.
'The liberated in both ways', is one of the 7 noble persons. See ariya puggala/ariya B. He has been liberated in 2 ways, namely: in the manner of all 8 jhana's as well as the way of the overworldly path based on insight (vipassana). In M. 70 and D. 15 it is said:
"What, monks, is 'the liberated in both ways'? If someone in his own person the 8 liberations (jhanas) and after understanding wisely of the phenomena, all afflictions (asavas) have come to extinguishment, then this person becomes 'the one in both ways liberated'."
In the broadest sense, someone is a 'liberated in both ways' if someone has acquired one of the jhanas and one of the otherworldly paths. Consult A. 9:44.
The first liberation is also called 'liberation of spirit' (ceto vimutti); the final 'liberation through wisdom' (pañña vimutti). However, the first liberation is merely temporary, because it is a liberation is by elimination or suspension (vikkhambhana vimutti = vikkhambhana pahana: see pahana).< /P>
To believe that everything is destroyed. See ditthi; tanha.
Teach of destruction, nihilism See ditthi; tanha.
Exalted, weighty or inspired statement.
The emergence of the fivefold total world of experience, namely the five aggregates (pañca khandha): 1. form; 2. feeling; 3. perception; 4. mind formations; and 5. consciousness.
'Restlessness and anxiety', together are one of the 5 obstacles (pañca nivarana). Both belong to the immoral mental factors. See cetasika; Table II.
See also individual description uddhacca and kukkucca.
Restlessness, excitement or confusion of mind when beholding an object is becoming. Belongs to the 10 bands (saññojana) and in combination with concern (kukkucca) it is one of the 5 obstacles (pañca nivarana). It's one of those mental factors that are inseparably linked with immoral consciousness (akusala sadharana cetasika). See cetasika; Table II.
Higher tires. See saññojana.
'One who goes upstream to the highest gods' is one of the 5 Non-Returners, see anagami.
'Acquired image', a state of concentration. See kasina; samadhi.
'Sincerity' both of mental factors (kaya ujukata) and of consciousness (citta ujukata ), is connected with all kinds of pure consciousness. See Table II; cetasika.
Moment of introduction. See javana; javana citta.
Proximity concentration. See kasina; samadhi.
Groups of stitches. See pañca upadana kkhandha.
Stitching; cling. There are four main groups of attachment: sensory pleasures (kama raga), opinions (ditthasava), extreme religious discipline (silabbata paramasa), ideas (theories) about a 'self' (sakkaya ditthi). ##work out##.
Loans; derived from.
Basic attachments, substratum of existence. With the basic attachments usually refers to the belongings, baggage and other personal belongings that nomad families carry with them during their wanderings. At the psychological level it refers to everything where one has a feeling or idea of "I", "me" or "my" has (self-identification) and as a result carries things like a kind of mental baggage. See also viveka.
Literally: 'Something that someone grabs, to which he attaches himself', that is say, the five groups of attachments (pañca upadana kkhandha).
'One who attained Nibbana after being in the second half of his is life', is one of the 5 Non-Returners, see anagami.
Defilements; imperfections; imperfections. Synonym: kilesa (but a list of 10). A list of sixteen imperfections, imperfections or defilements of the mind (cittassa upakkilesa) appears ao in M007: 1. desire and illegitimate greed (abhijjha visamalobha); 2. ill will (vyapada); 3. anger (kodha); 4. resentment or hostility (upanaha); 5. contempt (makkha); 6. a dominant posture (palasa); 7. envy (issa); 8. stinginess (macchariya); 9. illusion (maya); 10. scam (satheyya); 11. stiff-headedness (thambha); 12. conceit (sarambha); 13. conceit (mana); 14. self-exaltation delusion (atimana); 15. vanity or pride (mada); 16. negligence (pamada).
MA states that the abandonment spoken of in M007 should be understood as 'abandonment by extermination' (samucchedappahana), that is: complete uprooting by the superworldly path. The sixteen defilements are left by the noble paths in the following order:
Resentment or hostility. One of the defilements of the mind. See upakkilesa.
'Decision supporting condition' is one of 24 conditions. See paccaya.
The end of the life span. See Dhp235-238 for more explanation and related information.
Kamma maturing in the next life. See kamma.
Lay follower of the Buddha. Literally: 'sit close', i.e. a lay follower is a follower who is filled with faith and who has his refuge taken in the Buddha, the Dhamma and in the community of noble disciples. His virtue is considered pure if he follows the 5 precepts follows (see pañca sila; sikkhapada). He must avoid the following wrong livelihoods: trade in weapons; trade in living beings; trade in meat; trade in alcohol and poison (A05-177). See also A08-075.
(Upasaka is man, upasika is woman).
'Reflecting on the peace of Nibbana', is the last of the 10 reflections (anussati, see there). "Whatsoever things are, monks, the highest of them is detachment (viraga), that is, the destruction of self-importance, the quenching of thirst, the uprooting of bonding, the breaking of the rounds of births, cessation of craving, detachment, quenching, Nibbana." (A. 4:, 34). See also bhavana.
Higher initiation.
Total serenity, inner calm. See Dhp096 for more explanation and related information.
Calm down inside. See Dhp096 for more explanation and related information.
Female lay follower. See upasaka.
Despair. "And what is despair? It is the sadness and despair that comes from a loss or accident that one encounters, the state of sadness and despair -- this is called despair." D22.
'Equanimity of the lofty realms', 'balance of mind', is another name for tatra majjhattata.
Perfection of equanimity. See paramita.
Relief factor of equanimity. See upekkha.
Literally: 'Neutral feeling or equanimity feeling', equals 'nor neither pleasant nor unpleasant'. See vedana; upekkhindrya.
'Equanimity', also called tatra majjhattata is an ethical quality belonging to the group of sankharas (see pañca upadana kkhandha) and should therefore not be confused with 'neutral or equanimous feeling' (adukkha m asukha vedana) which is sometimes also called upekkha, see vedana. Upekkha is one of the 4 sublime abodes or the 'limitless spheres', see brahma vihara, and one of the factors of enlightenment (bojjhanga).
Upekkha is listed as tatra majjhattata in Table II. See also cetasika.
'The ability of neutral feeling', is one of the 5 elements of feeling and should therefore not be confused with the ethical quality 'equanimity'.
Rules of morality. See uposatha.
Literally: 'fasting', that is, 'fasting day', is the day of full moon, the new moon, and the two days of the first and last quarters. On full moon and new moon, the Disciplinary Code, the patimokkha, is read to the assembled monks, while on the four mentioned Mondays many of the faithful lay followers visit the monasteries. There they observe the 8 rules (attha sila) See sikkhapada for the 5, 8, and 10 lines.
Stand up. See sankhatalakkhanani.
Barriers; barriers. These are: 1) passion (lobha); 2) hate (dosa); 3) delusion (moha); 4) imagination or conceit (mana); and 4) opinions (ditthi).
The arrow makers. See Dhp080 for more explanation and related information.
The achievement of perseverance in effort. See A08-054; kalyanamittata; arakkha sampada; samma jivikata.
Physical events. ##work out##.
Speak.
Acts of will through speech. See kamma patha.
Chapter.
Like a diamond. See Dhp161 for more explanation and related information.
The Diamond Seat, the place marked where the Buddha attained enlightenment reached, behind the Maha Bodhi Temple in Bodh Gaya.
These two qualities are invoked as the character traits of a person who criticizes constructively. There are people who make mistakes pointing and reprimanding with the intent of insulting them. But here means the constructive critics. They emphasize mistakes, of course, and they reprimand, but the intent is different. They join this activities as 'treasure revealers'. How can you be a 'treasure revealer' describe as someone who is abusive? A guide that someone with wrong intentions, will be unable to make the learner realize which inner personal treasures he possesses, and he will not be able make him an expert in good conduct, so that he may be satisfied can continue on the path to realization.
See Dhp076 for more explanation and related information.
Rain season. The rainy season starts in mid-July (asalha) and lasts until mid-November (assayuga). In India there are three seasons: rainy season (vassa), winter (hemanta) and the hot season (gimhana).
Kama as the object-base of sensuality. See also kama.
Objective sensuality.
'Contemplation of passing' is one of the 18 kinds of insight-knowledge. See vipassana.
Perish. See sankhatalakkhanani.
Mindfulness of things perishing.
Effort.
'Wind element' or 'motion' is one of the 4 major elements, see dhatu.
See vayo dhatu; dhatu.
Group of feeling. See pañca upadana kkhandha.
Contemplation of feelings. One of the four foundations of mindfulness. See satipatthana.
Aggregate of attachment to sensations (feelings/sensations). See pañca upadana kkhandha.
Feeling; sensation.
Feeling is a general mental factor, the cetasika whose function is to experience the 'aroma' of an object. A very important principle of knowing how feelings work is this: when our senses obtain an object that we desire, a pleasant feeling; if there is an aversion to that object, then an unpleasant feeling arises. Thus we see that feelings are purely subjective and therefore not by definition must be accompanied by pure consciousness.
Feeling is mainly analyzed as threefold or fivefold.
When feeling is simply analyzed with regard to the affective quality, it is threefold: pleasant; unpleasant; nor unpleasant neither pleasant nor neutral. The literal wording is as follows:
In this triple classification, pleasant feeling implies both physical pleasant feeling as mentally pleasant feeling or happiness. unpleasant feeling implies physical displeasure and mental displeasure.
In the TA dukkha vedana is translated as unpleasant feeling instead of painful feeling. Although 'painful feeling' is a correct translation, it basically excludes a condition that is not really painful but unpleasant.
The Pali words piti and sukha both mean happiness, but are not equal.
When feeling is analyzed with regard to the determining faculties (indriya), feelings are divided into five groups. These five types of feelings are called 'powers' because they exercise dominion or control (indra) over their conjoined states with regard to the affective way of experiencing the object.
When considering the fivefold analysis, it becomes 'pleasant feeling' of the triple schema divided into pleasure (or 'pleasantness') (sukha) and happiness (somanassa), where pleasure is counted to the physical and happiness to the mental.
The 'unpleasant feeling' of the triple scheme is divided into pain (dukkha) and smart (domanassa ), whereby pain is counted to the physical and sorrow to the mental.
'Neither unpleasant nor pleasant feeling' is identified as a equanimity feeling (upekkha vedana) or a neutral feeling.
The list of the 5 types of feelings therefore looks like this:
Explanation
Equanimity or neutral feeling is often incompletely translated by using only the Pali word upekkha. This can easily create confusion. The word upekkha also used for the name tatra majjhattata, is also a high ethical quality belonging to the group of sankharas and thus does not have the same meaning as the equanimity or neutral feeling. When the Pali name is used for 'equanimity' feeling' or 'neutral feeling', is rendered in the TA upekkha vedana to avoid misunderstanding.
With regard to the six senses one should distinguish 6 kinds of feeling: feeling associated with looking, hearing, smelling, tasting, physical touch and feeling arising from mental impressions. The wording is: 'feeling' arising from the visual contact' (cakkhu phassaja vedana), etc. S. 22:55; D22.
In the suttas, the Buddha also speaks of a twofold feeling: pleasant (sukha) and unpleasant (dukkha). This is a free or metaphorical method of analysis for the innocent neutral pleasant feeling, and the objectionable neutral painful feeling, in to merge. Furthermore, the Buddha declares: 'everything that is felt' to become is to suffer' (yam kiñci vedayitam tam dukkhasmim, S36-011). In this point of view dukkha does not just stand for 'unpleasant feeling', but for the much broader meaning of suffering which is all conditioned things inherent because of their perishable nature: 'Because they are the cause for the onset of pain when they change.'
Additional information
Literature: Contemplation on feeling; Vedana Samyutta), by Nyanaponika Thera, Wheel 303-304; M059 of the TA.
The temporary worldly happiness that is only the result of the satisfaction of a desire. See Dhp166; Dhp225 for more information about Nibbana.
The gods of great reward. See deva.
The Monastery in the Bamboo Forest at Rajagaha. See page Monasteries Veluvana.
Vesak is the full moon day in May when the birth, the enlightenment and the death of the Buddha is commemorated. In a leap year falls Vesak in June. This celebration is called Vesak because it is the name of the month of May in the Indian calendar. Vesak is the most important Buddhist celebration. It is not an exuberant celebration, but a celebration in which a serene and harmonious atmosphere. People go with flowers and coconut oil (fuel for the candlesticks) to the temple and pay respects to the Buddha. The different indications for this special day are: Sri Lanka (Sinhala): Vesak; India: Buddha Jayanti; In Pali: Vesakha; In the Sanskrit: Vaisaka.
Service.
The desire not to become; destruction. See ditthi; tanha.
Reasoning thinking; persistent thoughts. Its function is to connect the mind to relate to the object (by consideration, consideration, etc.) See vitakka vicara; cetasika; Table II.
'Sceptical doubt', is one of the 5 hurdles (pañca nivarana) and one of the 3 hurdles (saññojana) that disappear forever when one 'enters the stream', the first stage of holiness (see ariya puggala/ariya; saññojana). As a band (saññojana) doubt refers to the doubt in the Buddha, the Dhamma and the Sangha. As for training, it refers to doubts about the future, the past, conditioned things, etc. (Dhs. 1004 -- Refer to A. 10:71). See also vicikiccha under dhamma nupassana. See cetasika; Table II.
Doubt also applies whether things are beneficial or not, whether they are practiced should be or not, be of a high or low value, etc. According to the Fish. 14:177, is vicikiccha the lack of desire to think (to think over; that is, to come to a conclusion; vugata cikiccha: 'drying up' cit: 'to think'). It has the characteristic of oscillation, of waver, and it manifests as indecision and a divided attitude. Its immediate cause is unwise thinking about unimportant things stuff. Doubt is associated with one of the 2 classes of unwholesome consciousness which are rooted in delusion. See Table I, no. 32. See also kankha. Vicikiccha is also one of Mara's armies. See Mara, armies of.
'Disappearance condition' is one of 24 conditions. See paccaya.
Location. There are 3 abodes: 1) the heavenly abode (dibba vihara); 2) the divine abode (brahma vihara); 3) the noble abode (ariya vihara). See A. 3:63; D. 33.
Thoughts of violence; torment. One of the three wrong intentions. See ariya atthangika magga.
Violent thoughts. See vitakka.
Awareness; to know (of an object).
Victory.
The effort for purity of higher knowledge.
True knowledge.
Overcoming through elimination or suspension is one of the 5 pahanas, see there.
Distracted mind. This refers to the restless state of mind (uddhacca). This also implies agitation, fickleness, always with something else want to be busy etc. See also abhiñña.
The concentration with regard to research.
Research.
Stay.
Stories of the lodgings. See A tour of the Ti Pitaka.
Freedom; liberation. A are the 3. B are the 8. ##work out##.
Free spirit.
Completely liberated.
vimutti parisuddhi padhaniyanga
One of 'The 4 elements of the effort for purity'. See parisuddhi padhaniyaanga.
Blessing of deliverance.
'Liberation', another name for Nibbana.
Basket of rules. Vinaya means discipline in thought, word and deed. The commentary speaks of two kinds of discipline: that of the householder -- which is abstinence from the ten immoral acts (akusala kamma patha) -- and that of the monk, which is adherence to the rules that are listed in the patimokkha (the code of rules for monks) or the 'fourfold moral purity' (catu parisuddhi sila). See A tour of the Ti Pitaka.
'Functions of consciousness', are applied within the process of consciousness or 'cognitive sequences' (citta vithi). In the Abhidhamma Commentary and Vis. 14 are the following functions stated:
A singular part of sensory perception (e.g., visual consciousness) that is conditioned by a sense organ and the corresponding object, is in reality a very complex process in which all simple phases of consciousness one after the other at a rapid pace as they perform their successive functions. For example:
"Once a visual object is within sight has come, it affects the sensitive organ of the eye (cakkhu pasada), and conditioned by it, a revival takes place in the undertow which constitutes the condition of existence (bhavanga sota)."
"However, once the subconscious mind (bhavanga citta) is interrupted, the functional mind element (mano dhatu) the object, and while breaking through the undertow that the condition of existence (bhavanga sota), it performs the function of 'paying attention' (avajjana) from the mind to an object."
"Immediately thereupon arises at the gate of the eye, and based on the sensitive organ of the eye, the eye consciousness, while fulfilling the function of 'see' (dassana) performed (...)."
"Immediately after that the spirit element arises (mano dhatu) (Table I, 39; 55) and performs the function 'receive' (sampaticchana) to receive the object of that consciousness (...)."< /P>
"Immediately thereupon arises the mind consciousness element (Table I, 40; 41; 56) as it 'examines' the object (santirana) received by the spirit element (...)."
"Immediately afterwards the functional, rootless mind consciousness arises element (mano viññana dhatu) (Table I, 71), which is paired goes with equanimity, while the function 'determination' (votthapana) to determine the object (...)."
" Now when the object is large, 6 or . will flash immediately after 7 impulsive moments forth (javana citta) represented by one of the 8 beneficial (Table I, 1 -8), 12 unwholesome (Table I, 22-33) or 9 functional classes of consciousness (Table I, 72-80).
"Well, if at the end of the impulsive moments, the object at the five sense gates (pañca dvaravajjana) is very large, and at the gate of the mind (mano dvaravajjana) is clear, then one of the 8 root appears, once or twice accompanying kamma-effect classes of consciousness (Table I, 42-49) of the sense sphere (kamavacara ) or one of the rootless kamma-effect mind consciousness elements (mano viññana dhatu) (Table I, 40; 41; 56) Because this consciousness has the ability, after the disappearance of the impulsive moments, to continue with the object of the subconscious, it takes the object of the subconscious mind as its own object and becomes therefore called 'register' (tadarammana, literally 'that object' or 'having that object')." (Vis. 14: 115 ff.).
However, if the sense object is weak, then it only reaches the stage from 'impulse' (javana) or that of 'determination' (votthapana). If it is very weak, there is only a revival (or disturbance) place in the subconscious.
The process of the inner or spiritual consciousness, i.e. without participation of the 5 physical senses, is as follows: in case the mind object (dhamma dhatu) when it enters the spirit door, it continues the stages of 'paying attention to the gate of the mind' (mano dvaravajjana), the stage of 'impulse' (javana) and the 'register' stage (tadarammana).
See The 14 Functions of Consciousness in Hlp008 for further explanation and a comprehensive overview. See also dhatu.
Literature: Aids to the Abhidhamma Philosophy by Dr. C. B. Dharmasena with a color chart of the Cognitive Sequences. (Wheel 63-64)
Group of consciousness. See Table I; pañca upadana kkhandha.
Stream of consciousness.
Aggregate of attachment to consciousness. See pañca upadana kkhandha.
'Consciousness', is one of the 5 groups of existence (see pañca upadana kkhandha); one of the 4 power supplies (ahara); the 3rd link of the conditional origination (paticcasamuppada); and the 5th in the sixfold division of the elements (dhatu).
Viewed from the 5 groups of existence, it is inseparably linked with the 3 other mental groups (feeling, perception and mental formations) and provides the naked recognition of one object, while the other 3 in contribute more specific functions. The ethical and karmic character, the greater and lesser degrees of intensity and brightness, are mainly determined by the mental formations (cetasikas) that accompany it.
Like the other groups of existence, consciousness is a stream (viññana sota, stream of consciousness) that does not harbor, nor is it it is a transforming entity or a soul emerging from the body after death enter or pass to another body or destiny. The 3 characteristics (ti lakkhana) impermanence, suffering and 'selflessness', are often cited in the texts as for example in the Anattalakkhana Sutta, S22-059. The Buddha often proclaimed that 'aside from conditions, there is no arising' of consciousness' (M. 38), and all these views of its nature are in force for the entire arrangement of consciousness, 'or those in the past, in the future or in the present has arisen, large or small, in you or outside you, subordinate or exalted, far away or near'. S22-059.
With regard to the 6 senses, consciousness is divided into 6 types: the visual eye consciousness (cakkhu viññana) etc. About the dependent origin of these 6 types of consciousness, says Vis. 15:39: "Conditioned through the eye, the visual object, light and attention, the eye consciousness arises. Conditioned by the ear, the audible object, the ear canal and attention, ear consciousness arises. Conditioned by the nose, smell it object, the air and attention, the nasal consciousness arises. Conditioned through the tongue, the tangible object, moisture and attention, it arises tongue consciousness. Conditioned by the body, bodily impressions, the earth element and attention, the body consciousness arises. Conditioned through the subconscious mind (bhavanga mano), the mind object and attention, the mind consciousness arises."
The Abhidhamma literature distinguishes 89 classes of consciousness, either of a karmic moral, immoral or neutral nature, and belong to the sense atmosphere, the subtle atmosphere, the incorporeal atmosphere or to otherworldly Awareness. See Table I.
Sphere of infinite consciousness.
The gods of the seer of infinite consciousness. See deva.
##work out##
'Kamma effect condition' is one of the 24 conditions. See paccaya.
Kamma effect; the result of kamma -- that is any karmically (morally) indefinite, mental phenomenon (for example, a physically pleasant or painful feeling, sense-consciousness, etc.) which is the result of beneficial or unwholesome acts of will through the body, speech or mind, which is committed in this, or in a past life. According to Buddhism, it is absolutely wrong to believe that everything is the result of previous deeds. It can never such are, for example, karmically beneficial or unwholesome act of will (kamma) is the result of previous deeds, because its own kamma to be. On this topic see titthayatana; kamma; Table I; Fund II. cf. A. 3: 101; cat. 162 (Guide, p. 80).
Forms produced by kamma are never called kamma-vipaka, for this term (vipaka) applies only to mental phenomena.
See also Dhp085-086 for more explanation and related information.
Twists or distortions. "There are 4 twists that either can be of perception (sañña vipallasa), of consciousness (citta vipallasa), or of views (ditthi vipallasa). And what are these four? That which is perishable (anicca) is to be regarded as imperishable; what is painful (dukkha) to consider as pleasant (or lucky); what without a self (anatta) can be regarded as a self; which is impure (ugly = asubha) as pure or beautiful." (A. 4:49).
"From the distortions, the following are ripped out by the knowledge of the 1st path (sotapatti): the distortions of perception, consciousness and conceptions that the perishable is imperishable and what is not a self is, is a self; and further, the perversion of views, that the painful pleasurable, and the impure the pure. By the knowledge of the 3rd path (anagamita) are ripped out: the perversions of perception and consciousness that the impure is the pure. By the knowledge of the 4th path (arahatta) are ripped out: the distortions of perception and consciousness that the painful is pleasurable." (Vis. 12:68).
See also the article Distortions and Rebirth in Dhp183-185.
Literature: Manual of Insight by Ledi Sayadaw (Wheel 31-32)
See dukkhata.
'Contemplation of change', is one of the 18 kinds of insight-knowledge. See vipassana.
Development of insight. See vipassana.
Insight knowledge. See vipassana.
Insight-wisdom. See vipassana.
'Insight', is the intuitively appearing flash of light and exposure of the truth of impermanence, the suffering and the impersonal or insubstantial nature of all physical and mental phenomena of existence (see ti lakkhana). It is insight-wisdom (vipassana pañña) that is the decisive factor of liberation in Buddhism, although it along with the other two training courses in morality and concentration -- divisions of the Eightfold Path -- to be developed. The highlight practice of insight (see visuddhi 6) leads directly to the stages of holiness (see visuddhi 7).
Understanding is not the result of a mere intellectual understanding, but is gained through direct meditative observation of one's own physical and mental processes. In the comments and in the Vis., the series of developing insight given as follows:
The stages of a gradually growing understanding are described in the 9 kinds of insight-knowledge (vipassana ñana), which is the 6th stage of purification forms: starting with the knowledge of 'rising and falling' and ending with the 'adaptation to truth'. For details, see under visuddhi no. 6; Fish. 11.
Eighteen main types of insight-knowledge or fundamental insights (maha vipassana) are enumerated and described in Vis. 12:113 as in the list below.
Through these 18 the opposing ideas and views -- the wrong ones so -- conquered, that's why this way of conquering is also called the 'overcoming' of the opposite' is called (tadanga pahana, overcoming this by that).
Inzicht kan hetzij werelds (lokiya) zijn of bovenwerelds (lokuttara). Bovenwerelds inzicht is van 3 soorten: 1) verbonden met een van de 4 bovenwereldse paden; 2) verbonden met een van de vruchten van die paden; 3) met betrekking tot de uitblussing of de vrijwel gehele opheffing van bewustzijn (zie nirodha samapatti). Zie ook samatha vipassana onder visuddhi 3-7.
Literatuur: Manuel of Insight door Ledi Sayadaw (Wheel 31-32); Practical Insight Meditation en Progress of Insight, beide door Mahasi Sayadaw (BPS); The Experience of Insight door Joseph Goldstein (BPS); The Seven Stages of Purification and the Insight Knowledges door Matara Sri Nanarama.
Niet-samengaande voorwaarde' is een van de 24 voorwaarden. Zie paccaya.
'Contemplatie van het verwelken', is een van de 18 soorten van inzicht-kennis. Zie vipassana.
Onthechting.
Vlekkeloos, dat wil zeggen, zonder begeerte (alobha).
Perfectie van energie. Zie paramita.
Concentratie van energie.
Verlichtingsfactor van energie. Zie bojjhanga; viriya.
Energie. Letterlijk: viriliteit; mannelijkheid; of 'heldenmoed' (van vira; man, held) is een van de spirituele vermogens (zie bala); een van de 7 factoren van verlichting (bojjhanga); en identiek met juiste inspanning (samma vayama) van het Achtvoudige Pad (zie ariya atthangika magga). Voor meer uitleg, zie padhana; cetasika; Tabel II.
Het vergif. Als iemand geen wond in de handpalm heeft en de hand in aanraking komt met vergif, dan kan dat vergif het lichaam niet aantasten. Op dezelfde wijze zal het kwaad een persoon niet aantasten als die persoon geen kwaad begaat.
Zie Dhp124 voor meer uitleg en gerelateerde informatie.
Letterlijk: 'onrechtvaardige hebzucht'. Zie o.a. M007.
Pad van zuivering. Zie visuddhi.
Zuivering; zuiverheid. De '7 stadia van zuivering' (satta visuddhi) van de onderbouwing van Upatissa's (Sariputta) 'Pad naar Vrijheid' (Vimutti Magga), wat alleen in het Chinees bewaard is gebleven, zowel als Buddhaghosa's kolossale werk 'Het Pad van Zuivering' (Visuddhi Magga), wat gebaseerd is op het vorige werk. ##uitwerken##.
Degene die overdenkend van karakter is. Zie ook carita.
Verwarde gedachten.
Gedachteconceptie en redenerend denken of ook wel 'aanvangende en aanhoudende gedachten' zijn verbale functies (vaci sankhara) van de geest, de zogenaamde 'innerlijke spraak'. Dit zijn samenstellingen van de 1e meditatieve verdieping (jhana), maar ze zijn afwezig in de hogere meditatieve verdiepingen.
Nummer 1 wordt vergeleken met de slag tegen een bel; nummer 2 met het weergalmende geluid.
Gedachteconceptie; aanvangende gedachten, is een van de secundaire mentale factoren (zie cetasika; Tabel I), en kan hetzij karmisch heilzaam, karmisch onheilzaam of karmisch neutraal zijn. Haar functie is de geest naar een object van onderzoek te richten. Het wordt ook sankappa genoemd (intentie, aspiratie, gedachten) hetgeen van twee soorten is: samma sankappa oftewel juiste intentie en miccha sankappa oftewel verkeerde intentie.
"Er zijn drie karmisch onheilzame (akusala) gedachten: zinnelijke gedachten (kama vitakka), hatelijke gedachten (vyapada vitakka) en gewelddadige gedachten (vihimsa vitakka). Er zijn drie heilzame (kusala) gedachten: gedachten van verzaking (nekkhamma vitakka), gedachten zonder haat (avyapada vitakka) en gedachten zonder geweld (avihimsa vitakka)." De laatste drie zijn de drie soorten van juiste gedachten, de 2e factor van het Achtvoudige Pad. Zie ariya atthangika magga.
Literatuur: over de verwijdering van afgeleidde gedachten, zie Removal of Distracting Thoughts M. 20 (Wheel 21); M020 van het TA.
Stadium van overschrijding. Zie anusaya.
Wereldformatie. Zie kappa.
Voortzetting van de gevormde wereld. Zie kappa.
'Contemplatie van het omkeren', is een van de 18 soorten van inzicht-kennis. Zie vipassana.
Onthechting, afzondering. Volgens de Niddesa zijn er drie soorten: 1. lichamelijke onthechting (kaya viveka), dat wil zeggen het in afzondering verblijven, vrij van verlokkelijke zintuiglijke objecten; 2. mentale onthechting (citta viveka), dat wil zeggen de innerlijke onthechting van zintuiglijke dingen; 3. onthechting van de voedingsbodem van het bestaan (upadhi viveka), dat er geen brandstof meer is tot worden. In de beschrijving van de eerste meditatieve verdieping, verwijzen de woorden 'onthecht van zintuiglijke dingen' (vivicc' evakamehi) naar 'lichamelijke onthechting'; de woorden 'onthecht van karmisch onheilzame dingen' (vivicca akusalehi dhammehi) verwijzen naar de mentale onthechting; de woorden 'geboren uit onthechting' (vivekaya), verwijzen naar afwezigheid van de vijf hindernissen.
Zie Dhp075 voor meer uitleg en gerelateerde informatie. Zie ook upadhi; jhana.
'Geboren uit onthechting', zie viveka; jhana.
'Onthecht van zintuiglijke dingen', zie viveka; jhana.
'Onthecht van karmisch onheilzame dingen', zie viveka; jhana.
Conventionele aanduidingen. Zie sammuti sacca.
Zie sasankharika citta.
'Bepaling bewustzijn', is het geesteselement dat (onafhankelijk van kamma functioneert, zie Tabel I, 70) in het proces van zintuiglijke waarneming de functie uitvoert om het zintuigobject te bepalen. Zie ook de 14 functies van bewustzijn (viññana kicca).
'Bepaling', is een van de 14 functies van bewustzijn (viññana kicca). Zie votthapana citta.
Afnemen van hartstocht. Zie Dhp166; Dhp225 voor meer informatie over Nibbana.
Vrede.
Ziekte.
Gedachten van kwade wil. Een van de drie kwade intenties. Zie ariya atthangika magga.
Hatelijke gedachten. Zie vitakka.
Kwade wil, boosheid, kwade bedoelingen. Synoniem: kodha. Een van de vijf hindernissen (pañca nivarana); een van de bezoedelingen van de geest. Zie upakkilesa.
Conventionele waarheid (sammuti sacca) en absolute waarheid (paramattha sacca).
Demon, een duivels mens. Yakkha is ook een algemene term voor een niet-menselijke geest, niet noodzakelijkerwijs kwaadaardig, die in bomen woont en in open ruimtes in bossen. Voor hen werden altaren gebouwd waar dorpelingen offers brachten in ruil voor gunsten en beschermende invloeden. De Boeddha onderwees en bekeerde ook de yakkha's.
De goden die naar geluk zijn gegaan. Zie deva.
Een van de zes hemels van de zintuiglijke sfeer: (kamavacara) of (kama loka) is de sfeer waarin wij leven. Zie deva.
De koning van de Dood.
Tweeledig Wonder. "Daar volvoerde de Perfecte het Tweeledige Wonder dat door geen enkele discipel volbracht kon worden: van het bovenste gedeelte van zijn lichaam ontsprong een vlam naar voren. En van het onderste gedeelte van zijn lichaam ontsprong een stroom water...", etc.
yampiccam nalabhati tampi dukkam
Niet krijgen wat men wil is lijden. "En wat is het lijden van 'niet krijgen wat men wil'? In wezens die onderhevig zijn aan geboorte, ontstaat de wens: 'O, dat wij niet onderhevig aan geboorte zullen zijn! O, dat ons geen nieuwe geboorte te wachten zal staan!' En in wezens die onderhevig aan ouderdom, ziekte, dood, verdriet, weeklagen, pijn, smart en wanhoop zijn, verrijst de wens: 'O, dat wij niet onderworpen zullen zijn aan deze dingen! O, dat deze dingen ons niet te wachten zullen staan!' Maar dit kan niet verkregen worden door het alleen maar te wensen -- en niet krijgen wat men wel wenst, is lijden." D22
Rivier de Yamuna. Geen toelichting.
Een van Mara's legers. Zie Mara, legers van.
'Contemplatie van perfecte kennis en visie overeenkomstig met de realiteit', is een van de 18 soorten van inzicht-kennis. Zie vipassana.
Een andere naam voor 'het goddelijke oog'. Synoniem: dibba cakkhu, zie abhiñña.
De dingen zien zoals ze werkelijk zijn. Dit houdt in dat de drie eigenschappen van fenomenen worden doorgrond: anicca, dukkha en anatta. Zie ti lakkhana.
yo ca buddhañca dhammañca sanghañca saranam gato
Zij die hun toevlucht nemen in de Boeddha, de Dhamma en de Sangha. Zie Dhp188-192 voor meer uitleg en gerelateerde informatie.
Banden. Synoniem: asava, staat voor de vier hoofdbezoedelingen.
Volledige aandacht; systematische alertheid; wijze overweging.
Dit gedeelte is om problemen met de sortering te voorkomen.
AuthorInfo
Eindnoten
[1] Zie pañca upadana kkhandha in het Woordenboek.
[2] Zie de eindnoot uiteindelijke kennis in M019 voor meer informatie.
[3] Advejjhavacana Buddha. "Hoe kan er, nadat ik definitief verklaard heb, een alternatief zijn?"
[4] In deze Leer.
[5] Of gedachteconceptie, aanvangende gedachten. Haar functie is de geest naar een object van onderzoek te richten. Het wordt ook sankappa genoemd (intentie, aspiratie, gedachten) hetgeen van twee soorten is: samma sankappa oftewel juiste intentie en miccha sankappa oftewel verkeerde intentie.
[6] Of aanhoudende gedachten.
[7] Hier is duidelijk te zien dat de Boeddha niet bedoelt dat we niet moeten nadenken; gedachten, denken, ideeën, hebben een functie maar we moeten niet in het denken blijven steken, er niet aan hechten. Zo is dat met alle zintuigen. Het zijn 'instrumenten' die een functie hebben.
[8] Zie jhana in het Boeddhistisch Woordenboek voor meer informatie.
[9] Ook wel 'wilshandelingen'. In deze groep ligt de kiem van ons karakter.
[10] Zie pañca upadana kkhandha in het Woordenboek.
[11] Zie de eindnoot uiteindelijke kennis in M019 voor meer informatie.
[12] Plezier en pijn onderscheiden zich als genoegen en ongenoegen door op de ene manier op het lichaam en op de andere manier op de geest in te spelen, maar niet zo gelijkmoedig. Daarom wordt het gelijkmoedige oftewel het neutrale gevoel als een aparte klasse beschreven.
| Auteur: Peter van Loosbroek -- Ananda Copyright: www.sleuteltotinzicht.nl/glb_copyright.htm |