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āhāra-ja (or-samutthāna) - rūpa: 'Food-produced corporeality'; s. samutthāna. āhāre patikkūla-saññā: 'reflection on the loathsomeness of food', fully described in Vis.M XI, l. ahetuka-citta: s. hetu. ahetuka-ditthi: 'view of uncausedness' (of existence); s. ditthi. ahetu-patisandhika: s. patisandhi. ahimsā: s. avihimsā. ahirika-anottappa: 'lack of moral shame and dread', are two of the 4 unwholesome factors associated with all karmically unwholesome states of consciousness, the two others being restlessness (uddhacca) and delusion (moha). Cf. Tab. II. "There are two sinister things, namely, lack of moral shame and dread, etc." (A. II, 6). "Not to be ashamed of what one should be ashamed of; not to be ashamed of evil, unwholesome things: this is called lack of moral shame" (Pug. 59). "Not to dread what one should dread ... this is called lack of moral dread (Pug. 60). ahosi-kamma: 'ineffective karma'; s. karma. ājīva: 'livelihood'. About right and wrong livelihood., s. sacca (IV. 5) and micchā-magga (5). ājīva-pārisuddhi-sīla: 'morality consisting in purification of livelihood', is one of the 4 kinds of perfect morality; s. sīla. akanittha: the 'Great Ones', i.e. 'Highest Gods', are the inhabitants of the 5th and highest heaven of the Pure Abodes (suddhāvāsa, q.v.); cf. avacara, deva (II) Anāgāmī. ākāsa: 'space', is, according to Com., of two kinds: 1. limited space (paricchinnākāsa or paricchedākāsa), 2. endless space (anantākāsa), i.e. cosmic space.
ākāsa dhātu: 'space element'; see above and dhātu. ākāsa-kasina 'space-kasina exercise'; s. kasina. ākāsānañcāyatana: 'sphere of boundless space', is identical with the 1st absorption in the immaterial sphere; s. jhāna (6). ākiñcañña-ceto-vimutti: s. ceto-vimutti. ākiñcaññāyatana: s. jhāna (7). akiriya-ditthi: view of the inefficacy of action'; s. ditthi. akuppā-ceto-vimutti: cf. ceto-vimutti. akuppa-dhamma: 'unshakable', is one who has attained full mastery over the absorptions (jhāna, q.v.). In Pug. 4 it is said: 'What person is unshakable? If a person gains the meditative attainments of the fine-material and immaterial sphere (rūpāvacara-arūpāvacara); and he gains them at his wish, without toil and exertion; and according to his wish, as regards place, object and duration, enters them or arises from them, then it is impossible that in such a person the attainments may become shaken through negligence. This person is unshakable." akusala: 'unwholesome', are all those karmic volitions (kamma-cetanā; s. cetanā) and the consciousness and mental concomitants associated therewith, which are accompanied either by greed (lobha) or hate (dosa) or merely delusion (moha); and all these phenomena are causes of unfavourable karma-results and contain the seeds of unhappy destiny or rebirth. Cf. karma, paticca-samuppāda (1), Tab. II. akusala-sādhārana-cetasika: 'general unwholesome mental factors associated with all unwholesome actions' (volitions), are four: (1) lack of moral shame (ahirika), (2) lack of moral dread (anottappa), (3) restlessness (uddhacca), (4) delusion (moha). For (1) and (2) s. ahirika-anottappa, for (3) s. nīvarana, for (4) mūla. (App.). The corresponding term in the field of wholesome consciousness is sobhana- sādhārana-cetasika (s. sobhana). akusala-vitakka: 'unwholesome thoughts' as defined under akusala (q.v.). In M. 20, five methods of overcoming them are given: by changing the object, thinking of the evil results, paying no attention, analyzing, suppressing. alcohol prohibition: s. surāmeraya-majja-ppamādatthānā etc. alms, vow of going for; or to do so without omitting any house: s. dhutanga, 3, 4. alms-bowl eater, the practice of the: s. dhutanga. alms-giving: dāna (q.v.). alms-goer, the practice of the; s. dhutanga. alobha: 'greedlessness', is one of the 3 karmically wholesome roots (mūla, q.v.). āloka-kasina: 'light-kasina-exercise'; s. kasina. āloka-saññā: 'perception of light'. The recurring canonical passage reads: "Here the monk contemplates the perception of light. He fixes his-mind to the perception of the day; as at day-time so at night, and as at night, so in the day. In this way, with a mind clear and unclouded, he develops a stage of mind that is full of brightness." It is one of the methods of overcoming drowsiness, recommended by the Buddha to Mahā-Moggallāna (A. VII, 58). According to D. 33, it is conducive to the development of 'knowledge and vision' (s. visuddhi), and it is said to be helpful to the attainment of the 'divine eye' (s. abhiññā). altruistic joy: muditā, is one of the 4 sublime abodes (brahmavihāra, q.v.). amata (Sanskrit amrta; Ö mr to die; = Gr. ambrosia): 'Deathlessness' according to popular belief also the gods' drink conferring immortality, is a name for Nibbāna (s. Nibbāna), the final liberation from the wheel of rebirths, and therefore also from the ever-repeated deaths . amoha: 'non-delusion', wisdom, is one of the 3 karmically wholesome roots (mūla, q.v.). anabhijjhā: 'freedom from covetousness', unselfishness; s. kammapatha (II. 8). anabhirati-saññā: s. sabba-loke anabhirati-s. Anāgāmī: the 'Non-Returner', is a noble disciple (ariya-puggala, q.v.) on the 3rd stage of holiness. There are 5 classes of Non-Returners, as it is said (e.g. Pug. 42-46): "A being, through the disappearing of the 5 lower fetters (samyojana, q.v.), reappears in a higher world (amongst the devas of the Pure Abodes, suddhāvāsa, q.v.), and without returning from that world (into the sensuous sphere) he there reaches Nibbāna.
analysis of the 4 elements: dhātu-vavatthāna (q.v.). analytical doctrine: vibhajja-vāda (q.v.). analytical knowledge, the 4 kinds of: patisambhidā (q.v.). anaññātañ-ñassāmīt'indriya: is one of the 3 supermundane senses or faculties; s. indriya (20). anantara-paccaya: 'proximity', is one of the 24 conditions (paccaya, q.v.). ānantarika-kamma: the 5 heinous 'actions with immediate destiny' are: parricide, matricide, killing an Arahat (Saint), wounding a Buddha, creating schism in the monks' Order. In A.V., 129 it is said: "There are 5 irascible and incurable men destined to the lower world and to hell, namely: the parricide," etc. About the 5th see A. X., 35, 38. With regard to the first crime, it is said in D. 2 that if King Ajātasattu had not deprived his father of life, he would have reached entrance into the path of Stream-entry (App.). ānantariya: the 'Immediacy', is a name for that concentration of mind which is associated with such insight (vipassanā, q.v.) as is present in any one of the 4 kinds of supermundane path consciousness (s. ariya-puggala), and which therefore is the cause of the immediately following consciousness as its result or 'fruition' (phala, q.v.). According to the Abhidhamma, the path (of the Sotāpanna, etc.) is generated by the insight into the impermanence, misery and impersonality of existence, flashing up at that very moment and transforming and ennobling one's nature forever. It is mentioned under the name of ānantarika-samādhi in the Ratana Sutta (Sn. v. 22) and in Pts.M. 1, Ñānakathā. ānāpāna-sati: 'mindfulness on in-and-out-breathing', is one of the most important exercises for reaching mental concentration and the 4 absorptions (jhāna, q.v.). In the Satipatthāna Sutta (M. 10, D. 22) and elsewhere, 4 methods of practice are given, which may also serve as basis for insight meditation. The 'Discourse on Mindfulness of Breathing' (Ānāpānasati Sutta, M. 118) and other texts have 16 methods of practice, which divide into 4 groups of four. The first three apply to both tranquillity (samatha, q.v.) and insight-meditation, while the fourth refers to pure insight practice only. The second and the third group require the attainment of the absorptions. "With attentive mind he breathes in, with attentive mind he breathes out.
In M 118 it is further shown how these 16 exercises bring about the 4 foundations of mindfulness (satipatthāna, q.v.), namely: 1-4 contemplation of the body, 5-8 contemplation of feeling, 9-12 contemplation of mind (consciousness), 13-16 contemplation of mind-objects. Then it is shown how these 4 foundations of mindfulness bring about the 7 factors of enlightenment (bojjhanga, q.v.); then these again deliverance of mind (ceto-vimutti, q.v.) and deliverance through wisdom (paññā-vimutti, q.v.).
anattā: 'not-self', non-ego, egolessness, impersonality, is the last of the three characteristics of existence (ti-lakkhana, q.v.) The anattā doctrine teaches that neither within the bodily and mental phenomena of existence, nor outside of them, can be found anything that in the ultimate sense could be regarded as a self-existing real ego-entity, soul or any other abiding substance. This is the central doctrine of Buddhism, without understanding which a real knowledge of Buddhism is altogether impossible. It is the only really specific Buddhist doctrine, with which the entire Structure of the Buddhist teaching stands or falls. All the remaining Buddhist doctrines may, more or less, be found in other philosophic systems and religions, but the anattā-doctrine has been clearly and unreservedly taught only by the Buddha, wherefore the Buddha is known as the anattā-vādi, or 'Teacher of Impersonality'. Whosoever has not penetrated this impersonality of all existence, and does not comprehend that in reality there exists only this continually self-consuming process of arising and passing bodily and mental phenomena, and that there is no separate ego-entity within or without this process, he will not be able to understand Buddhism, i.e. the teaching of the 4 Noble Truths (sacca, q.v.), in the right light. He will think that it is his ego, his personality, that experiences suffering, his personality that performs good and evil actions and will be reborn according to these actions, his personality that will enter into Nibbāna, his personality that walks on the Eightfold Path. Thus it is said in Vis.M XVI:
"Whosoever is not clear with regard to the conditionally arisen phenomena, and does not comprehend that all the actions are conditioned through ignorance, etc., he thinks that it is an ego that understands or does not understand, that acts or causes to act, that comes to existence at rebirth .... that has the sense-impression, that feels, desires, becomes attached, continues and at rebirth again enters a new existence" (Vis.M XVII, 117). While in the case of the first two characteristics it is stated that all formations (sabbe sankhārā) are impermanent and subject to suffering, the corresponding text for the third characteristic states that "all things are not-self" (sabbe dhammā anattā; M. 35, Dhp. 279). This is for emphasizing that the false view of an abiding self or substance is neither applicable to any 'formation' or conditioned phenomenon, nor to Nibbāna, the Unconditioned Element (asankhatā dhātu). The Anattā-lakkhana Sutta, the 'Discourse on the Characteristic of Not-self', was the second discourse after Enlightenment, preached by the Buddha to his first five disciples, who after hearing it attained to perfect Holiness (arahatta). The contemplation of not-self (anattānupassanā) leads to the emptiness liberation (suññatā-vimokkha, s. vimokkha). Herein the faculty of wisdom (paññindriya) is outstanding, and one who attains in that way the path of Stream-entry is called a Dhamma-devotee (dhammānusāri; s. ariya-puggala); at the next two stages of sainthood he becomes a vision-attainer (ditthippatta); and at the highest stage, i.e. Holiness, he is called 'liberated by wisdom' (paññā-vimutta). For further details, see paramattha-sacca, paticca-samuppāda, khandha, ti-lakkhana, nāma-rūpa, patisandhi.
anattānupassanā: 'contemplation of not-self' is one of the 18 chief kinds of insight (s. vipassanā). See also above. anattā-saññā: 'perception of not-self'; see A. VI, 104; A. VII, 48; A.X, 60; Ud. IV, 1. anattā-vāda: the 'doctrine of impersonality'; s. anattā. āneñja: 'imperturbability', denotes the immaterial sphere (arūpāvacara; s. avacara); s. sankhāra. cf. M. 106. anger: s. mūla. anicca: 'impermanent' (or, as abstract noun, aniccatā, 'impermanence') is the first of the three characteristics of existence (tilakkhana, q.v.). It is from the fact of impermanence that, in most texts, the other two characteristics, suffering (dukkha) and not-self (anattā), are derived (S. XXII, 15; Ud. IV, I) "Impermanence of things is the rising, passing and changing of things, or the disappearance of things that have become or arisen. The meaning is that these things never persist in the same way, but that they are vanishing dissolving from moment to moment" (Vis.M VII, 3). Impermanence is a basic feature of all conditioned phenomena, be they material or mental, coarse or subtle, one's own or external: All formations are impermanent" (sabbe sankhārā aniccā; M 35, Dhp. 277). That the totality of existence is impermanent is also often stated in terms of the five aggregates (khandha, q.v.), the twelve personal and external sense bases (āyatana q.v.), etc. Only Nibbāna (q.v.), which is unconditioned and not a formation (asankhata), is permanent (nicca, dhuva). The insight leading to the first stage of deliverance, Stream-entry (sotāpatti; s. ariya-puggala), is often expressed in terms of impermanence: "Whatever is subject to origination, is subject to cessation" (s. Dhammacakkappavattana Sutta, S. XLVI, 11). In his last exhortation, before his Parinibbāna, the Buddha reminded his monks of the impermanence of existence as a spur to earnest effort: "Behold now, Bhikkhus, I exhort you: Formations are bound to vanish. Strive earnestly!" (vayadhammā sankhārā, appamādena sampādetha; D. 16). Without the deep insight into the impermanence and insubstantiality of all phenomena of existence there is no attainment of deliverance. Hence comprehension of impermanence gained by direct meditative experience heads two lists of insight knowledge: (a) contemplation of impermanence (aniccānupassanā) is the first of the 18 chief kinds of insight (q.v.); (b) the contemplation of arising and vanishing (udayabbayānupassanā-ñāna) is the first of 9 kinds of knowledge which lead to the 'purification by knowledge and vision of the path-progress' (s. visuddhi, VI). - Contemplation of impermanence leads to the conditionless deliverance (animitta-vimokkha; s. vimokkha). As herein the faculty of confidence (saddhindriya) is outstanding, he who attains in that way the path of Stream-entry is called a faith-devotee (saddhānusārī; s. ariya-puggala) and at the seven higher stages he is called faith-liberated (saddhā-vimutta), - See also anicca-saññā.
aniccānupassanā: 'contemplation of impermanence', is one of the 18 chief kinds of insight (s. vipassanā). anicca-saññā: 'perception of impermanence', is defined in the Girimananda Sutta (A.X. 60) as meditation on the impermanence of the five groups of existence. "Though, with a faithful heart, one takes refuge in the Buddha, his Teaching and the Community of Monks; or with a faithful heart observes the rules of morality, or develops a mind full of loving-kindness, far more meritorious it is if one cultivates the perception of impermanence, be it only for a moment" (A.X. 20). See A. VI, 102; A. VII, 48; Ud. IV, 1; S. XXII, 102. animitta-ceto-vimutti: s. ceto-vimutti. animittānupassanā: s. vipassanā. animitta-vimokkha: s. vimokkha. añña: 'other', being of the opposite category. aññā: 'highest knowledge', gnosis, refers to the perfect knowledge of the Saint (Arahat; s. ariya-puggala). The following passage occurs frequently in the Suttas, when a monk indicates his attainment of Holiness (arahatta): "He makes known highest knowledge (aññam vyākaroti), thus: 'Rebirth has ceased, fulfilled is the holy life, the task is accomplished, and there is no more of this to come.' " The 'faculty of highest knowledge' (aññ' indriya = aññā-indriya; s. indriya), however, is present in six of the eight stages of holiness, that is, beginning with the fruition of Stream-Winning (sotāpatti-phala) up to the path of Holiness (arahatta-magga). See Dhs. (PTS) 362-364, 505, 553; Indriya Vibhanga; "Path" 162. aññāmañña-paccaya: 'mutuality-condition,' is one of the 24 conditions (paccaya, q.v.). aññātāvindriya: 'the faculty of one who knows'; s. indriya, 22. aññindriya: 'the faculty of highest knowledge'; s. aññā and indriya, 21. anottappa: s. ahirika. answering questions: 4 ways of: s. pañhā-byākarana. antarā-parinibbāyī: is one of the 5 kinds of Non-Returners or Anāgāmī (q.v.). antinomies: s. ditthi. anuloma-citta: 'adaptation-moment of consciousness', denotes the third of the 4 moments of impulsion (javana, q.v.) flashing up immediately before either reaching the absorptions (jhāna, q.v.) or the supermundane paths (s. ariya-puggala). These 4 moments of impulsion are: the preparation (parikamma), access (upacāra), adaptation (anuloma) and maturity (gotrabhū) moments. For further details, s. javana, gotrabhū. anuloma-ñāna: 'adaptation-knowledge' or conformity-knowledge, is identical with the 'adaptation-to-truth knowledge', the last of 9 insight-knowledges (vipassanā-ñāna) which constitute the purification of knowledge and vision of the path-progress' (s. visuddhi VI, 9). Cf. Vis.M XXI. anupādisesa-nibbāna: see Nibbāna, upādi. anupassanā: 'contemplation' - 4 fold: s. satipatthāna - 18 fold: s. vipassanā. - 7 fold: "The seven contemplation's: (1) Contemplating (formations) as impermanent, one abandons the perception of permanence. (2) Contemplating (them) as painful, one abandons the perception of happiness (to be found in them). (3) Contemplating (them) as not self, one abandons the perception of self. (4) Becoming dispassionate, one abandons delighting. (5) Causing fading away, one abandons greed. (6) Causing cessation, one abandons originating. (7) Relinquishing, one abandons grasping" (Pts.M. I, p. 58). - See also Vis.M XXI, 43; XXII, 114. anupubba-nirodha: The 9 'successive extinctions', are the 8 extinctions reached through the 8 absorptions (jhāna, q.v.) and the extinction of feeling and perception' (s. nirodha-samāpatti), as it is said in A. IX, 31 and D. 33: "In him who has entered the 1st absorption, the sensuous perceptions (kāma-saññā) are extinguished. Having entered the 2nd absorption, thought-conception and discursive thinking (vitakkavicāra, q.v.) are extinguished. Having entered the 3rd absorption, rapture (pīti, q.v.) is extinguished. Having entered the 4th absorption, in-and-out breathing (assāsa-passāsa, q.v.) are extinguished. Having entered the sphere of boundless space (ākāsānañcāyatana), the corporeality perceptions (rūpa-saññā) are extinguished. Having entered the sphere of boundless consciousness (viññānañcāyatana), the perception of the sphere of boundless space is extinguished. Having entered the sphere of nothingness (ākiñcaññāyatana), the perception of the sphere of boundless consciousness is extinguished. Having entered the sphere of neither-perception-nor-non-perception (neva-saññā-nāsaññāyatana) the perception of the sphere of nothingness is extinguished. Having entered the extinction of perception and feeling (saññāvedayitanirodha) perception and feeling are extinguished." For further details, s. jhāna, nirodha-samāpatti. anupubba-vihāra: the 9 'successive abodes', are identical with the 9 anupubba-nirodha (s. above). In A. IX, 33 they are called successive attainments (anupubba-samāpatti). ānupubbī-kathā: 'gradual instruction', progressive sermon; given by the Buddha when it was necessary to prepare first the listener's mind before speaking to him on the advanced teaching of the Four Noble Truths. The stock passage (e.g. D. 3; D 14; M. 56) runs as follows: "Then the Blessed One gave him a gradual instruction - that is to say, he spoke on liberality ('giving', dāna, q.v.), on moral conduct (sīla) and on the heaven (sagga); he explained the peril, the vanity and the depravity of sensual pleasures, and the advantage of renunciation. When the Blessed One perceived that the listener's mind was prepared, pliant, free from obstacles, elevated and lucid; then he explained to him that exalted teaching particular to the Buddhas (buddhānam sāmukkamsikā desanā), that is: suffering, its cause, its ceasing, and the path." anurakkhana-padhāna: the 'effort to maintain' wholesome states; s. padhāna. anusaya: the 7 'proclivities', inclinations, or tendencies are: sensuous greed (kāma-rāga, s. samyojana), grudge (patigha), speculative opinion (ditthi, q.v.), skeptical doubt (vicikicchā, q.v.), conceit (māna, q.v.), craving for continued existence (bhavarāga), ignorance (avijjā, q.v.) (D. 33; A. VII, 11, 12). "These things are called 'proclivities' since, in consequence of their pertinacity, they ever and again tend to become the conditions for the arising of ever new sensuous greed, etc.'' (Vis.M XXII, 60). Yam. VII, first determines in which beings such and such proclivities exist, and which proclivities, and with regard to what, and in which sphere of existence. Thereafter it gives an explanation concerning their overcoming, their penetration, etc. Cf. Guide VI (vii). According to Kath. several ancient Buddhist schools erroneously held the opinion that the anusayas, as such, meant merely latent, hence karmically neutral qualities, which however Contradicts the Theravāda conception. Cf. Guide V, 88, 108, 139. anussati: 'recollection', meditation, contemplation. The six recollections often described in the Suttas (e.g. A. VI, 10, 25; D. 33) are: (1) recollection of the Buddha, (2) his Doctrine, (3) his Community of noble disciples, (4) of morality, (5) liberality, (6) heavenly beings (buddhānussati, dhammānussati, sanghānussati, sīlānussati, cāgānussati, devatānussati).
"At the time when the noble disciple recollects the Perfect One ... at such a time his mind is neither possessed of greed, nor of hate, nor of delusion. Quite upright at such a time is his mind owing to the Perfect One ... With upright mind the noble disciple attains understanding of the sense, understanding of the law, attains joy through the law. In the joyous one rapture arises. With heart enraptured, his whole being becomes stilled. Stilled within his being, he feels happiness; and the mind of the happy one becomes firm. Of this noble disciple it is said that amongst those gone astray, he walks on the right path, among those suffering he abides free from suffering. Thus having reached the stream of the law, he develops the recollection of the Enlightened One...." (A. VI, 10). In A. I, 21 (PTS: I, xvi) and A. I, 27 (PTS: xx. 2) another 4 recollections are added: mindfulness on death (marana-sati, q.v.), on the body (kāyagatā-.sati, q.v.), on breathing (ānāpāna-sati, q.v.), and the recollection of peace (upasamānussati, q.v.). The first six recollections are fully explained in Vis.M VII, the latter four in Vis.M VIII. aparāpariya-vedanīya-kamma: 'karma bearing fruits in later births'; s. karma. aparihāna-dhamma: 'incapable of relapse', or 'of falling away', namely, with regard to deliverance from some or all fetters of existence (s. samyojana). Thus all noble disciples are called, i.e. all those who have attained any of the 4 noble paths to holiness (s. ariyapuggala). With regard to the absorptions (jhāna, q.v.), anyone is called 'unrelapsable' who has attained full mastery over the absorptions. See A. VI, 62; Pug. 6. Cf. akuppa-dhamma. aparihāniya-dhamma: 'conditions of welfare' (lit. of non-decline), for a nation. Seven such conditions are mentioned in the Mahā-Parinibbāna Sutta (D. 16). They are followed by five sets of 7, and one set of 6 conditions, conducive to the welfare of the Community of Monks, the Sangha. Identical texts at A. VII, 20-25. To be distinguished from the preceding term. apāya: The 4 'lower worlds'. are: the animal world, ghost world, demon-world, hell. See Vis.M XIII, 92f. āpo-dhātu: 'water-element'; s. dhātu. appamāda: 'zeal', non-laxity, earnestness, diligence, is considered as the foundation of all progress. Just as all the footprints of living beings are surpassed by the footprint of the elephant, and the footprint of the elephant is considered as the mightiest amongst them, just so have all the meritorious qualities zeal as their foundation, and zeal is considered as the mightiest of these qualities'' (A. X, 15). Cf. the Chapter on Zeal (Appamāda Vagga) in Dhp., and the Buddha's last exhortation: "Transient are all formations. Strive zealously!" (appamādena sampādetha: D. 16) - In the commentaries, it is often explained as the presence (lit. 'non-absence') of mindfulness (satiyā avippavāsa). appamānābha: a kind of heavenly being; s. deva, (II). appamāna-ceto-vimutti: s. ceto-vimutti. appamāna-subha: a kind of heavenly being: s. deva (II). appamaññā: The 4 'Boundless States', identical with brahma-vihāra (q.v.). appanā-samādhi: 'attainment concentration' or 'full concentration' (from apeti, to fix), is the concentration existing during absorption (jhāna, q.v.), whilst the neighbourhood or access-concentration (upacāra-samādhi) only approaches the 1st absorption without attaining it; s. samādhi. appanihita-vimokkha: s. vimokkha. - Appanihitānupassanā; s. vipassanā. appendants, The 3: kiñcana (q.v.). appicchatā: 'having only few wishes', contentedness, is one of the indispensable virtues of the monk; cf. A. X. 181-190, and ariyavamsa (q.v.). apuññābhisankhāra: s. sankhāra. Arahat and arahatta-magga,-phala: s. ariya-puggala. ārammana: 'object'. There are six: visible object, sound, odor, taste, body-impression, mind-object. The mind-object (dhammārammana) may be physical or mental, past, present or future, real or imaginary. The 5 sense-objects belong to the corporeality-group (rūpa-kkhandha, s. khandha). They form the external foundations for the sense-perceptions, and without them no sense-perception or sense-consciousness (seeing, hearing, etc.) can arise. Cf. āyatana, paccaya. (App: paccaya 2.). ārammanādhipati, ārammanupanissaya: s. paccaya. āraññikanga: The 'exercise of the forest-dweller', is one of the ascetic purification-exercises (dhutanga, q.v.). arising and vanishing (of things). The knowledge consisting in the contemplation of; s. visuddhi (VI. 1.). ariya-iddhi: s. iddhi. ariya-magga: s. foll. ariya-puggala: or simply ariya: 'Noble Ones', 'noble persons'. (A) The 8 ,a. are those who have realized one of the 8 stages of holiness, i.e. the 4 supermundane paths (magga) and the 4 supermundane fruitions (phala) of these paths. There are 4 pairs:
Summed up, there are 4 noble individuals (ariya-puggala): the Stream-winner (Sotāpanna), the Once-Returner (Sakadāgāmi), the Non-Returner (Anāgāmī), the Holy One (Arahat). In A. VIII,10 and A. IX, 16 the gotrabhū (q.v.) is listed as the 9th noble individual. According to the Abhidhamma, 'supermundane path', or simply 'path' (magga), is a designation of the moment of entering into one of the 4 stages of holiness - Nibbāna being the object - produced by intuitional insight (vipassanā) into the impermanence, misery and impersonality of existence, flashing forth and forever transforming one's life and nature. By 'fruition' (phala) is meant those moments of consciousness which follow immediately thereafter as the result of the path, and which in certain circumstances may repeat for innumerable times during the life-time.
The stereotype Sutta text runs as follows:
For the various classes of Stream-winners and Non-Returners, s. Sotāpanna, Anāgāmī. (B) The sevenfold grouping of the noble disciples is as follows:
ariya-sacca: The Four 'Noble Truths'; s. sacca. ariya-vamsa: The four 'noble usage's', are: contentedness (of the monk) with any robe, contentedness with any alms-food, contentedness with any dwelling, and delight in meditation and detachment. In the Ariya-vamsa Sutta, (A. IV , 28) and similarly in D. 33, it is said : "Now the monk is contented with any robe, with any alms-food, with any dwelling, finds pleasure and enjoyment in mental training and detachment . But neither is he haughty on that account, nor does he look down upon others. Now, of a monk who herein is fit and indefatigable, who remains clearly conscious and mindful, of such a monk it is said that he is firmly established in the ancient, noble usage's known as the most lofty ones." Full tr. of Ariya-vamsa Sutta in WHEEL 83/84. ariya-vihāra: s. vihāra. arūpa-bhava: s. bhava, loka. arūpa-jjhāna: - s. jhāna. arūpa-kkhandha: The four 'immaterial groups' of existence are: feeling, perception, mental formations, consciousness; s. khandha. arūpāvacara: s. avacara. āruppa: s. jhāna. asankhāra-parinibbāyī: The 'one reaching Nibbāna without exertion', is one of the five classes of Non-Returners (Anāgāmī, q.v.) asankhārika-citta: an Abhidhamma term signifying a 'state of consciousness arisen spontaneously', i. e. without previous deliberation, preparation, or prompting by others; hence: 'unprepared, unprompted'. This term and its counterpart (sasankhārikacitta, q.v.), probably go back to a similar distinction made in the Suttas (A. IV, 171; "Path" 184). See Tab. I; examples in Vis.M XIV, 84f. asankhata: The 'Unformed, Unoriginated, Unconditioned' is a name for Nibbāna, the beyond of all becoming and conditionality. asañña-satta: The 'unconscious beings', are a class of heavenly beings in the fine-material world; s. deva (II). "There are, o monks, heavenly beings known as the unconscious ones. As soon, however, as in those beings consciousness arises, those beings will vanish from that world. Now, o monks, it may happen that one of those beings after vanishing from that world, may reappear in this world...." (D. 24). Further details, s. Kath., Yam. (Guide, pp. 68, 79, 96 ff.). āsava: (lit: influxes), 'cankers', taints, corruption's, intoxicant biases. There is a list of four (as in D. 16, Pts.M., Vibh.): the canker of sense-desire (kāmāsava), of (desiring eternal) existence (bhavāsava), of (wrong) views (ditthāsava), and of ignorance (avijjāsava). A list of three, omitting the canker of views, is possibly older and is more frequent in the Suttas, e.g. in M. 2, M. 9, D. 33; A. III, 59, 67; A. VI, 63. - In Vibh. (Khuddakavatthu Vibh.) both the 3-fold and 4-fold division are mentioned. The fourfold division also occurs under the name of 'floods' (ogha) and 'yokes' (yoga). Through the path of Stream-Entry, the canker of views is destroyed; through the path of Non-Returning, the canker of sense-desire; through the path of Arahatship, the cankers of existence and ignorance. M. 2 shows how to overcome the cankers, namely, through insight, sense-control, avoidance, wise use of the necessities of life, etc. For a commentarial exposition, see Atthasālini Tr. I, p. 63f: II, pp. 475ff. Khīnāsava, 'one whose cankers are destroyed', or 'one who is canker-free', is a name for the Arahat or Holy One. The state of Arahatship is frequently called āsavakkhaya, 'the destruction of the cankers'. Suttas concluding with the attainment of Arahatship by the listeners, often end with the words: "During this utterance, the hearts of the Bhikkhus were freed from the cankers through clinging no more" (anupādāya āsavehi cittāni vimuccimsū'ti). āsavakkhaya: see above. ascending insight: s. vutthāna-gāminī-vipassanā. ascetic purification practices: s. dhutanga. asekha: (lit.: 'not-learner'; s. sekha), a disciple 'perfected in training', one beyond training, an adept. This is a name for the Arahat, the Holy One (s. ariya-puggala), since he has reached the perfection in higher moral training, higher mind training and higher wisdom training (s. sikkhā) and needs no longer to train himself therein. āsevana-paccaya: 'repetition', is one of the 24 conditions (paccaya, q.v.). asmi-māna: (lit.: 'I am'-conceit), 'ego-conceit', may range from the coarsest pride and self-assertion to a subtle feeling of one's distinctiveness or superiority that persists, as the 8th fetter (samyojana, q.v.), until the attainment of Arahatship or Holiness. It is based upon the comparison of oneself with others, and may, therefore, manifest itself also as a feeling of inferiority or the claim to be equal (s. māna). It has to be distinguished from 'ego-belief' (sakkāya-ditthi, q.v.) which implies a definite belief or view (ditthi) concerning the assumption of a self or soul, and, being the 1st of the fetters, disappears at attainment of Stream-Entry (sotāpatti; s. ariya-puggala). "Even when the five lower fetters have vanished in a noble disciple, there is still in him, with regard to the five groups of clinging, a slight undiscarded measure of the conceit 'I am', of the will 'I am', of the proclivity 'I am' " (S . XXII, 89) . - s. māna. assāsa-passāsa: 'in-and-out-breathing', are corporeal or physical functions or 'formations' (kāya-sankhāra), whilst thought-conception and discursive thinking (vitakka and vicāra) are called verbal functions (vacī-sankhāra), s. sankhāra (2). In-and-out-breathing forms one of the 6 aspects of the wind-element (s. dhātu). Cf. M. 62. association: sampayutta-paccaya, is one of the 24 conditions (paccaya, q.v.). asubha: 'impurity', loathsomeness, foulness. - In Vis.M VI, it is the cemetery contemplations (sīvathika, q.v.) that are called 'meditation-subjects of impurity' (asubha-kammatthāna; s. bhāvanā). In the Girimananda Sutta (A. X., 50), however, the perception of impurity (asubha-saññā) refers to the contemplation of the 32 parts of the body (s. kāya-gatā-sati). The contemplation of the body's impurity is an antidote against the hindrance of sense-desire (s. nīvarana) and the mental perversion (vipallāsa, q.v.) which sees what is truly impure as pure and beautiful. See S. XLVI, 51; A. V. 36, Dhp. 7, 8; Sn. 193ff. - The Five Mental Hindrances (WHEEL 26), pp. 5ff. asura: 'demons', titans, evil ghosts, inhabiting one of the lower worlds (apāya, q.v.). atappa: 'the unworried', is the name of a class of deities (s. deva,) inhabiting the first of the five Pure Abodes (suddhāvāsa, q.v.), in which the Anāgāmī (q.v.) has his last rebirth. atimāna: 'superiority-conceit'; s. māna. attā: 'self, ego, personality, is in Buddhism a mere conventional expression (vohāradesanā), and no designation for anything really existing; s. paramattha-desanā, anattā, puggala, satta, jīva. attachments: s. parāmāsa. atta-ditthi (-vāda): 'ego-belief', 'personality-belief', s. ditthi. attainment-concentration: appanā-samādhi (q.v.); s. samādhi. attainments, 'The 8 a.'; s. samāpatti. atta-kilamatha: 'self-mortification', is one of the two extremes to be avoided, the other extreme being addiction to sensual pleasures (kāma-sukha), whilst the Noble 8-fold Path constitutes the Middle Path (majjhima-patipadā, q.v.). See the Buddha's first sermon, "The Establishment of the Realm of Dhamma" (Dhamma-cakkappavattana-Sutta). atta-saññā (°citta, °ditthi): 'perception (consciousness, view) of an ego', is one of the 4 perversions (vipallāsa, q.v.). atta-vādupādāna: 'attachment to the ego-belief', is one of the 4 kinds of clinging (upādāna, q.v.). attention: s. manasikāra. attentiveness, attention, mindfulness; s. sati, satipatthāna. atthangika-magga: The 'Eightfold Path'; s. magga. attha-patisambhidā: The 'analytical knowledge of meaning', is one of the 4 kinds of analytical knowledge (patisambhidā, q.v.). atthi-paccaya: 'presence', is one of the 24 conditions (paccaya, q.v.) . auditory organ: s. āyatana. avacara: 'sphere', realm. The 3 spheres of existence are: the sensuous sphere (kāmāvacara), the fine-material sphere (rūpāvacara), the immaterial sphere (arūpāvacara). "Which things are of the sensuous sphere (kāmāvacara)? Whatever things exist within the interval bounded beneath by the Avīci-hell and above by the Paranimmitavasavatti-heaven (s. deva), having therein their sphere, and being therein included, to wit: the groups of existence, the elements, bases (s. khandha, dhātu, āyatana), corporeality, feeling, perception, mental formations and consciousness, all these things are of the sensuous sphere. - But which things are of the fine material sphere (rūpāvacara)? Whatever things exist within the interval bounded beneath by the Brahma-world and above by the Akanittha-world (s. deva), having therein their sphere, and being therein included ... and also consciousness and mental factors in one who has entered the (fine-material) absorptions, or who has been reborn in that sphere, or who already during his life-time is living in happiness (of the absorptions), all these things are of the fine-material sphere. - Which things are of the immaterial sphere (arūpāvacara)? Consciousness and mental factors arising within the interval bounded beneath by the beings reborn in the sphere of unbounded space and above by the beings reborn in the sphere of neither-perception-nor-non-perception (s. jhāna 5-8), and consciousness and mental factors in one who has entered the (immaterial absorptions), or who has been reborn in that sphere, or who already during his lifetime is living in happiness (of the immaterial absorptions), all these things are of the immaterial sphere." (Cf. Dhs. 1280, 1282, 1284; Vibh. XVIII). (App.). āvajjana: 'advertence' of the mind towards the object, forms the first stage in the process of consciousness (s. viññāna-kicca). If an object of the 5 physical senses is concerned, it is called 'five-door advertence' (pañca dvārāvajjana); in the case of a mental object, 'mind-door advertence' (mano-dvārāvajjana). aversion (from existence), contemplation of: s. vipassanā (VI . 5) Avīci is the name of one of the most frightful hells (niraya, q.v.). avigata-paccaya: 'non-disappearance', is one of the 24 conditions (paccaya, q.v.). aviha (derivation uncertain; Sanskrit avrha) is one of the five Pure Abodes (suddhāvāsa, q.v.) in the fine-material sphere. For details, s. under Anāgāmī. avihimsā (equivalents: ahimsā, avihesā): 'harmlessness', nonviolence, absence of cruelty. The 'thought of harmlessness' (or: 'non-cruelty'; avihimsā-vitakka) is one of the three constituents of right thought (sammā-sankappa), i.e. the 2nd factor of the Eightfold Path (s. magga). In the several lists of 'elements' (dhātu) appears also an 'element of harmlessness' (avihesā-dhātu), in the sense of an elementary quality of noble thought. See Dhp. 225, 261, 270, 300. avijjā: 'ignorance,' nescience, unknowing; synonymous with delusion (moha, s. mūla), is the primary root of all evil and suffering in the world, veiling man's mental eyes and preventing him from seeing the true nature of things. It is the delusion tricking beings by making life appear to them as permanent, happy, substantial and beautiful and preventing them from seeing that everything in reality is impermanent, liable to suffering, void of 'I' and 'mine', and basically impure (s. vipallāsa). Ignorance is defined as 'not knowing the four truths, namely, suffering, its origin, its cessation, and the way to its cessation' (S. XII, 4). As ignorance is the foundation of all life-affirming actions, of all evil and suffering, therefore it stands first in the formula of Dependent Origination (paticca-samuppāda, q.v.). But for that reason, says Vis.M (XVII, 36f) ignorance should not be regarded as "the causeless root-cause of the world ... It is not causeless. For a cause of it is stated thus 'With the arising of cankers (āsava, q.v.) there is the arising of ignorance' (M. 9). But there is a figurative way in which it can be treated as a root-cause; namely, when it is made to serve as a starting point in an exposition of the Round of Existence ... As it is said: 'No first beginning of ignorance can be perceived, Bhikkhus, before which ignorance was not, and after which it came to be. But it can be perceived that ignorance has its specific condition (idappaccaya)" (A. X, 61). The same statement is made (A. X, 62) about the craving for existence (bhava-tanhā; s. tanhā). The latter and ignorance are called "the outstanding causes of kamma that lead to unhappy and happy destinies" (Vis.M XVII, 38). As ignorance still exists - though in a very refined way until the attainment of Arahatship or Holiness, it is counted as the last of the 10 fetters (samyojana, q.v.) which bind beings to the cycle of rebirths. As the first two roots of evil, greed and hate (s. mūla), are on their part rooted in ignorance, consequently all unwholesome states of mind are inseparably bound up with it. Ignorance (or delusion) is the most obstinate of the three roots of evil. Ignorance is one of the cankers (āsava, q.v.) and proclivities (anusaya, q.v.). It is often called a hindrance (nīvarana; e.g. in S.XV, 3; A.X, 61) but does not appear together with the usual list of five hindrances. avikkhepa: 'undistractedness', is a synonym of concentration (samādhi, q.v.), one-pointedness of mind (citt'ekaggatā) and tranquillity (samatha, q.v.; further s. samatha-vipassanā). avoidance and performance: s. cāritta, etc. - The effort to avoid, s. padhāna. avyākata: lit. 'indeterminate' - i.e. neither determined as karmically 'wholesome' nor as 'unwholesome' - are the karmically neutral, i.e. amoral, states of consciousness and mental factors. They are either mere karma-results (vipāka, q.v.), as e.g. all the sense perceptions and the mental factors associated therewith, or they are karmically independent functions (kiriya-citta, q.v.), i.e. neither karmic nor karma-resultant. See Tab. I. (App.). avyāpāda: 'hatelessness', non-ill-will, goodness; is one of the three kinds of right thought (s. sacca, IV. 2), or wholesome thoughts (vitakka, q.v.) and is the 9th of the 10 wholesome courses of actions (kammapatha II. q.v.). The most frequently used synonyms are adosa (s. mūla) and mettā (s. brahma-vihāra). awakenment: s. bodhi. āyatana: 1. 'spheres', is a name for the four immaterial absorptions; s. jhāna (5-8). 2. The 12 'bases' or 'sources' on which depend the mental processes, consist of five physical sense-organs and consciousness, being the six personal (ajjhattika) bases; and the six objects, the so-called external (bāhira) bases - namely:
"By the visual organ (cakkhāyatana) is meant the sensitive part of the eye (cakkhu-pasāda) built up of the four elements ... responding to sense-stimuli" (sa-ppatigha).... (Vibh. II). Similar is the explanation of the four remaining physical sense-organs. Mind-base (manāyatana) is a collective term for all consciousness whatever, and should therefore not be confounded with the mind-element (mano-dhātu; s. dhātu II, 16), which latter performs only the functions of adverting (āvajjana) to the sense-object, and of receiving (sampaticchana) the sense-object. On the functions of the mind, s. viññāna-kicca. The visible object (rūpāyatana) is described in Vibh. II as "that phenomenon which is built up of the four physical elements and appears as color, etc." What is' seen by-visual perception, i.e. by eye-consciousness (cakkhu-viññāna) are colors and differences of light, but not three dimensional bodily things. 'Mind-object-base' (dhammāyatana) is identical with 'mind-object-element' (dhamma-dhātu; s. dhātu II) and dhammārammana (s. ārammana). It may be physical or mental, past, present or future, real or imaginary. The 5 physical sense-organs are also called faculties (indriya, q.v.), and of these faculties it is said in M. 43: "Each of the five faculties owns a different sphere, and none of them partakes of the sphere of another one; ... they have mind as their support... are conditioned by vitality, ... but vitality again is conditioned by heat, heat again by vitality, just as the light and flame of a burning lamp are mutually conditioned." The 12 bases are fully discussed in Vis.M XV. In Yam III (s Guide, p 98f) the 12 terms are subjected to a logical investigation The six personal bases form the 5th link of dependent origination (paticca-samuppāda 5, q.v.). āyūhana: (karmic) 'accumulation', is a name used in the commentarial literature for the wholesome and unwholesome volitional activities (karma, q.v.) or karma-formations (sankhāra; s. paticca-samuppāda), being the bases of future rebirth. " 'Accumulation', is a name for the karma-formations, and signifies those volitions (cetanā) which arise at the performance of a karma, first while thinking 'I will give alms', and then while actually giving alms (e.g.) for one month or a year. The volition, however, at the time when one is handing the alms over to the recipient; is called karma-process (kamma-bhava, s. Vis.M XVII, IX, X). Or, the volitions during the first six impulsive-moments (javana, q.v.) depending on one and the same state of advertence (āvajjana, s. viññāna-kicca), these are called the karma-formations, whilst the 7th impulsive moment is called the karma-process (kamma-bhava).... Or, each volition is called 'karma-process' and the accumulation connected with it, 'karma-formation'. " (Vis.M XVII). Cf. paticca-samuppāda (2, 10) - (App.). A | B | C | D | E | F | G | H | I | J | K | L | M | N | O | P | Q | R | S | T | U | V | W | Y Saved: 05 November 2005 http://What-Buddha-Said.net/library/Buddhist.Dictionary/dic3_a.htm |
