habitual karma: bahula-kamma: s. karma.
hadaya-vatthu: 'heart as physical base' of mental life.
The heart, according to the commentaries as well as to the general Buddhist
tradition, forms the physical base (vatthu) of consciousness In the
canonical texts, however, even in the Abhidhamma Pitaka, no such base is ever
localized, a fact which seems to have first been discovered by Shwe Zan Aung
(Compendium of Philosophy, pp. 277ff.). In the Patth. we find repeatedly only
the passage: "That material thing based on which mind-element and
mind-consciousness element function" (yam rūpam nissāya manodhātu ca
mano-vi˝˝āna-dhātu ca vattanti, tam rūpam).
hāna-bhāgiya-sīla, h.-b.-samādhi, h.-b.-pa˝˝ā:
morality, concentration or wisdom connected with decline. The other three stages
are: thiti-bhāgiya-sīla, etc. morality, etc. connected with a
standstill; visesa-bhāgiya sīla, etc.: morality, etc. connected with
progress; nibbedha-bhāgiya sīla, etc.: morality, etc. connected with
penetration. Cf. A. IV, 179; VI. X, 71.
" 'Decline' (hāna) is to be understood with
regard to the arising of opposing qualities, 'standstill' (thiti) with
regard to the standstill of the corresponding attentiveness, 'progress' (visesa)
with regard to higher excellency, 'penetration' (nibbedha) with
regard to the arising of perception and reflection connected with the turning
away (from existence)" (Vis.M III). Cf. vodāna (2).
happiness, feeling of h.: s. sukha. - The
idea of h. (of the world), s. vipallāsa.
happy courses of existence: s. gati.
harmlessness: s. avihimsā.
hasituppāda-citta: lit. 'consciousness producing mirth'
(smile), is found in the Abhidhammattha Sangaha as a name for the joyful
mind-consciousness element (manovi˝˝āna-dhātu, Tab. I. 72) arising as
functional consciousness independent of karma (kiriya-citta), only in the
Arahat. - (App.).
hate and hatelessness: (dosa, adosa) are
two of the 6 karmical roots (mūla, q.v.) or root-conditions (hetu;
hate-rooted consciousness: s. Tab. I. (30, 31).
hate-natured: dosa-carita; s. carita.
health-infatuation: s. mada.
hearer (disciple): sāvaka (q.v.).
heat-element: tejo-dhātu; s. dhātu.
hell: niraya (q.v.).
hetu: 'cause', condition, reason; (Abhidhamma)
root-condition. In sutta usage it is almost synonymous with paccaya,
'condition', and often occurs together with it ('What is the cause, what is the
condition', ko hetu ko paccayo).
In Abhidhamma, it denotes the wholesome and unwholesome roots
(mūla, q.v.). In that sense, as 'root-condition' (hetu-paccaya; s.
paccaya), it is the first of the 24 conditions given in the introduction
to the Patthāna (s. Guide, p. 117). The Dhs (1052-1082) and Patthāna (Duka-patth;
Guide, p. 144) have sections on roots (hetu). - The term is also used (a) for
the classification of consciousness, as sa-hetuka and a-hetuka, with
and without concomitant root-conditions; (b) for a division of rebirth
consciousness into ahetuka, dvihetuka and tihetuka, without, with
2, or with 3 root-conditions (s. patisandhi).
Ahetuka-ditthi, the false view of the uncausedness of
existence; s. ditthi.
higher wisdom: clear insight based on h. w.: s. vipassanā.
Training in H. W., s. sikkhā.
highest knowledge: s. a˝˝ā.
hindrances, the 5: nīvarana (q.v.).
hiri-ottappa: 'moral shame and moral dread', are
associated with all karmically wholesome consciousness (s. Tab. II).
"To be ashamed of what one ought to be ashamed of, to be
ashamed of performing evil and unwholesome things: this is called moral shame.
To be in dread of what one ought to be in dread of, to be in dread of performing
evil and unwholesome things: this is called moral dread" (Pug, 79, 80).
"Two lucid things, o monks, protect the world: moral
shame and moral dread. If these two things were not to protect the world, then
one would respect neither one's mother, nor one's mother's sister, nor one's
brother's wife, nor one's teacher's wife ...." (A. II, 7). Cf. ahirika.
See Atthasālini Tr. I. pp. 164ff.
homelessness, going into pabbajjā (q.v.). Cf.
Progress of the disciple.
human world: cf. loka, gati.