-U-
ubhato-bhāga-vimutta: the 'both-ways-liberated one', is the name of one class of
noble disciples (ariya-puggala, q.v.). He is liberated in 2 ways, namely, by way of
all 8 absorptions (jhāna, q.v.) as well as by the supermundane path (sotāpatti,
etc.) based on insight (vipassanā, q.v.). In M. 70 it is said:
''Who, o monks, is a both-ways-liberated one'? If someone in his own person has reached
the 8 liberations (absorptions), and through wise penetration the cankers (āsava,
q.v.) have become extinguished, such a one is called a both-ways-liberated one.'' Cf. D.
15.
In the widest sense, one is both-ways-liberated if one has reached one or the other of
the absorptions, and one or the other of the supermundane paths (cf. A. IX, 44).
The first liberation is also called 'liberation of mind' (cetovimutti), the
latter liberation through wisdom' (paññā-vimutti).
The first liberation, however, is merely temporary, being a liberation through
repression (vikkhambhana-vimutti = vikkhambhana-pahāna: s. pahāna).
uccheda-ditthi: 'annihilation-view'; s. ditthi.
udayabbayānupassanā-ñāna: 'knowledge consisting in the contemplation of
rise and fall', is the first of the 9 insight-knowledges constituting the purification by
knowledge and vision of the path-progress'. For details, s. visuddhi, VI. 1.
uddhacca: 'restlessness', belongs to the 10 fetters (samyojana, q.v.),
and to the 5 hindrances (nīvarana, q.v.). It is one of those 4 mental factors
inseparably associated with all unwholesome consciousness (akusala-sādhārana, q.v.).
Cf. Tab. II.
uddhambhāgiya-samyojana: the 5 'higher fetters'; s. samyojana.
uddhamsota-akanitthagāmī: 'passing upstream to the highest gods', is one of
the 5 kinds of Non-returners (anāgāmī, q.v.).
uggaha-nimitta: s. nimitta.
ugghatitaññu: 'one who already during a given explanation comes to
penetrate the truth' (Pug.). This is one of four types of persons classified according to
their ability of acquiring insight, mentioned in A. IV, 133. Cf. also vipacitaññu,
neyya, pada-parama. See The Requisites of Enlightenment, by Ledi Sayadaw (WHEEL
171/174) p. 1ff.
ujukatā: (kāya-, citta- ): 'uprightness' (of mental factors and of
consciousness), is associated with all pure consciousness. Cf. Tab. II.
unconditioned, the: asankhata (q.v.). - Contemplation of the u. (=
animitta); s. vipassanā.
unconscious beings: asaññā-satta (q.v.).
understanding: s. ditthi, ñāna, paññā, pariññā. - Right u.,
s. magga (1). sacca (IV.1).
unit: s. kalāpa, rūpa-kalāpa.
unprepared, unprompted: s. asankhārika-citta.
unshakable deliverance: s. cetto-vimutti.
unshakable one, the: akuppa-dhamma (q.v.).
unthinkable things, the 4: acinteyya (q.v.).
unwholesome, karmically: akusala (q.v.).
upacāra: 'moment of access'; s. javana.
upacāra-samādhi: 'neighbourhood or access-concentrationn', is the degree
of concentration just before entering any of the absorptions, or jhānas. It still
belongs to the sensuous sphere (kāmāvacara; s. avacara).
upacaya, rūpassa: 'growth of corporeality'; s. khandha I; App.
upacchedaka-kamma: 'destructive karma'; s. karma.
upādāna: 'clinging', according to Vis.M XVII, is an intensified degree of
craving (tanhā, q.v.). The 4 kinds of clinging are: sensuous clinging (kāmupādāna),
clinging to views (ditthupādāna), clinging to mere rules and ritual (sīlabbatupādāna),
clinging to the personaljty-belief (atta-vādupādāna).
(1) "What now is the sensuous clinging? Whatever with regard to sensuous objects
there exists of sensuous lust, sensuous desire, sensuous attachment, sensuous passion,
sensuous deludedness, sensuous fetters: this is called sensuous clinging.
(2) ''What is the clinging to views? 'Alms and offerings are useless; there is no fruit
and result for good and bad deeds: all such view and wrong conceptions are called the
clinging to views.
(3) "What is the clinging to mere rules and ritual? The holding firmly to the view
that through mere rules and ritual one may reach purification: this is called the clinging
to mere rules and ritual.
(4) "What is the clinging to the personality-belief? The 20 kinds of ego-views
with regard to the groups of existence (s. sakkāya-ditthi): these are called the
clinging to the personality-belief" (Dhs. 1214-17).
This traditional fourfold division of clinging is not quite satisfactory. Besides kamupādāna
we should expect either rūpupādāna and arūpupādāna, or simply bhavupādāna.
Though the Anāgāmī is entirely free from the traditional 4 kinds of upādāna,
he is not freed from rebirth, as he still possesses bhavupādāna. The Com. to
Vis.M XVII, in trying to get out of this dilemma, explains kāmupādāna as
including here all the remaining kinds of clinging.
"Clinging' is the common rendering for u., though 'grasping' would come
closer to the literal meaning of it, which is 'uptake'; s. Three Cardinal Discourses
(WHEEL 17), p.19.
upādāna-kkhandha: the 5 'groups of clinging', or more clearly stated in
accordance with Vis.M, 'the 5 groups of existence which form the objects of clinging'.
Cf. M. 44, and see khandha.
upādā-rūpa: 'derived corporeality', signifies the 24 secondary corporeal
phenomena dependent on the 4 primary physical elements, i.e. the sense-organs and
sense-objects, etc. See khandha I; App.
upadhi: 'substratum of existence'. In the Com. there are enumerated 4 kinds: the
5 groups (khandha, q.v.), sensuous desire (kāma), mental defilements (kilesa,
q.v.), karma (q.v.). In the suttas it occurs frequently in Sn. (vv. 33, 364, 546,
728), and, with reference to Nibbāna, in the phrase "the abandoning of all
substrata" (sabbūpadhi-patinissagga; D. 14). See viveka (3).
upādi: lit. 'something which one grasps, to which one clings, i.e. the 5 groups
of existence (khandha, q.v.). In the suttas, the word is mostly used in such
expressions as "One of the 2 fruits may be expected: either perfect wisdom or, if the
groups are still remaining (sati upādi-sese, 'if there is a remainder of groups ),
Anāgāmīship" (D. 22). Further (A. IV. 118): "Here the Perfect One has passed
into the Nibbāna-element in which no more groups are remaining (anupādi-sesa)."
Cf. nibbāna. upādinna-rūpa: 'karmically acquired corporeality', or
'matter clung-to (by karma)', is identical with karma-produced corporeality (kammaja-rūpa;
s. samutthāna). In Vis.M XIV it is said: "That corporcality which, later
on, we shall refer to as 'karma-produced' (kammaja), is, for its being dependent on
previous (pre-natal) karma, called 'karmically acquired'. '' The term (upādinna) occurs
so in the suttas, e.g. M. 28 (WHEEL 101), 62, 140. See Dhs. §990; Khandha Vibh.
upaghātaka-kamma: 'destructive karma'; s. karma.
upahacca-parinibbāyī: 'one who reaches Nibbāna within the first half of
life', is one of the 5 kinds of Anāgāmī (q.v.).
upakkilesa: 'impurities', corruptions, imperfections (a frequent rendering by
'defilements' is better reserved for kilesa, q.v.).
A list of 16 moral 'impurities of the mind' (cittassa upakkilesa) is mentioned
and explained in M. 7 & 8 (WHEEI. 61/62): 1. covetousness and unrighteous greed (abhijjhā-visamalobha),
2. ill will (vyāpāda), 3. anger (kodha), 4. hostility (upanāha), 5.
denigration (makkha), 6. domineering (palāsa), 7. envy (issā), 8.
stinginess (macchariya), 9. hypocrisy (māyā), 10. fraud (sātheyya),
11. obstinacy (thambha), 12. presumption (sārambha), 13. conceit (māna),
14. arrogance (atimāna), 15. vanity (mada), 16. negligence
(pamāda).
There are 3 groups of upakkilesa pertaining to meditation:
(a) 9 mental imperfections occurring in 'one devoted to higher mental training'
(adhicitta); 3 coarse ones - evil conduct in deeds, words and thoughts; 3 medium -
thoughts of sensual desire, ill will and cruelty; 3 subtle - thoughts about one's
relatives, one's country and one's reputation (A. III, 100).
(b) 18 imperfections in the practice of mindfulness of breathing (ānāpāna-sati, q.v.),
mentioned in Pts.M., Ānāpāna-kathā (tr. in Mindfulness of Breathing, by Ñānamoli
Thera (p. 60; BPS).
(c) 10 'imperfections of insight' (-meditation, vipassanūpakkilesa); s. visuddhi
V.
upanissaya-paccaya: 'decisive support' or 'inducement', is one of the 24
conditions (paccaya, q.v.).
upapajja-vedanīya-kamma: 'karma ripening in the next birth'; s. karma.
upapatti-bhava: 'rebirth-process'; s. bhava.
upapīlaka-kamma: 'suppressive kamma'; s. karma.
upāsaka: lit. 'sitting close by', i.e. a 'lay adherent', is any lay follower
who is filled with faith and has taken refuge in the Buddha, his doctrine and his
community of noble disciples (A. VIII, 25). His virtue is regarded as pure if he observes
the 5 Precepts (pañca-sīla; s. sikkhāpada). He should avoid the following
wrong ways of livelihood: trading in arms, in living beings, meat, alcohol and poison (A.
V, 177). See also A. VIII, 75.
upasamānussati: 'recollection of the peace of Nibbāna', is the last of the 10
recollections (anussati, q.v.). "Whatsoever, o monks, there are of things, as
highest of them is considered detachment (virāga), i.e. the crushing of conceit,
the stilling of thirst, the uprooting of clinging, the breaking through the round of
rebirths, cessation of craving, detachment, extinction, Nibbāna" (A. IV, 34).
upāsikā: 'female adherent'; s. upāsaka.
upatthambhaka-kamma: 'supportive karma'; s. karma.
upavicāra: s. manopavicāra.
upekkhā: 'equanimity', also called
tatra-majjhattatā (q.v.), is an
ethical quality belonging to the sankhāra-group (s. khandha) and should
therefore not be confounded with indifferent feeling (adukkha-m-asukhā
vedanā)
which sometimes also is called upekkhā (s. vedanā).
upekkhā is one of the 4 sublime abodes (brahma-vihāra, q.v.), and of
the factors of enlightenment (bojjhanga, q.v.). See Vis.M IV, 156ff.
upekkhā-ñāna = sankhārupekkhā-ñāna (q.v.).
upekkhā-sambojjhanga: 'equanimity as factor of enlightenment'; s. bojjhanga.
upekkhā-sukha: 'equanimous happiness,' is the feeling of happiness accompanied
by a high degree of equanimity (upekkhā) as, e.g. in the 3rd absorption (jhāna
q.v.).
upekkhā-vedanā: s. vedanā.
upekkhindriya: the 'faculty of indifference', is one of the 5 elements of
feeling (M. 115) and therefore not to be confounded with the ethical quality 'equanimity',
also called upekkhā (q.v.).
upekkhopavicāra: 'indulging in indifference'; s. manopavicāra.
uposatha: lit. 'fasting', i.e. 'fasting day', is the full-moon day, the new-moon
day, and the two days of the first and last moonquarters. On full-moon and new-moon days,
the Disciplinary Code, the Pātimokkha, is read before the assembled community of
monks (bhikkhu), while on the mentioned 4 moon-days many of the faithful lay
devotees go to visit the monasteries, and there take upon themselves the observance of the
8 rules (attha-sīla; sikkhāpada). See A. VIII, 41ff.
uprightness: ujukatā q.v.
upstream to the highest gods, passing: s. anāgāmī.
usages, the 4 noble: ariya-vamsa (q.v.).
utu: temperature, heat, is identical with the heat-element (tejodhātu,
q.v.).
utu-samutthāna (- utuja)-rūpa: 'corporeality produced by temperature';
s. samutthāna.
