Nyanatiloka Buddhist Dictionary

is freed from all the 10 fetters is called an Arahat, i.e. a perfectly Holy One.For more details, s. ariya-puggala.The 10 fetters as enumerated in the Abhidhamma, e.g. Vibh. XVII, are: sensuous craving,ill-will, conceit, wrong views, sceptical doubt, clinging to mere rules and ritual, craving forexistence, envy, stinginess, ignorance.sañcetaná = cetaná, q.v.sangaha-vatthu: the 4 'ways of showing favour' are liberality, kindly speech, beneficialactions, impartiality (A. IV, 32; VIII, 24).sangha (lit.: congregation), is the name for the Community of Buddhist monks. As the thirdof the Three Gems or Jewels (ti-ratana, q.v.) and the Three Refuges (ti-sarana, q.v.), i.e.Buddha, Dhamma and Sangha, it applies to the ariya-sangha, the community of the saints, i.e.the 4 Noble Ones (ariya-pugga, q.v.), the Stream-winner, etc.sankappa: 'thought', is a synonym of vitakka (q.v.). For sammá-s., or right thought, s. magga(2).sankhára: This term has, according to its context, different shades of meaning, whichshould be carefully distinguished.(I) To its most frequent usages (s. foll. 1-4) the general term 'formation' may be applied,with the qualifications required by the context. This term may refer either to the act of'forming or to the passive state of 'having been formed' or to both.1. As the 2nd link of the formula of dependent origination, (paticcasamuppáda,q.v.), sankhára has the active aspect, 'forming, and signifies karma (q.v.), i.e.wholesome or unwholesome volitional activity (cetaná) of body (káya-s.), speech(vací-s.) or mind (citta- or mano-s.). This definition occurs, e.g. at S. XII, 2, 27.For s. in this sense, the word 'karma-formation' has been coined by the author.In other passages, in the same context, s. is defined by reference to (a)meritorious karma-formations (puññ'ábhisankhára), (b) demeritorious k.(apuññ'abhisankhára), (c) imperturbable k. (áneñj'ábhisankhára), e.g. in S. XII, 51;D. 33. This threefold division covers karmic activity in all spheres of existence:the meritorious karma-formations extend to the sensuous and the fine-materialsphere, the demeritorious ones only to the sensuous sphere, and the'imperturbable' only to the immaterial sphere.2. The aforementioned three terms, káya-, vací- and citta-s. are sometimes used inquite a different sense, namely as (1) bodily function, i.e. in-and-out-breathing (e.g.M. 10), (2) verbal function, i.e. thought-conception and discursive thinking, (3)mental-function, i.e. feeling and perception (e.g. M. 44). See nirodhasamápatti.3. It also denotes the 4th group of existence (sankhárakkhandha), and includes all'mental formations' whether they belong to 'karmically forming' consciousness ornot. See khandha, Tab. II. and S. XXII, 56, 79.