Nyanatiloka Buddhist Dictionary

86) that, in the highest sense (paramattha, q.v.) the Tathágata cannot, even at lifetime, be discovered, howmuch less after death, and that neither the 5 groups of existence (khandha, q.v.) are to be regarded as theTathágata, nor can the Tathágata be found outside these corporeal and mental phenomena. The meaningintended here is that there exist only these ever-changing corporeal and mental phenomena, arising andvanishing from moment to moment, but no separate entity, no personality.When the commentaries in this connection explain Tathágata by 'living being' (satta), they mean to say thathere the questioners are using the merely conventional expression, Tathágata, in the sense of a really existingentity.Cf. anattá, paramattha, puggala, jíva, satta.A commentarial treatise on "The Meaning of the Word 'Tathágata' " is included in TheAll-Embracing Net of Views (Brahmajála Sutta), tr. Bhikkhu Bodhi (BPS).tathágata-bala: the 'ten powers of the Perfect One'; s. dasa-bala.tathatá: 'Suchness', designates the firmly fixed nature (bháva) of all things whatever. The only passage in theCanon where the word occurs in this sense, is found in Kath. 186 (s. Guide, p. 83). On the Maháyana termtathatá, s. Suzuki, Awakening of Faith, p. 53f. (App.).tatra-majjhattatá: 'equanimity, equipoise, mental balance' (lit., 'remaining here and there in the middle'), isthe name for a high ethical quality belonging to the sankhára-kkhandha (s. khandha) and is mostly known bythe name upekkhá. In its widest sense it is associated with all pure consciousness (s. Tab. II)."Tatra-majjhattatá is called the 'keeping in the middle of all things'. It has as charactcristic that it effects thebalance of consciousness and mental factors; as nature (function; rasa), that it prevents excessiveness anddeficiency, or that it puts an end to partiality; as manifestation, that it keeps the proper middle" (Vis.M. XIV).(App.).távatimsa: 'the Thirty-thrce (Gods)', a class of heavenly beings in the sensuous sphere; s. deva (I).te-cívarik'anga: 'practice of the three-rober', is one of the ascetical means for purificaton (dhutanga, q.v.).tejo-dhátu: 'fire-element, heat-element'; s. dhátu.tejo-kasina: 'fire-kasina', is one of the 10 kasina exercises; s. kasina.temperature: utu (q.v.). - For corporeality produced by temperature, s. samutthána.tendencies: anusaya (q.v.).terror, awareness of: one of the insight-knowledges; s. visuddhi VI. 3.te-vijja: 'one endowed with the threefold (higher) knowledge'. In Brahmanism means 'knower of the 3 Vedas'( tri-vidyá), in Buddhism means one who has realised 3 kinds of knowledge, to wit: remembrance of formerrebirths, the divine eye, extinction of all cankers. For details, s. abhiññá, 4-6. Cf. Tevijjá Sutta, D. 13(WHEEL 57/58).theraváda: 'Doctrine of the Elders', is a name of the oldest form of the Buddha's teachings, handed down tous in the Páli language. According to tradition, its name is derived from the fact of having been fixed by 500holy Elders of the Order, soon after the death of the Master.Theraváda is the only one of the old schools of Buddhism that has survived among those which Maháyánistshave called 'Hinayána'. It is sometimes called Southern Buddhism or Páli Buddhism. It is found today in SriLanka, Burma, Thailand, Cambodia, Laos and Chittagong (East Bengal. ) - Cf. Guide, p. 60. - (App.).thína-middha: 'sloth and torpor', constitute the 3rd of the 5 hindrances (nívarana, q.v.). They may or maynot, be associated with greedy consciousness (s. Tab. 23. 25, 27, 29 and II).