Nyanatiloka Buddhist Dictionary

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from stinginess, liberal, open-handed, rejoicing in giving, ready to give anything asked for, gladto give and share with others.'(6) "The noble disciple further recollects the heavenly beings (devatá): 'There are the heavenlybeings of the retinue of the Four Great Kings, the heavenly beings of the World of theThirty-Three, the Yámadevas ... and there are heavenly beings besides (s. deva). Such faith, suchmorality, such knowledge, such liberality, such insight, possessed of which those heavenlybeings, after vanishing from here, are reborn in those worlds, such things are also found in me.' "(A. III,70; VI,10; XI,12)."At the time when the noble disciple recollects the Perfect One ... at such a time his mind is neither possessedof 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 joythrough 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 nobledisciple it is said that amongst those gone astray, he walks on the right path, among those suffering he abidesfree from suffering. Thus having reached the stream of the law, he develops the recollection of theEnlightened 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 (káyagatá-.sati, q.v.), on breathing (ánápána-sati, q.v.), and the recollectionof peace (upasamánussati, q.v.).The first six recollections are fully explained in Vis.M. VII, the latter four in Vis.M. VIII.aparápariya-vedaníya-kamma: 'karma bearing fruits in later births'; s. karma.aparihána-dhamma: 'incapable of relapse', or 'of falling away', namely, with regard to deliverance fromsome or all fetters of existence (s. samyojana). Thus all noble disciples are called, i.e. all those who haveattained any of the 4 noble paths to holiness (s. ariyapuggala). With regard to the absorptions (jhána, q.v.),anyone is called 'unrelapsable' who has attained full mastery over the absorptions. See A. VI, 62; Pug. 6. Cf.akuppa-dhamma.aparihániya-dhamma: 'conditions of welfare' (lit. of non-decline), for a nation. Seven such conditions arementioned in the Mahá-Parinibbána Sutta (D. 16). They are followed by five sets of 7, and one set of 6conditions, 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.apáya: The 4 'lower worlds'. are: the animal world, ghost world, demon-world, hell. See Vis.M. XIII, 92f.ápo-dhátu: 'water-element'; s. dhátu.appamáda: '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 ofthe elephant is considered as the mightiest amongst them, just so have all the meritorious qualities zeal astheir foundation, and zeal is considered as the mightiest of these qualities'' (A. X, 15).Cf. the Chapter on Zeal (Appamáda Vagga) in Dhp., and the Buddha's last exhortation: "Transient are allformations. Strive zealously!" (appamádena sampádetha: D. 16) - In the commentaries, it is often explainedas the presence (lit. 'non-absence') of mindfulness (satiyá avippavása).appamánábha: a kind of heavenly being; s. deva, (II).appamána-ceto-vimutti: s. ceto-vimutti.
appamána-subha: a kind of heavenly being: s. deva (II).appamaññá: The 4 'Boundless States', identical with brahma-vihára (q.v.).appaná-samádhi: 'attainment concentration' or 'full concentration' (from apeti, to fix), is the concentrationexisting during absorption (jhána, q.v.), whilst the neighbourhood or access-concentration(upacára-samádhi) only approaches the 1st absorption without attaining it; s. samádhi.appanihita-vimokkha: s. vimokkha. - Appanihitánupassaná; s. vipassaná.appendants, The 3: kiñcana (q.v.).appicchatá: 'having only few wishes', contentedness, is one of the indispensable virtues of the monk; cf. A.X. 181-190, and ariyavamsa (q.v.).apuññábhisankhára: s. sankhára.Arahat and arahatta-magga,-phala: s. ariya-puggala.árammana: 'object'. There are six: visible object, sound, odor, taste, body-impression, mind-object. Themind-object (dhammárammana) may be physical or mental, past, present or future, real or imaginary. The 5sense-objects belong to the corporeality-group (rúpa-kkhandha, s. khandha). They form the externalfoundations for the sense-perceptions, and without them no sense-perception or sense-consciousness (seeing,hearing, etc.) can arise. Cf. áyatana, paccaya. (App: paccaya 2.).árammanádhipati, árammanupanissaya: s. paccaya.áraññikanga: 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:1. The one realizing the path of Stream-winning (sotápattimagga).2. The one realizing the fruition of Stream-winning (sotápattiphala).3. The one realizing the path of Once-return (sakadágámiphala).4. The one realizing the fruition of Once-return (sakadágámiphala).5. The one realizing the path of Non-return (anágámimagga).6. The one realizing the fruition of Non-return (anágámiphala).7. The one realizing the path of Holiness (arahatta-magga).8. The one realizing the fruition of Holiness (arahatta-phala).Summed up, there are 4 noble individuals (ariya-puggala): the Stream-winner (Sotápanna), the
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Page 4 and 5: and technical terms in a Western la
Page 6 and 7: PTS Tr.SeriesM. Majjhima Nikáya (f
Page 8 and 9: perfectly clear and radiant colors
Page 10 and 11: acquired image (during concentratio
Page 12 and 13: endless space (anantákása), i.e.
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Page 24 and 25: ásava: (lit: influxes), 'cankers',
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Page 30 and 31: (1) Karma-process (kamma-bhava), i.
Page 32 and 33: he takes of his own accord. He lead
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Page 38 and 39: 1. As an ethically neutral psycholo
Page 40 and 41: (q.v.).corporeality and mind: s. n
Page 42 and 43: voidness, boundless d. etc., s. cet
Page 44 and 45: Buddha, i.e. the 4 Noble Truths (sa
Page 46 and 47: 11. living in a cemetery: susánik'
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Page 52 and 53: equality-conceit: s. mána.equanimi
Page 54 and 55: sympathy: sangaha-vatthu (q.v.) - f
Page 56 and 57: greedy consciousness: s. Tab, I, II
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Page 60 and 61: image, mental: s. nimitta, samádhi
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ignorance and ensnared by craving,
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arising. Therefore the ancient mast
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káya-passaddhi: tranquillity of me
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The 5 groups are compared, respecti
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khínásava: 'the one in whom all c
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7 stages of purification (visuddhi
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death. Later Páli literature often
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een slaughtered expressly for one's
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Thus, greedlessness (alobha) is a n
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ñánadassana-visuddhi: 'purificati
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Literature: For texts on Nibbána,
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nissaya: 'foundation'. The 2 wrong
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"Whenever such phenomena as conscio
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10, 11.(22) Absence-condition (natt
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pahána-pariññá; s. pariññá.p
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applied. The majority of Sutta text
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pasáda-rúpa: 'sensitive corporeal
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(1.) "Through ignorance are conditi
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inseparably associated therewith a
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The problem 'whether man has a free
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faculties are sharp in him, and by
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"Neither the same, nor another" (na
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perfect one, the: tathágata (q.v.)
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progress: s. patipadá, abhabbagama
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signifying 'rebirth', e.g. in A. VI
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A | B | C | D | E | F | G | H | I |
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2. Right thought (sammá-sankappa)3
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knowledge of the origin of sufferin
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present during the absorptions. (Ap
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There is a method of meditative pra
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pahána.samudaya-sacca: 'truth of t
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4. It occurs further in the sense o
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sassata-ditthi (-váda): 'eternity-
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sati-sampajañña: 'mindfulness and
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sensuality (subj. & obj.): káma (q
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therein that the monk is guided by
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stream-entry: s. sotápanna, ariya-
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suppressive karma: upapílaka-kamma
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86) that, in the highest sense (par
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tiracchána-yoni: 'animal womb'; bi
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upádi: lit. 'something which one g
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taught, those who said that he was
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the path of Arahatship (arahatta-ma
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consciousness.(6) "There are beings
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vippayutta-paccaya: 'dissociation',
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2. in contemplation of dissolution
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"Immediately upon this adaptation-k
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together with its defilements. By r
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kalápa: This doctrinal term, as we
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uppajjati viññánam sotañca pati
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counterpart samathayánika.tadáram
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Nyanatiloka Buddhist Dictionary

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