ásava: (lit: influxes), 'cankers', taints, corruption's, intoxicant biases. There is a list of four (as in D. 16,Pts.M., Vibh.): the canker of sense-desire (kámásava), of (desiring eternal) existence (bhavásava), of (wrong)views (ditthásava), and of ignorance (avijjásava). A list of three, omitting the canker of views, is possiblyolder and is more frequent in the Suttas, e.g. in M. 2, M. 9, D. 33; A. III, 59, 67; A. VI, 63. - In Vibh.(Khuddakavatthu Vibh.) both the 3-fold and 4-fold division are mentioned. The fourfold division also occursunder the name of 'floods' (ogha) and 'yokes' (yoga).Through the path of Stream-Entry, the canker of views is destroyed; through the path of Non-Returning, thecanker of sense-desire; through the path of Arahatship, the cankers of existence and ignorance. M. 2 showshow to overcome the cankers, namely, through insight, sense-control, avoidance, wise use of the necessitiesof life, etc. For a commentarial exposition, see Atthasálini Tr. I, p. 63f: II, pp. 475ff.Khínásava, 'one whose cankers are destroyed', or 'one who is canker-free', is a name for the Arahat or HolyOne. The state of Arahatship is frequently called ásavakkhaya, 'the destruction of the cankers'. Suttasconcluding with the attainment of Arahatship by the listeners, often end with the words: "During thisutterance, the hearts of the Bhikkhus were freed from the cankers through clinging no more" (anupádáyaásavehi cittáni vimuccimsú'ti).ásavakkhaya: see above.ascending insight: s. vutthána-gáminí-vipassaná.ascetic purification practices: s. dhutanga.asekha: (lit.: 'not-learner'; s. sekha), a disciple 'perfected in training', one beyond training, an adept. This is aname for the Arahat, the Holy One (s. ariya-puggala), since he has reached the perfection in higher moraltraining, higher mind training and higher wisdom training (s. sikkhá) and needs no longer to train himselftherein.ásevana-paccaya: 'repetition', is one of the 24 conditions (paccaya, q.v.).asmi-mána: (lit.: 'I am'-conceit), 'ego-conceit', may range from the coarsest pride and self-assertion to asubtle feeling of one's distinctiveness or superiority that persists, as the 8th fetter (samyojana, q.v.), until theattainment of Arahatship or Holiness. It is based upon the comparison of oneself with others, and may,therefore, manifest itself also as a feeling of inferiority or the claim to be equal (s. mána). It has to bedistinguished from 'ego-belief' (sakkáya-ditthi, q.v.) which implies a definite belief or view (ditthi)concerning the assumption of a self or soul, and, being the 1st of the fetters, disappears at attainment ofStream-Entry (sotápatti; s. ariya-puggala)."Even when the five lower fetters have vanished in a noble disciple, there is still in him, with regard to thefive groups of clinging, a slight undiscarded measure of the conceit 'I am', of the will 'I am', of the proclivity 'Iam' " (S . XXII, 89) . - s. mána.assása-passása: 'in-and-out-breathing', are corporeal or physical functions or 'formations' (káya-sankhára),whilst thought-conception and discursive thinking (vitakka and vicára) are called verbal functions(vací-sankhára), s. sankhára (2). In-and-out-breathing forms one of the 6 aspects of the wind-element (s.dhátu). Cf. M. 62.association: sampayutta-paccaya, is one of the 24 conditions (paccaya, q.v.). asubha: 'impurity',loathsomeness, foulness. - In Vis.M. VI, it is the cemetery contemplations (sívathika, q.v.) that are called'meditation-subjects of impurity' (asubha-kammatthána; s. bhávaná). In the Girimananda Sutta (A. X., 50),however, the perception of impurity (asubha-saññá) refers to the contemplation of the 32 parts of the body(s. káya-gatá-sati). The contemplation of the body's impurity is an antidote against the hindrance ofsense-desire (s. nívarana) and the mental perversion (vipallása, q.v.) which sees what is truly impure as pureand beautiful. See S. XLVI, 51; A. V. 36, Dhp. 7, 8; Sn. 193ff. - The Five Mental Hindrances (WHEEL 26),pp. 5ff.
asura: 'demons', titans, evil ghosts, inhabiting one of the lower worlds (apáya, q.v.).atappa: 'the unworried', is the name of a class of deities (s. deva,) inhabiting the first of the five Pure Abodes(suddhávása, q.v.), in which the Anágámí (q.v.) has his last rebirth.atimána: 'superiority-conceit'; s. mána.attá: 'self, ego, personality, is in Buddhism a mere conventional expression (voháradesaná), and nodesignation for anything really existing; s. paramattha-desaná, anattá, puggala, satta, jíva.attachments: s. parámása.atta-ditthi (-váda): 'ego-belief', 'personality-belief', s. ditthi.attainment-concentration: appaná-samádhi (q.v.); s. samádhi.attainments, 'The 8 a.'; s. samápatti.atta-kilamatha: 'self-mortification', is one of the two extremes to be avoided, the other extreme beingaddiction to sensual pleasures (káma-sukha), whilst the Noble 8-fold Path constitutes the Middle Path(majjhima-patipadá, q.v.). See the Buddha's first sermon, "The Establishment of the Realm of Dhamma"(Dhamma-cakkappavattana-Sutta).atta-saññá (°citta, °ditthi): 'perception (consciousness, view) of an ego', is one of the 4 perversions(vipallása, q.v.).atta-vádupádána: 'attachment to the ego-belief', is one of the 4 kinds of clinging (upádána, q.v.).attention: s. manasikára.attentiveness, attention, mindfulness; s. sati, satipatthána.atthangika-magga: The 'Eightfold Path'; s. magga.attha-patisambhidá: The 'analytical knowledge of meaning', is one of the 4 kinds of analytical knowledge(patisambhidá, q.v.).atthi-paccaya: 'presence', is one of the 24 conditions (paccaya, q.v.) .auditory organ: s. áyatana.avacara: 'sphere', realm. The 3 spheres of existence are: the sensuous sphere (kámávacara), the fine-materialsphere (rúpávacara), the immaterial sphere (arúpávacara). "Which things are of the sensuous sphere(kámávacara)? Whatever things exist within the interval bounded beneath by the Avíci-hell and above by theParanimmitavasavatti-heaven (s. deva), having therein their sphere, and being therein included, to wit: thegroups of existence, the elements, bases (s. khandha, dhátu, áyatana), corporeality, feeling, perception,mental formations and consciousness, all these things are of the sensuous sphere. - But which things are ofthe fine material sphere (rúpávacara)? Whatever things exist within the interval bounded beneath by theBrahma-world and above by the Akanittha-world (s. deva), having therein their sphere, and being thereinincluded ... and also consciousness and mental factors in one who has entered the (fine-material) absorptions,or who has been reborn in that sphere, or who already during his life-time is living in happiness (of theabsorptions), all these things are of the fine-material sphere. - Which things are of the immaterial sphere(arúpávacara)? Consciousness and mental factors arising within the interval bounded beneath by the beingsreborn in the sphere of unbounded space and above by the beings reborn in the sphere ofneither-perception-nor-non-perception (s. jhána 5-8), and consciousness and mental factors in one who hasentered the (immaterial absorptions), or who has been reborn in that sphere, or who already during hislifetime is living in happiness (of the immaterial absorptions), all these things are of the immaterial sphere."
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káya-passaddhi: tranquillity of me
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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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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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pahána-pariññá; s. pariññá.p
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pasáda-rúpa: 'sensitive corporeal
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inseparably associated therewith a
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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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sassata-ditthi (-váda): 'eternity-
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sensuality (subj. & obj.): káma (q
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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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kalápa: This doctrinal term, as we
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uppajjati viññánam sotañca pati
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counterpart samathayánika.tadáram