Home | Library | <strong>Dictionary</strong> indexBUDDHIST DICTIONARY-Ccága:'liberality', is one of the 'blessings' (s. sampadá), 'foundations' (s. adhitthána), 'recollections' (s.anussati), 'treasures' (s. dhana).cakka: 'wheel', is one of the seven 'precious possessions' (ratana) of a righteous World Emperor (cakkavatti:'He who owns the Wheel,' cf. D. 26), and symbolizes conquering progress and expanding sovereignty. Fromthat derives the figurative expression dhamma-cakkam pavatteti, 'he sets rolling the Wheel of the Law' andthe name of the Buddha's first sermon, Dhamma-cakkappavattana Sutta (s. dhamma-cakka).Another figurative meaning of C. is 'blessing'. There are 4 such 'auspicious wheels' or 'blessings': living in asuitable locality, company of good people, meritorious acts done in the past, right inclinations (A. IV, 31).Bhava-cakka, 'wheel of existence', or of life, is a name for 'dependent origination' (s. paticca-samuppáda).See The <strong>Buddhist</strong> Wheel Symbol, by T. B. Karunaratne (WHEEL 137/138); The Wheel of Birthand Death, by Bhikkhu Khantipalo (WHEEL 147/149)cakkh' áyatana: 'the base "visual organ" ' (s. áyatana).cakkhu: 'eye' s. áyatana. - The foll. 5 kinds of 'eyes' are mentioned and explained in CNid. (PTS, p. 235; thefirst 3 also in It. 52): 1. the physical eye (mamsa cakkhu), 2. the divine eye (dibba-cakkhu; s. abhiññá), 3. theeye of wisdom (paññá-cakkhu), 4 the eye of a Buddha (Buddha-c.), 5. the eye of all-round knowledge(samanta-c.; a frequent appellation of the Buddha).cakkhu-dhátu: 'the element "visual organ" '(s. dhátu).cakkhu-viññána: 'eye-consciousness' (s. viññána).cankers: s. ásava.carana: s. vijjá-carana.carita: 'nature, character'. In Vis.M. III there are explained six types of men: the greedy-natured(rága-carita), the hate-natured (dosa-carita), the stupid or dull-natured (moha-carita), the faithful-natured(saddhá-carita), the intelligent-natured (buddhi-carita), the ruminating-natured (vitakka-carita). - (App.).cáritta- and váritta-síla: 'morality consisting in performance and morality consisting in avoidance,' means"the performance of those moral rules which the Blessed one has ordained to be followed, and the avoidanceof those things that the Blessed One has rejected as not to be followed" (Vis.M. III). - (App.).catu-dhátu-vavatthána: 'analysis of the four elements'; s. dhátu-vavatthána.catu-mahárájika-deva a class of heavenly beings of the sensuous sphere; s. deva.catu-párisuddhi-síla: s. síla.catu-vokára-bhava: 'four-group existence', is the existence in the immaterial world (arúpa-loka; s. loka),since only the four mental groups (feeling, perception, mental formations, consciousness, s. khandha) arefound there, the corporeality group being absent. Cf. pañca-vokára-bhava, eka-vokára-bhava. (App.:vokára).
cause: cf. paccaya (1). - For the five c. of existence, s. paticca-samuppáda (10).cemetery: ascetic practice of living in a c.; s. dhutanga.cemetery-meditations: s. sívathiká.cetaná: 'volition', will, is one of the seven mental factors (cetasika, q.v.) inseparably bound up with allconsciousness, namely sensorial or mental impression (phassa), feeling (vedaná), perception (saññá),volition (cetaná), concentration (samádhi), vitality (jívita), advertence (manasikára). Cf. Tab. II, III.With regard to karmical volition (i.e. wholesome or unwholesome karma) it is said in A. VI, 13: "Volition isaction (karma), thus I say, o monks; for as soon as volition arises, one does the action, be it by body, speechor mind." For details, s. paticca-samuppáda (10), karma.cetasika: 'mental things, mental factors', are those mental concomitants which are bound up with thesimultaneously arising consciousness (citta = viññána) and conditioned by its presence . Whereas in theSuttas all phenomena of existence are summed up under the aspect of 5 groups: corporeality, feeling,perception, mental formations, consciousness (s. khandha), the Abhidhamma as a rule treats them under themore philosophical 3 aspects: consciousness, mental factors and corporeality (citta, cetasika, rúpa). Thus, ofthese 3 aspects, the mental factors (cetasika) comprise feeling, perception and the 50 mental formations,altogether 52 mental concomitants. Of these, 25 are lofty qualities (either karmically wholesome or neutral),14 karmically unwholesome, while 13 are as such karmically neutral, their karmical quality depending onwhether they are associated with wholesome, unwholesome or neutral consciousness. For details s. Tab. II,III. Cf. prec. (App . )cetaso vinibandha: 'mental bondages', are 5 things which hinder the mind from making right exertion,namely: lust for sensuous objects, for the body, for visible things, for eating and sleeping, and leading themonk's life for the sake of heavenly rebirth. For details, s. A.V, 205; X, 14; D. 33; M. 16. Cf. foll.cetokhila: 'mental obduracies', are 5 things which stiffen and hinder the mind from making right exertion,namely: doubt about the Master, about the Doctrine, about the (holy) Brotherhood, about the training, andanger against one's fellow-monks. For details s. A.V, 206, X 14; D. 33; M. 16. Cf. prec.ceto-pariya-ñána: 'penetrating knowledge of the mind (of others)', is one of the 6 higher powers (abhiññá 3,q.v.).ceto-vimutti: 'deliverance of mind'. In the highest sense it signifies the fruition of Arahatship (s.ariya-puggala), and in particular, the concentration associated with it. It is often linked with the 'deliverancethrough wisdom' (paññá-vimutti, q.v.), e.g. in the ten powers of a Perfect One (s. dasa-bala). See vimokkha I.It is also called 'unshakable deliverance of mind' (akuppa-c.); further 'boundless d. of m'. (appamána-c.); 'd.of m. from the conditions of existence, or signless d. of m.' (animittá-c.); 'd. of m. from the appendages'(ákincañña-c.), since that state of mind is free from the 3 bonds, conditions and appendants, i.e. from greed,hatred and ignorance; and since it is void thereof, it is called the 'void deliverance of mind' (suññatá-c.)In a more restricted sense, 'boundless deliverance of mind' is a name for the 4 boundless states, i.e.loving-kindness, compassion, altruistic joy and equanimity (s. brahma-vihára); 'd. of m. from theappendages' stands for the 'sphere of nothingness' (ákiñcaññáyatana s. jhána 7); 'd. of mind from theconditions of existence', for d. of mind due to non-attention to all conditions of existence; 'void d. of m' for d.of m. due to contemplating voidness of self. For further details, s. M. 43.chal-abhiññá: the 6 'higher powers'; s. abhiññá.chal-abhiñño: an Arahat who is a 'possessor of the 6 higher powers' (s. abhiññá).chanda: intention, desire, will.
- Page 1: Home | Library | Dictionary indexBu
- 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.
- Page 14 and 15: (4) "Or, without exertion he attain
- Page 16 and 17: specific Buddhist doctrine, with wh
- Page 18 and 19: holy life, the task is accomplished
- Page 20 and 21: from stinginess, liberal, open-hand
- Page 22 and 23: Once-Returner (Sakadágámi), the N
- Page 24 and 25: ásava: (lit: influxes), 'cankers',
- Page 26 and 27: (Cf. Dhs. 1280, 1282, 1284; Vibh. X
- Page 28 and 29: A | B | C | D | E | F | G | H | I |
- Page 30 and 31: (1) Karma-process (kamma-bhava), i.
- Page 32 and 33: he takes of his own accord. He lead
- Page 34 and 35: has gained and is developing the fa
- 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'
- Page 48 and 49: (2) was taught by Púrana-Kassapa,
- Page 50 and 51: dwellings: Suitable d. for monks; s
- 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
- Page 58 and 59: 'root-condition' (hetu-paccaya; s.
- Page 60 and 61: image, mental: s. nimitta, samádhi
- Page 62 and 63: concentration with deficient energy
- Page 64 and 65: Home | Library | Dictionary index-J
- Page 66 and 67: concentration; in the 4th: equanimi
- Page 68 and 69: sense-objects but lustful desire (c
- Page 70 and 71: ignorance and ensnared by craving,
- Page 72 and 73: arising. Therefore the ancient mast
- Page 74 and 75: káya-passaddhi: tranquillity of me
- Page 76 and 77: The 5 groups are compared, respecti
- Page 78 and 79: khínásava: 'the one in whom all c
- Page 80 and 81: Home | Library | Dictionary indexBU
- Page 82 and 83: Home | Library | Dictionary indexBU
- Page 84 and 85: 7 stages of purification (visuddhi
- Page 86 and 87:
death. Later Páli literature often
- Page 88 and 89:
een slaughtered expressly for one's
- Page 90 and 91:
Thus, greedlessness (alobha) is a n
- Page 92 and 93:
ñánadassana-visuddhi: 'purificati
- Page 94 and 95:
Literature: For texts on Nibbána,
- Page 96 and 97:
nissaya: 'foundation'. The 2 wrong
- Page 98 and 99:
Home | Library | Dictionary index-O
- Page 100 and 101:
Home | Library | Dictionary indexBU
- Page 102 and 103:
"Whenever such phenomena as conscio
- Page 104 and 105:
10, 11.(22) Absence-condition (natt
- Page 106 and 107:
pahána-pariññá; s. pariññá.p
- Page 108 and 109:
applied. The majority of Sutta text
- Page 110 and 111:
pasáda-rúpa: 'sensitive corporeal
- Page 112 and 113:
(1.) "Through ignorance are conditi
- Page 114 and 115:
inseparably associated therewith a
- Page 116 and 117:
The problem 'whether man has a free
- Page 118 and 119:
faculties are sharp in him, and by
- Page 120 and 121:
"Neither the same, nor another" (na
- Page 122 and 123:
perfect one, the: tathágata (q.v.)
- Page 124 and 125:
progress: s. patipadá, abhabbagama
- Page 126 and 127:
signifying 'rebirth', e.g. in A. VI
- Page 128 and 129:
Home | Library | Dictionary index-Q
- Page 130 and 131:
A | B | C | D | E | F | G | H | I |
- Page 132 and 133:
2. Right thought (sammá-sankappa)3
- Page 134 and 135:
knowledge of the origin of sufferin
- Page 136 and 137:
present during the absorptions. (Ap
- Page 138 and 139:
There is a method of meditative pra
- Page 140 and 141:
pahána.samudaya-sacca: 'truth of t
- Page 142 and 143:
4. It occurs further in the sense o
- Page 144 and 145:
sassata-ditthi (-váda): 'eternity-
- Page 146 and 147:
sati-sampajañña: 'mindfulness and
- Page 148 and 149:
sensuality (subj. & obj.): káma (q
- Page 150 and 151:
therein that the monk is guided by
- Page 152 and 153:
stream-entry: s. sotápanna, ariya-
- Page 154 and 155:
suppressive karma: upapílaka-kamma
- Page 156 and 157:
86) that, in the highest sense (par
- Page 158 and 159:
tiracchána-yoni: 'animal womb'; bi
- Page 160 and 161:
Home | Library | Dictionary indexBU
- Page 162 and 163:
upádi: lit. 'something which one g
- Page 164 and 165:
Home | Library | Dictionary indexBU
- Page 166 and 167:
taught, those who said that he was
- Page 168 and 169:
the path of Arahatship (arahatta-ma
- Page 170 and 171:
consciousness.(6) "There are beings
- Page 172 and 173:
vippayutta-paccaya: 'dissociation',
- Page 174 and 175:
2. in contemplation of dissolution
- Page 176 and 177:
"Immediately upon this adaptation-k
- Page 178 and 179:
together with its defilements. By r
- Page 180 and 181:
Home | Library | Dictionary indexBU
- Page 182 and 183:
kalápa: This doctrinal term, as we
- Page 184 and 185:
uppajjati viññánam sotañca pati
- Page 186 and 187:
counterpart samathayánika.tadáram