1. As an ethically neutral psychological term, in the sense of 'intention', it is one of those generalmental factors (cetasika, q.v. Tab. II) taught in the Abhidhamma, the moral quality of which isdetermined by the character of the volition (cetaná, q.v.) associated therewith. The Com.explains it as 'a wish to do' (kattu-kamyatá-chanda). If intensified, it acts also as a 'predominancecondition' (s. paccaya 3).2. As an evil quality it has the meaning of 'desire', and is frequently coupled with terms for'sensuality', 'greed', etc., for instance: káma-cchanda, 'sensuous desire', one of the 5 hindrances(s. nívarana); chanda-rága, 'lustful desire' (s. káma). It is one of the 4 wrong paths (s. agati).3. As a good quality it is a righteous will or zeal (dhamma-chanda) and occurs, e.g. in theformula of the 4 right efforts (s. padhána): "The monk rouses his will (chandam janeti)...." Ifintensified, it is one of the 4 roads to power (s. iddhipáda).change, contemplation of: one of the 18 chief kinds of insight (vipassaná, q.v.) .chaos: cf. kappa.character: On the 6 kinds of human character, s. carita.characteristics of existence, the. 3: ti-lakkhana (q.v.).chaste life: brahma-cariya (q.v.).chief-elements, the 4: mahá-bhúta (q.v.) - dhátu (q.v.).cintá-maya-paññá: 'Wisdom (or knowledge) based on thinking', s. paññá.citta: 'mind', 'consciousness', 'state of consciousness', is a synonym of mano (q.v.) and viññána (s. khandhaand Tab. 1). Dhs. divides all phenomena into consciousness (citta), mental concomitants (cetasika, q.v.) andcorporeality (rúpa).In adhicitta, 'higher mentality', it signifies the concentrated, quietened mind, and is one of the 3 trainings (s.sikkhá). The concentration (or intensification) of consciousness is one of the 4 roads to power (s. iddhipáda).citta-ja (citta-samutthána)-rúpa: 'mind-produced corporeality'; s. samutthána.citta-kammaññatá, °lahutá, °mudutá, °paguññatá, °passaddhi, °ujukatá; s. Tab. II.citta-kkhana: 'consciousness-moment', is the time occupied by one single stage in the perceptual process orcognitive series (cittavíthi; s. viññána-kicca). This moment again is subdivided into the genetic (uppáda),static (thiti) and dissolving (bhanga) moment. One such moment is said in the commentaries to be ofinconceivably short duration and to last not longer than the billionth part of the time occupied by a flash oflightning. However that may be, we ourselves know from experience that it is possible within one singlesecond to dream of innumerable things and events. In A. I, 10 it is said: "Nothing, o monks, do I know thatchanges so rapidly as consciousness. Scarcely anything may be found that could be compared with this sorapidly changing consciousness." (App. khana).cittánupassaná: 'contemplation of consciousness', is one of the 4 foundations of mindfulness (satipatthána,q.v.)citta-samutthána-rúpa: 'mind-produced corporeality'; s. samutthána.citta-sankhára: s. sankhára.citta-santána: 'consciousness-continuity'; s. santána.
cittass'ekaggatá: 'one-pointedness of mind', is a synonym of concentration, or samádhi (q.v.)citta-vipallása: 'perversion of mind'; s. vipallása.citta-visuddhi: 'purification of mind', is the 2nd of the 7 stages of purification (visuddhi, II,. q.v.).citta-víthi: 'process of consciousness'; s. viññána-kicca.citt'ekaggatá = cittass'ekaggatá (q.v.).clarity of consciousness: sampajañña (q.v.).clinging, the 4 kinds of: upádána (q.v.).cognitive series: s. viññána-kicca.companionship: Influence of good and bad° = samseva (q.v.) .compassion: karuná; s. brahma-vihára.comprehension: clear c.: s. sampajañña. - c. in insight, s. sammasana. - As an alternative tr. for fullunderstanding, s. pariññá.co-nascence: sahajáta-paccaya, is one of the 24 conditions (paccaya, q.v.) .conceit: mána (q.v.); further s. samyojana.concentration: samádhi (q.v.) - right°, s. sacca (IV. 8), magga (8). - wrong°, s. micchá-magga (8).conception 1. thought-c°: cf. vitakka-vicára.conception 2. (in the mother's womb): okkanti (q.v.).conditions, the 24: paccaya (q.v.).conditions of existence, deliverance from the: see ceto-vimutti; vimokkha.confidence: s. saddhá.consciousness: viññána (s. khandha), citta (q.v.), mano (q v ) - Moment of °: citta-kkhana (q.v.).Contemplation of °: cittánupassaná: s. satipatthána - Corporeality produced by °: citta-ja-rúpa, s.samutthána - Abodes or supports of °: cf. viññánatthiti (q.v.) Functions of °: viññána-kicca (q.v.).contemplation: s. anupassaná.contentedness (with whatever robe, etc.) belongs to the noble usages: ariya-vamsa (q.v.).contentment: appicchatá, is one of the ascetic virtues. Cf. A. X, 181-90.contiguity: samanantara-paccaya, is one of the 24 conditions (paccaya, q.v.).continuity (of body, subconsciousness, consciousness or groups of existence): santána (q.v.).control, effort of: s. padhána.conventional (expression or truth): s. desaná.corporeality: produced through consciousness, karma, etc.; s. samutthána. - Sensitive c.: pasáda-rúpa.
- 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 36 and 37: Home | Library | Dictionary indexBU
- 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