Nyanatiloka Buddhist Dictionary

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PTS Tr.SeriesM. Majjhima Nikáya (figures: number of Sutta)MNid.Mil.PathPatth.Pts.M.PTSPug.Mahá NiddesaMilinda PañháPath to Deliverance, Nyanatiloka (BPS) (figures: paragraphs)PatthánaPatisambhidá MaggaPáli Text Society's editionsPuggala-Paññatti (figures: paragraphs)R. Und. Right Understanding, tr. (of M. 9 & Com.) by Soma Thera (BPS)S. Samyutta Nikáya (figures: numbers of Samyutta and Sutta)Sn.Tab.Therag.Tr.Vibh.Vis.M.WHEELW.of B.Yam.Sutta Nipáta (figures numbers of verses)Table at the end of the bookTheragátháTranslationVibhangaVisuddhi Magga (figures numbers of chapter & the paragraphing inPath of Purification, tr. by Ñánamoli Thera, 3rd ed., BPS)THE WHEEL publ. by BPSThe Word of the Buddha, Nyanatiloka (BPS)YamakaA | B | C | D | E | F | G | H | I | J | K | L | M | N | O | P | Q | R | S | T | U | V | W | Y | Z
Home | Library | Dictionary indexBUDDHIST DICTIONARY-Aabandonment,contemplation of: patinissaggánupassaná, is one of the 18 chief kinds of insight; s.vipassaná, further ánápánasati (16).abbhokásik'anga: 'living in the open air', is one of the ascetic means to purification (dhutanga, q.v.).aberration (in morality and understanding): s. vipatti.abhabbágamana: 'incapable of progressing'. "Those beings who are obstructed by their evil actions (kamma,s. karma), by their defilements (kilesa, q.v.), by the result of their evil actions (s. vipáka), or who are devoidof faith, energy and knowledge, and unable to enter the right path and reach perfection in wholesome things,all those are said to be incapable of progressing" (Pug. 13). According to Commentary the 'evil actions'denote the 5 heinous deeds with immediate result (ánantarika-kamma, q.v.), whilst the 'defilements' refer tothe 'evil views with fixed destiny' (niyata-micchá-ditthi; s. ditthi).ábhassara: The 'Radiant Ones', are a class of heavenly beings of the fine-material world (rúpa-loka); cf.deva.abhibháyatana: the 8 'stages of mastery', are powers to be obtained by means of the kasina-exercises (s.kasina). In the Com. to M. 77, where áyatana is explained by 'means' (kárana) it is said: "Theabhibháyatana through their counteracting may master (suppress) the adverse states, and by means of higherknowledge they may master the objects of mind." They are means for transcending the sensuous sphere.The stereotype text often met with in the Suttas (e.g. D. 11, 33; M. 77; A. VIII, 65; X, 29) is as follows:(1) "Perceiving (blue..., red..., yellow..., white) forms on one's own body, one sees formsexternally small ones, beautiful or ugly; and in mastering these one understands: 'I know, Iunderstand.' This is the first stage of mastery.(2) "Perceiving forms on one's own body, one sees forms externally, large ones .... This is thesecond stage of mastery.(3) "Not perceiving forms on one's own body, one sees forms externally, small ones .... This isthe third stage of mastery.(4) "Not perceiving forms on one's own body, one sees forms externally, large ones .... This isthe fourth stage of mastery.(5) "Not perceiving forms on one's own body, one sees forms externally, blue forms, forms ofblue color, blue appearance, blue lustre, and mastering these one understands: 'I know, Iunderstand. This is the fifth stage of mastery."(6-8) The same is repeated with yellow, red and white forms.As preparatory kasina-object for the 1st and 2nd exercise one should choose on one's own body a small or alarge spot, beautiful or ugly, and thereon one should concentrate one's full undivided attention, so that thisobject after a while reappears as mental reflex or image (nimitta, q.v.) and, as it were, as something external.Such an exercise, though appearing quite mechanical, if properly carried out will bring about a high degree ofmental concentration and entrance into the 4 absorptions (jhána, q.v.). In the 3rd and 4th exercises the monkby an external kasina-object gains the mental reflexes and absorptions. As objects of the remaining exercises,
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Page 4 and 5: and technical terms in a Western la
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
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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'
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
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greedy consciousness: s. Tab, I, II
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'root-condition' (hetu-paccaya; s.
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image, mental: s. nimitta, samádhi
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concentration with deficient energy
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concentration; in the 4th: equanimi
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sense-objects but lustful desire (c
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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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Home | Library | Dictionary indexBU
Page 82 and 83:
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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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Home | Library | Dictionary index-Q
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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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