Nyanatiloka Buddhist Dictionary

Home | Library | Dictionary indexBUDDHIST DICTIONARY-Kkabalinkáráhára:lit. 'food formed into balls', i.e. food formed into mouthfuls for eating (according toIndian custom); it denotes 'material food' and belongs, together with the three mental nutriments, to the groupof four nutriments (s. áhára).kalápa, 'group', 'unit': 1. 'corporeal unit' (s. rúpa-kalápa); 2. It has the meaning of 'group of existence'(khandha) in kalápasammasana (s. sammasana), i.e. 'comprehension by groups', which is the application of'methodical (or inductive) insight' (naya-vipassaná) to the comprehension of the 5 aggregates (khandha) asimpermanent, painful and not-self. It is a process of methodical summarization, or generalization, from one'sown meditative experience that is applied to each of the 5 aggregates, viewed as past, present, future, asinternal and external, etc. In Vis.M. XX, where the 'comprehension by groups' is treated in detail, it is said toconstitute 'the beginning of insight' as it leads to the 'knowledge of rise and fall', being the first of the 8insightknowledges (s. visuddhi VI). It is necessary for accomplishing the 5th purification (s. visuddhi V;Vis.M. XX, 2, 6ff.).kalpa: (Skr) = kappa (q.v.).kalyána-mitta: 'noble (or good) friend', is called a senior monk who is the mentor and friend of his pupil,"wishing for his welfare and concerned with his progress", guiding his meditation; in particular, themeditation teacher (kammatthánácariya) is so called. For details see Vis.M. III, 28,57ff. The Buddha saidthat "noble friendship is the entire holy life" (S. III, 18; XLV, 2), and he himself is the good friend parexcellence: "Ananda, it is owing to my being a good friend to them that living beings subject to birth arefreed from birth" (S. III, 18).káma may denote: 1. subjective sensuality, 'sense-desire'; 2. objective sensuality, the five sense-objects.1. Subjective sensuality, or sense-desire, is directed to all five sense-objects, and is synonymouswith káma-cchanda, 'sensuous desire', one of the 5 hindrances (nívarana, q.v.); káma-rága,sensuous lust', one of the ten fetters (samyojana, q.v.); káma-tanhá, 'sensuous craving', one ofthe 3 cravings (tanhá, q.v.); káma-vitakka, 'sensuous thought', one of the 3 wrong thoughts(micchá-sankappa; s. vitakka). - Sense-desire is also one of the cankers (ásava, q.v.) andclingings (upádána, q.v.).2. Objective sensuality is, in the canonical texts, mostly called káma-guna, 'cords (or strands) ofsensuality'."There are 5 cords of sensuality: the visible objects, cognizable by eye-consciousness, that are desirable,cherished, pleasant, lovely, sensuous and alluring; the sounds ... smells ... tastes ... bodily impressionscognizable by body-consciousness, that are desirable .... " (D. 33; M. 13, 26, 59, 66).These two kinds of káma are called 1. kilesa-káma, i.e. káma as a mental defilement, 2. vatthu-káma, i.e.káma as the object-base of sensuality; first in MNid.. I, p. 1, and frequently in the commentaries.Sense-desire is finally eliminated at the stage of the Non-Returner (Anágámi; s. ariya-puggala, samyojana).The peril and misery of sense-desire is often described in the texts, e.g. in stirring similes at M. 22, 54, and inthe 'gradual instruction' (s. ánupubbí-kathá). See further M. 13, 45, 75; Sn. v. 766ff.; Dhp. 186, 215.The texts often stress the fact that what fetters man to the world of the senses are not the sense-organs nor the