Nyanatiloka Buddhist Dictionary

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Home | Library | <strong>Dictionary</strong> indexBUDDHIST DICTIONARY-Mmacchariya:'stinginess', avarice. "There are 5 kinds of stinginess, o monks; regarding the dwelling place,regarding families, regarding gain, regarding recognition, regarding mental things' (A. IX, 49; Pug. 56).mada: 'infatuation'. "Infatuation is of 3 kinds: youth-infatuation, health-infatuation, life-infatuation" (D. 33)."Infatuated by youth-infatuation, by health-infatuation and by life-infatuation, the ignorant worldling pursuesan evil course in bodily actions, speech and thought, and thereby, at the dissolution of the body, after death,passes to a lower world, to a woeful course of existence, to a state of suffering and hell" (A. III, 39).magga: 'path'. 1. For the 4 supermundane paths (lokuttara-magga), s. ariya-puggala - 2. The Eightfold Path(atthangika-magga) is the path leading to the extinction of suffering, i.e. the last of the 4 Noble Truths(sacca, q.v.), namely:Wisdom (paññá) III.1. Right view (sammá-ditthi)2. Right thought (sammá-sankappa)Morality (síla) I.3. Right speech (sammá-vácá)4. Right bodily action (sammá-kammanta)5. Right livelihood (sammá-ájíva)Concentration (samádhi) II.6. Right effort (sammá-váyáma)7. Right mindfulness (sammá-sati)8. Right concentration (sammá-samádhi)1. Right view or right understanding (sammá-ditthi) is the understanding of the 4 Noble Truths about theuniversality of suffering (unsatisfactoriness), of its origin, its cessation, and the path leading to that cessation.- See the Discourse on 'Right Understanding' (M. 9, tr. and Com. in 'R. Und.').2. Right thought (sammá-sankappa): thoughts free from sensuous desire, from ill-will, and cruelty.3. Right speech (sammá-vácá): abstaining from lying, tale-bearing, harsh language, and foolish babble.4 Right bodily action (sammá-kammanta): abstaining from killing, stealing, and unlawful sexual intercourse.5. Right livelihood (sammá-ájíva): abstaining from a livelihood that brings harm to other beings, such astrading in arms, in living beings, intoxicating drinks, poison; slaughtering, fishing, soldiering, deceit,treachery soothsaying, trickery, usury, etc.6. Right effort (sammá-váyáma): the effort of avoiding or overcoming evil and unwholesome things, and ofdeveloping and maintaining wholesome things (s. padhána).
7. Right mindfulness (sammá-sati): mindfulness and awareness in contemplating body, feelings, mind, andmind-objects (s. sati, satipatthána).8. Right concentration (sammá-samádhi): concentration of mind associated with wholesome (kusala)consciousness, which eventually may reach the absorptions (jhána, q.v.). Cf. samádhi.There are to be distinguished 2 kinds of concentration, mundane (lokiya) and supermundane (lokuttara)concentration. The latter is associated with those states of consciousness known as the 4 supermundane pathsand fruitions (s. ariya-puggala). As it is said in M. 117:"I tell you, o monks, there are 2 kinds of right view: the understanding that it is good to give alms andofferings, that both good and evil actions will bear fruit and will be followed by results.... This, o monks, is aview which, though still subject to the cankers, is meritorious, yields worldly fruits, and brings good results.But whatever there is of wisdom, of penetration, of right view conjoined with the path - the holy path beingpursued, this is called the supermundane right view (lokuttara-sammá-ditthi), which is not of the world, butwhich is supermundane and conjoined with the path."In a similar way the remaining links of the path are to be understood.As many of those who have written about the Eightfold Path have misunderstood its true nature, it istherefore appropriate to add here a few elucidating remarks about it, as this path is fundamental for theunderstanding and practice of the Buddha's .teaching.First of all, the figurative expression 'path' should not be interpreted to mean that one has to advance step bystep in the sequence of the enumeration until, after successively passing through all the eight stages, onefinally may reach one's destination, Nibbána. If this really were the case, one should have realized, first of all,right view and penetration of the truth, even before one could hope to proceed to the next steps, right thoughtand right speech; and each preceding stage would be the indispensable foundation and condition for eachsucceeding stage. In reality, however, the links 3-5 constituting moral training (síla), are the first 3 links to becultivated, then the links 6-8 constituting mental training (samádhi), and at last right view, etc. constitutingwisdom (paññá).It is, however, true that a really unshakable and safe foundation to the path is provided only by right viewwhich, starting from the tiniest germ of faith and knowledge, gradually, step by step, develops intopenetrating insight (vipassaná) and thus forms the immediate condition for the entrance into the 4supermundane paths and fruits of holiness, and for the realization of Nibbána. Only with regard to thishighest form of supermundane insight, may we indeed say that all the remaining links of the path are nothingbut the outcome and the accompaniments of right view.Regarding the mundane (lokiya) eightfold path, however, its links may arise without the first link, right view.Here it must also be emphasized that the links of the path not only do not arise one after the other, as alreadyindicated, but also that they, at least in part, arise simultaneously as inseparably associated mental factors inone and the same state of consciousness. Thus, for instance, under all circumstances at least 4 links areinseparably bound up with any karmically wholesome consciousness, namely 2, 6, 7 and 8, i.e. right thought,right effort, right mindfulness and right concentration (M. 117), so that as soon as any one of these linksarises, the three others also do so. On the other hand, right view is not necessarily present in everywholesome state of consciousness.Magga is one of the 24 conditions (s. paccaya 18).Literature: The Noble Eightfold Path and its Factors Explained, by Ledi Sayadaw (WHEEL245/247). - The Buddha's Ancient Path, by Piyadassi Thera (BPS).- The Noble Eightfold Path,by Bhikkhu Bodhi (WHEEL 308/311).maggámagga-ñánadassana-visuddhi: 'purification by knowledge of what is path and not-path', is one of the
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and technical terms in a Western la
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PTS Tr.SeriesM. Majjhima Nikáya (f
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perfectly clear and radiant colors
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acquired image (during concentratio
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endless space (anantákása), i.e.
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(4) "Or, without exertion he attain
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specific Buddhist doctrine, with wh
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holy life, the task is accomplished
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from stinginess, liberal, open-hand
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Once-Returner (Sakadágámi), the N
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ásava: (lit: influxes), 'cankers',
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(Cf. Dhs. 1280, 1282, 1284; Vibh. X
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A | B | C | D | E | F | G | H | I |
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(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
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
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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 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
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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
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Page 130 and 131: 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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