"If, Ananda, the monastic gives up his
tenacious clinging to the world, his firm grasping and his biases and inclinations
of the mind, and turns away from these things, does not cling to them,
this, Ananda, is called the contemplation on disinterestedness regarding
the whole world."
Sabbaññå: m. All Knowing One.
Sabbaso: in every way.
Sabbathá: in every way.
sabbúpadhi-patinissagga: s. upadhi.
sacca: 'Truth'. - 1. On the 'two truths', conventional and ultimale, see paramattha.
2. 'The Four Noble Truths' (ariya-sacca) are the briefest synthesis of the entire teachings
of Buddhism, since all those manifold doctrines of the threefold canon
are, without any exception, included therein. They are: the truth of suffering,
of the origin of suffering, of the extinction of suffering, and of the
Eightfold Path leading to the extinction of suffering.
I. The 1st truth, briefly stated, teaches
that all forms of existence whatsoever are unsatisfactory and subject to
suffering (dukkha).
II. The 2nd truth teaches that all suffering,
and all rebirth, is produced by craving (tanhá).
III. The 3rd truth teaches that extinction
of craving necessarily results in extinction (nirodha) of rebirth and suffering,
i.e. nibbána (q.v.).
IV. The 4th truth of the Eightfold Path (magga) indicates the means by which this extinction is attained.
The stereotype text frequently recurring
in the Sutta Pitaka, runs as follows:
I. "But what, o monastics, is the noble
truth of suffering? Birth is suffering, decay is suffering, death is suffering;
sorrow, lamentation, pain, grief and despair are suffering; in short, the
5 groups of existence connected with clinging are suffering (cf. dukkha,
dukkhata).
II. ''But what, o monastics, is the noble
truth of the origin of suffering? It is that craving which gives rise to
fresh rebirth and, bound up with lust and greed, now here, now there, finds
ever-fresh delight. It is the sensual craving (káma-tanhá), the craving
for existence (bhava-tanhá), the craving for non-existence or self-annihilation
(vibhava-tanhá).
III. "But what, o monastics, is the
noble truth of the extinction of suffering? It is the complete fading away
and extinction of this craving, its forsaking and giving up, liberation
and detachment from it.
IV. "But what, o monastics, is the noble
truth of the path leading to the extinction of suffering? It is the Noble
Eightfold Path (ariya-atthangika-magga) that leads to the extinction of suffering, namely:
|
1. Right view (sammá-ditthi)
2. Right thought (sammá-sankappa)
|
III. Wisdom (paññá)
|
|
3. Right speech (sammá-vácá)
4. Right action (sammá-kammanta)
5. Right livelihood (sammd-djiva)
|
I. Morality (síla)
|
|
6. Right effort (sammá-váyáma)
7. Right mindfulness (sammá-sati)
8. Right absorption (sammá-samádhi)
|
II. Absorption (samádhi)
|
1. "What now, o monastics, is right
view (or right understanding)? It is the understanding of suffering, of
the origin of suffering, of the extinction of suffering, and of the path
leading to the extinction of suffering.
2. "What now, o monastics, is right
thought? It is a mind free from sensual lust, ill-will and cruelty.
3. "What now, o monastics, is right
speech? Abstaining from lying, tale-bearing, harsh words, and foolish babble
(cf. tiracchánakathá).
4. "What now, o monastics, is right
action? Abstaining from injuring living beings, from stealing and from
unlawful sexual intercourse (s. kámesu micchácára).
5. "What now, o monastics, is right
livelihood? If the noble disciple rejects a wrong living, and gains his
living by means of right livelihood (s. magga, 5).
6. "What now, o monastics, is right
effort? If the disciple rouses his will to avoid the arising of evil, demeritorious
things that have not yet arisen; ... if he rouses his will to overcome
the evil, demeritorious things that have already arisen; ... if he rouses
his will to produce meritorious things that have not yet arisen; ... if
he rouses his will to maintain the meritorious things that have already
arisen and not to let them disappear, but to bring them to growth, to maturity
and to the full perfection of development; he thus makes effort, stirs
up his energy, exerts his mind and strives (s. padhána).
7. "What now, o monastics is right mindfulness?
If the disciple dwells in contemplation of corporeality ... of senseing
... of mind ... of the mental structures, ardent, clearly conscious, and
mindful after putting away worldly greed and grief (s. satipatthána).
8. "What now, o monastics, is right
absorption? If the disciple is detached from sensual objects, detached
from unwholesome things, and enters into the first absorption ... the second
absorption ... the third absorption ... the fourth absorption" (s. jhána).
In the Buddha's first sermon, the Dhammacakkappavattana
Sutta, it is said that the first truth (suffering) is to be fully understood;
the second truth (craving) to be abandoned; the third truth (Nibbána)
to be realized; the fourth truth (the path) to be cultivated.
"The truth of suffering is to be compared
with a disease, the truth of the origin of suffering with the cause of
the disease, the truth of extinction of suffering with the cure of the
disease, the truth of the path with the medicine" (Vis.M. XVI).
In the ultimate sense, all these 4 truths
are to be considered as empty of a self, since there is no feeling agent,
no doer, no liberated one. no one who follows along the path. Therefore
it is said:
'Mere suffering exists, no sufferer is found.
The deed is, but no doer of the deed is there.
Nibbána is, but not the man that enters it.
The path is, but no traveller on it is seen.
'The first truth and the second truth are
empty
Of permanency, joy, of self and beauty;
The Deathless Realm is empty of an ego,
And free from permanency, joy and self, the path.' (Vis.M. XVI)
It must be pointed out that the first truth
does not merely refer to actual suffering, i.e. to suffering as feeling,
but that it shows that, in consequence of the universal law of impermanency,
all the phenomena of existence whatsoever, even the sublimest states of
existence, are subject to change and dissolution, and hence are miserable
and unsatisfactory; and that thus, without exception, they all contain
in themselves the germ of suffering. Cf. Guide, p. 101f.
Regarding the true nature of the path, s. magga.
Literature: Dhammacakkappavattana Sutta (in
WHEEL 17 and BODHI LEAVES); M. 141;
Sacca-Samyutta (S. LVI); Sacca Vibhanga; W. of B.; Vis.M. XVI: The Four
Noble Truths by Francis Story (WHEEL 34/35); The Significance of the 4
Noble Truths by V. F. Gunaratna (WHEEL 123).
sacca-ñána: 'knowledge of the truth' (s. prec.), may be of 2 kinds:
(1) knowledge consisting in understanding (anubodha-ñána) and (2) knowledge consisting in penetration (pativedha-ñána), i.e. realization. Cf. pariyatti.
"Amongst these, (1) 'knowledge consisting
in understanding' is mundane (lokiya, q.v.), and its arising with regard
to the extinction of suffering, and to the path, is due to hearsay etc.
(therefore not due to one's realization of the supernatural path; s. ariya-puggala)
(2) 'Knowledge consisting in penetration', however, is supernatural (lokuttara), with the extinction of suffering (= nibbána) as object,
it penetrates with its functions the 4 truths (in one and the same moment),
as it is said (S. LVI, 30): whosoever, o monastics, understands suffering,
he also understands the origin of suffering, the extinction of suffering,
and the path leading to the extinction of suffering' " (Vis.M. XVI,
84). See visuddhi (end of article).
"Of the mundane kinds of knowledge,
however, the knowledge of suffering by which (various) prejudices are overcome,
dispels the personality-belief (sakkáya-dilthi, s. ditthi).
The knowledge of the origin of suffering dispels the annihilation-view
(uccheda-ditthi, s. ditthi); the knowledge of extinction of suffering,
the eternity-view (sassata-ditthi, s. ditthi); the knowledge of the path,
the view of inefficacy of action (akiriya-ditthi, s. ditthi)" (Vis.M.
XVI, 85).
saccánulomika-ñána: anuloma-ñána (q.v.), puthujjana.
sacchikaraníyá dhammá: 'things to be realized'. Recollection of former states
of existence is to be realized through remembrance (abhiññá 4; q.v.). The vanishing and reappearing of beings is
to be realized through the divine eye (abhiññá 5; q.v.). The 8 deliverances (vimokkha, q.v.) are to be realized through the mental group
(káya, here sensing, perception, mental structures; s. káya). The extinction of cankers is to be realized through
insight (vipassaná).
Sadá: ind. always.
saddhá: faith, devotion, confidence. A Buddhist is said to have faith if "he
believes in the Perfect One's (the Buddha's) Enlightenment" (M 53;
A.V, 2), or in the Three Jewels (s. ti-ratana), by taking his refuge in them (s. ti-sarana). His faith, however, should be "reasoned and
rooted in understanding" (ákáravatá saddhá dassanamúlika; M. 47),
and he is asked to investigate and test the object of his faith (M. 47, 95).
A Buddhist's faith is not in conflict with the spirit of inquiry, and "doubt
about dubitable things" (A. II, 65; S. XLII, 13) is admitted and inquiry
into them is encouraged. The 'faculty of faith' (saddhindriya) should be balanced with that of wisdom (paññindriya; s. indriya-samatta). It is said: "A monastic, who has understanding,
establishes his faith in accordance with that understanding" (S. XLVIII,
45). Through wisdom and understanding, faith becomes an inner certainty
and firm conviction based on one's own experience.
Faith is called the seed (Sn. v. 77) of all
wholesome states because, according to commentarial explanations, it inspires
the mind with confidence (okappana, pasáda) and determination (adhimokkha), for 'launching out' (pakkhandhana; s. M. 122)
to cross the flood of samsára.
Unshakable faith is attained on reaching
the first stage of holiness, 'stream-entry' (sotápatti, s. ariyapuggala), when the fetter of skeptical doubt (vicikicchá;
s. samyojana) is eliminated.
Unshakable confidence (avecca-pasáda)
in the Three Jewels is one of the characteristic qualities of the Stream-winner
(sotápannassa angáni, q.v.).
Faith is a mental concomitant, present in
all karmically wholesome, and its corresponding neutral, consciousness
(s. Tab. II). It is one of the 4 streams of merit (puññadhárá, q.v.), one of the 5 spiritual faculties (indriya, q.v.), spiritual powers (bala, q.v.), elements of exertion (padhániyanga, q.v.) and one of the 7 treasures (dhana, q.v.).
See Faith in the Buddha's Teaching, by Soma
Thera (WHEEL 262). "Does Saddhá mean Faith?'' by Ñánamoli Thera (in
WHEEL 52/53).
saddhánusári and saddhá-vimutta: the 'faith-devoted and the 'faith-liberated', are two
of the 7 kinds of noble disciples (s. ariya-puggala, B.).
Sádhu: m. good man.
Sádhu: adj. good.
Sàdhukaü: ind. well.
Sage: muni. m.
sagga: 'heaven'; s. deva (heavenly
beings).
sahajáta-paccaya: 'co-nascence', is one of the 24 conditions (paccaya, q.v.).
Saháya: m. friend.
Sahassa.m: thousand.
sahetuka-citta: s. hetu.
Saint: Arahanta. m.
sakadágámí: the 'Once-returner': s. ariya-puggala, A.
sakka: the 'King of Gods' (devánam-inda), is the lord over the celestial beings in the heaven of the Thirty-Three'
(távatimsa, s. deva).
sakkáya: 'existing group'. 'this word is usually translated by 'personality',
but according to the commentaries it corresponds to sat-káya, 'existing group', hence not to Sanskrit sva-káya, 'own group' or 'own body'. In the suttas (e.g. M. 44)
it is said to be a name for the 5 groups of existence (khandha): "Sakkáya, o Brother Visákha, is said by the
Blessed One to be a name for the 5 'groups as objects of clinging' (upádána-kkhandha), to wit: soma, sensing, perception, mental structures,
and cognition." - See foll.
sakkáya-ditthi: 'personality-belief', is the first of the 10 fetters
(samyojana). It is entirely abandoned only on reaching the path
of Stream-winning (sotápatti-magga;
s. ariya-puggala). There are
20 kinds of personality-belief, which are obtained by applying 4 types
of that belief to each of the 5 groups of existence (khandha, q.v.): (1-5) the belief to be identical with the body,
senses, perception, mental structures or cognition; (6-10) to be contained
in them; (11-15) to be independent of them; (16-20) to be the owner of
them (M. 44;
S. XXII. 1). See prec., ditthi, upádána 4.
Sálá: f. hall.
saláyatana: the '6 bases' (of mental activity); s. áyatana,
paticcasamuppáda.
Salt: lo.na. n.
Salt, mixed with: lo.nika.
Salutation: namo. ind.
Salutes: vandati.
samádhi: absorption, ecstasy; lit. 'the (mental) state of being
firmly fixed' (sam+á+Ö há), is the fixing of the mind on a single object. "One-pointedness
of mind (cittass' ekaggatá), Brother Visakha, this is called absorption" (D 22 M. 44, 119).
Absorption - though often very weak - is one of the 7 mental concomitants
inseparably associated with all consciousness. Cf. náma, cetaná.
Right absorption (sammá-samádhi), as the last link of the 8-fold Path (s. magga), is defined as the 4 meditative absorptions (jhána, q.v.). In a wider sense, comprising also much weaker
states of absorption, it is associated with all karmically wholesome (kusala)
cognitive states. Wrong absorption (micchá-samádhi) is absorption associated with all karmically unwholesome
(akusala, q.v.) cognitive
states. Wherever in the texts this term is not differentiated by 'right'
or 'wrong', there 'right' absorption is meant.
Further details, s. bhávana, Vis.M. III and
Fund. IV.
absorption connected with the 4 noble path-moments
(magga), and fruition-moments (phala), is called supernatural (lokuttara),
having Nibbána as object. Any other absorption, even that of the sublimest absorptions is merely mundane (lokiya, q.v.).
According to D. 33, the development of absorption
(samádhi-bhávaná) may procure
a 4-fold blessing: (1) present happiness through the 4 absorptions; (2)
knowledge and vision (ñána-dassana)
- here probably identical with the 'divine eye' (s. abhiññá) through perception of light (kasina); (3) mindfulness and clear comprehension through the
clear knowledge of the arising, persisting and vanishing of feelings, perceptions
and thoughts; (4) extinction of all cankers (ásavakkhaya) through understanding the arising and passing away
of the 5 groups forming the objects of clinging (s. khandha).
Absorption is one of the 7 factors of enlightenment
(bojjhanga, q.v.), one of the 5 spiritual faculties and powers (s. bala),
and the last link of the 8-fold Path. In the 3-fold division of the 8-fold
Path (morality, absorption and wisdom), it is a collective name for the
three last links of the path (s. sikkhá).
samádhi-parikkhára: 'means, or requisites of absorption, are the 4 foundations
of mindfulness (satipatthána q.v.). See (D 22 M. 44, 119).
samádhi-samápatti-kusalatá, -thiti-kusalatá, -utthánakusalatá: skillfulness in entering into absorption, in remaining
in it, and in rising from it. Cf. S.XXXIV, llff.
samádhi-sambojjhanga: 'absorption as factor of enlightenment' (s. bojjhanga).
samádhi-vipphárá iddhi: the 'power of penetrating absorption', is one of the
magical faculties (iddhi,
q.v.).
Samágacchati: (sa.m + á + gamu) assembles.
Samaõa: m. holy man, shaman, contemplative, ascetic.
samanantara-paccaya: 'contiguity', is one of the 24 conditions (paccaya, q.v.).
sámañña-phala; the 'fruits of the contemplative life, is the name of
a famous sutta (D. 2) and also,
according to D. 33, a name for the 4 supernatural fruitions: Stream-entrance,
Once-return, Non-return, and Perfect Holiness (s. ariya-puggala).
samápatti: 'attainments', is a name for the 8 absorptions of the
fine-material and immaterial spheres to which occasionally is added as
9th attainment, attainment of extinction (nirodhasamápatti) Cf. jhána.
sama-sísí: one 'who attains two ends simultaneously', namely: the
extinction of cankers and the end of life (s. Pug. 19). In A. VIII, 6 it
is said: "Such is the case with a monastic who dwells in the contemplation
of impermanency of all forms of existence, keeping before his eyes their
impermanency, perceiving their impermanency, perseveringly, steadfastly,
undisturbed, of firm mind, wisely absorbed; and in whom at one and the
same time the extinction of cankers and the end of like take place." (App.)
samatha: 'tranquility', serenity, is a synonym of samádhi (absorption), cittekaggatá (one-pointedness of mind) and avikkhepa (undistractedness). It is one of the mental factors
in 'wholesome consciousness. Cf. foll. and bhávaná.
samatha-vipassaná: 'tranquility and insight', are identical with absorption
(samádhi, q.v.; s. prec.)
and wisdom (paññá, q.v.),
and form a non-canonical belief in two branches of mental development (bhávaná, q.v.).
(1) 'Tranquility' is all unperturbed, peaceful
and lucid state of mind attained by mental absorption. Though as a distinct
way of practice (s. samatha-yánika), it aims at the attainment of the meditative absorptions
(jhána, q.v.), a high degree
of tranquil absorption is indispensable for insight. Tranquility frees
the mind from impurities and inner obstacles, and gives it greater penetrative
strength.
''What now is the power of tranquility (samatha-bala)? It is the one-pointedness and non-distraction of
the mind due to freedom from desire (renunciation) ... to freedom from
ill-will ... to the perception of light (s. aloka-saññá) ... to non-distraction ... to the defiling of phenomena
... to knowledge, gladness, the 8 attainments, the 10 kasinas, the 10 recollections,
the 9 cemetery contemplations, the 32 kinds of respiration-mindfulness
... the one-pointedness and non-distraction of the mind of one contemplating
abandonment (relinquishment) while inhaling and exhaling (s. ánápánasati).
"The power of tranquility consists
of the freedom from perturbation; in the 1st absorption, from the 5
hindrances (nívarana, (q.v.); in the 2nd absorption, from thought-conception
and discursive thinking; ... in the sphere of neither-perception-nor-non-perception
it consists of the freedom from perturbation by the perception of the sphere
of nothingness (s. anupubbanirodha), which is no longer agitated and irritated by defilements
associated with restlessness, nor by the groups of
existence" (Pts.M.
1. p. 97)
(2) 'Insight' (s. vipassaná) is the penetrative understanding by direct meditative
experience of the impermanency, dissatisfaction and impersonality of all
material and mental phenomena of existence
samatha-yánika: 'one who takes tranquility as his vehicle'. This is
a name for a person who not only has reached insight but also one or the
other of the absorptions, to distinguish him from one 'who practices only
insight' (sukkha-vipassaka, q.v.).
sambodhi = bodhi (q.v.).
sambojjhanga = bojjhanga (q.v.).
Sambuddha: self-enlightened.
Samenara: male novice monk.
Samaneri: female novice nun.
Sameti: meets together.
Sámí: m. husband, lord.
sammá-ditthi, -sankappa,
-vaca, etc: see magga.
sammá-magga: see micchá-magga.
sammá-ppadhána: 'right exertion', is identical with the 6th link of
the 8-fold path (s. magga, padhána).
sammá-sambodhi: 'Perfect Enlightenment', Universal Buddhahood, is the
state attained by a Universal Buddha (sammá-sambuddha), i.e. one by whom the liberating law (dhamma) which
had become lost to the world, has again been discovered, realized and clearly
proclaimed to the world.
"Now, someone, in things never heard
before, understands by himself the truth, and he therein attains omniscience,
and gains mastery in the powers. Such a one is called a Universal Buddha,
or Enlightened One" (Pug. 29).
The doctrine characteristics of all the Buddhas,
and each time rediscovered by them and fully explained to the world, consists
in the 4 Truths (sacca, q.v.)
of suffering, its origin, its extinction and the way to its extinction
(s. magga). See bodhi.
Sammá-Sammbuddha: m. Fully Enlightened One.
sammasana: 'comprehension', exploring, 'determining' (vavatthána, q.v.) is a name for the determining of all phenomena
of existence as impermanent, miserable and impersonal (anicca, dukkha,
anattá), etc., which is the beginning of insight (s. Pts.M. I, p. 53; Vis.M.
XX); also called kalápa-s.
(q.v.), 'comprehension by groups (of existence - khandha).' (App.).
sammatta: the 'state of rightness', are the 8 links of the 8-fold
Path (D. 33). Cf. micchátta.
Sammukha: face to face with.
sammuti-sacca: 'conventional truth', is identical with vohára-sacca (s. paramattha-sacca).
Saü: pre. with, together, self.
Saüharati: (saü + hara) collects.
sampadá: 'attainment, blessing'. The 5 blessings are said to
be faith, morality, learning, liberality, wisdom (A. V, 91). Further: morality,
concentration, wisdom, deliverance, the eye of knowledge connected with
deliverance (A. V, 92).
sampajañña: 'clarity of consciousness', clear comprehension. This
term is frequently met with in combination with mindfulness (sati). In
D. 22, M. 10, 118, 119 it is said: "Clearly conscious
is he in going and coming, clearly conscious in looking forward and backward,
clearly conscious in bending and stretching his body; clearly conscious
in eating, drinking, chewing and tasting, clearly conscious in discharging
excrement and urine; clearly conscious in walking, standing, sitting, falling
asleep and awakening; clearly conscious in speaking and keeping silent." -
For a definition of the term sati-sampajañña, s. Pug. 86.
According to the Com., 'clarity of consciousness'
is of 4 kinds: regarding the purpose, the suitability, (inclusion in the
meditative) domain, and the not deluded conception of the activity concerned.
Explained in detail in Com. to Satipatthána Sutta. (tr. in The Way of Mindfulness,
by Soma Thera; BPS).
sampaticchana-citta: 'receptive consciousness', is the mind element (mano-dhátu) that follows immediately upon the arising of sensory-cognition
(visual cognition, etc.), performing on that occasion the function of receiving
the sense-object. Regarding the other functions of cognition, s. viññána-kicca.
sampayutta-paccaya: 'condition of association', is one of the 24 conditions
(paccaya, q.v.).
samphassa = phassa (q.v.).
samsára: 'round of rebirth', lit. perpetual wandering', is a
name by which is designated the sea of life ever restlessly heaving up
and down, the symbol of this continuous process of ever again and again
being born, growing old, suffering and dying. More precisely put, samsára is the unbroken chain of the five-fold khandha-combinations,
which, constantly changing from moment to moment follow continuously one
upon the other through inconceivable periods of time. Of this samsára, a single lifetime constitutes only a tiny and fleeting
fraction; hence to be able to comprehend the first noble truth of universal
suffering, one must let one's gaze rest upon the samsára, upon this frightful chain of rebirths, and not merely
upon one single life-time, which, of course, may be sometimes less painful.
- Cf. tilakkhana, anattá, paramattha, patisandhi.
samseva: 'companionship'. (1) "Through companionship with
bad men (asappurisa-s.) comes
listening to bad advice, thereby unwise reflection, thereby inattention
and mental confusion, thereby lack of sense-control, thereby 3-fold bad
conduct in bodily action, speech and mind, thereby the 5 hindrances (nívarana, q.v.), thereby craving for existence. (2) Through
companionship with good men (sappurisa-s.) comes listening to good advice, thereby faith, thereby wise reflection,
thereby mindfulness and clarity of consciousness, thereby sense-control,
thereby 3-fold good conduct, thereby the 4 foundations of mindfulness (satipatthána,
q.v ), thereby the 7 factors of enlightenment (bojjhanga, q.v.), thereby
liberation through wisdom (paññá-vimutti,
q.v.)." Cf. A. X 62, D. 22, M. 10, 118, 119 .
samuccheda-pahána: 'overcoming by destruction', is the absolute extinction
of certain fetters of existence (samyojana, q.v.), which takes place by
entering into one of the 4 supernatural paths of holiness (s. ariya-puggala).
- Regarding the 5 kinds of overcoming, s. pahána.
samudaya-sacca: 'truth of the origin', i.e. the origin of suffering,
is the 2nd of the 4 Noble Truths (sacca, q.v.).
samutthána: 'origination'. There are 4 kinds of origination of material
phenomena, namely: through karma, cognition, temperature, nutriment. For
example, 'karma-produced' (kamma-s. = kammaja, karma-born) are the sense
organs, sexual characteristics, etc., which, according to their nature,
are conditioned either through wholesome or unwholesome karma formations
(volitional actions; s. paticcasamuppáda,
2) in a previous existence. 'Mind produced', i.e. consciousness-produced
(citta-samutthána = cittaja)
are bodily and verbal expression (viññatti,
q.v.). For a detailed exposition, see Vis.M. XX. - (App.).
samvara-padhána: 'effort to avoid'; s. padhána.
samvara-síla: 'indriya-s.'; s. síla.
samvara-suddhi: 'purity of control', is another name for morality consisting
of restraint of the senses (indriya-samvara-síla; s. síla).
samvatta-kappa: s. kappa.
samvega-vatthu: 'the sources of emotion', or of a sense of urgency,
are 8: "birth, old age, disease, death, being 4; the suffering in
the lower states of existence being the 5th; further, the misery of the
past rooted in the cycle of rebirth, the misery of the future rooted in
the cycle of rebirth, the misery of the present rooted in the search after
food" (Vis.M. III.).
samvejaníya-tthána: 'places rousing emotion', are 4: the place where the
Perfect One was born, (i.e. the Lumbini-grove near Kapilavatthu, at the
present frontier of Nepal); the place where he reached Full Enlightenment
(i.e. Uruvela, the modern Ureli, and Buddhagayá, on the Nerañjara-river;
the modern Lilanja); the place where he, for the first time, unveiled the
Dhamma to the world (i.e. the deer-park at Isipatana near Benares); the
place where he entered the final Nibbána (i.e. Kusinára). (A. IV, 118).
samyojana: 'fetters'. There are 10 fetters tying beings to the
wheel of existence, namely: (1) personality-belief (sakkáya-ditthi, q.v.), (2) skeptical doubt (vicikicchá q.v.), (3) clinging to mere rules and ritual (sílabbata-parámása;
s. upádána), (4) sensuous craving
(káma-rága, 4.v.), (5) ill-will (vyápáda), (6) craving for material existence (rúpa-rága), (7) craving for immaterial existence (arúpa-rága), (8) conceit (mána, q.v.), (9) restlessness (uddhacca, q.v.), (10) ignorance (avijjá, q.v.). The first five of these are called 'lower fetters'
(orambhágiya-samyojana), as
they tie to the sensuous world. The latter 5 are called 'higher fetters'
(uddhambhágiya-samyojana), as they tie to the higher worlds, i.e. the material
and immaterial world (A. IX, 67, 68; X. 13; D 33, etc.).
He who is free from 1-3 is a Sotápanna, or Stream-winner, i.e. one who has entered the stream
to Nibbána, as it were. He who, besides these 3 fetters, has overcome 4
and 5 in their grosser form, is called a Sakadágámi, a 'Once-returner' (to this sensuous world). He who
is fully freed from 1-5 is an Anágámí, or 'Non-returner' (to the sensuous
world). He who is freed from all the 10 fetters is called an Arahat, i.e.
a perfectly Holy One.
For more details, s. ariya-puggala.
The 10 fetters as enumerated in the Abhidhamma,
e.g. Vibh. XVII, are: sensuous craving, ill-will, conceit, wrong views,
skeptical doubt, clinging to mere rules and ritual, craving for existence,
envy, stinginess, ignorance.
sañcetaná = cetaná,
q.v.
sangaha-vatthu: the 4 'ways of showing favor' are liberality, kindly
speech, beneficial actions, impartiality (A. IV, 32; VIII, 24).
sangha (lit.: congregation), is the name for the Community of Buddhist monastics.
As the third of the Three Gems or Jewels (ti-ratana, q.v.) and the Three Refuges (ti-sarana, q.v.), i.e. Buddha, Dhamma and Sangha, it applies
to the ariya-sangha, the community of the saints, i.e. the 4 Noble Ones
(ariya-pugga, q.v.), the Stream-winner, etc.
sankappa: 'thought', is a synonym of vitakka (q.v.). For sammá-s.,
or right thought, s. magga (2).
sankhára: This term has, according to its context, different shades
of meaning, which should be carefully distinguished.
(I) To its most frequent usages (s. foll.
1-4) the general term 'formation' may be applied, with the qualifications
required by the context. This term may refer either to the act of 'forming
or to the passive state of 'having been formed' or to both.
1. As the 2nd link of the formula of dependent
origination, (paticcasamuppáda, q.v.), sankhára has the active aspect, 'forming, and signifies karma (q.v.), i.e. wholesome
or unwholesome volitional activity (cetaná) of body (káya-s.), speech (vací-s.) or mind (citta-
or mano-s.). This definition occurs, e.g. at S. XII, 2, 27. For s. in this sense, the word 'karma-formation' has been coined
by the author. In other passages, in the same context, s. is defined by reference to (a) meritorious karma-formations
(puññ'ábhisankhára), (b) demeritorious
k. (apuññ'abhisankhára), (c) imperturbable k. (áneñj'ábhisankhára), e.g. in S. XII, 51; D. 33. This threefold division
covers karmic activity in all spheres of existence: the meritorious karma-formations
extend to the sensuous and the material sphere, the demeritorious ones
only to the sensuous sphere, and the 'imperturbable' only to the immaterial
sphere.
2. The aforementioned three terms, káya-,
vací- and citta-s. are sometimes used in quite a different sense, namely
as (1) bodily function, i.e. in-and-out-breathing (e.g. M. 10),
(2) verbal function, i.e. thought-conception and discursive thinking, (3)
mental-function, i.e. sensing and perception (e.g. M. 44). See nirodhasamápatti.
3. It also denotes the 4th group of existence
(sankhárakkhandha), and includes all 'mental formations' whether they
belong to 'karmically forming' cognition or not. See khandha, Tab. II. and S. XXII, 56, 79.
4. It occurs further in the sense of anything
formed (sankhata, q.v.) and conditioned, and includes all things whatever
in the world, all phenomena of existence. This meaning applies, e.g. to
the well-known passage, "All formations are impermanent... subject
to suffering" (sabbe sankhára aniccá... dukkhá). In that context,
however, s. is subordinate
to the still wider and all-embracing term dhamma (thing); for dhamma includes
also the Unformed or Unconditioned Element (asankhata-dhátu), i.e. Nibbána (e.g. in sabbe dhammá anattá, "all things are without a self").
(II) Sankhára also means sometimes 'volitional effort', e.g. in the
formula of the roads to power (iddhi-páda, q.v.); in sasankhára-
and asankhára-parinibbáyí (s. anágámí, q.v.); and in the Abhidhamma terms asankhárika- (q.v.) and sasankhárika-citta, i.e. without effort = spontaneously, and with effort
= prompted.
In Western literature, in English as well
as in German, sankhára is
sometimes mistranslated by 'subconscious tendencies' or similarly (e.g
Prof Beckh: "unterbewußte Bildekräfte," i.e. subconscious formative
forces). This misinterpretation derives perhaps from a similar usage in
non-Buddhist Sanskrit literature, and is entirely inapplicable to the connotations
of the term in Páli Buddhism, as listed above under I, 1-4. For instance,
within the dependent origination, s. is neither subconscious nor a mere
tendency, but is a fully conscious and active karmic volition. In the context
of the 5 groups of existence (s. above I, 3), a very few of the factors
from the group of mental formations (sankhárakkhandha)
are also present as concomitants of the subconscious (s. Tab. I-III), but
are of course not restricted to it, nor are they mere tendencies.
sankhárupekkhá-ñána: the 'equanimity-knowledge with regard to the formations
of existence', is one of those kinds of knowledge which form the 'purification
by knowledge and vision of the path-progress' (s. visuddhi, VI, 8). "It
is known by 3 names: in the lowest stage it is called 'knowledge consisting
in the desire for deliverance' (rnuccitu-kamyatá-ñána); in the middle stage it is called the 'reflecting
contemplation' (patisankhánupassanáñána); in the last stage, however, i.e. after attaining the summit, it is
called the 'equanimity-knowledge with regard to the formations of existence' " (Vis.M.
XXI).
sankhata: the 'formed', i.e. anything originated or conditioned,
comprises all phenomena of existence. Cf. sankhára I, 4; asankhata.
Saïkhipati: (saü + khipa) condenses.
Saïkilissati: (saü + kilisa) is defiled.
sankhitta citta: in the Satipatthána Sutta (M 10), signifies the 'contracted'
or 'cramped' mind, not the absorbed (samáhita) mind, as often translated by Western authors. Cf. Satipatthána (3).
saññá: 1. 'perception', is one of the 5 groups of existence (khandha, q.v.), and one of the 7 mental factors (cetasika) that are inseparably bound up with all cognition (s. cetaná).
It is sixfold as perception of the 5 physical sense-objects and of mental
objects. It is the awareness of an object's distinctive marks ("one
perceives blue, yellow, etc.," S. XXII, 79). If, in repeated perception
of an object, these marks are recognized, saññá functions
as 'memory' (s. Abh. St., p. 68f.).
2. saññá may also refer to the 'ideas', which are objects of meditation, e.g.
in a group of 7 ideas, of impermanence (anicca-s. ), etc. (A. VII, 46);
of 10: impurity (asubha-s.),
etc. (A. X, 56), and another set of 10 in A. X. 60; or to wrong notions,
as in nicca-, subha-s. (the
notion of permanence, beauty), etc.
saññá-vedayita-nirodha = nirodha-samápatti (q.v.).
saññá-vipallása: 'perversion of perception' (s. vipallása).
saññojana = samyojana (q.v.).
santána = santati: 'continuity',
may refer to the continuity of consciousness (citta-s.), of the groups of existence (khandha-s.), of the subconscious (bhavanga-s.), of soma (rúpa-s.), to the uninterrupted continuity of the paticcasamuppáda (q.v.), etc. (App.).
santírana-citta: 'investigating consciousness', is one of the stages
in the cognitive series. For the 14 functions of cognition. s. viññánakicca.
santutthitá: 'contentedness'; s. ariya-vamsa.
sapadánik'anga: s. dhutanga.
Sapless: nírasa.
sappatigha-rúpa: somatic response to sense stimuli', refers to the 5
sense-organs (áyatana, q.v.).
- Cf. Vibh. II (s. Guide II, Chap. II) and Vis.M. XIV; further s. patigha 2.
Sara: n. lake.
Saraõa: n. refuge.
sarana: s. ti-sarana.
sásana (lit. 'message'): the Dispensation of the Buddha, the Buddhist religion;
teaching, doctrine.
Navanga-Buddha (or satthu)-sásana, the ninefold Dispensation of the Buddha (or the Master)
consists of suttas (sutta), mixed prose (geyya), exegesis (veyyákarana), verses (gáthá), solemn utterances (udána),
sayings of the Blessed One (itivuttaka), birth stories (játaka),
extraordinary things (abbhutadhamma),
and analysis (vedalla). This
classification is often found in the suttas (e.g. M. 22).
According to the commentaries, also the Vinaya and the Abhidhamma Pitaka
are comprised in that ninefold division (see Atthasálini Tr., I, 33). It is a classification according to literary
styles, and not according to given texts or books.
sasankhára-parinibbáyí: 'one who reaches Nibbána with exertion', is a name of
one of the 5 kinds of Non-returners (anágámí, q.v.).
sasankhárika-citta (in Dhs.: sasankhárena ): a prepared, or prompted. state of cognition, arisen
after prior deliberation (e.g. weighing of motives) or induced by others
(command, advice, persuasion) - See Tab. I; exemplified in Vis.M. XIV,
84f. - Opposite: asankhárika-citta,
q.v.
sassata-ditthi (-váda): 'eternity-belief', is the belief in a soul
or personality existing independently of the 5 groups of existence, and
continuing after death eternally, as distinguished from the 'annihilation-belief'
(uccheda-ditthi), i.e. the belief in a personality falling at death
a prey to absolute annihilation. For more details, s. ditthi.
Sahassaü - thousand.
Sataü: hundred.
sati: 'mindfulness', 'concentration', 'awareness', is one of the 5 spiritual
faculties and powers (s. bala),
one of the 7 factors of enlightenment (bojjhanga, q.v.), and the 7th link of the 8-fold Path (magga,
q.v.), and is, in its widest sense, one of those mental factors inseparably
associated with all karmically wholesome (kusala, q.v.) and karma-produced lofty (sobhana) cognitive states (Cf. Tab. II). - For the 4 foundations
of mindfulness s. foll (D. 22, M. 10, 118, 119).
satipatthána: the 4 'foundations of mindfulness', lit. 'awareness
of the aggregates’ (sati-upatthána),
are: contemplation of body, sensation, mind and mental structures. - For
sati, s. prec.
A detailed treatment of this subject, so
important for the practice of Buddhist mental culture, is given in the
4 Satipatthána Suttas (D. 22,
M. 10, 118, 119), which at the start as well
as the conclusion, proclaim the weighty words:
"The only way that leads to the attainment
of purity, to the overcoming of sorrow and lamentation, to the end of pain
and grief, to the entering of the right path, and to the realization of
Nibbána is the 4 foundations of mindfulness."
After these introductory words, and upon
the question which these 4 are, it is said that the monastic dwells in
contemplation of the body, the sensations, the mind, and the mental structures, "ardent,
clearly conscious and mindful, after putting away worldly greed and grief."
These 4 contemplations are in reality not
to be taken as merely separate exercises, but on the contrary, at least
in many cases, especially in the absorptions, as things inseparably associated
with each other. Thereby the Satipathána Sutta forms an illustration of
the way in which these 4 contemplations relating to the 5 groups of existence
(khandha, q.v.) simultaneously come to be realized, and finally
lead to insight into the impersonality of all existence.
(1) The contemplation of the body (káyanupassaná) consists of the following exercises: mindfulness with
regard to in-and-out breathing (ánápánasati, q.v.), minding the 4 postures (iriyápatha, q.v.), mindfulness and clarity of consciousness (satisampajañña, q.v.), reflection on the 32 parts of the body (s. káyagatásati and asubha),
analysis of the 4 physical elements (dhátuvavatthána, q.v.), cemetery meditations (sívathiká q.v.).
(2) All sensations (vedanánupassaná)
that arise in the meditator he clearly perceives, namely: agreeable and
disagreeable feeling of body and mind, sensual and super-sensual feeling.
(3) He further clearly perceives and understands
any state of cognition or mind (cittánupassaná), whether it is greedy or not, hateful or not, deluded
or not, cramped or distracted, developed or undeveloped, surpassable or
unsurpassable, absorbed or un-absorbed, liberated or unliberated.
(4) Concerning the mental structures (dhammánupassaná), he knows whether one of the five hindrances (nívarana, q.v.) is present in him or not, knows how it arises,
how it is overcome, and how in future it does not arise. He knows the nature
of each of the five groups (khandha,
q.v.), how they arise, and how they are dissolved. He knows the 12 bases
of all mental activity (áyatana q.v.):
the eye and the visual object, the ear and the audible object,.. mind and
mental structures, he knows the fetters (samyojana, q.v.) based on them,
knows how they arise, how they are overcome, and how in future they do
not arise. He knows whether one of the seven factors of enlightenment (bojjhanga,
q.v.) is present in him or not, knows how it arises, and how it comes to
full development. Each of the Four Noble Truths (sacca, q.v.) he understands according to reality.
The 4 contemplations comprise several exercises,
but the Satipatthána should not therefore be thought of as a mere collection
of meditation subjects, any one of which may be taken out and practiced
alone. Though most of the exercises appear also elsewhere in the Buddhist
scriptures, in the context of this sutta they are chiefly intended for
the cultivation of mindfulness and insight, as indicated by the repetitive
passage concluding each section of the sutta (see below). The 4 contemplations
cover all the 5 groups of existence (khandha, q.v.), because mindfulness is meant to encompass the
whole personality. Hence, for the full development of mindfulness, the
practice should extend to all 4 types of contemplation, though not every
single exercise mentioned under these four headings need be taken up. A
methodical practice of Satipatthána has to start with one of the exercises
out of the group 'contemplation of the body', which will serve as the primary
and regular subject of meditation: The other exercises of the group and
the other contemplations are to be cultivated when occasion for them arises
during meditation and in everyday life.
After each contemplation it is shown how
it finally leads to insight-knowledge: "Thus with regard to his own
body he contemplates the body, with regard to the bodies of others he contemplates
the body, with regard to both he contemplates the body. He beholds how
the body arises and how it passes away, beholds the arising and passing
away of the body. 'A body is there' (but no living being, no individual,
no woman, no man, no self, nothing that belongs to a self; neither a person,
nor anything belonging to a person; Com.): thus he has established his
attentiveness as far as it serves his knowledge and mindfulness, and he
lives independent, unattached to anything in the world.''
In the same way he contemplates sensation,
mind and mental structures.
In M. 118 it is shown how these four
foundations of mindfulness may be brought about by the exercise of mindfulness
on in-and-out breathing (ánápána-sati,
q.v.).
Literature: The Way of Mindfulness, tr. of
Sutta and Com., by Soma Thera (3rd ed; Kandy 1967, BPS). - The Heart of
Buddhist Meditation, by Nyanaponika Thera (3rd ed.; London. Rider & Co.).
The Foundations of Mindfulness (tr. of M. 10), Nyanasatta Thera (Wheel
19). The Satipatthána Sutta and its Application to Modern Life, V. F. Gunaratna
(WHEEL 60). - The Power of Mindfulness by Nyanaponika Thera (WHEEL 121/122).
The Buddha's full discourse on Satipatthána is contained in these four
suttas; (D. 22,
M. 10, 118, 119).
sati-sambojjhanga: 'mindfulness as factor of enlightenment' s. bojjhanga.
sati-sampajañña: 'mindfulness and clarity of consciousness, s. sampajañña.
Satta: seven.
satta: 'living being'. This term, just like attá, puggala, jíva, and all the
other terms denoting 'ego-entity', is to be considered as a merely conventional
term (vohára-vacana), not
possessing any reality-value. For the impersonality of all existence. s. anattá,
paramattha, puggala, jíva, satta, paticcasamuppáda.
Sattadasa: seventeen.
sattakkhattu-parama: 'one with only 7 further rebirths at the utmost', is
one of the 3 kinds of Stream-winners (sotápanna, q.v.).
Sattama: seventh.
sattávása, nava: 'abodes of beings'. In the sutta-texts (e.g. D. 33;
A.IX, 24) 9 such abodes are mentioned:
"There are, o monastics, 9 abodes of
beings, namely:
(1) "There are beings who are different
in body and different in perception, such as the human beings, some heavenly
beings, and some beings living in the world of suffering (vinipátika,
q.v.).
(2) ''There are beings who are different
in body but equal in perception, such as the first-born gods of the Brahma-world
(i.e. at the beginning of each new world-formation; s. deva II).
(3) ''There are beings who are equal in body
but different in perception, such as the Radiant Gods (ábhassara,
s. deva II).
(4) "There are beings who are equal
in body and equal in perception, such as the All-Illuminating Gods (subha-kinha; s. deva II).
(5) "There are beings without perception
and feeling, such as the no-percipient beings (asañña-satta,
q.v.).
(6) "There are beings who, through the
complete overcoming of perceptions of matter (rúpa-sañña),
the disappearance of perceptions of sense-reaction (patigha-sañña), and the non-attention to the variety of thinking:
'Boundless is space', are reborn in the sphere of boundless space (s. deva,
III; jhána, 5).
(7) "There are beings who, through the
complete overcoming of the sphere of boundless space, perceiving: 'Boundless
consciousness', are reborn in the sphere of boundless consciousness (s. jhána 6).
(8) "There are beings who, through the
complete overcoming of the sphere of boundless consciousness, perceiving:
'Nothing is there, are reborn in the sphere of nothingness (s. jhána,
7).
(9) "There are beings who, through the
complete overcoming of the sphere of nothingness, are reborn in the sphere
of neither-perception-nor-non-perception (s. jhána,
8)" (A. IX, 24).
According to the Com. to A., the beings of
the Pure Abodes (suddhávása,
q.v.) are not mentioned here, for the reason that they exist only in those
world-periods in which Buddhas appear. Cf. viññána-tthiti.
Saññhi: sixty.
Sattati: seventy.
Satthu: m. teacher.
sa-upádisesa-nibbána: s. nibbána, upádi.
sávaka: 'hearer', i.e. 'disciple', refers, in a restricted sense
(then mostly ariya-sávaka,
'noble disciple'), only to the 8 kinds of noble disciples (ariya-puggala, q.v.).
sávaka-bodhi: 'enlightenment of the disciple', designates the holiness
of the disciple, as distinguished from the holiness of the Pacceka-Buddha (q.v.) and the Sammá-sambuddha (q.v.).
Sáyamása: m. evening meal, dinner.
Scatters- vikkhipati.
skeptical doubt: vicikicchá (q.v.).
Cf. kankhá.
School: pá.thasálá. f.
scruples: kukkucca (q.v.).
Sea: samudda. m.
Seat: ásana. n.
Second: dutiya.
Seed: bíja. n.
Sees: passati.
Seizes: ga.nháti.
sekha: a 'noble learner', a disciple in higher training, i.e. one who pursues
the 3 kinds of training (sikkhá,
q.v.), is one of those 7 kinds of noble disciples who have reached one
of the 4 supernatural paths or the 3 lower fruitions (s. ariya-puggala),
while the one possessed of the 4th fruition, or Arahatta-phala, is called
'one beyond training' (asekha,
lit. 'no more learner'). The worldly person (puthujjana, q.v.) is called 'neither a noble learner, nor perfected in learning'
(n'eva-sekha-násekha). Cf.
Pug. 23-25.
self: attá (q.v.).
self-annihilation, craving for: vibhava-tanhá (s. tanhá).
self-confidence: vesárajja (q.v.).
Self-Enlightened: Sambuddha.
self-mortification: atta-kilamatha (q.v.).
Sells: vikki.náti.
Sená: f. army.
senásana: 'dwelling place', is one of the 4 requisites of the
monastic's life (s. síla 4). To be suitable for spiritual training, it
should possess 5 advantages. As it is said (A. X, 11): "But how, o
monastics, does the dwelling place possess 5 advantages? Such a dwelling
place is not too far, nor too near (to the village), is suitable for going
(on alms round) and returning. In the daytime it is not much crowded, and
at night without noise and bustle. One is not much molested there by gadflies,
mosquitoes, wind, sun and creeping things. While living there, the monastic
without difficulty obtains robes, almsfood, dwelling, and the necessary
medicines. There are elder monastics living there, with great learning,
well versed in the Message, masters of the Law (dhamma),
of the Discipline (vinaya)
and of the Tables of Contents (i.e. either the twofold Abhidhamma Matrix,
or the Bhikkhu and Bhikkhuni Pátimokkha;
s. pátimokkha). And he approaches them from time to time, questions
them, asks them for explanations, etc.
Sends: peseti.
sense-organs and objects: s. áyatana, dhátu.
sense-stimuli, somatic responding to: s. áyatana.
sensitivity, somatic: pasáda-rúpa (q.v.).
sensuality (subj. & obj.): káma (q.v.).
sensuous clinging: kámúpádána;
s. upádána.
sensuous craving: káma-tanhá (-rága),
is one of the 10 fetters (samyojana, q.v.), and one of the 3 kinds of craving (tanhá, q.v.).
sensuous sphere (-world): s. avacara, loka.
Separated: vigata.
serenity: s. samatha.
Servant maid: dásí. f.
Seta: adj . white.
Seññha: adj. excellent, chief.
seven rebirths at the utmost: s. sotápanna.
Seven: satta.
Seventeen: sattadasa.
Seventh: sattama.
Seventy: sattati.
sex: s. bháva.
sexual intercourse, unlawful: s. kámesu micchácára.
Shaky: kampana.
shame: hiri (q.v.).
shamelessness: ahirika (q.v.).
Ship: nává. f.
Shop: ápa.na. n.
Shoulder: ura. n.
Sick: infirmity, affliction, illness,
sickness, sick person: (gilána).
signless (animitta):
s. ceto-vimutti, vimokkha, vipassaná.
sikkhá: the 'training', which the Buddha's disciple has to undergo, is 3-fold:
training in higher morality (adhisíla-sikkhá), in higher mental states (adhicitta-sikkhá), and in higher wisdom (adhipaññá-sikkhá). This 3-fold training refers to the 3-fold division
of the Noble 8-fold Path (magga, q.v.) in morality, absorption and wisdom
(síla, samádhi, paññá). In
D. 16 and A.IV,1 it is said:
"It is through not understanding, not
penetrating noble morality ... noble absorption ... noble wisdom ... noble
deliverance that I, as well as you, have had for such a long time to pass
through this round of rebirths.''
"This then is morality, this absorption,
this wisdom, this deliverance. Being endowed with morality, absorption
brings high fruit and blessing. Being endowed with absorption, wisdom brings
high fruit and blessing. Being endowed with wisdom, the mind becomes freed
from all cankers (ásava q.v.)
namely, from the sensuous canker (kámásava),
from the canker of existence (bhavasava) from the canker of opinions (ditthisava) from the canker of ignorance (avijjásava).
sikkhápada: 'steps of training', moral rules.
The 5 moral rules, also called pañca-síla which are binding on all Buddhist laymen, are: (1)
abstaining from killing any living being, (2) from stealing, (3) from unlawful
sexual intercourse, (4) from lying, (5) from the use of intoxicants.(s. surámeraya etc.)
The 10 rules (dasa-síla) are binding on all novices and monastics, namely:
(1) abstaining from killing, (2) from stealing, (3) from unchastity, (4)
from lying, (5) from the use of intoxicants, (6) from eating after midday,
(7) from dancing, singing, music and shows, (8) from garlands, scents,
cosmetics and adornments, etc., (9) from luxurious beds, (10) from accepting
gold and silver.
In the 8 rules (attha-síla); which on full and new moon days, and on the first
and last quarter of the moon; are observed by many lay-followers (upásaka, q.v.), the 7th and 8th of the above 10 rules are fused
into one as the 7th rule, while the 9th becomes the 8th.
Sikkhamana: dedicated female laity.
síla: 'morality', 'precept', 'virtue', is a mode of mind and volition (cetana, q.v.) manifested in speech or bodily action (s. karma).
It is the foundation of the whole Buddhist practice,
and therewith the first of the 3 kinds of training (sikkhá, q.v.) that form the 3-fold division of the 8-fold Path (s. magga),
i.e. morality, absorption and wisdom.
Buddhist morality is not, as it may appear
from the negative formulations in the Sutta-texts, something negative.
And it does not consist in the mere not committing of evil actions, but
is in each instance the clearly conscious and intentional restraint from
the bad actions in question and corresponds to the simultaneously arising
volition.
Morality of the 8-fold Path, namely, right
speech, right action and right livelihood, is called 'genuine or natural
morality' (pakatisíla), as
distinguished from the external rules for monastics or laymen, the so-called
'prescribed morality' (paññatti-síla,
q.v.), which, as such, is karmically neutral.
"What now is karmically wholesome morality
(kusala-síla)? It is the wholesome
bodily action (káya-kamma,
s. karma), wholesome verbal action (vací-kamma, s. karma), and also the purity with regard to livelihood
which I call morality" (M. 78). Cf. magga, 3-5.
For the 5, 8 and 10 rules, s. sikkhápada. Further cf. cáritta- and váritta-síla.
The 4 kinds of morality consisting of purification
(catupárisuddhi-síla) are:
(1) restraint with regard to the monastics' Disciplinary Code, (2) restraint
of the senses, (3) purification of livelihood, (4) morality with regard
to the 4 requisites (of the monastic) .
(1) Restraint with regard to the Disciplinary
Code (pátimokkha-samvara-síla). "Here the monastic is restrained in
accordance with the monastics' Disciplinary Code, is perfect in conduct
and behavior, and perceiving danger even in the
least offences, he trains himself in the rules he has taken upon him" (A
. V, 87,109 ,114, etc. ) .
(2) Restraint of the senses (indriya-samvara-síla). "Whenever the monastic perceives a form with
the eye, a sound with the ear, an odor with the nose, a taste with the
tongue, an impression with the body, an object with the mind, he neither
adheres to the appearance as a whole, nor to its parts. And he strives
to ward off that through which evil and unwholesome things, greed and sorrow,
would arise, if he remained with unguarded senses; and he watches over
his senses, restrains his senses" (M 38).
(3) Purification of livelihood (ájíva-párisuddhi-síla). It consists therein that the monastic does not acquire
his livelihood in a way unbefitting to a monastic.
(4) Morality with regard to the 4 requisites
(paccaya-sannissita-síla). It consists therein that the monastic is guided by
the right mental attitude when making use of the 4 requisites: robes, almsfood,
dwelling and medicine. "Wisely reflecting he makes use of his robes
... merely to protect himself against cold and heat, etc. Wisely reflecting
he makes use of his almsfood... merely as a prop and support to this body....
Wisely reflecting he makes use of his dwelling... merely to keep off the
dangers of weather and to enjoy solitude.... Wisely reflecting he makes
use of the necessary medicines, merely to suppress feelings of sickness
that arise, and to reach perfect freedom from suffering" (cf. M. 2).
About these 4 kinds of morality, Vis.M. I
gives a detailed exposition.
sílabbata-parámása and -upádána:
'attachment (or clinging) to mere rules and ritual', is the 3rd of the
10 fetters (samyojana, q.v.), and one of the 4 kinds of clinging (upádána, q.v.). It disappears on attaining to Stream-entry
(sotápatti). For definition, s. upádána.
Síladhanaü: wealth of virtue.
síla-samádhi-paññá: s. sikkhá, magga.
silent buddha: pacceka-buddha (q.v.).
Silver (made of): rajatamaya.
Sira: n. head.
Sister: bhaginí. f.
Sits: nisídati.
sitting position, sleeping in: s. dhutanga.
Síta: adj . cold, cool.
sívathiká: 'cemetery contemplations', as described in D. 22 and M. 10, have as their objects a
corpse one or two or three days old, swollen up, blue-black in color, full
of corruption; a corpse eaten by crows, etc.; a framework of bones; flesh
hanging from it, bespattered with blood, held together by the sinews; without
flesh and blood, but still held together by the sinews; bones scattered
in all direction; bleached and resembling shells; heaped together after
the lapse of years; weathered and crumbled to dust. At the end of each
of these contemplations there follows the conclusion: "This body of
mine also has this nature, has this destiny, cannot escape it." Similar
are the 10 objects of loathsomeness (asubha q.v.).
Six: cha.
Sixteen: so.lasa, sorasa.
Sixth: cha.t.tha.
Sixty: sa.t.thi.
Siyá: would be.
skilful: kusala (q.v.).
Sky: ákása. m.
Slave: dása. m.
Sleeps: supati.
sloth: thína, s. nívarana.
Snake: sappa. m., uraga. m.
So: pro. he.
Sobbadá: ind. everyday.
sobhana: 'lofty', beautiful, pure, are called, in Abh. S., all
cognitive states excepting the unwholesome and those without roots (ahetuka). Sobhana-sádhárana are called the mental factors (cetasika) common to all elevated cognitive states; s. Tab. II.
Soka: m. grief.
Soëasa: sixteen.
somanassa: lit 'glad-minded-ness' (su+manas+ya), effusiveness,
gladness, joy; identical with 'mentally agreeable feeling' (cetasiká sukhá vedaná), belongs to the sensing-group (vedaná-kkhandha,
s. khandha II),
and is enumerated amongst the 22 faculties
(indriya,
q.v.). It may or may not be associated with
karmically wholesome cognition (s. Tab. I.
1-4, 9-12, 18-21), with karmically unwholesome
cognition (greedy
c. ib. 22-25), and with karmically neutral
cognition (ib. 40, 42-45, 57-60, 66-69, 72-76.
81-84), - Somanassa is
not identical with píti (q.v.).
somanassadomanassànaü:
(somanassa+domanassa): lit. 'glad-minded-ness' and 'sad-mindedness', or what
we might call manic-depression.
somanassúpavicára: 'indulging in gladness'; s. mano-pavicára.
Some: eka.
something: kiñcana (q.v.).
Son: putta. m.
Song: gíta. n.
sotápanna: the 'Stream-winner', is the lowest of the 8 noble disciples
(s. ariya-puggala). Three kinds are to be distinguished: the one 'with
7 rebirths at the utmost' (sattakkhattu-parama), the one 'passing from one noble family to another'
(kolankola), the one 'germinating only once more' (eka-bíjí). As it is said (e.g. Pug. 37-39; A. III, 87):
(1) "If a man, after the disappearance
of the 3 fetters (personality-belief, skeptical doubt, attachment to rules
and ritual; s. samyojana), has entered the stream (to Nibbána), he is no
more subject to rebirth in lower worlds, is firmly established, destined
to full enlightenment. After having passed amongst the heavenly and human
beings only seven times more through the round of rebirths, he puts an
end to suffering. Such a man is called 'one with 7 births at the utmost'
(sattakkhattu-parama).
(2) "If a man, after the disappearance
of the 3 fetters.... is destined to full enlightenment, he, after having
passed among noble families two or three times through the round of rebirths,
puts an end to suffering. Such a man is called 'one passing from one noble
family to another' (kolankola).
(3) "If a man, after the disappearance
of the 3 fetters.... is destined to full enlightenment, he, after having
only once more returned to human existence, puts an end to suffering. Such
a man is called 'one germinating only once more' (eka-bíjí).
See Sotápatti-Samyutta (S. LV).
sotápannassa angáni: the 'characteristic qualities of a Stream-winner' are
4: unshakable faith towards the Enlightened One, unshakable faith towards
the Doctrine, unshakable faith towards the Order, and perfect morality.
Explained in S. LV, I, D. 33, in S. XLVII, 8 and in Netti-ppakarana these 4 qualities are called sotápattiyanga (q.v.).
sotápatti: 'Stream-entry'; s. sotápanna; s. -magga, -phala, 'path
and fruition of Stream-entry'; s. ariyapuggala.
sotápattiyanga: the 4 (preliminary) 'conditions to Stream-entry' are:
companionship with good persons, hearing the Good Law, wise reflection,
living in conformity with the Law (S. LV, 5; D. 33). Cf. sotápannassa
angáni.
Sotu: m. hearer.
Soul: atta. m.
South: dakkhi.na.
Sovaõõamaya: golden.
Sows: vapati.
space: s. ákása.
Spade: kuddála. m., n.
Speaks: vadati.
spheres (of existence): avacara (q.v.).
- The 4 immaterial spheres (áyatana): s. jhána (5-8).
spiritual faculties: s. indriya (15-19), indriya-samatta,
bala.
spontaneously born beings: opapátika (q.v.).
Sport: kí.lá. f,
Spreads: pattharati.
Stainless: vimala.
stains, the 3: mala (q.v.).
standstill (of morality etc.): s. hána-bhágiya-síla.
S. of existence: vivatta (q.v.).
State: bháva. m.
Steals: coreti, corayati.
Stick: da.na. n
stinginess: macchariya (q.v.);
cf. Tab. II.
stored-up karma: katattá;
s. karma.
stream-entry: s. sotápanna, ariya-puggala.
streams of merit: puññadhárá (q.v.).
stream-winner: s. sotápanna, ariya-puggala.
Street: visikhá. f.
Strength giver: balada.
Strikes: paharati.
Strives: parakkamati.
stupid-natured: s. carita.
Su: pre. good, well, thoroughly, excess.
subconscious stream (of existence): bhavanga-sota (q.v.).
subha-kinha (or-kinna): s. deva, II.
subha-nimitta: 'beautiful (or attractive) object of mind'; it may
become an inducement to the arising of sense-desire (kámacchanda; s.
nívarana):
"No other thing do I know, o monastics,
through which in such a degree sense-desire may arise, and once arisen
will continue to grow, as an attractive object. Whoso does not wisely consider
an attractive object, in him sense-desire will arise, and once arisen will
continue to grow" (A. I, 2).
subha-saññá, -citta, -ditthi: 'the perception (cognition or view) of beauty (or
purity)' in what is actually devoid of it (asubhe subha-saññá), is one of the 4 perversions (vipallása, q.v.).
Subhávita: p.p. thoroughly practiced.
sublime abodes (or States): brahma-vihára (q.v.).
Subsequent: apara. adj.
substrata of existence: upadhi (q.v.).
sucarita: 'good conduct', is 3-fold, in body, speech and mind, and comprises
the 10 wholesome courses of action (s. kammapatha). According to A. X, 61, it has sense-control as its
condition. See D. 33, A. II, 17; III, 2.
successive births, karma ripening in: s. karma.
Such: amu. pro.
suchness: tathatá (q.v.).
Súda: m. cook.
sudassa, sudassí: s. foll.
suddhávása: the 'Pure Abodes', are a group of 5 heavens belonging
to the fine-material world (rúpa-loka, s. loka), where only the Non-returners (s. anágámí, q.v.) are reborn, and in which they attain Arahatship
and Nibbána (ariya-puggala).
The names of the inhabitants of these Pure Abodes are: Áviha, Átappa,
Sudassa, Sudassí, Akanittha.
Cf. anágámí.
suddha-vipassaná-yánika = sukkha-vipassaka (q.v.).
Sudubbala: very weak.
Sudesita: well preached.
suffering: For the 4 Truths of suffering, s. sacca; further s. ti-lakkhana.
sugati: 'happy course of existence'; s. gati.
Suitable: yogga.
Sujana: m. good man.
Sukara: easy to do.
sukha: joy, pleasant, happy; happiness, pleasure, bliss. It is one of the
three feelings (s. vedaná)
and may be either bodily or mental. The texts distinguish between the happiness
of the senses and the h. of renunciation (not originating from sensory
stimuli) (A. II), worldly (carnal; sámisa)
and unworldly (non-carnal; nirámisa)
happiness (M. 10).
See A. II, ch. VIII. - Happiness is an indispensable condition for attaining
absorption of mind (samádhi,
q.v.), and therefore it is one of the 5 factors (or constituents) of the
1st absorption (jhánanga;
s. jhána) and is present up to the 3rd absorption inclusively. "The
mind of the happy one has absorption as its fruit and reward" (A.X,1).
- "In him who is filled with happiness, right absorption has found
a foundation" (A.X,3).
sukha-saññá, -citta, -ditthi: 'the perception (consciousness or view) of happiness'
in what is actually suffering (dukkhe sukha-saññá), i.e. any form of existence, it is one of the perversions
(vipallása, q.v.).
Sukhita: adj. happy, healthy.
sukkha-vipassaka:
'one supported by bare insight', is the commentarial term for one who,
without having attained any of the meditative absorptions (jhána,
q.v.), has realized only by the support of insight (vipassaná,
q.v.) one or several of the supernatural paths (s. ariyapuggala).
In Vis.M. XVIII, he is called suddha-vipassaná-yánika,
as distinguished from 'one who has tranquility as vehicle' (samathayánika,
q.v.). Though the primary meaning of sukkha as
intended here is as stated above, sub-commentaries (e.g.
D. Tíká) employ also the literal meaning of sukkha, i.e. 'dry': "His insight is dry, rough, not moistened
by the moisture of tranquility meditation." This justifies a frequent
rendering of this term by 'dry-visioned' or 'having dry insight'. - (App.).
Sun: suriya. m.
Sunakha: m. dog.
Suõàti: (su) hears.
suñña (adj.), suññatá (noun): void (ness), empty (emptiness). As a doctrinal
term it refers to the anattá doctrine, .i.e. the unsubstantiality of all
phenomena: "Void is the world... because it is void of a self and
anything belonging to a self" (suññam attena vá attaniyena vá; S. XXXV, 85); also stated of the 5 groups of existence
(khandha, q.v.) in the same
text. See also M. 43,
M. 106. - In CNidd. (quoted
in Vis.M. XXI, 55), it is said: "Eye... mind, visual objects... mind-objects,
visual cognition... mind, somatic... cognition, etc., are void of
self and anything belonging to a self; void of permanency and of anything
lasting, eternal or immutable.. They are coreless: without a core of permanency,
or core of happiness or core of self." - In M. 121,
the voiding of the mind of the cankers, in the attainment of Arahatship,
is regarded as the "fully purified and incomparably highest (concept
of) voidness. - See Sn. v. 1119; M. 121;
M. 122 (WHEEL
87); Pts.M. II: Suñña-kathá; Vis.M. XXI, 53ff.
suññatánupassaná: 'contemplation of emptiness' (s. prec.), is one of
the 18 contemplations leading to insight (vipassaná, q.v.). Cf. Vis.M. XXI.
suññatá-vimokkha: 'emptiness-deliverance'; s. vimokkha.
Superior: uttara. adj.
superiority-conceit: s. mána.
Supermundane: supernatural, lokuttara (q.v.); -faculties, s. indriya (20-22).
supernatural: lokuttara (q.v.);
-faculties, s. indriya (20-22).
supernormal: mahaggata (q.v.);
-knowledge, s. abhiññá.
support, decisive support: (nissaya, upanissaya) are two of the 24 conditions (s. paccaya).
Supporter: dáyaka. m.
supportive karma: upatthambhaka-kamma; s. karma.
suppressive karma: upapílaka-kamma; s. karma.
surámeraya-majja-ppamádattháná veramaní sikkhápadam
samádiyámi: "I take upon
myself the vow to abstain from taking intoxicants and drugs such as wine,
liquor, etc. since they lead to moral carelessness." This is the
wording of the last of the 5 moral rules (s. sikkhápada) binding on all Buddhists.
Surrounds: parikkhipati.
susánik'anga: s. dhutanga.
suta-mayá paññá: 'knowledge based on learning'; s. paññá.
Suve: ind. tomorrow.
Sword: asi. m.
Sword fight: asika.laha. m.
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