Cf. D. 15.
In the widest sense, one is both-ways-liberated
if one has reached one or the other of the absorptions, and one or the
other of the supermundane paths (cf. A. IX, 44). The first liberation is
also called 'liberation of mind' (cetovimutti), the latter liberation through wisdom' (paññá-vimutti).
In the Mahàli Sutta
(D 6) there is presented absorption
(samadhi) "with the double object in view" as one in whom both
charismatic vision and sound arises. There is thus a suggestion that the
idea of both-ways-liberation, might relate to the dual attainment of charismatic
vision and sound.
Mahàli Sutta (D 6)
[155] 10, 11. “But suppose, Mahâli, he has
practiced absorption (samadhi) with the double object in view of seeing
and hearing, in any one direction, those heavenly sights and those heavenly
sounds. Then since he has practiced absorption (samadhi) with the double
object in view, he both sees the sights and hears the sounds. And, why
so? Because, of the nature of his absorption (samadhi)…”
Ucca - adj . high.
uccheda-ditthi: 'annihilation-view'; s. ditthi.
Ucchindati: (u + chidi) cuts off.
Udaka: n. water.
Udaya: m. rise, beginning.
udayabbayánupassaná-ñána: 'knowledge consisting in the contemplation of rise
and fall', is the first of the 9 insight-knowledges constituting the purification
by knowledge and vision of the path-progress'. For details, s. visuddhi, VI. 1.
uddhacca: 'restlessness', belongs to the 10 fetters (samyojana,
q.v.), and to the 5 hindrances (nívarana,
q.v.). It is one of those 4 mental factors inseparably associated with
all unwholesome cognitive states (akusala-sádhárana, q.v.). Cf. Tab. II.
uddhambhágiya-samyojana: the 5 'higher fetters'; s. samyojana.
uddhamsota-akanitthagámí: 'passing upstream to the highest gods', is one of
the 5 kinds of Non-returners (anágámí,
q.v.).
Uggacchati: (u + gamu) rises.
uggaha-nimitta: rising, or upliftment, exalt charism,
s. nimitta.
ugghatitaññu: 'one who already during a given explanation comes
to penetrate the truth' (Pug.). This is one of four types of persons classified
according to their ability of acquiring insight, mentioned in A. IV, 133.
Cf. also vipacitaññu, neyya, pada-parama.
See The Requisites of Enlightenment, by Ledi Sayadaw (WHEEL 171/174) p.
1ff.
ujukatá: (káya-, citta- ): 'uprightness' (of mental factors
and of psyche), is associated with all pure cognitive states. Cf. Tab.
II.
Ukkhipati: (u + khipa) throws upwards.
Uncle: mátula.
m.
unconditioned, the: asankhata (q.v.). - Contemplation of the u. (= animitta); s. vipassaná.
unconscious beings: incorrectly assigned to 'asaññá-satta' (q.v.). It
should be 'non-percipient,' meaning those who have ascended beyond the
perception of the material world by way of the 8th stage of absorption
(jhana). We should not assume beings, who have risen to the level of the
8th stage of absorption are "unconscious." To conclude thus is
an excellent example of how unsuccessful it is to translate viññana as
'consciousness', when it was really 'cognition' that the Buddha was speaking
of.
Under: he.t.thá. ind
understanding: s. ditthi, ñána, paññá, pariññá. - Right u.,
s. magga (1). sacca (IV.1).
Uneven: visama.
Uõha: adj. hot.
unit: s. kalápa, rúpa-kalápa.
unprepared, unprompted: s. asankhárika-citta.
unshakable deliverance: s. cetto-vimutti.
unshakable one, the: akuppa-dhamma (q.v.).
unthinkable things, the 4: acinteyya (q.v.).
Until: táva. ind.
unwholesome, karmically: akusala (q.v.).
Upa: pre. near, towards, next.
upacára: 'moment of access'; s. javana.
upacára-samádhi: 'neighborhood or access-concentration', is the non-canonical
belief that there is a degree of concentration just before entering any
of the absorptions, or jhánas.
The Buddha however, did not apparently feel it necessary to recognize such
a state. Thus, the editors of this dictionary consider this term an example
of later obfuscation by the priestly community who apparently wished to
distance the experience of attainment (phala) from the people.
upacaya, rúpassa: 'growth of the body'; s. khandha I; App.
upacchedaka-kamma: 'destructive karma'; s. karma.
upádána: 'attachment', 'clinging', according to Vis.M. XVII,
is an intensified degree of craving (tanhá, q.v.). The 4 kinds of clinging are: sensuous clinging (kámupádána), clinging to views (ditthupádána), clinging to mere rules and ritual (sílabbatupádána), clinging to the personality-belief (atta-vádupádána).
"Clinging' is the common rendering for u., though 'grasping' would come closer to the literal
meaning of it, which is 'uptake'; s. Three Cardinal Discourses (WHEEL 17),
p.19.
upádána-kkhandha: the 5 'groups of clinging', or more clearly stated
in accordance with Vis.M., 'the 5 groups of existence which form the objects
of clinging'. Cf. M. 44,
and see khandha.
upádá-rúpa: 'derived soma, signifies the 24 secondary corporeal
phenomena dependent on the 4 primary physical elements, i.e. the sense-organs
and sense-objects, etc. See khandha I;
App.
Upadhávati: (upa + dháva) runs up to.
upadhi: 'substratum of existence'. In the Com. there are enumerated
4 kinds: the 5 groups (khandha, q.v.), sensuous desire (káma), mental defilements (kilesa,
q.v.), karma (q.v.). In the suttas it occurs frequently in Sn. (vv. 33,
364, 546, 728), and, with reference to Nibbána, in the phrase "the
abandoning of all substrata" (sabbúpadhi-patinissagga; D. 14). See viveka (3).
upádi: lit. 'something which one grasps, to which one clings,
i.e. the 5 groups of existence (khandha, q.v.). In the suttas, the word is mostly used in such
expressions as "One of the 2 fruits may be expected: either perfect
wisdom or, if the groups are still remaining (sati upádi-sese, 'if there
is a remainder of groups ), Anágámíship" (D. 22). Further (A. IV. 118): "Here
the Perfect One has passed into the Nibbána-element in which no more groups
are remaining (anupádi-sesa)." Cf. nibbána.
upádinna-rúpa: 'karmically acquired body, or 'matter clung-to (by karma)',
is identical with karma-produced soma (kammaja-rúpa; s. samutthána). In Vis.M. XIV it is said: "That corporeality
which, later on, we shall refer to as 'karma-produced' (kammaja), is, for its being dependent on previous (pre-natal)
karma, called 'karmically acquired'. '' The term (upádinna) occurs so in the suttas, e.g. M. 28 (WHEEL
101), 62, 140. See Dhs. §990; Khandha Vibh.
Upagacchati: (upa + gamu) goes near.
Upagaïgaü: near a river.
upaghátaka-kamma: 'destructive karma'; s. karma.
upahacca-parinibbáyí: 'one who reaches Nibbána within the first half of
life', is one of the 5 kinds of Anágámí (q.v.).
Upakahati: (upa + kaha) drags down.
Upakaõõa: into the ear.
upakkilesa: 'impurities', corruptions, imperfections (a frequent
rendering by 'defilements' is better reserved for kilesa, q.v.).
A list of 16 moral 'impurities of the mind'
(cittassa upakkilesa) are
mentioned and explained in M. 7 & 8 (WHEEI.
61/62): 1. covetousness and unrighteous greed (abhijjhá-visamalobha), 2. ill will (vyápáda), 3. anger (kodha), 4. hostility (upanáha), 5. denigration (makkha), 6. domineering (palása), 7. envy (issá), 8. stinginess (macchariya),
9. hypocrisy (máyá), 10. fraud
(sátheyya), 11. obstinacy (thambha), 12. presumption (sárambha), 13. conceit (mána), 14. arrogance (atimána), 15. vanity (mada), 16. negligence (pamáda).
There are 3 groups of upakkilesa pertaining to meditation:
(a) 9 mental imperfections occurring in 'one
devoted to higher mental training' (adhicitta); 3 coarse ones - evil conduct in deeds, words and
thoughts; 3 medium - thoughts of sensual desire, ill will and cruelty;
3 subtle - thoughts about one's relatives, one's country and one's reputation
(A. III, 100).
(b) 18 imperfections in the practice of mindfulness
of breathing (ánápána-sati, q.v.), mentioned in Pts.M., Ánápána-kathá (tr.
in Mindfulness of Breathing, by Ñánamoli Thera (p. 60; BPS).
(c) 10 'imperfections of insight' (-meditation, vipassanúpakkilesa); s. visuddhi V.
Upanagaraü: near a city, suburb.
upanissaya-paccaya: 'decisive support' or 'inducement', is one of the
24 conditions (paccaya, q.v.).
upapajja-vedaníya-kamma: 'karma ripening in the next birth'; s. karma.
upapatti-bhava: 'rebirth-process'; s. bhava.
upapílaka-kamma: 'suppressive kamma'; s. karma.
Uparája: m. viceroy.
upásaka: m. devotee (male). lit. 'sitting close
by', i.e. a 'lay adherent', is any lay follower who is filled with faith
and has taken refuge in the Buddha, his doctrine and his community of noble
disciples (A. VIII, 25). His virtue is regarded as pure if he observes
the 5 Precepts (pañca-síla; s. sikkhápada).
He should avoid the following wrong ways of livelihood: trading in arms,
in living beings, meat, alcohol and poison (A. V, 177). See also A. VIII,
75.
Upasákhá: minor branch.
upasamánussati: 'recollection of the peace of Nibbána', is the last
of the 10 recollections (anussati,
q.v.). "Whatsoever, o monks, there are of things, as highest of them
is considered detachment (virága),
i.e. the crushing of conceit, the stilling of thirst, the uprooting of
clinging, the breaking through the round of rebirths, cessation of craving,
detachment, extinction, Nibbána" (A. IV, 34).
Upasaïkamati: (upa + saü + kamu) approaches.
upasampajja: approaching,
intending or near to, clarity
upásiká: 'female devotee; s. upásaka.
upatthambhaka-kamma: 'supportive karma'; s. karma.
upavicára: s. manopavicára.
upekkhá:
'equanimity', also called tatra-majjhattatá (q.v.),
is an ethical quality that is derived from the third stage of meditative
absorption (jhaná). It belongs to the sankhára-group (s. khandha)
and is related to the freedom from pleasure and suffering (adukkha-m-asukhá vedaná),
which is a product of the 4th stage of meditative absorption (jhaná).
upekkhá is
one of the 4 sublime abodes (brahma-vihára,
q.v.), and one of the factors of enlightenment (bojjhanga, q.v.). See (D 2, 22 M 10, 119) Vis.M.
IV, 156ff.
upekkhá-ñána = sankhárupekkhá-ñána (q.v.).
upekkhá-sambojjhanga:
'equanimity as factor of enlightenment'; s. bojjhanga.
upekkhá-sati-pari-suddhi: "purity
of mindfulness due to equanimity." The Vibhanga explains: "This
mindfulness is cleared, purified, clarified by equanimity" (Vbh. 261),
and Buddhaghosa adds: "for the mindfulness in this jhana is quite
purified, and its purification is effected by equanimity, not by anything
else" (Vism.167; PP.174).
upekkhá-sukha:
'equanimous joy,' is the feeling of joy accompanied by a high degree of
equanimity (upekkhá) as, e.g.
in the 3rd absorption (jhána q.v.).
upekkhá-vedaná:
s. vedaná.
upekkhindriya:
the 'faculty of equanimity', is one of the 5 elements of feeling (M. 115) and is related to the ethical quality 'equanimity',
also called upekkhá (q.v.), but is simply on a deeper or higher level.
upekkhopavicára: 'indulging in indifference'; s. manopavicára.
uposatha: lit. 'fasting', i.e. 'fasting day', is the full-moon
day, the new-moon day, and the two days of the first and last moon quarters.
On full-moon and new-moon days, the Disciplinary Code, the Pátimokkha,
is read before the assembled community of monks (bhikkhu), while on the
mentioned 4 moon-days many of the faithful lay devotees go to visit the
monasteries, and there take upon themselves the observance of the 8 rules
(attha-síla; sikkhápada).
See A. VIII, 41ff.
uprightness: ujukatá q.v.
upstream to the highest heaven (angels/gods),
passing: s. anágámí.
Ura: n. shoulder.
Urban: nágarika.
usages, the 4 noble: ariya-vamsa (q.v.).
Use: payojana. n.
Uttara: adj. higher, superior, northern.
Uttarati: (u + tara) ascends
utu: temperature, heat, is identical with the heat-element
(tejodhátu, q.v.).
utu-samutthána (- utuja)-rúpa: 'life forms produced by temperature' as in fungal growth; s. samutthána.
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