karma: bahula-kamma: s. karma.
'heart as physical base' of mental life. The heart, according
to the commentaries as well as to the general Buddhist tradition,
forms the physical base (vatthu) of consciousness In
the canonical texts, however, even in the Abhidhamma Pitaka,
no such base is ever localized, a fact which seems to have first
been discovered by Shwe Zan Aung (Compendium of Philosophy,
pp. 277ff.). In the Patth. we find repeatedly only the passage:
"That material thing based on which mind-element and mind-consciousness
element function" (yam rúpam nissáya manodhátu ca mano-viññána-dhátu
ca vattanti, tam rúpam).
h.-b.-samádhi, h.-b.-paññá: morality,
concentration or wisdom connected with decline. The other three
stages are: thiti-bhágiya-síla, etc. morality, etc. connected
with a standstill; visesa-bhágiya síla, etc.: morality,
etc. connected with progress; nibbedha-bhágiya síla,
etc.: morality, etc. connected with penetration. Cf. A. IV,
179; VI. X, 71.
'Decline' (hána) is to be understood with regard to the
arising of opposing qualities, 'standstill' (thiti) with
regard to the standstill of the corresponding attentiveness,
'progress' (visesa) with regard to higher excellency,
'penetration' (nibbedha) with regard to the arising of
perception and reflection connected with the turning away (from
existence)" (Vis.M. III). Cf. vodána (2).
feeling of h.: s. sukha. - The idea of h.
(of the world), s. vipallása.
courses of existence: s. gati.
lit. 'consciousness producing mirth' (smile), is found in
the Abhidhammattha Sangaha as a name for the joyful mind-consciousness
element (manoviññána-dhátu, Tab. I. 72) arising as functional
consciousness independent of karma (kiriya-citta), only
in the Arahat. - (App.).
and hatelessness: (dosa, adosa) are two of
the 6 karmical roots (múla, q.v.) or root-conditions
(hetu; paccaya 1).
consciousness: s. Tab. I. (30, 31).
dosa-carita; s. carita.
(disciple): sávaka (q.v.).
tejo-dhátu; s. dhátu.
'cause', condition, reason; (Abhidhamma) root-condition.
In sutta usage it is almost synonymous with paccaya,
'condition', and often occurs together with it ('What is the
cause, what is the condition', ko hetu ko paccayo).
Abhidhamma, it denotes the wholesome and unwholesome roots (múla,
q.v.). In that sense, as 'root-condition' (hetu-paccaya;
s. paccaya), it is the first of the 24 conditions
given in the introduction to the Patthána (s. Guide, p. 117).
The Dhs (1052-1082) and Patthána (Duka-patth; Guide, p. 144)
have sections on roots (hetu). - The term is also used (a) for
the classification of consciousness, as sa-hetuka and
a-hetuka, with and without concomitant root-conditions;
(b) for a division of rebirth consciousness into ahetuka,
dvihetuka and tihetuka, without, with 2, or with
3 root-conditions (s. patisandhi).
the false view of the uncausedness of existence; s. ditthi.
wisdom: clear insight based on h. w.: s. vipassaná.
Training in H. W., s. sikkhá.
knowledge: s. aññá.
the 5: nívarana (q.v.).
'moral shame and moral dread', are associated with all karmically
wholesome consciousness (s. Tab. II).
be ashamed of what one ought to be ashamed of, to be ashamed
of performing evil and unwholesome things: this is called moral
shame. To be in dread of what one ought to be in dread of, to
be in dread of performing evil and unwholesome things: this
is called moral dread" (Pug, 79, 80).
lucid things, o monks, protect the world: moral shame and moral
dread. If these two things were not to protect the world, then
one would respect neither one's mother, nor one's mother's sister,
nor one's brother's wife, nor one's teacher's wife ...."
(A. II, 7). Cf. ahirika. See Atthasálini Tr. I. pp. 164ff.
going into pabbajjá (q.v.). Cf. Progress of the disciple.
world: cf. loka, gati.