-S-
sabba-loke
anabhirati-saññā: 'contemplation
on disinterestedness regarding the whole world', described in A. X., 60 in the
following words: "If, Ānanda,
the monk 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, Ānanda, is
called the contemplation on disinterestedness regarding the whole world."
sabbūpadhi-paṭinissaggānupassanā: 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 (taṇhā).
III. The 3rd truth teaches that
extinction of craving necessarily results in extinction (nirodha) of rebirth and suffering,
i.e. Nibbāna (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 Piṭaka,
runs as follows:
II. ''But what, o monks, 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 (kāma-taṇhā), the craving for existence (bhava-taṇhā), the
craving for non-existence or self-annihilation (vibhava-taṇhā).
III. "But what, o monks, 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 monks, is the
noble truth of the path leading to the extinction of suffering? It is the Noble
Eightfold Path (ariya-aṭṭhaṅgika-magga)
that leads to the extinction of suffering, namely:
|
1. Right view (sammā-diṭṭhi) 2. Right thought (sammā-saṅkappa) |
III. Wisdom (paññā) |
|
3. Right speech (sammā-vācā) 4. Right action (sammā-kammanta) 5. Right livelihood (sammā-ājīva) |
I. Morality (sīla) |
|
6. Right effort (sammā-vāyāma) 7. Right mindfulness (sammā-sati) 8. Right concentration (sammā-samādhi) |
II. Concentration (samādhi) |
1. "What now, o monks, 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 monks, is right
thought? It is a mind free from sensual lust, ill-will and cruelty.
3. "What now, o monks, is right
speech? Abstaining from lying, tale-bearing, harsh words, and foolish babble
(cf. tiracchānakathā).
4. "What now, o monks, is right
action? Abstaining from injuring living beings, from stealing and from unlawful
sexual intercourse (s. kāmesu
micchācāra).
5. "What now, o monks, 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 monks, 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.
padhāna).
7. "What now, o monks is right
mindfulness? If the disciple dwells in contemplation of corporeality ... of
feeling ... of mind ... of the mind-objects, ardent, clearly conscious, and
mindful after putting away worldly greed and grief (s. Satipaṭṭhāna).
8. "What now, o monks, is right
concentration? 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. jhāna).
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 (Nibbāna) 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.
Nibbāna 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 Saṃyutta (S. LVI);
Sacca Vibhaṅga; 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. Guṇaratana
(WHEEL 123).
sacca-ñāṇa: 'knowledge of the truth' (s. prec.), may be of 2
kinds: (1) knowledge consisting in understanding (anubodha-ñāṇa) and (2) knowledge consisting in
penetration (paṭivedha-ñāṇa),
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 supermundane path; s. ariya-puggala)
(2) 'Knowledge consisting in penetration', however, is supermundane (lokuttara), with the extinction of
suffering (= Nibbāna)
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 monks, 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 (sakkāya-diṭṭhi, s. diṭṭhi). The knowledge of the origin of
suffering dispels the annihilation-view (uccheda-diṭṭhi, s. diṭṭhi); the knowledge of extinction of
suffering, the eternity-view (sassata-diṭṭhi,
s. diṭṭhi); the
knowledge of the path, the view of inefficacy of action (akiriyadiṭṭhi, s. diṭṭhi)" (Vis.M.
XVI, 85).
saccānulomika-ñāṇa:
anuloma-ñāṇa (q.v.), puthujjana.
sacchikaranīyā
dhammā: 'things to be
realized'. Recollection of former states of existence is to be realized through
remembrance (abhiññā 4; q.v.).
The vanishing and reappearing of beings is to be realized through the divine
eye (abhiññā 5; q.v.).
The 8 deliverances (vimokkha,
q.v.) are to be realized through the mental group (kāya, here feeling, perception, mental formations; s. kāya). The extinction
of cankers is to be realized through insight (vipassanā).
saddhā: faith, 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-saraṇa).
His faith, however, should be "reasoned and rooted in understanding" (ākāravatī saddhā dassanamūlikā; 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;
Faith is called the seed (Sn. v. 77) of
all wholesome states because, according to commentarial explanations, it
inspires the mind with confidence (okappana,
pasāda) and determination (adhimokkha), for 'launching out' (pakkhandhana; s. M. 122) to cross
the flood of saṃsāra
.
Unshakable faith is attained on reaching the first stage of holiness,
'stream-entry' (Sotāpatti, s.
ariyapuggala), when
the fetter of sceptical doubt (vicikicchā
; s. saṃyojana)
is eliminated. Unshakable confidence (avecca-pasāda)
in the Three Jewels is one of the characteristic qualities of the
Stream-winner (Sotāpannassa aṅgāni, q.v.).
Faith is a mental concomitant, present
in all kammically wholesome, and its corresponding neutral, consciousness (s.
Tab. II). It is one of the 4 streams of merit (puññadhārā, q.v.), one of the 5 spiritual faculties (indriya, q.v.), spiritual powers (bala, q.v.), elements of exertion
(padhāniyaṅga, q.v.)
and one of the 7 treasures (dhana ,
q.v.).
See Faith in the
Buddha's Teaching, by Soma Thera
(WHEEL 262). "Does Saddhā
mean Faith?'' by Ñāṇamoli Thera (in WHEEL 52/53).
saddhānusāri
and saddhā-vimutta: the 'faith-devoted and the 'faith-liberated',
are two of the 7 kinds of noble disciples (s. ariya-puggala, B.).
sagga: 'heaven'; s. deva (heavenly heings).
sahajāta-paccaya:
'co-nascence', is one of the 24
conditions (paccaya, q.v.).
sahetuka-citta: s. hetu.
sakadāgāmī:
the 'Once-returner': s. ariya-puggala, A.
sakka: the 'King of Gods' (devānaṃ inda), is the lord over the celestial beings
in the heaven of the Thirty-Three' (Tāvatiṃsa,
s. deva).
sakkāya: 'existing group'. 'this word is usually
translated by 'personality', but according to the commentaries it corresponds
to sat-kāya,
'existing group', hence not to Sanskrit
sva-kāya,
'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): "Sakkāya, o Brother Visākha, is said by
the Blessed One to be a name for the 5 'groups as objects of clinging' (upādāna-kkhandha),
to wit: corporeality, feeling, perception, mental formations, and
consciousness." - See foll.
sakkāya-diṭṭhi:
'personality-belief', is the
first of the 10 fetters (saṃyojana).
It is entirely abandoned only on reaching the path of Stream-winning (Sotāpatti-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
corporeality, feeling, perception, mental formations or consciousness; (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., diṭṭhi, upādāna
4.
salāyatana: the '6 bases' (of mental activity); s. āyatana, paṭiccasamuppāda.
samādhi: 'concentration'; lit. 'the (mental) state of
being firmly fixed' (sam+ā+√hā),
is the fixing of the mind on a single object. "One-pointedness of mind
(cittassekaggatā), Brother
Visakha, this is called concentration" (M. 44). Concentration - though
often very weak - is one of the 7 mental concomitants inseparably associated
with all consciousness. Cf. nāma,
cetanā.
Right concentration (sammā-samādhi), as the
last link of the 8-fold Path (s. magga),
is defined as the 4 meditative absorptions (jhāna, q.v.). In a wider sense, comprising also much
weaker states of concentration, it is associated with all kammically wholesome (kusala) consciousness. Wrong
concentration (micchā-samādhi)
is concentration associated with all kammically unwholesome (akusala, q.v.) consciousness.
Wherever in the texts this term is not differentiated by 'right' or 'wrong',
there 'right' concentration is meant .
In concentration one distinguishes 3
grades of intensity:
(1) 'Preparatory concentration' (parikamma-samādhi) existing at
the beginning of the mental exercise.
(2) 'Neighbourhood concentration' (upacāra-samādhi), i.e.
concentration 'approaching' but not yet attaining the 1st absorption (jhāna, q.v.), which in certain
mental exercises is marked by the appearance of the so-called 'counter-image' (paṭibhāga-nimitta).
(3) 'Attainment concentration' (appanā-samādhi), i.e.
that concentration which is present during the absorptions. (App.)
Further details, s. bhāvanā, Vis.M. III and Fund.
IV.
Concentration connected with the 4
noble path-moments (magga), and
fruition-moments (phala), is
called supermundane (lokuttara),
having Nibbāna as object. Any other concentration, even that of the sublimest
absorptions is merely mundane (lokiya,
q.v.).
According to D. 33, the development of
concentration (samādhi-bhāvanā)
may procure a 4-fold blessing: (1) present happiness through the 4
absorptions; (2) knowledge and vision (ñāṇa-dassana)
- here probably identical with the 'divine eye' (s. abhiññā) through perception of light (kasiṇa); (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 (āsavakkhaya) through
understanding the arising and passing away of the 5 groups forming the objects
of clinging (s. khandha).
Concentration is one of the 7 factors
of enlightenment (bojjhaṅga,
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, concentration and wisdom), it is
a collective name for the three last links of the path (s. sikkhā).
samādhi-parikkhāra:
'means, or requisites of
concentration', are the 4 foundations of mindfulness (Satipaṭṭhāna q.v.). See M. 44.
samādhi-samāpatti-kusalatā,
-thiti-kusalatā, -uṭṭhānakusalatā:
skilfulness in entering into
concentration, in remaining in it, and in rising from it. Cf. S.XXXIV, llff.
samādhi-sambojjhaṅga:
'concentration as factor of
enlightenment' (s. bojjhaṅga).
samādhi-vipphārā
iddhi: the 'power of
penetrating concentration', is one of the magical faculties (iddhi, q.v.).
samanantara-paccaya:
'contiguity', is one of the 24
conditions (paccaya, q.v.).
sāmañña-phala;
the 'fruits of monkhood', is
the name of a famous Sutta (D. 2)
and also, according to D. 33, a name for the 4 supermundane fruitions:
Stream-entrance, Once-return, Non-return, and Perfect Holiness (s. ariya-puggala).
samāpatti: '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 (nirodhasamāpatti) Cf.
jhāna.
sama-sīsī:
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 monk 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: 'tranquillity', serenity, is a synonym of samādhi (coneentration), cittekaggatā (one-pointedness of mind) and avikkhepa (undistractedness). It
is one of the mental factors in 'wholesome consciousness. Cf. foll. and bhāvanā.
samatha-vipassanā:
'tranquillity and insight', are
identical with concentration (samādhi,
q.v.; s. prec.) and wisdom (paññā,
q.v.), and form the two branches of mental development (bhāvanā, q.v.).
(1) 'Tranquillity' is all unperturbed,
peaceful and lucid state of mind attained
by strong mental concentration. Though as a distinct way of practice (s.
samatha-yānika), it
aims at the attainment of the meditative absorptions (jhāna, q.v.), a high degree of tranquil concentration
(though not necessarily that of the absorptions) is indispensable for insight
too. Tranquillity frees the mind from impurities and inner obstacles, and gives
it greater penetrative strength.
''What now is the power of tranquillity
(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-saññā) ... to
non-distraction ... to the defilling of phenomena ... to knowledge, gladness,
the 8 attainments, the 10 kasiṇas, 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.
ānāpānasati
).
"The power of tranquillity
consists of the freedom from perturbation; in the 1st absorption, from the 5
hindrances (nīvaraṇa,
(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. vipassanā) is the penetrative
understanding by direct meditative experience of the impermanency,
unsatisfactoriness and impersonality of all material and mental phenomena of
existence. It is insight that leads to entrance into the supermundance states
of holiness and to final liberation.
''What now is the power of insight? It
is the contemplation of impermanency (aniccānupassanā),
of misery (dukkhanupassanā),
impersonality' (anattānupassanā),
of aversion (nibbidanupassanā),
detachment (virāganupassanā),
extinction (nirodha),
ahandonment (paṭinissaggānupassanā),
with regard to corporcality, feeling, perception, mental formations and
consciousness.... That in contemplating the impermanency one is no more
agitated by the idea of grasping ... no more by ignorance and the defilements
associated therewith and no more by the groups of existence: this is called the
power of insight" (Pts.M. p. 97).[Sīlakkhandhavagga-ṭīkā;
...]
"Two things are conducive to
knowledge: tranquillity and insight. If tranquillity is developed, what profit
does it bring? The mind is developed. If the mind is developed, what profit
does it bring? All lust is abandoned.
"If insight is developed, what
profit does it bring? Wisdom is developed. If wisdom is developed, what profit
does it bring? All ignorance is abandoned" (A. II, 2.7).
There is a method of meditative
practice where, in alternating sequence, tranquillity-meditation and
insight-meditation are developed. It is called 'tranquillity and insight joined
in pairs' (samatha-vipassanāyuganaddha),
the coupling or yoking of tranquillity and insight. He who undertakes it, first
enters into the 1st absorption. After rising from it, he contemplates the
mental phenomena that were present in it (feeling, perception, etc.) as
impermanent, painful and not-self, and thus he develops insight. Thereupon he
enters into the 2nd absorption; and after rising from it, he again considers
its constituent phenomena as impermanent, etc. In this way, he passes from one
absorption to the next, until at last, during a moment of insight, the
intuitive knowledge of the path (of Stream-entry, etc.) flashes forth - See A.
IV, 170; A.IX, 36; Pts: Yuganaddha Kathā.
samatha-yānika:
'one who takes tranquillity 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 practises
only insight' (sukkha-vipassaka,
q.v.).
sambodhi = bodhi
(q.v.).
sambojjhaṅga =
bojjhaṅga
(q.v.).
sammā-diṭṭhi,
-saṅkappa,
-vācā, etc: see magga.
sammā-magga: see
micchā-magga.
sammā-ppadhāna:
'right exertion', is identical
with the 6th link of the 8-fold path (s. magga,
padhāna).
sammā-sambodhi:
'Perfect Enlightenment',
Universal Buddhahood, is the state attained
by a Universal Buddha (sammā-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 characteristie 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.
sammasana: 'comprehension', exploring, 'determining' (vavatthāna, q.v.) is a name
for the determining of all phenomena of existence as impermanent, miserable and
impersonal (anicca, dukkha, anattā), etc., which is the beginning of insight (s.
Pts.M. I, p. 53; Vis.M. XX); also called
kalāpa-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. micchatta.
sammuti-sacca: 'conventional truth', is identical with vohāra-sacca (s. paramattha-sacca).
sampadā: '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 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 undeluded conception of the
activity concerned. Explained in detail in Com. to Satipaṭṭhāna Sutta.
(tr. in The Way of Mindfulness, by Soma
Thera; BPS).
sampaṭicchana-citta:
'receptive consciousness', is
the mindelement (mano-dhātu)
that follows immediately upon the arising of sense-consciousness (visual
consciousness, etc.), performing on that occasion the function of recciving the
sense-object. Regarding the other functions of consciousness, s. viññāṇa-kicca.
sampayutta-paccaya:
'condition of association', is
one of the 24 conditions (paccaya,
q.v.).
samphassa = phassa
(q.v.).
saṃsāra : 'round of rebirth', lit. perpetual
wandering', is a name by which is designated the sca 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, saṃsāra 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 saṃsāra , 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 saṃsāra , upon
this frightful chain of rebirths, and not merely upon one single life-time,
which, of course, may be sometimes less painful. - Cf. tilakkhaṇa, anattā,
paramattha, paṭisandhi.
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 (nīvaraṇa, 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 (Satipaṭṭhāna,
q.v ), thereby the 7 factors of enlightenment (bojjhaṅga, q.v.), thereby liberation through wisdom (paññā-vimutti, q.v.)." Cf. A. X 62.
samuccheda-pahāna:
'overcoming by destruction', is
the absolute extinction of certain fetters of existence (saṃyojana, q.v.), which takes
place by entering into one of the 4 supermundane paths of holiness (s. ariya-puggala). -
Regarding the 5 kinds of overcoming, s.
pahāna.
samudaya-sacca: 'truth of the origin', i.e. the origin of
suffering, is the 2nd of the 4 Noble Truths (sacca, q.v.).
samuṭṭhāna:
'origination'. There are 4
kinds of origination of corporeal phenomena, namely: through kamma,
consciousness, temperature, nutriment. For example, 'kamma-produced' (kamma-s. = kammaja, kamma-born) are the sense organs, sexual
characteristics, etc., which, according to their nature, are conditioned either
through wholesome or unwholesome kamma formations (volitional actions; s. paṭiccasamuppāda,
2) in a previous existence. 'Mindproduced', i.e. consciousness-produced (citta-samuṭṭhāna = cittaja) are bodily and verbal
expression (viññatti, q.v.). For
a detailed exposition, see Vis.M. XX. - (App.).
saṃvara-padhāna:
'effort to avoid'; s. padhāna.
saṃvara-sīla:
'indriya-s.'; s. sīla.
saṃvara-suddhi:
'purity of control', is another
name for morality consisting of restraint of the senses (indriya-saṃvara-sīla; s.
sīla).
saṃvaṭṭa-kappa:
s. kappa.
saṃvega-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.).
samvejanīya-tthāna:
'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 Buddhagayā,
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 Nibbāna (i.e. Kusināra). (A.
IV, 118).
saṃyojana: 'fetters'. There are 10 fetters tying beings to the
wheel of existence, namely: (1) personality-belief (sakkāya-diṭṭhi, q.v.), (2) sceptical doubt (vicikicchā q.v.), (3) clinging to mere rules and
ritual (sīlabbata-parāmāsa;
s. upādāna),
(4) sensuous craving (kāma-rāga,
4.v.), (5) ill-will (byāpāda),
(6) craving for fine-material existence (rūpa-rāga), (7) craving for immaterial existence (arūpa-rāga), (8) conceit (māna, q.v.), (9) restlessness (uddhacca, q.v.), (10) ignorance
(avijjā, q.v.). The first
five of these are called 'lower fetters' (orambhāgiya-saṃyojana), as they tie to the sensuous
world. The latter 5 are called 'higher fetters' (uddhambhāgiya-saṃyojana), as they tie to the higher
worlds, i.e. the fine-material and immaterial world (A. IX, 67, 68; X. 13; D .
33, etc.).
He who is free from 1-3 is a Sotāpanna, or Stream-winner, i.e. one
who has entered the stream to Nibbāna, as it were. He who, besides these 3
fetters, has overcome 4 and 5 in their grosser form, is called a Sakadāgāmi, a
'Once-returner' (to this sensuous world). He who is fully freed from 1-5 is an
Anāgāmī,
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, sceptical doubt, clinging to
mere rules and ritual, craving for existence, envy, stinginess, ignorance.
sañcetanā =
cetanā,
q.v.
saṅgaha-vatthu:
the 4 'ways of showing favour'
are liberality, kindly speech, beneficial actions, impartiality (A. IV, 32;
VIII, 24).
Saṃgha (lit.: congregation), is the name for the Community of Buddhist monks. As the
third of the Three Gems or Jewels (ti-ratana,
q.v.) and the Three Refuges (ti-saraṇa,
q.v.), i.e. Buddha, Dhamma and Saṃgha,
it applies to the ariya-saṃgha,
the community of the saints, i.e. the 4 Noble Ones (ariya-pugga, q.v.), the Stream-winner, etc.
saṅkappa: 'thought', is a synonym of vitakka (q.v.). For
sammā-s.,
or right thought, s. magga
(2).
saṅkhāra:
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, (paṭiccasamuppāda,
q.v.), saṅkhāra
has the active aspect, 'forming, and signifies kamma (q.v.), i.e. wholesome or
unwholesome volitional activity (cetanā)
of body (kāya-s.), speech
(vacī-s.) or mind (citta- or mano-s.). This definition occurs, e.g. at S. XII, 2,
27. For s. in this sense, the word 'kamma-formation' has been coined by the
author. In other passages, in the same context, s. is defined by
reference to (a) meritorious kamma-formations (puññābhisaṅkhāra), (b) demeritorious k. (apuññabhisaṅkhāra), (c)
imperturbable k. (āneñjābhisaṅkhāra),
e.g. in S. XII, 51; D. 33. This threefold division covers karmic activity
in all spheres of existence: the meritorious kamma-formations extend to the
sensuous and the fine-material sphere, the demeritorious ones only to the
sensuous sphere, and the 'imperturbable' only to the immaterial sphere.
2. The aforementioned three terms, kāya-, vacī- 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. feeling and perception (e.g. M. 44). See nirodhasamāpatti.
3. It also denotes the 4th group of
existence (saṅkhārakkhandha),
and includes all 'mental formations' whether they belong to 'kammically
forming' consciousness or not. See khandha,
Tab. II. and S. XXII, 56, 79.
4. It occurs further in the sense of
anything formed (saṅkhata, 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 saṅkhāra aniccā
... dukkhā). 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 (asaṅkhata-dhātu),
i.e. Nibbāna (e.g. in sabbe
dhammā anattā, "all things are without a self").
(II) Saṅkhāra also means sometimes 'volitional
effort', e.g. in the formula of the roads to power (iddhi-pāda, q.v.); in
sasaṅkhāra-
and asaṅkhāra-parinibbāyī
(s. Anāgāmī,
q.v.); and in the Abhidhamma terms asaṅkhārika- (q.v.)
and sasaṅkhārika-citta,
i.e. without effort = spontaneously, and with effort = prompted.
In Western literature, in English as
well as in German, saṅkhāra
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 Pāḷi
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 (saṅkhārakkhandha) are
also present as concomitants of subconsciousness (s. Tab. I-III), but are of
course not restricted to it, nor are they mere tendencies.
saṅkhārupekkhā-ñāṇa:
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' (muccitu-kamyatā-ñāṇa); in the middle stage it
is called the 'reflecting contemplation' (paṭisaṅkhānupassanāñāṇa); 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).
saṅkhata: the 'formed', i.e. anything originated or
conditioned, comprises all phenomena of existence. Cf. saṅkhāra I, 4; asaṅkhata.
sankhitta citta: in the
Satipaṭṭhāna
Sutta, signifies the 'contracted' or
'cramped' mind, not the concentrated (samāhita)
mind, as often translated by Western authors. Cf. Satipaṭṭhāna (3).
saññā: 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 consciousness (s. cetanā). 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.,"
2. saññā stands
sometimes for consciousness in its entirety, e.g. in n’eva-saññā-n’āsaññāyatana, 'the realm
of neither-perception-nor- non-perception'; further, in asaññā-satta, 'unconscious beings'. In both
cases reference is not to 'perception' alone, but also to all other
constituents of consciousness. Cf. D. 9.
3.
saññā
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.
saññāvedayitanirodha
= nirodha-samāpatti (q.v.).
saññā-vipallāsa:
'perversion of perception' (s. vipallāsa).
saññojana =
saṃyojana
(q.v.).
santāna = santati:
'continuity', may refer to the continuity of consciousness (citta-s.), of the groups of
existence (khandha-s.), of
sub-consciousness (bhavaṅga-s.),
of corporeality (rūpa-s.),
to the uninterrupted continuity of the
paṭiccasamuppāda
(q.v.), etc. (App.).
santīraṇa-citta:
'investigating consciousness',
is one of the stages in the cognitive series. For the 14 functions of
consciousness. s. viññāṇakicca.
santutthitā: 'contentedness'; s. ariya-vaṃsa.
sapadānik'anga:
s. dhutaṅga.
Sappaṭigha-rūpa:
'corporeality reacting to sense
stimuli', refers to the 5 sense-organs (āyatana,
q.v.). - Cf. Vibh. II (s. Guide II, Chap. II) and Vis.M. XIV; further s. paṭigha 2.
sarana: s.
ti-saraṇa.
sāsana (lit. 'message'): the Dispensation of the
Buddha, the Buddhist religion; teaching, doctrine.
Navaṅga-buddha (or
satthu)-sāsana, the ninefold
Dispensation of the Buddha (or the Master) consists of Suttas (Sutta), mixed
prose (geyya), exegesis (veyyākaraṇa), verses (gāthā), solemn utterances
(udāna), sayings of the
Blessed One (itivuttaka), birth
stories (jātaka),
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
Piṭaka are comprised in that
ninefold division (see Aṭṭhasālinī
Tr., I, 33). It is a classification according to literary styles, and not
according to given texts or books.
sasaṅkhāra-parinibbāyī:
'one who reaches Nibbāna with
exertion', is a name of one of the 5 kinds of Non-returners (Anāgāmī, q.v.).
sasaṅkhārika-citta
(in Dhs.: sasaṅkhārena): a prepared, or prompted.
state of consciousness, 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: asaṅkhārika-citta, q.v.
sassata-diṭṭhi
(-vāda): '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-diṭṭhi), i.e.
the belief in a personality falling at death a prey to absolute annihilation.
For more details, s. diṭṭhi.
sati: 'mindfulness', is one of the 5 spiritual
faculties and powers (s. bala),
one of the 7 factors of enlightenment (bojjhaṅga,
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 kammically wholesome (kusala, q.v.) and kamma-produced
lofty (Sobhana) consciousness
(Cf. Tab. II). - For the 4 foundations of mindfulness s. foll.
Satipaṭṭhāna:
the 4 'foundations of
mindfulness', lit. 'awarenesses of mindfulness' (sati-upaṭṭhāna), are: contemplation of body,
feeling, mind and mind-objects. - For sati,
s. prec.
A detailed treatment of this subject,
so important for the practice of Buddhist mental culture, is given in the 2 Satipaṭṭhāna Suttas (D. 22; M. 10),
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 Nibbāna is the 4 foundations of mindfulness."
After these introductory words, and
upon the question which these 4 are, it is said that the monk dwells in
contemplation of the body, the feelings, the mind, and the mind-objects,
"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 Satipaṭṭhāna
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 (kāyanupassanā) consists
of the following exercises: mindfulness with regard to in-and-outbreathing (ānāpānasati , q.v.),
minding the 4 postures (iriyāpatha,
q.v.), mindfulness and clarity of consciousness (satisampajañña, q.v.), reflection on the 32 parts of the body
(s. kāyagatāsati
and asubha), analysis
of the 4 physical elements (dhātuvavatthāna,
q.v.), cemetery meditations (sīvathikā
q.v.).
(2) All feelings (vedanānupassanā) that
arise in the meditator he clearly perceives, namely: agreeable and disagreeable
feeling of body and mind, sensual and super-sensual feeling, indifferent
feeling .
(3) He further clearly perceives and
understands any state of consciousness or mind (cittānupassanā), whether it is greedy or not, hateful
or not, deluded or not, cramped or distracted, developed or undeveloped,
surpassable or unsurpassable, concentrated or unconcentrated, liberated or
unliberated.
(4) Concerning the mind-objects (dhammānupassanā), he
knows whether one of the five hindrances (nīvaraṇa, q.v.) is present in him or not, knows how
it arises, how it is overcome, and how in future it does no more 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 (āyatana q.v.): the eye and the visual object, the ear and
the audible object, .. mind and mind-object, he knows the fetters (saṃyojana, q.v.) based on
them, knows how they arise, how they are overcome, and how in future they do no
more arise. He knows whether one of the seven factors of enlightenment (bojjhaṅga, 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 Satipaṭṭhāna
should not therefore be thought of as a mere collection of meditation
subjects, any one of which may be taken out and practised 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 Satipaṭṭhāna 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 contemplatons are to be cultivated when occasion for them arises during
meditation and in everyday life.
After cach 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
feeling, mind and mind-objects.
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 (ānāpāna-sati,
q.v.).
Literature: The Way of
Mindfullness, tr. of Sutta and Com.,
by Soma Thera (3rd ed;
sati-sambojjhaṅga: 'mindfulness as factor of enlightenment' s. bojjhaṅga.
sati-sampajañña: 'mindfulness and clarity of consciousness, s. sampajañña.
satta: 'living being'. This term, just like attā, puggala, jīva, and all the other terms denoting 'ego-entity', is to
be considered as a merely conventional term (vohāra-vacana), not possessing any reality-value. For the
impersonality of all existence. s.
anattā,
paramattha, puggala, jīva, satta, paṭiccasamuppāda.
sattakkhattu-parama:
'one wth only 7 further
rebirths at the utmost', is one of the 3 kinds of Stream-winners (Sotāpanna, q.v.).
sattāvāsa, nava: 'abodes of beings'. In
the Sutta-texts (e.g. D. 33; A.IX, 24)
9 such abodes are mentioned:
"There are, o monks, 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 (vinipātika, 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 (ābhassara, s. deva II).
(4) "There are beings who are
equal in body and equal in perception, such as the All-Illuminating Gods (subha-kiṇha; s. deva II).
(5) "There are beings without
perception and feeling, such as the unconscious beings (asañña-satta, q.v.).
(6) "There are beings who, through
the complete overcoming of perceptions of matter (rūpa-sañña), the disappearance of perceptions of
sense-reaction (paṭigha-sañña),
and the non-attention to perceptions of variety thinking: 'Boundless is
space', are reborn in the sphere of buundless space (s. deva, III;
jhāna,
5).
(7) "There are beings who, through
the complete overcoming of the sphere of boundless space, thinking: 'Boundless
is consciousness', are reborn in the sphere of boundless consciousness (s. jhāna 6).
(8) "There are beings who, through
the complete overcoming of the sphere of boundless consciousness, thinking:
'Nothing is there, are reborn in the sphere of nothingness (s. jhāna, 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. jhāna, 8)" (A. IX, 24).
According to the Com. to A., the beings
of the Pure Abodes (Suddhāvāsa
, q.v.) are not mentioned here, for the reason that they exist only in
those world-periods in which Buddhas appear. Cf. viññāṇa-ṭṭhiti.
sa-upādisesa-Nibbāna:
s. Nibbāna, upādi.
sāvaka: 'hearer', i.e. 'disciple', refers, in a
restricted sense (then mostly
ariya-sāvaka,
'nohle disciple'), only to the 8 kinds of noble disciples (ariya-puggala, q.v.).
sāvaka-bodhi: 'enlightenment of the disciple', designates the
holiness of the disciple, as distinguished from the holiness of the Pacceka Buddha (q.v.)
and the Sammā-sambuddha
(q.v.).
sceptical doubt:
vicikicchā
(q.v.). Cf. kaṅkhā.
scruples: kukkucca (q.v.).
sekha: a 'noble learner', a disciple in higher
training, i.e. one who pursues the 3 kinds of training (sikkhā, q.v.), is one of those 7 kinds of noble disciples
who have reached one of the 4 supermundane 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 worldling (puthujjana,
q.v.) is called 'neither a noble learner, nor perfected in learning' (n’eva-sekha-nāsekha). Cf. Pug.
23-25.
self: attā(q.v.).
self-annihilation, craving for: vibhava-taṇhā (s. taṇhā).
self-confidence:
vesārajja (q.v.).
self-mortification:
atta-kilamatha
(q.v.).
senāsana: 'dwelling place', is one of the 4 requisites of
the monk's life (s. sīla
4). To be suitable for spiritual training, it should possess 5 advantages. As
it is said (A. X, 11): "But how, o monks, 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 almsround) 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 monk without difficulty obtains robes, almsfood, dwelling,
and the necessary medicines. There are elder monks 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 Pātimokkha; s. Pātimokkha). And he approaches them from time to
time, questions them, asks them for explanations, etc.
sense-organs and objects: s. āyatana, dhātu.
sense-stimuli, corporeality responding to: s. āyatana.
sensitive
corporeality: pasāda-rūpa (q.v.).
sensuality (subj. & obj.):
sensuous clinging:
kāmūpādāna;
s. upādāna.
sensuous craving:
kāma-taṇhā (-rāga),
is one of the 10 fetters (saṃyojana,
q.v.), and one of the 3 kinds of craving (taṇhā, q.v.).
sensuous sphere (-world): s. avacara, loka.
serenity: s. samatha.
seven rebirths at
the utmost: s. Sotāpanna.
sex: s.
bhāva.
sexual intercourse,
unlawful: s. kāmesu micchācāra.
shame: hiri (q.v.).
shamelessness: ahirika
(q.v.).
signless: animitta ; s. ceto-vimutti,
vimokkha, vipassanā.
sikkhā: the 'training', which the Buddha's disciple has
to undergo, is 3-fold: training in higher morality (adhisīla-sikkhā), in higher mentality (adhicitta-sikkhā), and in
higher wisdom (adhipaññā-sikkhā). This 3-fold training
refers to the 3-fold division of the the 8-fold Path (magga, q.v.) in morality, concentration and wisdom (sīla, samādhi, paññā).
In D. 16 and A.IV,1 it is said:
"It is through not understanding,
not penetrating noble morality ... noble concentration ... 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
concentration, this wisdom, this deliverance. Being endowed with morality,
concentration brings high fruit and blessing. Being endowed with concentration,
wisdom hrings high fruit and blessing. Being endowed with wisdom, the mind
becomes freed from all cankers (āsava
q.v.) namely, from the sensuous canker (kāmāsava), from the canker of existence (bhavāsava) from the canker of
opinions (diṭṭhisava)
from the canker of ignorance (avijjāsava).
sikkhāpada: 'steps of training', moral rules.
The 5 moral rules, also called pañca-sīla 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.
surāmeraya
etc.)
The 10 rules (dasa-sīla) are binding on all novices and monks, 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 (aṭtha-sīla) which on full and new moon days, and on
the first and last quarter of the moon, are observed by many lay-followers (upāsaka, 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.
sīla: 'morality', 'virtue', is a mode of mind and
volition (cetanā, q.v.)
manifested in speech or bodily action (s. kamma). It is the foundation of the
whole Buddhist practice, and therewith the first of the 3 kinds of training (sikkhā, q.v.) that form the
3-fold division of the 8-fold Path (s. magga),
i.e. morality, concentration 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' pakatisīla),
as distinguished from the external rules for monks or laymen, the so-called
'prescribed morality' (paṇṇatti-sīla,
q.v.), which, as such, is kammically neutral.
"What now is kammically wholesome
morality (kusala-sīla)?
It is the wholesome bodily action (kāya-kamma,
s. kamma), wholesome verbal action (vacī-kamma,
s. kamma), 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. sikkhāpada. Further
cf. cāritta- and vāritta-sīla.
The 4 kinds of morality consisting of
purification (Catupārisuddhi-sīla)
are: (1) restraint with regard to the monks' Disciplinary Code, (2)
restraint of the senses, (3) purification of livelihood, (4) morality with
regard to the 4 requisites (of the monk) .
(1) Restraint with regard to the
Disciplinary Code (Pātimokkha-saṃvara-sīla).
"Here the monk is restrained in accordance with the monks' Disciplinary
Code, is perfect in conduct and behaviour, 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-saṃvara-sīla).
"Whenever the monk perceives a form with the eye, a sound with the ear, an
odour 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 (ājīva-pārisuddhi-sīla). It consists therein that the monk
does not acquire his livelihood in a way unbefitting to a monk.
(4) Morality with regard to the 4
rcquisites (paccaya-sannissita-sīla).
It consists therein that the monk 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 rerlecting 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.
sīlabbata-parāmāsa
and -upādāna: 'attachment
(or clinging) to mere rules and ritual', is the 3rd of the 10 fetters (saṃyojana, q.v.), and one of
the 4 kinds of clinging (upādāna,
q.v.). It disappears on attaining to Stream-entry (Sotāpatti). For definition, s. upādāna.
sīla-samādhi-paññā:
s. sikkhā, magga.
silent buddha: Pacceka Buddha (q.v.).
sitting position, sleeping in: s. dhutaṅga.
sīvathikā:
'cemetery contemplations', as
deseribed in D. 22 and M. 10, have as their objects a corpse one or two or
three days old, swollen up, blue-black in colour, 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.).
skilful: kusala (q.v.).
sloth: middha, s.
nīvaraṇa.
Sobhana: 'lofty', beautiful, pure, are called, in Abh.
S., all states of consciousness excepting the unwholesome and those without
roots (ahetuka). Sobhana-sādhārana are
called the mental factors (cetasika)
common to all lofty consciousness; s. Tab. II.
somanassa: lit 'glad-minded-ness' (su+manas+ya), gladness, joy; identical with
'mentally agreeable feeling' (cetasikā
sukhā
vedanā),
belongs to the feeling-group (vedanākkhandha,
s. khandha II), and is
enumerated amongst the 22 faculties (indriya,
q.v.). It may or may not be associated with kammically wholesome
consciousness (s. Tab. I. 1-4, 9-12, 18-21), with kammically unwholesome
consciousness (greedy c. ib. 22-25), and with kammically neutral consciousness
(ib. 40, 42-45, 57-60, 66-69, 72-76. 81-84), - Somanassa is not identical with pīti (q.v.).
somanassūpavicāra: 'indulging in gladness'; s. mano-pavicāra.
something: kiñcana (q.v.).
Sotāpanna: 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' (kolaṅkola), the one 'germinating only once more' (eka-bījī). 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. saṃyojana),
has entered the stream (to Nibbāna),
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' (kolaṅkola).
(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-bījī).
See Sotāpatti-saṃyutta (
Sotāpannassa aṅgāni:
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
Sotāpatti: 'Stream-entry'; s. Sotāpanna; s. -magga, -phala,
'path and fruition of Stream-entry'; s. ariyapuggala.
Sotāpattiyaṅga:
the 4 (preliminary) 'conditions
to Stream-entry' are: companionship with good persons, hearing the Good Law,
wise reflection, living in conformity with the Law (
space: s.
ākāsa.
spheres (of existence): avacara (q.v.). - The 4 immaterial spheres (āyatana): s. jhāna (5-8).
spiritual
faculties: s. indriya (15-19), indriya-samatta, bala.
spontaneously born
beings: opapātika (q.v.).
stains, the 3: mala
(q.v.).
standstill (of morality etc.): s. hāna-bhāgiya-sīla. S. of
existence: vivatta (q.v.).
stinginess: macchariya (q.v.); cf. Tab. II.
stored-up kamma:
katattā; s. kamma.
stream-entry: s.
Sotāpanna,
ariya-puggala.
streams of merit:
puññadhārā (q.v.).
stream-winner: s.
Sotāpanna,
ariya-puggala.
stupid-natured: s. carita.
subconscious stream
(of existence): bhavaṅga-sota (q.v.).
subha-kiṇha (or-kinna): s.
deva, II.
subha-nimitta: 'beautiful (or attractive) object of mind'; it may
become an inducement to the arising of sense-desire (kāmacchanda; s.
nīvaraṇa):
"No other thing do I know, o monks, 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-saññā, -citta,
-diṭṭhi:
'the perception (consciousnes or view) of beauty (or purity)' in what is
actually devoid of it (asubhe subha-saññā), is one of the 4
perversions (vipallāsa, q.v.).
sublime abodes (or States): brahma-vihāra (q.v.).
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, kamma ripening in: s. kamma.
suchness:
tathatā (q.v.).
Sudassa, Sudassī: s. foll.
Suddhāvāsa : the 'Pure Abodes', are a
group of 5 heavens belonging to the fine-material world (rūpa-loka, s. loka), where only the
Non-returners (s. Anāgāmī,
q.v.) are reborn, and in which they attain Arahatship and Nibbāna (ariya-puggala). The names of the
inhabitants of these Pure Abodes are:
Āviha,
Ātappa, Sudassa, Sudassī, Akaṇiṭṭha. Cf. Anāgāmī.
suddha-vipassanā-yānika
= sukkha-vipassaka (q.v.).
suffering: For the 4 Truths of suffering, s. sacca; further s. ti-lakkhaṇa.
sugati: 'happy course of existence'; s. gati.
sukha: pleasant, happy; happiness, pleasure, joy,
bliss. It is one of the three feelings (s.
vedanā)
and may be either bodily or mental. The texts distinguish between the happiness
of the senses and the h. of renunciation (A. II), worldly (carnal; sāmisa) and unworldly
(non-carnal; nirāmisa)
happiness (M. 10). See A. II, ch. VIII. - Happiness is an indispensable
condition for attaining concentration of mind (samādhi, q.v.), and therefore it is one of the 5 factors
(or constituents) of the 1st absorption (jhānaṅga; s. jhāna)
and is present up to the 3rd absorption inclusively. "The mind of the
happy one has concentration as its fruit and reward" (A.X,1). - "In
him who is filled with happiness, right concentration has found a
foundation" (A.X,3).
sukha-saññā, -citta,
-diṭṭhi:
'the perception (consciousness or view) of happiness' in what is actually
suffering (dukkhe sukha-saññā), i.e. any form of
existence, it is one of the perversions (vipallāsa, q.v.).
sukkha-vipassaka: 'one supported by bare insight', is the
commentarial term for one who, without having attained any of the meditative absorptions (jhāna, q.v.), has realized
only by the support of insight (vipassanā,
q.v.) one or several of the supermundane paths (s. ariyapuggala). In Vis.M. XVIII, he is called suddha-vipassanā-yānika,
as distinguished from 'one who has tranquillity as vehicle' (samathayānika, q.v.). Though
the primary meaning of sukkha
as intended here is as stated above, subcommentaries (e.g. D. Tīkā) employ also
the literal meaning of sukkha,
i.e. 'dry': "His insight is dry, rough, unmoistened by the moisture of
tranquillity meditation." This justifies a frequent rendering of this term
by 'dry-visioned' or 'having dry insight', which, however, should not lead to
misconceptions about the nature of insight meditation as being 'dry' or 'merely
intellectual', while in fact the development of insight will produce rapture
(pīti) and a sense of
urgency (saṃvega) in
the meditator. - (App.).
suñña (adj.), suññatā (noun):
void (ness), empty (emptiness). As a doctrinal term it refers, in Theravāda, exclusively to the anattā 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" (suññaṃ attena vā attaniyena vā;
suññatānupassanā: 'contemplation of emptiness' (s. prec.), is one
of the 18 chief kinds of insight (vipassanā,
q.v.). Cf. Vis.M. XXI.
suññatā-vimokkha:
'emptiness-deliverance'; s. vimokkha.
superiority-conceit:
s. māna.
supermundane: lokuttara (q.v.); -faculties, s. indriya (20-22).
supernormal: mahaggata (q.v.); -knowledges, s. abhiññā.
support, decisive
support: (nissaya,
upanissaya) are two of the 24 conditions (s. paccaya).
supportive kamma:
upatthambhaka kamma; s. kamma.
suppressive kamma:
upapīḷaka kamma; s. kamma.
surāmeraya
-majja-ppamādatthānā veramaṇī sikkhāpadam samādiyāmi: "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.
sikkhāpada)
binding on all Buddhists .
susānik'aṅga:
s. dhutaṅga.
suta-mayā paññā: 'knowledge based on
learning'; s. paññā.
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