Arūpa-jhāna
Formless mental absorption
Pali formulas and sentences
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Re: Pali formulas and sentences
Arūpa-bhava
Formless becoming. Becoming: bhava, and worlds: loka.
Formless becoming. Becoming: bhava, and worlds: loka.
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Re: Pali formulas and sentences
Appanihita-vimokkha
Desireless mental release
Desireless mental release
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Re: Pali formulas and sentences
Appanā-samādhi
Absorption concentration or full concentration from apeti to fix, is the concentration existing during absorption jhāna, whilst the neighbourhood or access-concentration upacāra samādhi only approaches the 1st absorption without attaining it
Absorption concentration or full concentration from apeti to fix, is the concentration existing during absorption jhāna, whilst the neighbourhood or access-concentration upacāra samādhi only approaches the 1st absorption without attaining it
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Re: Pali formulas and sentences
Appamāna-subha
a kind of divine being
a kind of divine being
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Appamāna-ceto-vimutti
Infinite mental release
Infinite mental release
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Re: Pali formulas and sentences
Āpo-dhātu
Water-element, macroscopic fluidity, microscopic cohesion
Water-element, macroscopic fluidity, microscopic cohesion
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Re: Pali formulas and sentences
Aparihāniya-dhamma
'conditions of welfare' lit. of non-decline, for a nation. Seven such conditions are mentioned in the Mahā-Parinibbāna Sutta D. 16. They are followed by five sets of 7, and one set of 6 conditions, conducive to the welfare of the Community of Bhikkhus, the Sangha. Identical texts at A. VII, 20-25. To be distinguished from the preceding term.
'conditions of welfare' lit. of non-decline, for a nation. Seven such conditions are mentioned in the Mahā-Parinibbāna Sutta D. 16. They are followed by five sets of 7, and one set of 6 conditions, conducive to the welfare of the Community of Bhikkhus, the Sangha. Identical texts at A. VII, 20-25. To be distinguished from the preceding term.
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Re: Pali formulas and sentences
Aparihāna-dhamma
'incapable of relapse', or 'of falling away', namely, with regard to deliverance from some or all mental chains of existence see: samyojana. Thus all Noble Disciples are called, i.e. all those who have attained any of the 4 noble paths to Nobility. With regard to the absorption jhanas, anyone is called 'unrelapsable' who has attained full mastery over the absorptions.
'incapable of relapse', or 'of falling away', namely, with regard to deliverance from some or all mental chains of existence see: samyojana. Thus all Noble Disciples are called, i.e. all those who have attained any of the 4 noble paths to Nobility. With regard to the absorption jhanas, anyone is called 'unrelapsable' who has attained full mastery over the absorptions.
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Re: Pali formulas and sentences
Aparāpariya-vedanīya-kamma
'kamma bearing fruits in later births.'
'kamma bearing fruits in later births.'
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Anurakkhana-padhāna
the 'effort to maintain' advantageous states
the 'effort to maintain' advantageous states
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Re: Pali formulas and sentences
Ānupubbī-kathā
'gradual instruction', progressive teaching; given by the Buddha when it was necessary to first prepare the listener's mind before speaking to him on the advanced teaching of the Four Noble Truths. The stock passage e.g. D. 3; D 14; M. 56 runs as follows:
Then the Blessed One gave him a gradual instruction - that is to say, he spoke on generosity dāna, on morality sīla and on the heavens sagga, he explained the danger, the loss and the depravity of sensual pleasures, and the advantage of renunciation. When the Blessed One perceived that the listener's mind was prepared, pliant, free from obstacles, elevated and lucid; then he explained to him that exalted teaching particular to the Buddhas Buddhānam sāmukkamsikā, that is: Suffering, its cause, its ceasing, and the path.
'gradual instruction', progressive teaching; given by the Buddha when it was necessary to first prepare the listener's mind before speaking to him on the advanced teaching of the Four Noble Truths. The stock passage e.g. D. 3; D 14; M. 56 runs as follows:
Then the Blessed One gave him a gradual instruction - that is to say, he spoke on generosity dāna, on morality sīla and on the heavens sagga, he explained the danger, the loss and the depravity of sensual pleasures, and the advantage of renunciation. When the Blessed One perceived that the listener's mind was prepared, pliant, free from obstacles, elevated and lucid; then he explained to him that exalted teaching particular to the Buddhas Buddhānam sāmukkamsikā, that is: Suffering, its cause, its ceasing, and the path.
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Re: Pali formulas and sentences
Anupubba-vihāra
the 9 'successive abodes', are identical with the 9 anupubba-nirodha see: above. In A. IX, 33 they are called successive attainments anupubba-samāpatti.
the 9 'successive abodes', are identical with the 9 anupubba-nirodha see: above. In A. IX, 33 they are called successive attainments anupubba-samāpatti.
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Re: Pali formulas and sentences
Anupubba-nirodha
The 9 'successive ceasings', are the 8 ceasings reached through the 8 absorptions Jhanas and the ceasing of feeling and perception' see: nirodha-samāpatti, as it is said in A. IX, 31 and D. 33:
In him who has entered the 1st absorption, the sensual-perception kāma-saññā are extinguished. Having entered the 2nd absorption, thought-conception and discursive thinking vitakka-vicāra are extinguished. Having entered the 3rd absorption, joy pīti is extinguished. Having entered the 4th absorption, in-and-out breathing assāsa-passāsa are extinguished. Having entered the sphere of Infinite space ākāsānañcāyatana, the perception of forms rūpa-saññā are extinguished. Having entered the sphere of Infinite consciousness viññānañcāyatana, the perception of the sphere of Infinite space is extinguished. Having entered the sphere of nothingness ākiñcaññāyatana, the perception of the sphere of Infinite consciousness is extinguished. Having entered the sphere of neither-perception-nor-non-perception neva-saññā-nāsaññāyatana the perception of the sphere of nothingness is extinguished. Having entered the ceasing of perception and feeling saññā-vedayita-nirodha perception and feeling are extinguished.
The 9 'successive ceasings', are the 8 ceasings reached through the 8 absorptions Jhanas and the ceasing of feeling and perception' see: nirodha-samāpatti, as it is said in A. IX, 31 and D. 33:
In him who has entered the 1st absorption, the sensual-perception kāma-saññā are extinguished. Having entered the 2nd absorption, thought-conception and discursive thinking vitakka-vicāra are extinguished. Having entered the 3rd absorption, joy pīti is extinguished. Having entered the 4th absorption, in-and-out breathing assāsa-passāsa are extinguished. Having entered the sphere of Infinite space ākāsānañcāyatana, the perception of forms rūpa-saññā are extinguished. Having entered the sphere of Infinite consciousness viññānañcāyatana, the perception of the sphere of Infinite space is extinguished. Having entered the sphere of nothingness ākiñcaññāyatana, the perception of the sphere of Infinite consciousness is extinguished. Having entered the sphere of neither-perception-nor-non-perception neva-saññā-nāsaññāyatana the perception of the sphere of nothingness is extinguished. Having entered the ceasing of perception and feeling saññā-vedayita-nirodha perception and feeling are extinguished.
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Re: Pali formulas and sentences
anupadisesa-nibbana
Nibbana with no fuel remaining (the analogy is to an extinguished fire whose embers are cold); the nibbana of the arahant after his passing away.
Nibbana with no fuel remaining (the analogy is to an extinguished fire whose embers are cold); the nibbana of the arahant after his passing away.