- Buddhist Dictionary
- Manual of Buddhist Terms
and Doctrines
by NYANATILOKA MAHATHERA
-C-
cága: 'liberality', is one of the
'blessings' (s. sampadá), 'foundations' (s. adhitthána), 'recollections'
(s. anussati), 'treasures' (s. dhana).
cakka: 'wheel', is one of the
seven 'precious possessions' (ratana) of a righteous World Emperor (cakkavatti:
'He who owns the Wheel,' cf. D. 26), and symbolizes conquering progress and expanding
sovereignty. From that derives the figurative expression dhamma-cakkam pavatteti, 'he
sets rolling the Wheel of the Law' and the name of the Buddha's first sermon,
Dhamma-cakkappavattana Sutta (s. dhamma-cakka).
Another figurative meaning of C. is
'blessing'. There are 4 such 'auspicious wheels' or 'blessings': living in a suitable
locality, company of good people, meritorious acts done in the past, right inclinations
(A. IV, 31).
Bhava-cakka, 'wheel of existence',
or of life, is a name for 'dependent origination' (s. paticca-samuppáda).
See The Buddhist Wheel
Symbol, by T. B. Karunaratne (WHEEL 137/138); The Wheel of Birth and Death, by Bhikkhu
Khantipalo (WHEEL 147/149)
cakkh' áyatana: 'the base
"visual organ" ' (s. áyatana).
cakkhu: 'eye' s. áyatana. -
The foll. 5 kinds of 'eyes' are mentioned and explained in CNid. (PTS, p. 235; the first 3
also in It. 52): 1. the physical eye (mamsa cakkhu), 2. the divine eye (dibba-cakkhu;
s. abhiññá), 3. the eye of wisdom (paññá-cakkhu), 4 the eye of a
Buddha (Buddha-c.), 5. the eye of all-round knowledge (samanta-c.;
a frequent appellation of the Buddha).
cakkhu-dhátu: 'the element
"visual organ" '(s. dhátu).
cakkhu-viññána: 'eye-consciousness'
(s. viññána).
cankers: s. ásava.
carana: s. vijjá-carana.
carita: 'nature, character'. In
Vis.M. III there are explained six types of men: the greedy-natured (rága-carita), the
hate-natured (dosa-carita), the stupid or dull-natured (moha-carita), the
faithful-natured (saddhá-carita), the intelligent-natured (buddhi-carita), the
ruminating-natured (vitakka-carita). - (App.).
cáritta- and váritta-síla: 'morality
consisting in performance and morality consisting in avoidance,' means "the
performance of those moral rules which the Blessed one has ordained to be followed, and
the avoidance of those things that the Blessed One has rejected as not to be
followed" (Vis.M. III). - (App.).
catu-dhátu-vavatthána: 'analysis
of the four elements'; s. dhátu-vavatthána.
catu-mahárájika-deva a class of
heavenly beings of the sensuous sphere; s. deva.
catu-párisuddhi-síla: s.
síla.
catu-vokára-bhava: 'four-group
existence', is the existence in the immaterial world (arúpa-loka; s. loka), since
only the four mental groups (feeling, perception, mental formations, consciousness, s.
khandha) are found there, the corporeality group being absent. Cf. pañca-vokára-bhava,
eka-vokára-bhava. (App.: vokára).
cause: cf. paccaya (1).
- For the five c. of existence, s. paticca-samuppáda (10).
cemetery: ascetic practice of
living in a c.; s. dhutanga.
cemetery-meditations: s.
sívathiká.
cetaná: 'volition', will, is
one of the seven mental factors (cetasika, q.v.) inseparably bound up with all
consciousness, namely sensorial or mental impression (phassa), feeling (vedaná),
perception (saññá), volition (cetaná), concentration (samádhi), vitality
(jívita), advertence (manasikára). Cf. Tab. II, III.
With regard to karmical volition (i.e.
wholesome or unwholesome karma) it is said in A. VI, 13: "Volition is action (karma),
thus I say, o monks; for as soon as volition arises, one does the action, be it by body,
speech or mind." For details, s. paticca-samuppáda (10), karma.
cetasika: 'mental things, mental
factors', are those mental concomitants which are bound up with the simultaneously arising
consciousness (citta = viññána) and conditioned by its presence . Whereas in the
Suttas all phenomena of existence are summed up under the aspect of 5 groups:
corporeality, feeling, perception, mental formations, consciousness (s. khandha), the
Abhidhamma as a rule treats them under the more philosophical 3 aspects: consciousness,
mental factors and corporeality (citta, cetasika, rúpa). Thus, of these 3 aspects,
the mental factors (cetasika) comprise feeling, perception and the 50 mental
formations, altogether 52 mental concomitants. Of these, 25 are lofty qualities (either
karmically wholesome or neutral), 14 karmically unwholesome, while 13 are as such
karmically neutral, their karmical quality depending on whether they are associated with
wholesome, unwholesome or neutral consciousness. For details s. Tab. II, III. Cf. prec.
(App . )
cetaso vinibandha: 'mental
bondages', are 5 things which hinder the mind from making right exertion, namely: lust for
sensuous objects, for the body, for visible things, for eating and sleeping, and leading
the monk's life for the sake of heavenly rebirth. For details, s. A.V, 205; X, 14; D. 33;
M. 16. Cf. foll.
cetokhila: 'mental obduracies', are
5 things which stiffen and hinder the mind from making right exertion, namely: doubt about
the Master, about the Doctrine, about the (holy) Brotherhood, about the training, and
anger against one's fellow-monks. For details s. A.V, 206, X 14; D. 33; M. 16. Cf. prec.
ceto-pariya-ñána: 'penetrating
knowledge of the mind (of others)', is one of the 6 higher powers (abhiññá 3,
q.v.).
ceto-vimutti: 'deliverance of
mind'. In the highest sense it signifies the fruition of Arahatship (s. ariya-puggala),
and in particular, the concentration associated with it. It is often linked with the
'deliverance through wisdom' (paññá-vimutti, q.v.), e.g. in the ten powers of a
Perfect One (s. dasa-bala). See vimokkha I.
It is also called 'unshakable deliverance
of mind' (akuppa-c.); further 'boundless d. of m'. (appamána-c.);
'd. of m. from the conditions of existence, or signless d. of m.' (animittá-c.);
'd. of m. from the appendages' (ákincañña-c.), since that state of
mind is free from the 3 bonds, conditions and appendants, i.e. from greed, hatred and
ignorance; and since it is void thereof, it is called the 'void deliverance of mind' (suññatá-c.)
In a more restricted sense, 'boundless
deliverance of mind' is a name for the 4 boundless states, i.e. loving-kindness,
compassion, altruistic joy and equanimity (s. brahma-vihára); 'd. of m. from the
appendages' stands for the 'sphere of nothingness' (ákiñcaññáyatana s. jhána
7); 'd. of mind from the conditions of existence', for d. of mind due to non-attention to
all conditions of existence; 'void d. of m' for d. of m. due to contemplating voidness of
self. For further details, s. M. 43.
chal-abhiññá: the 6 'higher
powers'; s. abhiññá.
chal-abhiñño: an Arahat who is a
'possessor of the 6 higher powers' (s. abhiññá).
chanda: intention, desire,
will.
1. As an ethically neutral psychological
term, in the sense of 'intention', it is one of those general mental factors (cetasika,
q.v. Tab. II) taught in the Abhidhamma, the moral quality of which is determined by
the character of the volition (cetaná, q.v.) associated therewith. The Com.
explains it as 'a wish to do' (kattu-kamyatá-chanda). If intensified, it acts also
as a 'predominance condition' (s. paccaya 3).
2. As an evil quality it has the meaning
of 'desire', and is frequently coupled with terms for 'sensuality', 'greed', etc., for
instance: káma-cchanda, 'sensuous desire', one of the 5 hindrances (s. nívarana);
chanda-rága, 'lustful desire' (s. káma). It is one of the 4 wrong paths
(s. agati).
3. As a good quality it is a righteous
will or zeal (dhamma-chanda) and occurs, e.g. in the formula of the 4 right efforts
(s. padhána): "The monk rouses his will (chandam janeti)...." If
intensified, it is one of the 4 roads to power (s. iddhipáda).
change, contemplation of: one of
the 18 chief kinds of insight (vipassaná, q.v.) .
chaos: cf. kappa.
character: On the 6 kinds of human
character, s. carita.
characteristics of existence,
the. 3: ti-lakkhana (q.v.).
chaste life: brahma-cariya
(q.v.).
chief-elements, the 4: mahá-bhúta
(q.v.) - dhátu (q.v.).
cintá-maya-paññá: 'Wisdom (or
knowledge) based on thinking', s. paññá.
citta: 'mind', 'consciousness',
'state of consciousness', is a synonym of mano (q.v.) and viññána (s. khandha
and Tab. 1). Dhs. divides all phenomena into consciousness (citta), mental
concomitants (cetasika, q.v.) and corporeality (rúpa).
In adhicitta, 'higher
mentality', it signifies the concentrated, quietened mind, and is one of the 3 trainings
(s. sikkhá). The concentration (or intensification) of consciousness is one of the
4 roads to power (s. iddhipáda).
citta-ja (citta-samutthána)-rúpa:
'mind-produced corporeality'; s. samutthána.
citta-kammaññatá, °lahutá,
°mudutá, °paguññatá, °passaddhi, °ujukatá; s. Tab. II.
citta-kkhana: 'consciousness-moment',
is the time occupied by one single stage in the perceptual process or cognitive series (cittavíthi;
s. viññána-kicca). This moment again is subdivided into the genetic
(uppáda), static (thiti) and dissolving (bhanga) moment. One such
moment is said in the commentaries to be of inconceivably short duration and to last not
longer than the billionth part of the time occupied by a flash of lightning. However that
may be, we ourselves know from experience that it is possible within one single second to
dream of innumerable things and events. In A. I, 10 it is said: "Nothing, o monks, do
I know that changes so rapidly as consciousness. Scarcely anything may be found that could
be compared with this so rapidly changing consciousness." (App. khana).
cittánupassaná: 'contemplation
of consciousness', is one of the 4 foundations of mindfulness (satipatthána, q.v.)
citta-samutthána-rúpa: 'mind-produced
corporeality'; s. samutthána.
citta-sankhára: s. sankhára.
citta-santána: 'consciousness-continuity';
s. santána.
cittass'ekaggatá: 'one-pointedness
of mind', is a synonym of concentration, or samádhi (q.v.)
citta-vipallása: 'perversion of
mind'; s. vipallása.
citta-visuddhi: 'purification of
mind', is the 2nd of the 7 stages of purification (visuddhi, II,. q.v.).
citta-víthi: 'process of
consciousness'; s. viññána-kicca.
citt'ekaggatá = cittass'ekaggatá
(q.v.).
clarity of consciousness: sampajañña
(q.v.).
clinging, the 4 kinds of: upádána
(q.v.).
cognitive series: s. viññána-kicca.
companionship: Influence of good
and bad° = samseva (q.v.) .
compassion: karuná; s. brahma-vihára.
comprehension: clear c.:
s. sampajañña. - c. in insight, s. sammasana. - As an alternative
tr. for full understanding, s. pariññá.
co-nascence: sahajáta-paccaya,
is one of the 24 conditions (paccaya, q.v.) .
conceit: mána (q.v.);
further s. samyojana.
concentration: samádhi
(q.v.) - right°, s. sacca (IV. 8), magga (8). - wrong°, s. micchá-magga
(8).
conception 1. thought-c°: cf. vitakka-vicára.
conception 2. (in the mother's
womb): okkanti (q.v.).
conditions, the 24: paccaya
(q.v.).
conditions of existence, deliverance
from the: see ceto-vimutti; vimokkha.
confidence: s. saddhá.
consciousness: viññána (s.
khandha), citta (q.v.), mano (q v ) - Moment of °: citta-kkhana (q.v.).
Contemplation of °: cittánupassaná: s. satipatthána - Corporeality
produced by °: citta-ja-rúpa, s. samutthána - Abodes or supports of °:
cf. viññánatthiti (q.v.) Functions of °: viññána-kicca (q.v.).
contemplation: s. anupassaná.
contentedness (with whatever
robe, etc.) belongs to the noble usages: ariya-vamsa (q.v.).
contentment: appicchatá, is
one of the ascetic virtues. Cf. A. X, 181-90.
contiguity: samanantara-paccaya,
is one of the 24 conditions (paccaya, q.v.).
continuity (of body,
subconsciousness, consciousness or groups of existence): santána (q.v.).
control, effort of: s. padhána.
conventional (expression or truth):
s. desaná.
corporeality: produced through
consciousness, karma, etc.; s. samutthána. - Sensitive c.: pasáda-rúpa.
(q.v.).
corporeality and mind: s. náma-rúpa.
corporeality-group: rúpa-kkhandha:
s. khandha.
corporeality-perceptions: rúpa-saññá:
s. jhána.
corruptions: s. upakkilesa.
cosmogony: cf. kappa.
counteractive karma: upapílaka-kamma;
s. karma.
counter-image (during
concentration): s. nimitta, kasina, samádhi.
course of action (wholesome or
unwholesome): kammapatha (q.v.).
covetousness: abhijjhá
(q.v.); further s. kamma-patha (1).
cowardice: s. agati.
craving: tanhá (q.v.), rága
(q.v.); further s. múla.
created, the: sankhata
(q.v.).
cuti-citta: 'death-consciousness',
lit. 'departing consciousness', is one of the 14 functions of consciousness (viññána-kicca
q.v.).
cutúpapáta-ñána the 'knowledge
of the vanishing and reappearing' (of beings) is identical with the divine eye; s. abhiññá.
cycle of existence: s. samsará,
vatta.