Sīlabbata-upādāna
(same as above)
'attachment or clinging to mere rules and ritual', is the 3rd of the 10 mental chains samyojana, and one of the 4 kinds of clinging upādāna. It disappears on attaining to Stream-entry sotāpatti.
Pali formulas and sentences
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Re: Pali formulas and sentences
Sāvaka-buddha
A rarely used term in Theravada Buddhism, identifying enlightened 'disciples of a Buddha' as Buddhas. These disciples are those enlightened individuals who gain Nibbana by hearing the Dhamma as initially taught by a Sammasambuddha. They might also lead others to enlightenment, but cannot teach the Dhamma in a time or world where it has been forgotten, because they depend upon a tradition that stretches back to a Sammasambuddha.
When the term Sāvakabuddha is used, it refers to a third type of Buddha, other than the Sammasambuddha and Paccekabuddha. The term Savakabuddha is used in Theravadin commentaries, and does not occur in the scriptures of the Pali Canon. The term regularly appears in Mahayana texts such as in Mahayana texts like Shantideva's Bodhisattvacharyavatara and in the Tibetan tradition. Śrāvaka (Pāli: Sāvaka) literally means "one who hears", i.e. a Buddhist who follows the path to enlightenment by means of hearing the instructions of others.
A rarely used term in Theravada Buddhism, identifying enlightened 'disciples of a Buddha' as Buddhas. These disciples are those enlightened individuals who gain Nibbana by hearing the Dhamma as initially taught by a Sammasambuddha. They might also lead others to enlightenment, but cannot teach the Dhamma in a time or world where it has been forgotten, because they depend upon a tradition that stretches back to a Sammasambuddha.
When the term Sāvakabuddha is used, it refers to a third type of Buddha, other than the Sammasambuddha and Paccekabuddha. The term Savakabuddha is used in Theravadin commentaries, and does not occur in the scriptures of the Pali Canon. The term regularly appears in Mahayana texts such as in Mahayana texts like Shantideva's Bodhisattvacharyavatara and in the Tibetan tradition. Śrāvaka (Pāli: Sāvaka) literally means "one who hears", i.e. a Buddhist who follows the path to enlightenment by means of hearing the instructions of others.
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Re: Pali formulas and sentences
Sāvaka-bodhi
'enlightenment of the disciple', designates the Nobility of the disciple, as distinguished from the Nobility of the Pacceka-Buddha and the Sammā-sambuddha.
'enlightenment of the disciple', designates the Nobility of the disciple, as distinguished from the Nobility of the Pacceka-Buddha and the Sammā-sambuddha.
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Re: Pali formulas and sentences
Sattakkhattu-parama
'one wth only 7 further rebirths at the utmost', is one of the 3 kinds of Stream-winners Sotapanna.
'one wth only 7 further rebirths at the utmost', is one of the 3 kinds of Stream-winners Sotapanna.
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Re: Pali formulas and sentences
Sati-sampajañña
'awareness or mindfulness and clarity of consciousness'
'awareness or mindfulness and clarity of consciousness'
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Sati-sambojjhanga
'awareness or mindfulness as link to Awakening'
'awareness or mindfulness as link to Awakening'
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Re: Pali formulas and sentences
Sassata-ditthi: -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-ditthi i.e. the belief in a personality falling at death a prey to absolute annihilation.
'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-ditthi i.e. the belief in a personality falling at death a prey to absolute annihilation.
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Re: Pali formulas and sentences
Sasankhārika-citta
in Dhs.: sasankhārena a prepared, or prompted. state of consciousness, arisen after prior deliberation e.g. weighing of motives or induced by others command, advice, persuasion - exemplified in Vis.M XIV, 84f. - Opposite: asankharika-citta.
in Dhs.: sasankhārena a prepared, or prompted. state of consciousness, arisen after prior deliberation e.g. weighing of motives or induced by others command, advice, persuasion - exemplified in Vis.M XIV, 84f. - Opposite: asankharika-citta.
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Re: Pali formulas and sentences
Sasankhāra-parinibbāyī
'one who reaches Nibbana with exertion', is a name of one of the 5 kinds of Non-returners anagami.
'one who reaches Nibbana with exertion', is a name of one of the 5 kinds of Non-returners anagami.
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Re: Pali formulas and sentences
Sārira-dhātu
The special bodily relics found amongst the bone remains after the cremation of Buddha and most Arahants. The extreme heat of the fire usually causes the larger bone segments to disintegrate and break up, leaving many small, often porous and ashen white colored fragments. After a certain period, the physical elements in each piece of the bone fragments is believed to amalgamate into dense, hard, crystal-like pebbles of various hues of translucency and opacity. The crystal like sarira is believe to able to transform itself from a single pebble into multiple pebbles or from multiple pebbles fused into a single pebbles. Even the hair, which were collected when the Arahant shaved his head each month is believe able to undergone a transformation similar to the cremated bone fragments.
After the cremation of a revered monk, it is customary in Thailand to distribute the remains to monk representing the various province of the country (so that it can be placed in public shrines), the revered monk disciples, his lay follower and general public.
The transformation of the bone fragments into sarira is believed to be the cleansing effect an Arahant has on his physical body elements (khandhas). The process of investigating the dhamma in deep samadhi for the purpose gaining awakening is contributing to the cleansing of the physical body element. After the awakening the physical body elements of an Arahant will remain unpolluted by the mental defilement (greed, hatred and delusion), at the same time an intrinsic level of samadhi that steadily works to cleanse the physical body element is maintained throughout the Arahant daily activities. The duration between the day an Arahant gain awakening and the day the Arahant passes away will have an effect on whether his remain will transform into sarira, as the cleansing of his physical body elements is a slow process.
The special bodily relics found amongst the bone remains after the cremation of Buddha and most Arahants. The extreme heat of the fire usually causes the larger bone segments to disintegrate and break up, leaving many small, often porous and ashen white colored fragments. After a certain period, the physical elements in each piece of the bone fragments is believed to amalgamate into dense, hard, crystal-like pebbles of various hues of translucency and opacity. The crystal like sarira is believe to able to transform itself from a single pebble into multiple pebbles or from multiple pebbles fused into a single pebbles. Even the hair, which were collected when the Arahant shaved his head each month is believe able to undergone a transformation similar to the cremated bone fragments.
After the cremation of a revered monk, it is customary in Thailand to distribute the remains to monk representing the various province of the country (so that it can be placed in public shrines), the revered monk disciples, his lay follower and general public.
The transformation of the bone fragments into sarira is believed to be the cleansing effect an Arahant has on his physical body elements (khandhas). The process of investigating the dhamma in deep samadhi for the purpose gaining awakening is contributing to the cleansing of the physical body element. After the awakening the physical body elements of an Arahant will remain unpolluted by the mental defilement (greed, hatred and delusion), at the same time an intrinsic level of samadhi that steadily works to cleanse the physical body element is maintained throughout the Arahant daily activities. The duration between the day an Arahant gain awakening and the day the Arahant passes away will have an effect on whether his remain will transform into sarira, as the cleansing of his physical body elements is a slow process.
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Re: Pali formulas and sentences
Sappatigha-rūpa
'materiality reacting to sense stimuli', refers to the 5 sense-organs āyatana. - Cf. Vibh. II see: Vis.M XIV.
'materiality reacting to sense stimuli', refers to the 5 sense-organs āyatana. - Cf. Vibh. II see: Vis.M XIV.
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Re: Pali formulas and sentences
Santīrana-citta
'investigating consciousness', is one of the stages in the cognitive series.
'investigating consciousness', is one of the stages in the cognitive series.
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Re: Pali formulas and sentences
Saññā-vipallāsa
'perversion of perception'
'perversion of perception'
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Re: Pali formulas and sentences
Sankhitta-citta
in the Satipatthana Sutta, signifies the 'contracted' or 'cramped' mind, not the concentrated samāhita mind, as often translated by Western authors.
in the Satipatthana Sutta, signifies the 'contracted' or 'cramped' mind, not the concentrated samāhita mind, as often translated by Western authors.
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Re: Pali formulas and sentences
Sankhārupekkhā-ñāna
the 'equanimity-knowledge with regard to the constructions of existence', is one of those kinds of knowledge which form the 'purification by knowledge and vision of the path-progress' see: visuddhi VI, 8.;It is known by 3 names: in the lowest stage it is called 'knowledge consisting in the desire for deliverance' rnuccitu-kamyatā-ñāna in the middle stage it is called the 'reflecting contemplation' patisankhānupassanāñāna in the last stage, however, i.e. after attaining the summit, it is called the 'equanimity-knowledge with regard to the constructions of existence' Vis.M XXI.
the 'equanimity-knowledge with regard to the constructions of existence', is one of those kinds of knowledge which form the 'purification by knowledge and vision of the path-progress' see: visuddhi VI, 8.;It is known by 3 names: in the lowest stage it is called 'knowledge consisting in the desire for deliverance' rnuccitu-kamyatā-ñāna in the middle stage it is called the 'reflecting contemplation' patisankhānupassanāñāna in the last stage, however, i.e. after attaining the summit, it is called the 'equanimity-knowledge with regard to the constructions of existence' Vis.M XXI.