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Habitual kamma: bahula-kamma see: kamma.

Hadaya-vatthu: 'heart as physical base' of mental life. The heart, according to the commentaries as well as to the general Buddhist tradition, forms the physical base vatthu of consciousness In the canonical texts, however, even in the Abhidhamma Pitaka, no such base is ever localized, a fact which seems to have first been discovered by Shwe Zan Aung Compendium of Philosophy, pp. 277ff.. In the Patth. we find repeatedly only the passage:;That material thing based on which mind-element and mind-consciousness element function; yam rūpam nissāya manodhātu ca mano-viññāna-dhātu ca vattanti, tam rūpam.

Hāna-bhāgiya-sīla: -samādhi b h. b. paññā morality, concentration or understanding connected with decline. The other three stages are:thiti-bhāgiya-sīla etc. morality, etc. connected with a standstill; visesa-bhāgiya sīla etc.: morality, etc. connected with progress; nibbedha-bhāgiya sīla etc.: morality, etc. connected with penetration. Cf. A. IV, 179; VI. X, 71.

'Decline' hāna is to be understood with regard to the arising of opposing qualities, 'standstill' thiti with regard to the standstill of the corresponding attentiveness, 'progress' visesa with regard to higher excellency, 'penetration' nibbedha with regard to the arising of perception and reflection connected with the turning away from existence; Vis.M III. Cf. vodāna 2.

Happiness: feeling of h.: see: sukha- The idea of h. of the world, see: vipallāsa.

Happy courses of existence: see: gati.

Harmlessness: see: avihimsā.

Hasituppāda-citta: lit. 'consciousness producing mirth' smile, is found in the Abhidhammattha Sangaha as a name for the joyful mind-consciousness element manoviññāna-dhātu Tab. I. 72 arising as functional consciousness independent of kamma kiriya-citta only in the Arahat. - App..

Hate: and hatelessness: dosa adosa are two of the 6 kammical roots mūla or root-conditions hetu;paccaya 1.

Hate-rooted consciousness: see: Tab. I. 30, 31.

Hate-natured: dosa-carita see: carita.

Health-infatuation: see: mada.

Hearer: disciple: sāvaka

Heat-element: tejo-dhātu see: dhātu

Hell: niraya

Hetu: 'cause', condition, reason; Abhidhamma root-condition. In sutta usage it is almost synonymous with paccaya 'condition', and often occurs together with it 'What is the cause, what is the condition', ko hetu ko paccayo.

In Abhidhamma, it denotes the advantageous and disadvantageous roots mūla. In that sense, as 'root-condition' hetu-paccaya see. paccaya it is the first of the 24 conditions given in the introduction to the Patthāna see: Guide, p. 117. The Dhs 1052-1082 and Patthāna Duka-patth; Guide, p. 144 have sections on roots hetu. - The term is also used a for the classification of consciousness, as sa-hetuka and a-hetuka with and without concomitant root-conditions; b for a division of rebirth consciousness into ahetuka dvihetuka and tihetuka without, with 2, or with 3 root-conditions see: patisandhi

ahetuka-ditthi the false view of the uncausedness of existence; see: ditthi

Higher understanding: clear insight based on h. w.: see: vipassanā/i  Training in H. W., see: sikkhā

Highest knowledge: see: aññā.

Hindrances: the 5: nīvarana

Hiri-ottappa: 'moral shame and Fear of Wrongdoing', are associated with all kammically advantageous consciousness see: Tab. II.

To be ashamed of what one ought to be ashamed of, to be ashamed of performing evil and disadvantageous things: this is called moral shame. To be in dread of what one ought to be in dread of, to be in dread of performing evil and disadvantageous things: this is called Fear of Wrongdoing; Pug, 79, 80.

Two lucid things, o Bhikkhus, protect the world: moral shame and Fear of Wrongdoing. If these two things were not to protect the world, then one would respect neither one's mother, nor one's mother's sister, nor one's brother's wife, nor one's teacher's wife. ; A. II, 7. Cf. ahirika See Atthasālini Tr. I. pp. 164ff.

Homelessness: going into pabbajjā Cf. Progress of the disciple.

Human world: cf. loka gati

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