Cāga: 'generosity', is one of the 'blessings' see:
sampadā 'foundations' see:
adhitthāna, recollections' see:
anussati, treasures' see:
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
he sets rolling the Wheel of the Law' and the name of the Buddha's first sermon,
Dhamma-cakkappavattana Sutta see: 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.
'wheel of existence', or of life, is a name for 'dependent origination' see:
See The Buddhist Wheel Symbol, by T. B. Karunaratne
137/138; The Wheel of Birth
and Death, by Bhikkhu Khantipalo WHEEL
Cakkhāyatana: 'the base;visual organ;
' see: āyatana.
Cakkhu: 'eye' see:
āyatana The foll. 5 kinds of 'eyes' are mentioned and explained
PTS, p. 235; the first 3 also in
It. 52: 1. the physical eye mamsa
cakkhu. the divine eye
abhiññā,. the eye of understanding
the eye of a Buddha buddha-c.,. the eye of all-round knowledge
samantac.; a frequent appellation of the Buddha.
Cakkhu-dhātu: 'the element;visual organ;
Cakkhu-viññāna: 'visual-consciousness' see:
Carita: 'nature, character'. In
Vis.M III there are explained six types
of men: the greedy-natured rāga-carita
the hate-natured dosa-carita the
stupid or dull-natured moha-carita
the faithful-natured saddhā-carita
the intelligent-natured buddhi-carita
the ruminating-natured vitakka-carita
Cāritta-sīla: and Vāritta-sīla:
'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..
of the four elements'; see: dhātu-vavatthāna
Catu-mahārājika-deva: a class of
divine beings of the sense-sphere; see: deva.
Catu-vokāra-bhava: 'four-group existence',
is the existence in the immaterial world arūpa-loka
see: loka since only the four mental groups
feeling, perception, mental constructions, consciousness, see:
khandha are found there, the materiality
group being absent. Cf. pañca-vokāra-bhava, eka-vokāra-bhava
Cause: cf. paccaya
1. - For the five c.: of existence, see:
Cemetery: ascetic practice of living in a
c.; see: dhutānga.
Cetanā: 'intention', will, is one of
the seven mental properties cetasika inseparably
bound up with all consciousness, namely sensorial or mental contact
Tab. II, III.
With regard to kammical intention i.e. advantageous or disadvantageous kamma
it is said in A. VI, 13:;intention is action
kamma, thus I say, o Bhikkhus; for as soon as intention arises, one does the
action, be it by body, speech or mind.; For details, see:
Cetasika: 'mental things, mental
those mental properties which are bound up with the simultaneously arising
consciousness citta =
viññāna and conditioned by its presence.
Whereas in the Suttas all phenomena of existence are summed up under the aspect
of 5 groups: materiality, feeling, perception, mental constructions, consciousness
see: khandha the Abhidhamma as a rule
treats them under the more philosophical 3 aspects: consciousness, mental
and materiality citta, cetasika, rūpa Thus, of these 3 aspects,
the mental properties cetasika comprise feeling,
perception and the 50 mental constructions, altogether 52 mental properties.
Of these, 25 are lofty qualities either kammically advantageous or neutral,
14 kammically disadvantageous, while 13 are as such kammically neutral, their
kammical quality depending on whether they are associated with advantageous,
disadvantageous or neutral consciousness. For details see:
Tab. II, III. Cf. prec. App.
Cetaso vinibandha: 'mental bondages',
are 5 things which hinder the mind from making right exertion, namely: lust
for sense-objects, for the body, for visible things, for eating and sleeping,
and leading the monk's life for the sake of divine rebirth. For details, see:
A.V, 205; X, 14;
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 Noble Brotherhood, about
the training, and anger against one's fellow-Bhikkhus. For details
A.V, 206, X 14;
M. 16. Cf. prec.
knowledge of the mind of others', is one of the 6 higher powers
Ceto-vimutti: 'deliverance of mind'. In the
highest sense it signifies the fruition of Arahatship see:
ariya-puggala and in particular,
the concentration associated with it. It is often linked with the 'deliverance
through understanding' paññā-vimutti,,
e.g. in the ten powers of a Perfect One see: dasa-bala
See vimokkha I.
It is also called 'unshakable deliverance of mind' akuppa further
'Infinite of m'. appamāna d. of m. from the conditions of existence,
or signless of m.' animittā d. of m. from the appendages' ākincañña
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' suññatā-c.
In a more restricted sense, 'Infinite deliverance of mind' is a name for
the 4 Infinite states, i.e. loving-kindness, Pity, altruistic joy and equanimity
see: brahma-vihāra; d. of m. from the appendages stands for the sphere of
nothingness ākiñcaññāyatana see: jhāna
7; 'd. of mind from the conditions of existence', for of mind due to non-attention
to all conditions of existence; 'void of m' for of m. due to contemplating
voidness of self. For further details, see: M.
Chal-abhiññā: the 6 'higher powers';
Chal-abhiñño: an Arahat who is a 'possessor
of the 6 higher powers' see: abhiññā.
Chanda: intention, desire, will.
1. As an ethically neutral psychological term, in the sense of
'intention', it is one of those general mental properties
cetasika Tab. II taught in the Abhidhamma,
the moral quality of which is determined by the character of the intention
cetanā associated therewith. The
Com. explains it as 'a wish to do'
If intensified, it acts also as a 'predominance condition' see:
2. As an evil quality it has the meaning of 'desire', and is frequently
coupled with terms for 'sensuality', 'greed', etc., for instance:kāma-cchanda,
sense-desire', one of the 5 hindrances see:
'lustful desire' see: kāma It is one
of the 4 wrong paths see:
3. As a good quality it is a righteous will or alertness
and occurs, e.g. in the formula of the 4 right efforts see:
padhāna The Bhikkhu rouses his will
chandam janeti...; If intensified, it is one of the 4 roads
to power see: iddhipāda
Change: contemplation of: one of the 18 chief kinds
of insight vipassanā.
Chaos: cf. kappa
Character: On the 6 kinds of human character,
Characteristics: of existence, the. 3:
Chief-elements: the 4:
Cintā-maya-paññā: 'Wisdom or knowledge
based on thinking', see: paññā
Citta: 'mind', 'consciousness', 'state of consciousness',
is a synonym of mano and
Dhs divides all phenomena into consciousness
citta mental properties
cetasika and materiality
In adhicitta 'higher mentality', it signifies the concentrated, quietened
mind, and is one of the 3 trainings see: sikkhā
The concentration or intensification of consciousness is one of the 4 roads
to power see: iddhipāda.
'mind-produced materiality'; see: samutthāna
Citta-kammaññatā: °lahutā, °mudutā,
°paguññatā, °passaddhi, °ujukatā see: Tab. II.
Citta-kkhana: 'consciousness-moment', is
the time occupied by one single stage in the perceptual process or cognitive
series cittavīthi see: viññāna-kicca
This moment again is subdivided into the genetic uppāda 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 Bhikkhus, 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
Cittānupassanā: 'contemplation of consciousness',
is one of the 4 foundations of awareness or mindfulness
materiality'; see: samutthāna.
Cittass'ekaggatā: 'one-pointedness of
mind', is a synonym of concentration, or samādhi
Citta-vipallāsa: 'perversion of mind';
Citta-visuddhi: 'purification of mind',
is the 2nd of the 7 stages of purification
Citta-vīthi: 'process of consciousness'; see:
Clarity of consciousness:
Clinging: the 4 kinds of:
Cognitive series: see:
Companionship: Influence of good and bad°
Comprehension: clear c.: see:
sampajañña c. in insight,
see: sammasana As an alternative
tr. for full understanding, see: pariññā
sahajāta-paccaya is one of
the 24 conditions paccaya.
further see: samyojana
samādhi- right°, see:
sacca IV. 8,
magga 8. - wrong°, see:
Conception: 1. thought-c°: cf.
Conception: 2. in the mother's womb:
Conditions: the 24:
Conditions of existence: deliverance
from the: see ceto-vimutti
Consciousness: viññāna see:
citta mano q v - Moment of °:
citta-kkhana Contemplation of
satipatthāna - Materiality produced
by °: citta-ja-rūpa
see: samutthāna- Abodes or supports
of °: cf. viññānatthiti Functions of °:
Contentedness: with whatever robe, etc.
belongs to the noble usages: ariya-vamsa.
appicchatā is one of the ascetic
virtues. Cf. A. X, 181-90.
one of the 24 conditions paccaya.
Continuity: of body, subconsciousness, consciousness
or groups of existence: santāna.
Control: effort of: see:
Conventional: expression or truth: see:
Materiality: produced through consciousness,
kamma, etc.; see: samutthāna- Sensitive
Materiality and mind: see:
upapīlaka-kamma see: kamma.
Counter-image: during concentration: see:
Course of action: advantageous or disadvantageous:
abhijjhā, further see:
rāga, further see:
Cuti-citta: 'death-consciousness', lit. 'departing
consciousness', is one of the 14 functions of consciousness
Cutūpapāta-ñāna: the 'knowledge of the
vanishing and reappearing' of beings is identical with the divine eye; see:
Cycle of existence: see: samsarā