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.
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.
Happiness: feeling of h.: see:
sukha- The idea of h. of the world,
Happy courses of existence:
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:
are two of the 6 kammical roots mūla or
root-conditions hetu;paccaya 1.
Hate-rooted consciousness: see:
Tab. I. 30, 31.
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'
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:
Highest knowledge: see:
Hindrances: the 5:
Hiri-ottappa: 'moral shame and Fear of Wrongdoing',
are associated with all kammically advantageous consciousness see:
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.