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Janaka-kamma: 'regenerative kamma'; see: kamma.

Jarā: 'old age, decay', is one of the 3 divine messengers see: deva-dūta. For its conditioning by birth, see: paticcasamuppāda 11.

Jāti: 'birth', comprises the entire embryonic process beginning with conception and ending with parturition.

The birth of beings belonging to this or that order of beings, their being born, their conception okkanti and springing into existence, the manifestation of the groups materiality, feeling, perception, mental constructions, consciousness; see: khandha the acquiring of their sensitive organs: this is called birth; D. 22. For its conditioning by the prenatal kamma-making kamma-bhava see. bhava paticcasamuppāda 9, 10, patisandhi

Javana: fr. javati to impel: 'impulsion', is the phase of full cognition in the cognitive series, or perceptual process citta-vīthi see. viññāna-kicca occurring at its climax, if the respective object is large or distinct. It is at this phase that kamma is produced, i.e. advantageous or disadvantageous intention concerning the perception that was the object of the previous stages of the respective process of consciousness. There are normally 7 impulse moments. In mundane consciousness lokiya, any of the 17 kammically advantageous classes of consciousness Tab. I, 1-17 or of the 12 disadvantageous ones Tab. I, 22-23 may arise at the phase of impulsion. For the Arahat, however, impulsion has no longer a kammic, i.e. rebirth-producing character, but is a kammically independent function kiriya Tab. I, 72-89. There are further 8 supra-mundane classes of impulsion Tab. I, 18-21, 66-69.

The 4 impulse moments immediately before entering an absorption jhāna or one of the supra-mundane paths magga see. ariya-puggala are: the preparatory parikamma approach upacāra adaptation anuloma and change-of-lineage-moment gotrabhū In connection with entering the earth-kasina absorption see: kasina they are explained as follows, in Vis.M IV:;After the breaking off of the subconscious stream of being bhavanga-sota, there arises the 'directing at the mind-door' manodvārāvajjana see: viññānakicca, taking as object the earthkasina whilst thinking, 'Earth! Earth!' Thereupon, 4 or 5 impulse moments flash forth, amongst which the last one change-of-lineage-moment belongs to the fine-material sphere rūpāvacara whereas the rest belong to the sense-sphere kāmāvacara, see: avacara though the last one is more powerful in thought conception, discursive thinking, interest rapture, joy and concentration cf. jhāna than the states of consciousness belonging to the sense-sphere. They are called 'preparatory' parikamma-samādhi as they are preparing for the attainment-concentration appanā-samādhi; access upacāra-samādhi as they are close to the attainment-concentration and are moving in its neighbourhood; adaptive anuloma as they adapt themselves to the preceding preparatory states and to the succeeding attainment concentration. The last one of the four is called 'matured' gotrabhū. In a similar way, the impulse moments before reaching the divine ear are described in Vis.M XIII, 1. - Cf. Kamma - App..

Jewels: The 3: ti-ratana

Jhāna: 'absorption' meditation refers chiefly to the four meditative absorptions of the fine-material sphere rūpa-jjhāna or rūpāvacara-jjhāna avacara They are achieved through the attainment of full or attainment -, or ecstatic concentration appanā see: samādhi during which there is a complete, though temporary, suspension of fivefold sense-activity and of the 5 hindrances see: nīvarana The state of consciousness, however, is one of full alertness and lucidity. This high degree of concentration is generally developed by the practice of one of the 40 subjects of tranquillity meditation samatha-kammatthāna see. bhāvanā Often also the 4 immaterial spheres arūpāyatana are called absorptions of the immaterial sphere arūpa-jjhāna or arūpāvacara-jjhāna The stereotype text, often met with in the Suttas, runs as follows:

1;Detached from sensual objects, o Bhikkhus, detached from disadvantageous consciousness, attached with thought-conception vitakka and discursive thinking vicāra, born of detachment vivekaja and filled with rapture pīti and joy sukha he enters the first absorption.

2;After the subsiding of thought-conception and discursive thinking, and by gaining inner tranquillity and oneness of mind, he enters into a state free from thought-conception and discursive thinking, the second absorption, which is born of concentration samādhi and filled with rapture pīti and joy sukha.

3;After the fading away of rapture he dwells in equanimity, mindful, clearly conscious; and he experiences in his person that feeling of which the Noble Ones say, 'Happy lives the man of equanimity and attentive mind'; thus he enters the 3rd absorption.

4;After having given up pleasure and pain, and through the disappearance of previous joy and grief, he enters into a state beyond pleasure and pain, into the 4th absorption, which is purified by equanimity upekkhā and awareness or mindfulness.

5;Through the total overcoming of the perceptions of matter, however, and through the vanishing of sense-reactions and the non-attention to the perceptions of variety, with the idea, 'Infinite is space', he reaches the sphere of Infinite space ākāsānañcāyatana and abides therein.

[;By 'perceptions of matter' rūpa-saññā are meant the absorptions of the fine-material sphere, as well as those objects themselves...Vis.M X, 1.

By 'perceptions of sense-reactions' patigha-saññā are meant those perceptions that have arisen due to the impact of sense-organs eye, etc. and the sense-objects visible objects, etc.. They are a name for the perception of visible objects, as it is said Jhāna-Vibh.: 'What are here the perceptions of sense-reactions? They are the perceptions of visible objects, sounds, etc.' - Surely, they do no longer exist even for one who has entered the 1st absorption, etc., for at such a time the five-sense consciousness is no longer functioning. Nevertheless, this is to be understood as having been said in praise of this immaterial absorption, in order to incite the striving for it; Vis.M X, 16.

Perceptions of variety ñānatta-saññā are the perceptions that arise in various fields, or the various perceptions; ib.. Hereby, according to Vis.M X, 20, are meant the multiform perceptions outside the absorptions.]

6;Through the total overcoming of the sphere of Infinite space, and with the idea 'Infinite is consciousness', he reaches the sphere of Infinite consciousness viññānañcāyatana and abides therein.

7;Through the total overcoming of the sphere of Infinite consciousness, and with the idea 'Nothing is there', he reaches the sphere of nothingness ākiñcaññāyatana and abides therein.

8;Through the total overcoming of the sphere of nothingness he reaches the sphere of neither-perception-nor-non-perception nevasaññā-n'asaññāyatana and abides therein

Thus the 1st absorption is free from 5 things i.e. the hindrances, nīvarana, and 5 things are present i.e. the factors of absorption; jhānanga Whenever the Bhikkhu enters the 1st absorption, there have vanished sense-desire, ill-will, lethargy and Laziness, restlessness and regrets, doubts; and there are present: thought-conception vitakka discursive thinking vicāra rapture pīti, joy sukha and concentration samādhi In the 2nd absorption there are present: rapture, joy and concentration; in the 3rd: joy and concentration; in the 4th: equanimity upekkhā and concentration; Vis.M IV.

The 4 absorptions of the immaterial sphere see: above 5-8 still belong, properly speaking, to the 4th absorption as they possess the same two constituents. The 4th fine-material absorption is also the base or starting point pādaka-jhāna for the attaining of the higher spiritual powers abhiññā.

In the Abhidhamma, generally a fivefold instead of a fourfold division of the fine-material absorptions is used: the 2nd absorption has still the constituent 'discursive thinking' but without thought-conception, while the 3rd, 4th and 5th correspond to the 2nd, 3rd and 4th, respectively, of the fourfold division see: Tab. I, 9- 13. This fivefold division is based on sutta texts like A. VIII, 63.

For the 8 absorptions as objects for the development of insight vipassanā, see samatha-vipassanā - Full details in Vis.M IV-X.

Jhāna in its widest sense e.g. as one of the 24 conditions; see: paccaya 17, denotes any, even momentary or weak absorption of mind, when directed on a single object.

Jhānanga: 'constituents or factors of absorption'; see: prec.

Jhāna-paccaya: is one of the 24 conditions paccaya.

Jīva: life, vital principle, individual soul. 'Soul life and body are identical' and 'Soul and body are different', these two frequently quoted wrong views fall under the 2 kinds of personality-belief sakkāya-ditthi see: ditthi i.e. the first one under the annihilation-belief uccheda-ditthi and the second under the eternity-belief sassata-ditthi.

Verily, if one holds the view that the soul life is identical with the body, in that case a Noble life is not possible; or if one holds the view that the soul life is something quite different, also in that case a Noble life is impossible. Both these extremes the Perfect One has avoided and shown the Middle Doctrine, which says: 'On ignorance depend the kammic-constructions, on the kammic-constructions depends consciousness', etc.; S. XII. 35.

Jīvita: and Jīvitindriya: 'Life, vitality', may be either physical rūpa-jīvitindriya or mental nāma-jīvitindriya The latter is one of the mental properties inseparably associated with all consciousness; cf. nāma, cetanā, phassa.

Jīvita-navaka-kalāpa: ninefold vital group; see: rūpa-kalāpa.

Joy: somanassa - Altruistic j. = muditā see: brahma-vihāra.

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Updated: 23 December 2016  https://What-Buddha-Said.net/library/Buddhist.Dictionary/dic3_j.htm
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