Gantha 'ties'. There are 4 ties

• Gantha 'ties'. "There are 4 ties:

• 
  the bodily tie (kāyagantha) of covetousness (abhijjhā),
  
• 
  of ill-will (vyāpāda),
  
• 
  of clinging to rule and ritual (sīlabbata-parāmāsa),
  
• 
  of dogmatical fanaticism (idamsaccābhinivesa)" (D.33). -
  

tie /tai/ (n) - dây buộc, dây trói; dây giày, ca vát

• 
  mối ràng buộc, quan hệ , phược
  

covetous /'kʌvitəs/ (adj) thèm thuồng, thèm muốn, tham

ritual /'ritjuəl/ (n) lễ nghi

dogmatical /dɔg'mætikəl/(adj) giáo điều; giáo lý, võ đoán, quyết đoán

fanaticism /fə'nætisizm/ (n) sự cuồng tín

1) Tham Thân Hệ Phược

2) Sân Thân Hệ Phược

3) Giới Cấm Thủ Thân Hệ Phược

4) Thử Thực Chấp Thân Hệ Phược

• gati (lit. 'going'): 'course of existence', destiny, destination.

Of these, the first 3 count as woeful courses (duggati, s. apāya), the latter 2 as happy courses (sugati).

course [kɔ:s] - tiến trình, dòng; quá trình diễn biến

• 
  hướng, chiều hướng; đường đi, “thú”
  

to count: tính, đếm, được tính đến

woeful /'wouful/ = (woesome) /'wousəm/(adj)

• 
  buồn rầu, thiểu não (người)
  
• 
  đáng buồn, đáng thương
  
• 
  đau khổ, thống khổ, đầy tai ương
  

happy courses: thiện thú

• hadaya-vatthu: 'heart as physical base' of mental life.

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 Patthana 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).

physical /'fizikəl/ (adj) (thuộc) vật chất, (thuộc) vật lý; (thuộc) thân thể

base /beis/(n) : cơ sở, nền, nền tảng, nền móng

localize /'loukəlaiz/ xác định vị trí, định vị

• hetu

In Abhidhamma, it denotes the wholesome and unwholesome roots (mūla, q.v.). In that sense, as 'root-condition' (hetu-paccaya; s. paccaya), it is the first of the 24 conditions given in the introduction to the Patthāna (s. Guide, p. 117). The Dhammasangani (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 (s. patisandhi).

Sa-hetuka: hữu nhân

A-hetuka: vô nhân

Dvi-hetuka: nhị nhân

Ti-hetuka: tam nhân

Ahetuka-ditthi: vô nhân kiến

• hiri-ottappa: tàm, quý

"To be ashamed of what one ought to be ashamed of, to be ashamed of performing evil and unwholesome 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 unwholesome things: this is called moral dread" (Pug, 79, 80).

"Two lucid things, o monks, protect the world: moral shame and moral dread. 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.

lucid /'lu:sid/(adj) trong , sáng sủa, minh bạch, rõ ràng, trong sáng, dễ hiểu

iddhi

'power', 'magical power'. The magical powers constitute one of the 6 kinds of higher spiritual powers (abhiññā, q.v.). One distinguishes many kinds of magical powers:

• 
  the power of determination (adhitthān' iddhi), i.e. the power of becoming oneself manifold;
  
• 
  the power of transformation (vikubbana iddhi), i.e. the power of adopting another form;
  
• 
  the power of spiritual creation (manomaya iddhi), i.e. the power of letting issue from this body another mentally produced body; ý sinh thân
  
• 
  the power of penetrating knowledge (ñāna-vipphara iddhi), i.e. the power of inherent insight to remain unhurt in danger;
  
• 
  the power of penetrating concentration (samādhivippharā iddhi) producing the same result.
  

They are not a necessary condition for final deliverance.

'Noble power' (ariyā-iddhi) is the power of controlling one's ideas in such a way that one may consider something not repulsive as repulsive and something repulsive as not repulsive, and remain all the time imperturbable and full of equanimity. This training of mind is frequently mentioned in the Suttas (e.g. M.152, A.V.144), but only once the name of ariyā-iddhi is applied to it (D.28). See further Pts.M., Iddhi-kathā, Vis.M. XII.

magical power: thần thông

repulsive /ri'pʌlsiv/ (adj) ghê tởm, gớm guốc

imperturbable /,impə:'tə:bəbl/ (adj) điềm tĩnh, bình tĩnh; không hề bối rối, không hề nao núng

• iddhi-pāda

"These 4 roads of power lead to the attaining and acquiring of magical power, to the power of magical transformation, to the generation of magical power, and to mastery and skill therein" (Pts.M. II. 205, PTS). For a detailed explanation, s. Vis.M. XII.

"Once the monk has thus developed and often practised the 4 roads to power, he enjoys various magical powers, ... hears with the divine ear heavenly and human sounds, ... perceives with his mind the mind of other beings ... remembers many a former existence ... perceives with the divine eye beings passing away and reappearing, ... attains, after the extinction of cankers, deliverance of mind and deliverance through wisdom, free from. cankers.... (S. LI, 2). For a detailed explanation of these 6 higher powers, s. abhiññā.

"Whosoever, o monks, has missed the 4 roads to power, he has missed the right path leading to the extinction of suffering; but whosoever, o monks, has reached the 4 roads to power, he has reached the right path leading to the extinction of suffering" (S. LI, 2).

predominant /pri'dɔminənt/(adj) : chiếm ưu thế, trội hơn hẳn

canker /'kæɳkə/(n) : bệnh viêm loét miệng, nguyên nhân đồi bại, ảnh hưởng thối nát, lậu hoặc

• 
  indriya
  

6 Bases (āyatana):

• 
  1. eye: cakkhu
  
• 
  2. ear: sota
  
• 
  3. nose: ghāna
  
• 
  4. tongue: jivhā
  
• 
  5. body: kāya
  
• 
  6. mind: mano
  

• 
  7. femininity: itthi
  
• 
  8. masculinity: purisa
  
• 
  9. vitality: jīvita
  

• 
  10. bodily pleasant feeling: sukha
  
• 
  11. bodily pain: dukkha
  
• 
  12. gladness: somanassa
  
• 
  13. sadness: domanassa
  
• 
  14. indifference: upekkhā
  

• 
  15. faith: saddhā
  
• 
  16. energy: viriya
  
• 
  17. mindfulness: sati
  
• 
  18. concentration: samādhi
  
• 
  19. wisdom: paññā
  

• 
  20. the assurance: 'I shall know what I did not yet know!': aññātañ-ñassāmīt' indriya
  
• 
  21. the faculty of highest knowledge: aññindriya
  
• 
  22. the faculty of him who knows: aññātāvindriya.
  

(14) (s. upekkhā) is here merely indifferent feeling (= adukkha-m-asukhā vedanā, i.e. 'neither pleasant nor unpleasant feeling') and not identical with that highly ethical state of equanimity (= tatramajjhattatā, i.e. 'keeping everywhere the middle', the equipoise of mind), also called upekkhā which belongs to the group of mental formations (sankhāra-kkhandha; s. Tab II).

(20) arises at the moment of entering the Sotāpatti-Path (sotāpatti-magga), (21) on reaching the Sotāpatti-Fruition (sotāpatti-phala), (22) at attaining the Arahat-Fruition (arahatta-phala). For the three last, s. ariya-puggala.

The faculties, excepting (7) and (8), form one of the 24 conditions (paccaya 16).

In Vibh. V all these faculties are treated in the above order, whereas S.XLVIII enumerates and explains them by way of the above indicated groups, leaving only 20-22 unexplained. See Vis XVI; Path 138ff.

faculty /'fækəlti/ (n) : tính năng, khả năng

assurance /ə'ʃuərəns/(n) :sự chắc chắn; sự tin chắc

equipoise /'ekwipɔiz/(n) : sự thăng bằng, sự cân bằng

• indriya-samatta

• 
  faith,
  
• 
  energy,
  
• 
  mindfulness,
  
• 
  concentration and
  
• 
  wisdom (s. indriya 15-19).
  

For excessive faith with deficient wisdom leads to blind belief, whilst excessive wisdom with deficient faith leads to cunning.

In the same way, great energy with weak concentration leads to restlessness, whilst strong concentration with deficient energy leads to indolence.

Though for both faculties in each of the 2 pairs a balanced degree of intensity is desirable, mindfulness should be allowed to develop to the highest degree of strength. Cf. Vis.M. III- (App.).

equilibrium [,i:kwi'libriəm] (n): trạng thái cân bằng; thăng bằng

deficient /di'fiʃənt/ (adj) : thiếu, thiếu hụt, không đầy đủ,

whilst /wailst/ liên từ : (như) while

cunning /'kʌniɳ/(n) : sự xảo quyệt, sự xảo trá, sự gian giảo, sự láu cá, sự ranh vặt, sự khôn vặt

indolence /'indələns/ (n) : sự lười biếng, sự biếng nhác

intensity /in'tensiti/ (n) : độ mạnh, cường độ

• iriyā-patha

"While going, standing, sitting or lying down, the monk knows 'I go', 'I stand', 'I sit', 'I lie down'; he understands any position of the body." - "The disciple understands that there is no living being, no real ego, that goes, stands, etc., but that it is by a mere figure of speech that one says: 'I go', 'I stand', and so forth." (Com.).