Sekho
–
A noble learner, A
disciple in higher training. One who pursues the 3 kinds of training called adhisIla, adhicitta and adhipaGGA. And
one who have reached one of the 4 super mundane paths or 3 super mundane
fruition except arahant fruition. There are super mundane states. They are
called –
1.
Sotapatti path
2.
Sotapatti fruition
3.
SakatAgAmi
path
4.
SakatAgAmi
fruition
5.
anAgAmi
path
6.
anAgAmi
fruition
7.
arahant path
8.
arahant fruition.
One who has reached
until arahant path, except arahant fruition is called sekha. They are still
training for fully super mundane. They are not fully possessed super mundane
state.
There are various kinds
of definitions upon word sekha in commentaries.
“sammAdiTThiM
sikkhatIti sekho”[1]
– one who training right view is called sekha.
“sikkhtIti
sekho, kiM sikkhati? adhisIlaM ahicittaM ahipaGGaGca atha vA sikkhnaM sikkhA,
sA etassa sIlanti sekho”[2] –
Training is called sekha. But, what are the trainings? The training of adhisIla, adhicitta and adhipaGGa is called
sekha.
These are the one side
of meaning of sekha. In other hand sekha is one who gaining the sekha
phenomena. One who possesses remaindering right view, right thought, right
speech, right action, right livelihood, right effort, right mindfulness and
right concentration is called sekha. It mentioned in paThama sekha sutta vaNNanA –
ekaka nipAta aTThakathA and also in saMyutta nikaya.
“SekhadhammapaTilAbhato sekho.
vuttaGhetaM, kittAvatAnu kho bhante sekho hotIti? Idha bhikkhu sekhAya
sammAdiTThiyA samannAgato hoti, sekhena sammA saNkappena samannAgato hoti, sekhAya
sammA vAcAya samannAgato hoti, sekhena sammA kammantena samannAgato hoti, sekhena
sammA AjIvena samannAgato hoti, sekhena sammA vAyAmena samannAgato hoti, sekhena
sammA satiyA samannAgato hoti, sekhena sammA samAdhiya samannAgato hoti.
ettAvatA kho bhikkhu sekho hotIti.”[3]
Grammatical
definition-
SikkhatIti
sekho is the compound. It use as adjective and as noun too. Sekho is the stem
of sikkha, declined in nominative, singular form.
Asekho
–
The meaning of Asekha
is not requiring to be trained, adept, perfect, man who is no longer a learner,
an expert; very often meaning an Arahant.[4]
Basic meaning of this word is not learner. A disciple who perfected in
training; one who beyond training, an adept is called asekho. This name is
specially used for Arahant (the holy one).[5] As
I mentioned before one who reached in Arahant fruition is called asekho. One
who reached in Arahant fruition, he has nothing else to do. He has finished all
activities.
One who knew that he
has decayed the birth, finished living in celibate, done whatever he should do,
and need no longer to train himself; he is called asekho. He has not any
requirements to do.
According to KhuddakapAThaTThakathA
asekha is one who possesses without remaindering right view, right thought,
right speech, right action, right livelihood, right effort, right mindfulness,
right concentration and right knowledge is called asekha. It mention as –
“asekho asekhoti, bhante vuccati.
kittAvatAnu kho, bhante bhikkhu asekho hotIti. Idha bhikkhave, bhikkhu asekhAya
sammAdiTThiyA samannAgato hoti, asekhAya sammA saNkappena samannAgato hoti,
asekhAya sammAvAcAya samannAgato hoti, asekhena sammA kammantena samannAgato
hoti, asekhena sammA AjIvena samannAgato hoti, asekhena sammA vAyAmena
samannAgato hoti, asekhena sammA satiyA samannAgato hoti, asehkhena sammA
samAdhinA samannAgato hoti, asekhena sammA GABena samannAgato hoti
asekhevamAdisu suttesu vuttanayeneva veditabbAnIti”[7]
Grammatical
definition-
Na sikkhatIti
asekho. It is indeclinable compound.
It also can say as
indeclinable combination. Na + sekho = asekho
It use as adjective and
noun too. It declined in nominative, singular form.
mahAbhiGGata –
One who attained
special knowledge or supernormal knowledge. Here mahA
word is for develop the meaning of word abhiGGA.
AbhiGGA means
supernormal knowledge. According to commentaries there are 6 supernormal
knowledge.
Those 6 supernormal
knowledge are –
1.
Magical power (iddhividha GABa)
2.
Divine ear (dibbasota GABa)
3.
Penetration of the minds of others
(cetopariya GABa)
4.
Remembrance of former existences (pubbenivAsAnussati
GABa)
5.
Divine eye (dibbacakkhu GABa)
6.
Extinction of all cankers (Asavakkhaya
GABa)
Grammatical
definition-
mahA
+ abhi + jGA
+ ta = mahAbhiGGAta
Here ‘mahA’ is preposition.
‘Abhi’ is prefix. ‘jGA’
is root. ‘Ta’ is taddhita suffixes. It is taddhita word. mahAbhiGGAta
is created by combination of these all spells.
abhijjAdomanassa –
This word is
combination of adhijjhA +
domanassa words. Abhijjha means covetousness. It is synonym of
lobha and taBhA
and is the 8th link of the unwholesome courses of action. And
domanassa means sad mindedness; grief. Mentally painful feeling is one of the 5
feelings and one of the 22 faculties. According to the abhidhamma grief is
always associated with antipathy and grudge and therefore karmically
unwholesome.[10]
Commentary definition
upon abhijjhadomanassa is as follow-
“tasma
katamA abhijjhA? Yo rAgo sarAgo anunayo anurodho nandi nandirAgo cittassa
sArAgo. ayaM vuccati abhijjhA. Tattha katamaM domanassaM? Yam cetasikaM asAtaM
cetasikaM dukkhaM ceto samphassajA asAtA dukkhA vedanA, edam vuccati domanassaM”[11]
Grammatical
definition-
Abhi + jhA + domanassa
‘Abhi’ is prefix. ‘jGA’ is root. Domanassa is
stem. By combining these three words, this one word is created.
Sahassaloka
–
Thousands of worlds.
Here thousands of aeon of worlds are called for past, future and present
universes. It mentioned as-
“sahassaM lokaM abhijAnAmiti satata
vihAravaseneva vuttaM. thero kira pAtova uTThAya mukaM dhovitvA senAsane
nisinno atIte kappasahassaM, anAgate kappasahassaM, anussarati, paccupannepi
sahassaM cakkavALAnaM tassAvajjanassa gatiM anubandhati. Iti so dibbena
catthunA sahassaM lokaM abhijAnAti.”[12]
Here it says that a
monk having woke up early in the morning, having washed his face, having seated
in seat he remember about universes in thousands aeon of past, present and
future. It is called seeing thousands of world by divine eyes.
Grammatical definition-
SahassaM
lokaM sahassalokaM
It is case compound.
iddhividhaGABaM –
It is a power of
supernormal knowledge. This is the power to project mind made images of oneself,
such as being one he becomes manifold and having become manifold he again
becomes one; to become invisible and visible, to pass through solid things,
such as a walls mountains just as if through the air; to penetrate or dives
solid ground as if it were water; to walk on water without sinking just as on
the earth; to fly through the air just as a winged bird; to touch sun and moon
to ascend into the highest heaven.[13]
In pali canon it
mentioned as follow –
“ekopi hutvA bahudhA hoti, bahudhApi
hutvA eko hoti. AvibhAvaM tirobhAvaM tirokuTTaM tiro pabbataM asamajjamAno
gacchati seyyathApi AkAse. pathaviyApi ummujjanimmujjaM karoti seyyathApi
udake. Udakepi abhijjamAne gacchati. seyyathApi pathaviyA. AkAsepi pallaNkena
kamati seyyathApi pakkhi sakuBo. Imepi candima suriye evaM mahiddhike evaM
mahAnubhAvena pABinA parAmasati, yAva brahmakolApi kAyena vasaM vatteti”[14]
Grammatical
definition-
iddhividhaM
+ GABaM = iddhividhaGABaM. It is case compound.
dibbasotaGABa –
It is also a higher
power of the supernormal knowledge. It is the divine ear which can hear the
noise of next world, divine, heavenly, celestial, superb, magnificent, fit for
exalted beings higher than man.[15]
It can hears sounds both heavenly and human, far and near.[16]
It mentioned thus in
pali canon. –
“so dibbAya sotadhAtuyA visuddhAya
atikkantamAnusikAya ubho sadde suBAti dibbe ca mAnuse ca ye dUre santike ca.”[17]
Grammatical
definition-
Dibba + sota + GABa = dibbasotaGABa.
Here it is combination.
dibbasotaM
+ GABaM = dibbasotaGBAM.
In other hand it can say case compound too.
paracittavijABanaGABa –
It is also a higher
power of supernormal knowledge. It is penetrating knowledge of the mind of
others with own mind. One who gained this knowledge knows the greedy mind as
greedy and the not greedy mind as not greedy; knows the hatred mind as hatred
mind and not hatred mind as not hatred mind; knows the illusion mind as
illusion mind and not illusion mind as not illusion mind; knows the shrunken
mind as shrunken mind and distract mind as distract mind; knows the develop
mind as develop mind and undeveloped mind as undeveloped mind; knows the
surpass able mind as surpass able mind and unsurpassable as unsurpassable mind;
knows the concentrated mind as concentrated mind and non-concentrated mind as
non-concentrated mind; knows freed mind as freed mind and non-freed mind as
non-freed mind.[18]
In pali canon it has
mentioned as follow-
“So parasattAnaM parapuggalAnaM cetasA
ceto paricca pajAnAti. sarAgaM vA cittaM. sarAgaM cittanti pajAnAti, vitarAgaM
vA cittaM vitarAgaM cittanti pajAnAti, sadosaM vA cittaM sadosaM cittanti
pajAnAti, vitadosaM vA cittaM vitadosaM cittanti pajAnAti. samohaM vA cittaM
samohaM vA cittanti pajAnAti, vitamohaM vA cittaM vitamohaM cittanti pajAnAti,
saNkhittaM vA cittaM saMkhittaM cittanti pajAnAti. vikkhittaM vA cittaM
vikkhittaM cittanti pajAnAti, mahaggataM vA cittaM mahaggataM cittanti
pajAnAti, amahaggataM vA cittaM amahaggataM cittanti pajAnAti. sauttaraM vA
cittaM sauttaraM cittanti pajAnAti, anuttaraM vA cittaM anuttaraM cittanti
pajAnAti. samAhitaM vA cittaM samAhitaM cittanti pajAnAti, asamAhitaM vA cittaM
asamAhitaM cittanti pajAnAti. vimuttaM vA cittaM vimuttaM cittanti pajAnAti,
avimuttaM vA cittaM avimuttaM cittanti pajAnAti.”[19]
This knowledge can see
in two words. ParacittavijAnana GABa
and cetopariya
GABa. This both give same
meanings. It is “knows the mind of other beings by own mind”.
Grammatical
definition-
Para
+ citta + vi + GA + na = paracittavijAnana. This word is created by
combining of these all words
Here ‘para’ and ‘vi’
are prefix. ‘Citta’ is noun. And ‘GA’
is root.
pubbenivAsAnussati GABa –
It means remembrance of
former births. It is also one of the 6 higher powers. Pubbe means former, nivAsa means lived and
anussati means remember. One who gain this knowledge can remember manifold
former existences, as one birth, two births, three births, fore births, five
births, ten births, twenty births, thirty births, forty births, fifty births,
hundred births, hundred thousand births; remembers many formations and
dissolutions of worlds ‘There I was, such name I had, such clan I had, such color
I had, such kind of foods I had, such kind of happy and sorrow I had, such life
span I had, and vanishing from there I entered into existence somewhere else
there too I had such name, clan etc.’ Thus he remembers, always together with
marks and peculiarities, many a former existence.[20]
This knowledge is called pebbenivAsAnussati
GABa.
It mentioned in pani canon as –
“so
anekavihitaM pubbenivAsaM anussarati. seyyathidaM tkampi jAtiM, dvepi jAtiM,
tissopi jAtiyo catussopi jAtiyo paGcapi jAtiyo, dasapi jAtiyo, visampi jAtiyo,
tiMsampi jAtiyo, cattAtisaMpi jAtiyo, paGGAsampi jAtiyo, jAti satampi, jAti
satasayassampi anekepi saMvattepi evaM nAmo, tvaM gotto, tvaM vaBBo evamAhAro
evaM sukhadukkhapaTisaMvedi evamAyupariyanto, so tato cuto amutra udapAdiM,
tatrApAsiM evaM nAmo evaM gotto evaM vaBBo evamAhAro evaM
sukhadukkhapaTisaMvedi evamAyupariyanto, so tato cuto idhupapannoti. Iti
sAkAraM sauddesaM anekavihitaM pubbenivAsaM anussatati”.[21]
Grammatical
definition-
Pubbe
+ nivAsa + anussati = pubbenivAsAnussati. Combination of these
all words.
dibbacakkhu GABa –
The divine eye. It is
also one of knowledge of 6 supernormal knowledge. By this knowledge one can see
beings arising and vanishing, low and noble one, beautiful and ugly one,
according to their deeds. These beings possessed evil ways in bodily action,
words and thoughts, insulted the noble ones, held evil views and acted evil
activities according to their evil views. At the dissolution of their body,
after death they appeared in lower worlds, in painful states of existence, in
the world of suffering, in hell. Those other beings possessed with good bodily
action, words and thoughts, appear in heavenly states.[22]
“so dibbena cakkhunA visuddhena
atikkantamAnusakena satte passati evamAne upajjamAne hIne paBIte
suvaBBe dubbaBBe sugate duggate,
yathAkammupage satte pajAnAti – ime vata bhonto sattA kAya duccaritena
samannAgatA vacIduccaritena samannAgatA mano duccaritena samannAgatA ariyAnaM
upavAdakA micchAdiTThikA micchAdiTTha kamma samAdAnA. Te kAyassa bhedA paraM
paraBA apAyaM duggatiM vinipAtaM nirayM uppannA. Ime vA pana bhonto sattA
kAysucaretena samannAgatA, vacIsucaritena samannAgatA, manosucaritena
samannAgatA sugatiM saggaM lokaM upapannAti iti dibbena cakkhunA visuddhena
atikkantamAnusakena satte passati evamAne upapajjamAne hIne paBIte suvaBBe
dubbaBBe sugate duggate yathAkammupage satte pajAnAti.”[23]
Thus by this knowledge
one can see ones appearance and vanish. Therefore in commentaries this
knowledge has mentioned as cutUpapAta
GABa.
Grammatical
definition-
Dibba
+ cakkhu = dibbacakkhu. Combination of these two words.
Dibbassa
cakkhu GABaM = dibbacakkhuGABaM. It is created with case compound.
Asavakkhaya GABa –
This knowledge also one
of a abhiGGA or supernormal
knowledge. Extinction of all cankers is called Asavakkhaya
GABa.
One who gain this knowledge he knows the suffer, arising of suffer, cessation
of suffer, way leading to the cessation of suffering and the cankers, arising
of cankers, cessation of cankers, way leading to the cessation of cankers.
Having known those truths he will freed from desirable cankers, existence
cankers, illusion cankers. He knew that he has decayed the birth, finished
living in celibate, done whatever he should do, and need no longer do anything.
This is called Asavakkhaya
GABa.
It has mentioned thus
in pali canon text –
“So idaM dukkhanti yathAbhUtaM pajAnAti.
ayaM dukkha samudayoti yathAbhUtaM pajAnAti. ayaM dukkha nirodhoti yathAbhUtaM
pajAnAti, ayaM dukkhanirodhagAminI paTipadAti yathAbhUtaM pajAnAti, ime AsavAti
yathAbhUtaM pajAnAti, ayaM Asava samudyoti yathAbhUtaM pajAnAti, ayaM Asava
nirodhoti yathAbhUtaM pajAnAti, ayaM Asava nirodhagAminIpaTipadAti yathAbhUtaM
pajAnAti, tassa evaM pajAnato evaM passato kAmAsavApi cittaM vimuccati.
bhavAsavApi cittaM vimuccati, avijjAsavApi cittaM vimuccati. vimuttasmiM
vimuttamiti GABaM hoti. khIBA jAti, vusitaM brahmacariyaM, kataM karaBIyaM, nAparaM
itthttAyAti pajAnAti”.[24]
Grammatical
definition-
Asava
+ khaya = Asavakkhaya. It
creates by combination of these two words.
Cetoparivitakko –
It means mental
reflection. Knowing others mind by own mind. It is like as ceto pariya GABa. Very few differences
are between cetoparivitakka and cetopariya GABa.
Cetopariya GABa
is the knowledge that can know others mind whether it is with passion or
withour passion, with hatred or without hatred, with illusion or without
illusion etc. Cetoparivitakka is the knowledge that can know others mind, what
he is thinking. According to the commentary of SoBadanDa
sutta ceto parivitakka is as follow –
“cetasA seto parivitakkanti bhagavA ‘ayaM
bhAhmaBo AgatakAlato paTThAya adhomukho thaddhagatto kaM cintayamAno nisinno,
kinnukho cintetIti Avajjanto attano cetasA tassa cittaM aGGAsi tena vuttaM’
cetasa ceta parittamaGGAyAti”[25]
Grammatical
definition-
Ceto + pari + vi +
takko = cetoparivitakko. It is created by combination of these words.
‘Cetasa’ is the stem of
the word ‘ceto’. ‘Pari’ and ‘vi’ is prefix. ‘Takka’ is the root of verb ‘takko’.
taBhakkhayaM
–
Decay of craving is
called tanhakkhaya. Craving is the chief root of suffering and of the ever
continuing cycle of rebirths. Therefore one who decay the craving he called
arahant. Similar words for tanhakkhaya are nibbAna,
arahanta etc.
“taBhakkhayaratoti
nibbAnarato. nibbAnaGhi Agamma taBhA khiyati, tasmA taM taBhakkhayoti yuccati”[27]
“taBhakkhayanti
taBhakkhayaM rAgakkhayaM dosakkhayaM, mohakkhayaM gatikkhayaM uppattikkhayaM
patisandhikkhayaM bhavakkhayaM saMsArakkhayaM vaTTakkhayaM”
“taBhakkhayo
pana taBhAya khayante uppannaM arahantaM sakalassapi vaTTadukkhassa
abhibhavanato sabbaseTThmeva”
By these all
definitions it is very clear that taBhakkhaya
means liberation, decay of passion, decay of hatred, decay of illusion, decay
of state, decay of birth, decay of rebirth, decay of becoming, decay of
existence. Arising by having decayed of craving is called taBhakkhaya.
This is the highest state of beings. After decay craving there is no birth.
Therefore there are no any unhappiness, mental pain, death etc. One who could
decay the craving he is the freed one from this mundane world. He attained
arahant hood. It is called taBhakkahaya.
Grammatical
definition-
taBhAya
khayante tanhakkhayaM. It is case compound.
Reference
1.
Buddhist Dictionary
2.
saMyutta
nikAya
3.
cUlavagga
aTThakathA
4. khuddakapAThaTTha kathA
5.
paTisambhidAmagga
aTThakathA
6.
dIgha
nikAya
7.
sAratthadIpani
8.
nidAnavagga
TIkA
9.
dIgha
nikAya aTThakathA
10.
suttanipAtaTTha
kathA
11.
vimAnavatthu
aTThakathA
12.
sAratthadIpanI
TIkA
13.
jAtakaTThakathA
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