Manual of Buddhist Terms and Doctrines,
By Nyanatiloka Mahathera
aparāpariya-vedanīya kamma: ‘kamma bearing fruits in later births’; s. kamma.
aparihāna-dhamma: ‘incapable of relapse’, or ‘of falling away’, namely, with regard to deliverance from some or all fetters of existence (s. saṃyojana). Thus all Noble Disciples are called, i.e. all those who have attained any of the 4 Noble Paths to holiness (s. ariyapuggala). With regard to the absorptions (jhāna, q.v.), anyone is called ‘unrelapsable’ who has attained full mastery over the absorptions. See A. VI, 62; Pug. 6. Cf. akuppa-dhamma.
aparihāniya-dhamma: ‘Conditions of Welfare’ (lit. of non-decline), for a nation. Seven such conditions are mentioned in the Mahāparinibbāna Sutta (D. 16). They are followed by five sets of 7, and one set of 6 conditions, conducive to the welfare of the Community of Monks, the Saṃgha. Identical texts at A. VII, 20-25. To be distinguished from the preceding term.
apāya: The 4 ‘lower worlds’. are: the animal world, ghost world, demon-world, hell. See Vis.M. XIII, 92f.
āpo-dhātu: ‘water-element’; s. dhātu.
appamāda: ‘zeal’, non-laxity, earnestness, diligence, is considered as the foundation of all progress.
Just as all the footprints of living beings are surpassed by the footprint of the elephant, and the footprint of the elephant is considered as the mightiest amongst them, just so have all the meritorious qualities zeal as their foundation, and zeal is considered as the mightiest of these qualities” (A. X, 15).
Cf. the Chapter on Zeal (Appamāda Vagga) in Dhp., and the Buddha’s last exhortation: “Transient are all formations. Strive zealously!” (appamādena sampādetha: D. 16) – In the commentaries, it is often explained as the presence (lit. ‘non-absence’) of mindfulness (satiyā avippavāsa).
appamānābha: a kind of heavenly being; s. deva, (II).
appamāna-ceto-vimutti: s. ceto-vimutti.
appamāna-subha: a kind of heavenly being: s. deva (II).
appamaññā: The 4 ‘Boundless States’, identical with brahma-vihāra (q.v.).
appanā-samādhi: ‘attainment concentration’ or ‘full concentration’ (from appeti, to fix), is the concentration existing during absorption (jhāna, q.v.), whilst the neighbourhood or access-concentration (upacāra-samādhi) only approaches the 1st absorption without attaining it; s. samādhi.
appanihita-vimokkha: s. vimokkha. – Appaṇihitānupassanā; s. vipassanā.
appendants, The 3: kiñcana (q.v.).
appicchatā: ‘having only few wishes’, contentedness, is one of the indispensable virtues of the monk; cf. A. X. 181-190, and ariyavaṃsa (q.v.).
apuññābhisaṅkhāra: s. saṅkhāra.