Buddhist Dictionary By Nyanatiloka Mahathera – Ch, Ci

Manual of Buddhist Terms and Doctrines,
By Nyanatiloka Mahathera


chaḷabhiññā: the 6 ‘higher powers’; s. abhiññā.

chaḷabhiñño: an Arahat who is a ‘possessor of the 6 higher powers’ (s. abhiññā).

chanda: intention, desire, will.

1. As an ethically neutral psychological term, in the sense of ‘intention’, it is one of those general mental factors (cetasika, q.v. Tab. II) taught in the Abhidhamma, the moral quality of which is determined by the character of the volition (cetanā, q.v.) associated therewith. The Com. explains it as ‘a wish to do’ (kattu-kamyatā-chanda). If intensified, it acts also as a ‘predominance condition’ (s. paccaya 3).

2. As an evil quality it has the meaning of ‘desire’, and is frequently coupled with terms for ‘sensuality’, ‘greed’, etc., for instance: kāma-cchanda, ‘sensuous desire’, one of the 5 hindrances (s. nīvaraṇa); chanda-rāga, ‘lustful desire’ (s. kāma). It is one of the 4 wrong paths (s. agati).

3. As a good quality it is a righteous will or zeal (dhamma-chanda) and occurs, e.g. in the formula of the 4 right efforts (s. padhāna): “The monk rouses his will (chandaṃ janeti)….” If intensified, it is one of the 4 roads to power (s. Iddhipāda ).

change, contemplation of: one of the 18 chief kinds of insight (vipassanā, q.v.) .

chaos: cf. kappa.

character: On the 6 kinds of human character, s. carita.

characteristics of existence, the. 3: ti-lakkhaṇa (q.v.).

chaste life: brahma-cariya (q.v.).

chief-elements, the 4: Mahā-bhūta (q.v.) – dhātu (q.v.).


cintā-maya-paññā: ‘Wisdom (or knowledge) based on thinking’, s. paññā.

citta: ‘mind’, ‘consciousness’, ‘state of consciousness’, is a synonym of mano (q.v.) and viññāṇa (s. khandha and Tab. 1). Dhs. divides all phenomena into consciousness (citta), mental concomitants (cetasika, q.v.) and corporeality (rūpa).

In adhicitta, ‘higher mentality’, it signifies the concentrated, quietened mind, and is one of the 3 trainings (s. sikkhā). The concentration (or intensification) of consciousness is one of the 4 roads to power (s. Iddhipāda ).

citta-ja (citta-samuṭṭhāna)-rūpa: ‘mind-produced corporeality’; s. samuṭṭhāna.

citta-kammaññatā:°lahutā, °mudutā, °paguññatā, °passaddhi, °ujukatā ; s. Tab. II.

cittakkhaṇa: ‘consciousness-moment’, is the time occupied by one single stage in the perceptual process or cognitive series (cittavīthi; s. viññāṇa-kicca). This moment again is subdivided into the genetic (uppāda), static (ṭhiti) and dissolving (bhaṅga) moment. One such moment is said in the commentaries to be of inconceivably short duration and to last not longer than the billionth part of the time occupied by a flash of lightning. However that may be, we ourselves know from experience that it is possible within one single second to dream of innumerable things and events. In A. I, 10 it is said: “Nothing, o monks, do I know that changes so rapidly as consciousness. Scarcely anything may be found that could be compared with this so rapidly changing consciousness.” (App. khaṇa).

cittānupassanā: ‘contemplation of consciousness’, is one of the 4 Foundations of Mindfulness (Satipaṭṭhāna, q.v.)

citta-samuṭṭhāna-rūpa: ‘mind-produced corporeality’; s. samuṭṭhāna.

citta-saṅkhāra: s. saṅkhāra.

citta-santāna: ‘consciousness-continuity’; s. santāna.

cittassekaggatā: ‘one-pointedness of mind’, is a synonym of concentration, or samādhi (q.v.)

citta-vipallāsa: ‘perversion of mind’; s. vipallāsa.

citta-visuddhi: ‘purification of mind’, is the 2nd of the 7 stages of purification (visuddhi, II,. q.v.).

citta-vīthi: ‘process of consciousness’; s. viññāṇa-kicca.

cittekaggatā = cittassekaggatā (q.v.).

clarity of consciousness: sampajañña (q.v.).

clinging, the 4 kinds of: upādāna (q.v.).

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