habitual karma: bahula-kamma:
hadaya-vatthu: 'heart as physical
base' of mental life. The heart, according to the commentaries as well as to the general
Buddhist tradition, forms the physical base (vatthu) of consciousness 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 Patth. we find repeatedly only the passage: "That material thing
based on which mind-element and mind-consciousness element function" (yam rúpam
nissáya manodhátu ca mano-viññána-dhátu ca vattanti, tam rúpam).
h.-b.-paññá: morality, concentration or wisdom connected with
decline. The other three stages are: thiti-bhágiya-síla, etc. morality, etc.
connected with a standstill; visesa-bhágiya síla, etc.: morality, etc. connected
with progress; nibbedha-bhágiya síla, etc.: morality, etc. connected with
penetration. Cf. A. IV, 179; VI. X, 71.
" 'Decline' (hána) is to be
understood with regard to the arising of opposing qualities, 'standstill' (thiti)
with regard to the standstill of the corresponding attentiveness, 'progress' (visesa) with
regard to higher excellency, 'penetration' (nibbedha) with regard to the arising of
perception and reflection connected with the turning away (from existence)" (Vis.M.
III). Cf. vodána (2).
happiness, feeling of h.: s.
sukha. - The idea of h. (of the world), s. vipallása.
happy courses of existence: s. gati.
harmlessness: s. avihimsá.
'consciousness producing mirth' (smile), is found in the Abhidhammattha Sangaha as a name
for the joyful mind-consciousness element (manoviññána-dhátu, Tab. I. 72)
arising as functional consciousness independent of karma (kiriya-citta), only in
the Arahat. - (App.).
hate and hatelessness: (dosa,
adosa) are two of the 6 karmical roots (múla, q.v.) or root-conditions (hetu;
hate-rooted consciousness: s. Tab.
I. (30, 31).
health-infatuation: s. mada.
hearer (disciple): sávaka
hell: niraya (q.v.).
hetu: 'cause', condition, reason;
(Abhidhamma) root-condition. In sutta usage it is almost synonymous with paccaya,
'condition', and often occurs together with it ('What is the cause, what is the
condition', ko hetu ko paccayo).
In Abhidhamma, it denotes the
wholesome and unwholesome roots (múla, 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 Patthána (s. Guide, p. 117). The Dhs (1052-1082) and Patthána
(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.
Ahetuka-ditthi, the false view of
the uncausedness of existence; s. ditthi.
higher wisdom: clear insight based
on h. w.: s. vipassaná. Training in H. W., s. sikkhá.
highest knowledge: s. aññá.
hindrances, the 5: nívarana
hiri-ottappa: 'moral shame and
moral dread', are associated with all karmically wholesome consciousness (s. Tab. II).
"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
Atthasálini Tr. I. pp. 164ff.
homelessness, going into pabbajjá
(q.v.). Cf. Progress of the disciple.
human world: cf. loka, gati.