masculine · khandha 1 · khandha 2
bulk
Khandha [Sanskrit skandha] I. Crude meaning: bulk, massiveness (gross) substance. A. Especially used (a) of an elephant: the bulk of the {208} body, i.e. its back S I 95; vāraṇassa Ja III 392; hatthi-khandha-vara-gata on the back of the state elephant Ja I 325; Pv-a 75. Also with reference to an elephant (hatthināga) sañjāta° "to whom has grown bulk = a large back" Snp 53, explained Pj II 103 by susaṇṭhitakkhandho "well endowed with bulk." (b) of a person: the shoulder or back: naṅgalaṃ khandhe karitvā S I 115 applied to Māra; Vism 100; Dhp-a IV 168 (ohita°-bhāra the load lifted off his shoulder). (c) of a tree: the trunk. rukkhassa Pv-a 114, also as rukkha° Ja I 324; tāla° the stem of a palm Pv-a 56; nigrodhassa khandhaja (see compounds) S I 207 = Snp 272; mūlaṃ atikkamma kh°ṃ sāraṃ pariyesitabbaṃ "one must go beyond the root and search the trunk for sweetness" S IV 94. (d) as technical term in exegetical literature: section, chapter, literally material as collected into uniform bulk; frequent in postscripts to texts and commentaries. See also khandhaka. B. More general as denoting bulk (—°); e.g. aggi° a great mass of fire M II 34, 41; Ja IV 139; udaka° a mass of water (i.e. ocean) A III 336; S IV 179; Ja I 324; Pv-a 62; puñña° a great accumulation of merit A III 336 = S V 400; bhoga° a store of wealth A V 84; Ja I 6; maṇi° an extraordinarily large jewel (possessing magic power) Ja II 102 f. {233} II. Applied meaning. A. (—°) the body of, a collection of, mass, or parts of; in collective sense "all that is comprised under"; forming the substance of. (a) dukkha° all that is comprised under "dukkha," all that goes to make up or forms the substance, the idea of "ill." Most prominent in phrase kevalassa dukkha-khandhassa samudaya and nirodha (the origin and destruction of all that is suffering) with reference to the paṭicca-samuppāda, the chain of causal existence (q.v.) Vin I 1; S II 95; III 14; A I 177; V 184 and passim . Similarly: samudaya Vibh 135 f. nirodha Nett 64; antakiriyā A I 147; vyādhimaraṇatunnānaṃ dukkha-kkhandhaṃ vyapānudi Thig 162. (b) lobha° dosa° moha° the three ingredients or integrations of greed, suffering and bewilderment, literally "the big bulk or mass of greed" (see also under padāleti), S V 88 (nibbijjhati through the satta bojjhaṅgā). (c) vayo° a division of age, part of age, as threefold: purima°, majjhima°, pacchima° Nidd II in definition of sadā. (d) sīla (etc.) kh° the 3 (or 5) groups or parts which constitute the factors of right living (dhamma), viz. (1) sīla° the group dealing with the practice of morality; (2) samādhi° that dealing with the development of concentration; (3) paññā° that dealing with the development of true wisdom. They are also known under the terms of sīla-sampadā, citta°, paññā° D I 172 f.; see sīla. — D I 206; Nett 64 f.; 126. tīhi dhammehi samannāgato "possessed of the three qualities," viz. sīla-k-khandhesu, etc. It 51; cf. A I 291; V 326. tīhi khandhehi ... aṭṭhaṅgiko maggo saṅgahito M I 301; sīla-kkhandhaṃ, etc. paripūreti "to fulfil the sīla-group" A I 125; II 20, III 15 f. These 3 are completed to a set of 5 by (4) vimutti° the group dealing with the attainment of emancipation and (5) vimutti-ñāṇa-dassana° the group dealing with the realization of the achievement of emancipation. As 1-4 only at D III 229 (misprint puñña for paññā); cf. A I 125. As 5 at S I 99 = A I 162; S V 162; A III 134, 271; V 16 (all locative = S I 99); It 107, 108; Nidd II under sīla. B. (absolute) in individual sense: constituent element, factor, substantiality. More especially as khandhā (plural) the elements or substrata of sensory existence, sensorial aggregates which condition the appearance of life in any form. Their character according to quality and value of life and body is evanescent, fraught with ills and leading to rebirth. Paraphrased by Buddhaghosa as rāsi, heap, e.g. As 141; Vibh A 1 f.; cf. BMPE 42. 1. Unspecified. They are usually enumerated in the following stereotyped set of 5: rūpa (material qualities), vedanā (feeling), saññā (perception), saṅkhārā (coefficients of consciousness), viññāṇa (consciousness). For further reference see rūpa; cf. also Mrs. Rh.D. BMPE 37-51. They are enumerated in a different order at S I 112, viz. rūpaṃ vedayitaṃ saññaṃ viññāṇaṃ yañ ca saṅkhataṃ n'eso'ham asmi. Detailed discussions as to their nature see e.g. S III 101 (= Vibh 1-61); S III 47; III 86. As being comprised in each of the dhātus, viz. kama° rūpa° arūpa-dhātu Vibh 404 f. ; cf. Vetter 2000. (a) As factors of existence (cf. bhava). Their rule as such is illustrated by the famous simile: "yathā hi aṅgasambhārā hoti saddo ratho iti evaṃ khandhesu santesu hoti satto ti sammuti" "just as it is by the condition precedent of the co-existence of its various parts, that the word "chariot" is used, just so it is that when the skandhas are there, we talk of a "being" " (Rh.D.) (cf. Hardy, Man. Buddh. page 425) S I 135 = Miln 28. Their connotation "khandha" is discussed at S III 101 = M III 16: "kittāvatā nu kho khandhānaṃ khandhādhivacanaṃ? rūpaṃ (etc.) atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ," etc.: i.e. material qualities are equivalent terms for the kh. What causes the manifestation of each kh.? cattāro mahābhūtā ... paccayo rūpa-khandhassa paññāpanāya; phasso ... vedana°, saññā°, saṅkhārā°, etc.; nāmarūpaṃ ... viññāṇa°: the material elements are the cause of rūpa, touch is that of vedanā, saññā, saṅkhārā, name and shape that of viññāṇa (S III 101); cf. M I 138 f., 234 f. On the same principle rests their division in: rūpa-kāyo rūpa-k-khandho nāma-kāyo cattāro arūpino khandhā "the material body forms the material factor (of existence), the individualized body the 4 immaterial factors" Nett 41; the rūpa-kkhandha only is kāma-dhātu-pariyāpanno: Vibh 409; the 4 arūpino kh° discussed at Paṭis II 74, also at Vibh 230, 407 f. (grouped with what is apariyāpanna) — Being the "substantial" factors of existence, birth and death depend on the khandhas. They appear in every new conjuncture of individuality concerning their function in this paṭisandhi-k-khaṇe; see Paṭis II 72-76. Thus the various phases of life in new births are defined as (jāti:) ya tesaṃ tesaṃ sattānaṃ tamhi tamhi satta-nikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho Nidd II §257 on Snp 1052; cf. jāti dvīhi khandhehi saṅgahitā ti Vv-a 29; khandhānaṃ pātubhāvo jāti S II 3; Nett 29; khandhānaṃ nibbatti jāti Vism 199. (maraṇaṃ:) yā tesaṃ tesaṃ sattānaṃ ... cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo M I 49 = Vibh 137 = S II 3, 42. — vivaṭṭa-kkhandha (adjective) one whose khandhas have revolved (passed away), i.e. dead S I 121 = III 123. — kh°anaṃ udaya-vyaya (or udayabbaya) the rising and passing of the kh., rebirth Dhp 374 = Thag 23, 379 = It 120 = Pj I 82; Paṭis I 54 f. (b) Their relation to attachment and craving (kāma): sattisūlūpamā kāmā khandhānaṃ adhikuṭṭanā S I 128 = Thig 58, 141 (Thig-a 65: n'atthi tesaṃ adhik°?); craving is their cause and soil: hetu-paṭicca sambhūtā kh. S I 134; the 4 arūpino kh. are based on lobha, dosa, moha Vibh 208. (c) their annihlation: the kh. remain as long as the knowledge of their true character is not attained, i.e. of their cause and removal: yaṃ rūpaṃ, etc. ... n'etaṃ mama n'eso'haṃ asmi na m'eso attā ti; evaṃ etaṃ yathā-bhūtaṃ sammappaññāya passati; evaṃ kho jānato passato ... ahaṅkāra-mamaṅkāra-mānānusayā na hontī ti S III 103; pañca-k-khandhe pariññāya S III 83; pañca-k-khandhā pariññātā tiṭṭhanti chinnamūlakā Thig 106. See also S I 134. (d) their relation to dhātu (the physical elements) and āyatana (the elements of sense-perception) is close, since they are all dependent on sensory experience. The 5 khandhas are frequently mentioned with the 18 dhātuyo and the 12 āyatanāni: khandhā ca dh° cha ca āyatanā ime hetuṃ paṭicca sambhūtā hetu-bhangā nirujjhare S I 134; kh°-dh°-āyatanaṃ saṅkhataṃ jātimūlaṃ Thig 472; dhammaṃ adesesi khandhāyatana-dhātuyo Thig 43 (cf. Thig-a 49). Enumerated under sabba-dhammā Paṭis I 101 = II 230; under dhammā (states) Dhs 121, as lokuttara-k-khandhā, etc. Dhs 358, 528, 552. — khandhānaṃ khandhaṭṭho abhiññeyyo, dhātūnaṃ dhātuṭṭho, etc. Paṭis I 17; Cp I 132; II 121, 157. In definition of kāmāvacarā bhūmi Paṭis I 83. In definition of dukkha and its recognition Nett 57. In definition of Arahanto khīṇāsavā Nidd II on saṅkhāta-dhammā {209} ("kh. saṅkhātā," etc.), on tiṇṇa ("khandha- (etc.) pariyante thitā"), and passim . (e) their valuation and their bearing on the "soul"-conception is described in the terms of na mama (na tumhākaṃ), anattā, aniccaṃ and dukkhaṃ (cf. upādānakkh° infra and rūpa) rūpaṃ {234} (etc.) ... aniccaṃ, dukkhaṃ, n'eso'ham asmi, n'eso me attā "material qualities (etc. kh. 2-5) are evanescent, bad, I am not this body, this body is not my soul" Vin I 14 = S IV 382. n'eso'ham asmi na m'eso attā S I 112; III 103, 130 and passim ; cf. kāyo na tumhākaṃ (anattā rūpaṃ) S II 65; Nidd II 680; and rūpaṃ na tumhākaṃ S III 33 M I 140 = Nidd II 680. — rūpaṃ, etc. as anattā: Vin I 13; S III 78, 132-134; A I 284 = II 171; 202; cf. S III 101; Vin I 14. — as aniccaṃ: S III 41, 52, 102, 122, 132 f., 181 f., 195 f., 202-224, 227; A IV 147 (aniccānupassī dukkhānupassī); anicca dukkha roga, etc., Paṭis II 238 f.; Vibh 324. 2. Specified as panc'upādāna-kkhandhā the factors of the fivefold clinging to existence. Defined and discussed in detail (rūpūpadāna-kkhandha, etc.) S III 47; 86-88; also Vin I 10; S III 127 f. Specified S III 58 = III 100 = M III 16; S III 114, 158 f.; V 52, 60; A IV 458; Vism 443 f. (in ch. xiv: Khandha-niddesa), 611 f. (judged aniccato, etc.). — Mentioned as a set exemplifying the number 5: Khp III; Paṭis I 22, 122. Enumerated in various connections S I 112; D III 233; M I 190; A V 52; Khp IV (explained Pj I 82 = A V 52); Miln 12 (various references concerning the discussion of the kh. in the Abhidhamma). — What is said of the khandhas alone (see above 1 a-e) is equally applied to them in connection with upādāna. (a) As regards their origin they are characterized as chanda-mūlakā "rooted in desire, or in wilful desire" S III 100; cf. yo kho ... pañcas'upādāna-k-khandhesu chanda-rāgo taṃ tattha upādānaṃ ti M I 300, 511. Therefore the following attributes are characteristic: kummo pañcann'etaṃ upād°-ānaṃ adhivacanaṃ M I 144; bhārā have pañcakkh°ā S III 26; pañca-vadhakā paccatthikā pañcann' ... adhivacanaṃ S IV 174; pañc'upād° ... sakkāyo vutto M I 299 = S IV 259. (b) their contemplation leads to the recognition of their character as dukkha, anicca, anattā: na kiñci attānaṃ vā attaniyaṃ vā pañcasu upādāna-k-khandhesu S III 128; rogato, etc. ... manasikātabbā pañc° S III 167; pañcasu upād°esu aniccānupassī "realizing the evanescence in the 5 aggregates of attachment" A V 109; same with udayavyayānupassī S III 130; A II 45, 90; III 32; IV 153; and dhammānupassī M I 61. Out of which realization follows their gradual destruction: pañc' ... khandhānaṃ samudayo atthaṅgamo assādo, etc. S III 31, 160 f.; A II 45, 90; IV 153; Nidd II under saṅkhārā. That they occupy a prominent position as determinants of dukkha is evident from their role in the exposition of dukkha as the first one of the noble truths: saṅkhittena pañcupādānakkhandhā pi dukkhā "in short, the 5 kh. are associated with pain" Vin I 10 = M I 48 = A I 177 = S V 421; Paṭis I 37, 39; Vibh 101 and passim ; cf. katamaṃ dukkham ariyasaccaṃ? pañcupād°ā ti'ssa vacanīyaṃ, seyyathīdaṃ ... S III 158 = V 425; khandhādisā dukkhā Dhp 202 (and explanation Dhp-a III 261). 3. Separately mentioned: khandhā as tayo arūpino kh° (ved°, sañña°, saṅkh°) Dhp-a I 22; viññāṇa-kh° (the skandha of discriminative consciousness) in definition of manas: manindriyaṃ viññāṇaṃ viññ°-khandho tajjā mano-viññāṇa-dhātu Nidd II §494 on Snp 1142 = Dhs 68; -ādhivacana having kh. as attribute (see above) S III 101 = M III 16; -āvāra a camp, either1. fortified (with niveseti) or2. not (with bandhāpeti), especially in the latter meaning with reference to a halting place of a caravan(1) Ja IV 151; V 162; Dhp-a I 193, 199.(2) Ja I 101, 332; Pv-a 113; Dhp-a II 79. Said of a hermitage Ja V 35.— figurative in sīla-khandhāvāraṃ bandhitvā "to settle in the camp of good conduct" Sv I 244; -ja (adjective/noun) sprung from the trunk (of the tree), i.e. a growth or parasite S I 207 = Snp 272, explained at Pj II 304; khandhesu jātā khandha-jā, pārohānam etaṃ adhivacanaṃ; -niddesa disquisition about the khandhas Vism (ch. xiv especially) 482, 485, 492, 509, 558, 589; -paṭipāṭi succession of khandhas Vism 411 f. -paritta protective spell as regards the khandhas (As name of a Suttanta) Vism 414; -bīja "trunk seed" as one kind of various seeds, with mūla° phaḷu° agga° bīja° at Vin V 132, and D I 5, explained Sv I 81: nāma assattho nigrodho pilakkho udumbaro kacchako kapitthano ti evam-ādi; -rasa taste of the stem, one of various tastes, as mūla° khandha° taca° patta° puppha°, etc. Dhs 629 = Nidd II §540; -loka the world of sensory aggregates, with dhātu- and āyatanaloka Paṭis I 122; -vibhaṅga division dealing with the khandhas (i.e. Vibh. 1 f. ) Miln 12; -santāna duration of the khandhas Vism 414.
the shoulder, the upper part of the back (in men and animals); the stem or trunk of a tree; the agglomeration or groups of good practices or virtues; the five collections or groups which are the elements of (personal) existence
【陽】 1. 體積。2. 樹幹，（人或動物的）軀幹。3. 質量，集合堆。4. 區，段，章。5. 蘊，形成任何生命的身心狀態的知覺集合體。~pañcaka,【中】 五蘊即：色、受、想、行、識。
(masc, masc) mass; heap; pile; volume; aggregation mass, heap, bulk [lit.] accumulation Construction: √khandh + a
(masc, masc) shoulder; back [lit.] accumulation Construction: √khandh + a
(masc, masc) aggregate; combination; conglomeration; bundle sensorial aggregates which condition the appearance of life in any form [lit.] accumulation Construction: √khandh + a
…该来源共 7 条释义