..續本文上一頁ding sequence of terms is frequently used in the Discourses (Suttas) of the Buddha to refer to those inpiduals who have attained to the first supramundane stage on the road to arahantship, i.e., stream-entry (sotapatti), or the following ones. See Note 33. The term Dhamma refers here to Nibbana.
8. I. The Five Precepts binding on all Buddhist laymen, are: abstention from (1) killing, (2) stealing, (3) unlawful sexual intercourse, (4) lying, (5) intoxicants.
II. The Eight Uposatha Precepts are: abstention from (1) killing, (2) stealing, (3) all sexual intercourse, (4) lying, (5) intoxicants, (6) partaking of solid food and certain liquids after noon, (7) abstention from (a) dance, song, music, shows (attendance and performance), (b) from perfumes, ornaments, etc., (8) luxurious beds. This set of eight precepts is observed by devout Buddhist lay followers on full-moon days and on other occasions.
III. The Ten Precepts: (1)-(6) = II, 1-6; (7) = II, 7 (a); (8) = II, 7 (b); (9) = II, 8; (10) abstention from acceptance of gold and silver, money, etc.
9. The other three items of the monk”s fourfold pure conduct are control of the senses, purity of livelihood, and pure conduct concerning the monk”s requisites.
10. Access (or "neighbourhood") concentration (upacara-samadhi) is that degree of mental concentration that approaches, but not yet attains, the full concentration (appana-samadhi) of the first absorption (jhana). It still belongs to the sensuous plane (kamavacara) of consciousness, while the jhanas belong to the fine-material plane (rupavacara).
11. Pañcupadanakkhandha. These five groups, which are the objects of grasping, are: (1) corporeality, (2) feeling, (3) perception, (4) mental formations, (5) consciousness.
12. Also called sukkhavipassana-yanika.
13. Literally: "according to their true nature and function."
14. This method of meditation aims at "knowledge by direct experience" (paccakkha-ñana), resulting from mindfulness directed towards one”s own bodily and mental processes. It is for that reason that here express mention is made of "one”s own life continuity." Having gathered the decisive direct experience from the contemplation of his own body and mind, the meditator will later extend the contemplation to the life-processes of others, by way of inference (anumana). See, in the Satipatthana Sutta, the recurrent passage: "contemplating the body, etc., externally."
15. "Noticing" (sallakkhana) is a key term in this treatise. The corresponding verb in the Pali language is sallakkheti (sam + lakh), which can be translated adequately as well as literally by "to mark clearly." Though the use of "to mark" in the sense of "to observe" or "to notice" is quite legitimate in English, it is somewhat unusual and unwieldy in its derivations. Hence the rendering by "noticing" was chosen. "Noticing" is identical with "bare attention," the term used in the translator”s book The Heart of Buddhist Meditation.
16. The Sub-commentary to the Brahmajala Sutta explains as follows: "Things in their true nature (paramatthadhamma) have two characteristics or marks: specific characteristics and general characteristics. The understanding of the specific characteristics is knowledge by experience (paccakkha-ñana), while the understanding of the general characteristics is knowledge by inference (anumana-ñana)." The specific characteristic, for instance, of the element of motion (vayo-dhatu) is its nature of supporting, its function of moving; its general characteristics are impermanence, etc.
17. The three terms printed in italics are standard categories of definition used in the Pali Commentaries and the Visuddhimagga. In the case of mental phenomena, a fourth category, "proximate condition" (padatthana) is adde…
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