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utu atta both catu gati hate hetu lust meat path peta sati talk ties tree unit agati amata ARHAT atta^ citta death doubt faith great ja^ti light merit METTA mirth pi^ti right satta sloth STUPA SUTRA vatta water " action ANATTA Arahat atappa beauty carita dha^tu ditthi eating EFFORT effort fixity forest gantha ghosts growth JATAKA khanti MANTRA MATTER matter method metta^ MUDITA object purity stains sugati taints tanha^ terror torpor trance truths tusita vatthu virati virtue agility anatta^ cetana^ CHARITY conceit control counter created destiny devotee duggati emotion factors fetters HUA TOU insight ji^vita lahuta^ mastery matured mudita^ muduta^ neutral nimitta okkanti ottappa patched patigha perfect rapture reality rebirth samatha sammuti sassata sitting thought turning vimutti vipatti vitakka vivatta a^yatana adherent AMITABHA anussati atima^na ca^ritta cemetery cetasika departed DEVOTION dhutanga dogmatic elements eternity exertion extremes fatalism fruition gotrabhú impurity interest kammanta KSATRIYA maintain MAITREYA MORALITY morality nibbatti not self opposite PARAMITA PATIENCE patience postures practice reaction sammatta sankhata santa^na serenity sucarita Table II tathata^ te vijja thinking training ujukata^ uposatha upstream virility vitality VOLITION volition 谛(satya) 慧 (Mati) acinteyya adhicitta akanittha anottappa asankhata attention avya^kata beautiful breathing cetokhila character CONDITION deva dúta deviation dhuta^nga duccarita dukkhata^ EMPTINESS emptiness existence faculties formation immediate intention lightness lokuttara mahaggata micchatta nutriment obstacles pariyatti patipada^ patipatti pativedha proximity ready wit SARIPUTRA SENSATION SIX DUSTS SIX PATHS SIX ROOTS something ti pitaka ti ratana ti sarana TRAILOKYA treasures TRIPITAKA vinipa^ta aberration absorption ADHITTHANA advertence aggregates analytical antinomies appendants awakenment BODHISATTA Bodhisatta conception conditions contiguity continuity cuti citta detachment dibba sota ego entity elasticity enthusiasm equanimity EXTINCTION extinction femininity foundation functional generation impurities inducement intimation liberality liberation MAHASATTVA MEDITATION meditation mutability opapa^tika paramattha patisandhi pattida^na productive puthujjana reflection repetition RIGHT VIEW sama^patti sensuality si^labbata sota^panna sota^patti standstill stinginess ta^vatimsa tatha^gata TEN POWERS tendencies therava^da TWO DEATHS vin~n~atti wrong path 无常(anitya) a^nantariya a^po dha^tu abandonment abstentions adhittha^na ANAPANASATI appicchata^ association attachments attainments BODHISATTVA chaste life contentment corruptions cutúpapa^ta defilements destruction determining development dissolution dosa carita earnestness EIGHT WINDS enlightened foundations immortality indifferent infatuation inoperative intoxicants itthindriya kamma patha kamma vatta LOTUS SUTRA maha^ bhúta mana^yatana mano dha^tu MIDDLE PATH middle path mind object origination pa^timokkha paritta^bha patipannaka patti da^na penetration perfections personality preparatory realization RECOGNITION rúpa^yatana sala^yatana samuttha^na san~cetana^ si^vathika^ tejo dha^tu tejo kasina temperature THREE ROOTS THREE SEALS ti lakkhana unthinkable uprightness vavattha^na 结集(samgiti) 无我(anatman) 真如(tathata) abhinibbatti accumulation adaptability bhava ditthi bhava tanha^ body witness ceto vimutti citta kkhana citta vi^thi conventional corporeality covetousness dispensation dissociation fire element FOUR VIRTUES hate natured heat element hiri ottappa inclinations intoxicating ka^ma tanha^ kammattha^na karma result light kasina lobha carita mental image mind element momentaneity pa^tiha^riya pakati si^la patisandhika petti visaya pi^ta kasina pleasantness proclivities purification ra^ga carita radiant gods recollectons RENUNCIATION restlessness RIGHT ACTION RIGHT EFFORT RIGHT SPEECH santutthita^ SIX PARAMITA SROTA-APANNA stream entry TEN PARAMITA THREE DOGMAS THREE JEWELS THREE REALMS THREE WISDOM tranquillity TWELVE BASES twin miracle va^yo dha^tu vatthu ka^ma wind element 三界(tridhatu) 铁萨罗(Tissara) Abbreviations ahetuka citta anatta^ va^da anuloma citta attentiveness atthi paccaya birth process cakkhu dha^tu concentration CONTEMPLATION contemplation contentedness deathlessness determination dhamma dha^tu dhamma^yatana ditthi ppatta earth element ENLIGHTENMENT enlightenment FIVE PRECEPTS fixed destiny FOUR FRUITION hadaya vatthu imperfections investigating investigation ka^ya lahuta^ kamman~n~ata^ kammattha^na^ loathsomeness lohita kasina material food mental action nimma^na rati oda^ta kasina pa^gun~n~ata^ patisambhida^ patisankha^na post nascence RIGHT THOUGHT sammuti sacca satipattha^na silent buddha SIX ENTRANCES stream winner subha nimitta tanha^ kkhaya THREE POISONS THREE SHASTRA THREE STUDIES THREE VIRTUES TIEN TAI SECT tittha^yatana TWELVE PLACES TWO OBSTACLES unconditioned understanding verbal action vipacitan~n~u vivatta kappa water element weighty karma 阿旃陀石窟(Ajanta) 舍卫城(Sravasti) 因明(Hetuvidya) a^ka^sa dha^tu abhibha^yatana ahetuka ditthi akiriya ditthi altruistic joy AMITABHA SUTRA asan~n~a satta atta kilamatha auditory organ AVALOKITESVARA buddha^nussati citt’ekaggata^ citta santa^na citta visuddhi devata^nussati dhamma^nussati EIGHTFOLD PATH eightfold path frivolous talk greedy natured habitual karma kalya^na mitta katatta^ kamma marana^nussati natthi paccaya niyata puggala path condition relative truth sahetuka citta samvatta kappa samvega vatthu sangaha vatthu SIX FULFILMENT stupid natured TEN DIRECTIONS TEN GOOD DEEDS transformation transitoriness TWELVE NIDANAS uccheda ditthi uggaha nimitta ugghatitan~n~u upapatti bhava va^ritta si^la vibhava tanha^ vigata paccaya visible object 大圆满(mahasanti) 二谛(twi-satyas) 三谛(tri-satyas) a^na^pa^na sati akusala vitakka avigata paccaya cakkh’ a^yatana characteristics citta sankha^ra deluded natured ditth’upa^da^na ditthi visuddhi EIGHT NEGATIONS EIGHTEEN FIELDS eternity belief FOUR GREAT VOWS gotrabhú n~a^na gustatory organ indriya samatta mental function mental obduracy natthika ditthi nihilistic view olfactory organ pathavi^ dha^tu pathavi^ kasina PRATYEKA-BUDDHA sakka^ya ditthi samatha ya^nika sankhitta citta sappatigha rúpa sceptical doubt SHATIKA SHASTRA sota^pattiyanga SPIRITUAL GHOST stored up karma tadanga paha^na TAKING PRECEPTS tatha^gata bala THREE DELUSIONS THREE OBSTACLES tranquilisation upasama^nussati vitakka vica^ra 百论(Sata-sastra) 大藏经（tri-pitaka）法界(dharmadhatu) 极乐世界(sukhavati) adhipati paccaya anantara paccaya anatta^ san~n~a^ atthangika magga AVATAMSAKA SUTRA citta vipalla^sa citta^nupassana^ cognitive series dukkha patipada^ EIGHT SUFFERINGS equality conceit faithful natured immaterial world ka^ya gata^ sati ka^ya vin~n~atti karma formations khandha santa^na life infatuation mano san~cetana^ mental formation monks’ community natural morality nava satta^va^sa neyyattha dhamma ni^tattha dhamma nissaya nissita pan~n~a^ vimutti pindapa^tik’anga reversible merit RIGHT LIVELIHOOD round of rebirth santi^rana citta streams of merit supportive karma te ci^varik’anga THIRTY-TWO FORMS THREE EVIL PATHS THREE GOOD PATHS THREE SUFFERINGS tiraccha^na yoni vaci^ vin~n~atti votthapana citta wheel of the law 经量部(Sautrantike) 六度(sad-paramita) 律经(Vinaya-sutra) 三性(tri-svabhava) 四谛(catur-satyas) 吴哥古迹(Angkor Vat) a^nantarika kamma a^nupubbi^ katha^ ahirika anottappa anatta^nupassana^ animitta vimokkha ascending insight bhavanga santa^na cetaso vinibandha cittass’ekaggata^ destructive karma disinterestedness ditthi vipalla^sa FIVE COMMANDMENTS FOREMOST PARAMITA FOUR NOBLE TRUTHS highest knowledge immaterial sphere ineffective karma kusala kammapatha mental advertence n~a^ta parin~n~a^ na^natta san~n~a^ NO STRIFE SAMADHI pakati upanissaya pan~n~atti si^la parikamma nimitta paticcasamuppa^da patta pindik’anga pureja^ta paccaya RIGHT REMEMBRANCE sahaja^ta paccaya santa^na santati sati sambojjhanga sati sampajan~n~a satta^va^sa nava SINGALOVADA SUTRA tatramajjhattata^ TEN DHARMA REALMS TEN WHOLESOMENESS upagha^taka kamma vin~n~a^na tthiti youth infatuation 迦毗罗卫(Kapilavastu) 三学(tisrah siksah) 桑奇大塔(Sanch Stupa) ahetu patisandhika an~n~a^ta^vindriya asankha^rika citta atta va^dupa^da^na catu voka^ra bhava ceto pariya n~a^na corporeality group cycle of existence dha^tu vavattha^na hasituppa^da citta health infatuation karma accumulation maturity knowledge meritorious action nirodha sama^patti patibha^ga nimitta patikkúla san~n~a^ reflex perceptions regenerative karma ruminating natured samatha vipassana^ sampayutta paccaya self mortification SIDDHARTHA GOUTAMA SIX EXTERNAL BASES SIX INTERNAL BASES SPHERE OF NO-THING tada^rammana citta tatra majjhattata^ ti^rana parin~n~a^ tiraccha^na katha^ TWO FORMS OF DEATH vippayutta paccaya wheel of existence 佛所行赞(Buddhacarita) 解脱道论(Vimuttimagga) 四大(caturmahabhuta) 五种姓(panca-gotrani) alcohol prohibition anabhirati san~n~a^ analytical doctrine animitta^nupassana^ answering questions appanihita vimokkha attha patisambhida^ counteractive karma death consciousness discursive thinking FOUR GREAT ELEMENTS FOUR UNLIMITED MIND fruits of monk life gradual instruction inferiority conceit intelligent natured lofty consciousness maha^purisa vitakka majjhima^ patipada^ one group existence RIGHT CONCENTRATION RIGHT UNDERSTANDING samanantara paccaya sampaticchana citta sattakkhattu parama SATYASIDDHI SHASTRA spiritual faculties sun~n~ata^ vimokkha superiority conceit suta maya^ pan~n~a^ TEN GREAT KING VOWS upatthambhaka kamma yamaka pa^tiha^riya 阿底峡(Atisa 982~1054) 大乘经(Mahayana sutra) 寂天(Santideva 约7世纪) 六足论(Satpada sastra) 说一切有部(Sarvastivada) a^kin~can~n~a^yatana access concentration adaptation knowledge akuppa^ ceto vimutti cemetery meditations cinta^ maya pan~n~a^ derived corporeality dhamma patisambhida^ dhamma tthiti n~a^na ditthi nissita si^la five group existence four group existence MANJUSRI BODHISATTVA manovinn~a^na dha^tu NIRVANA WITH RESIDUE niyata miccha^ditthi pa^rami^ pa^ramita^ paccha^ja^ta paccaya parami^ = pa^ramita^ pubbeniva^sa^nussati regenerating process samvejani^ya ttha^na SUDDEN ENLIGHTENMENT SUKHAVATIVYUHA SUTRA sun~n~ata^nupassana^ tanha^ nissita si^la TEN TITLES OF BUDDHA THREE ENLIGHTENMENTS ti hetu patisandhika UNCONDITIONED DHARMA VAST AND LONG TONGUE vivattana^nupassana^ yatha^santhatik’anga 大乘论(Mahayana sastra) 小乘论(Hinayana sastra) 中道(madhyamapratipad) a^ka^sa^nan~ca^yatana animitta ceto vimutti antara^ parinibba^yi^ bhojane mattan~n~uta^ corporeality and mind death proximate karma dependent origination DVADASHAMUKHA SHASTRA dvi hetuka patisandhi germinating once more mind and corporeality ninefold dispensation nirutti patisambhida^ patipassaddhi paha^na produced corporeality pun~n~a kiriya vatthu questions and answers sota^pannassa anga^ni TEN MERITORIOUS DEEDS THREE CLASSIFICATIONS THREE PERIODS OF TIME transference of merit ubhato bha^ga vimutta vi^thi = citta vi^thi vin~n~a^nan~ca^yatana 梵网经(Brahmajala-sutra) 中论(Madhyamika-sastra) appama^na ceto vimutti bhavanga sota^, citta catu pa^risuddhi si^la citta samuttha^na rúpa doctrine of the Buddha FLOWER ADORNMENT SUTRA FOUR GREAT BODHISATTVA ji^vita navaka kala^pa kamma samuttha^na rúpa resistance perceptions sensitive corporeality SIXTEEN CONTEMPLATIONS substrata of existence THREE UNIVERSAL TRUTHS yatha^kammúpaga n~a^na 长阿含经(Dirghagama-sutra) 楞伽经(Lankavatara-sutra) 缘起(pratitya-samutpada) bhayatupattha^na n~a^na catu dha^tu vavattha^na dasa (tatha^gata ) bala determining the reality FIVE BASIC AFFLICATIONS muccitu kamyata^ n~a^na NIRVANA WITHOUT RESIDUE patinissagga^nupassana^ receptive consciousness retrospective knowledge sabbúpadhi patinissagga SIX STATES OF EXISTENCE VISVABHADRA BODHISATTVA 八正道(aryastangika-marga) 成实论(Satyasiddhi-sastra) 法称(Dharmakirti 约6~7世纪) 佛性(buddhata, buddhatva) 境行果(sthana-carya-phala) 毗尼多流支(Vinitaruci ?~594) 四分律(Dharmagupta-vinaya) 月称(Candrakirti 约7世纪中叶) ANNUTARA-SAMYAK-SAMBODHI attainment concentration clarity of consciousness corporeality perceptions ego idea, ego perception multiformity perceptions pa^na^tipa^ta^ veramani^ paccaya sannissita si^la patibha^na patisambhida^ reflecting contemplation verbal functions of mind 部派佛部(Sectarian Buddhism) 大日经(Mahavairocana-sutra) 寂护(Santiraksita 705~762) 戒日王(Siladitya 约590~647) 十诵律(Sarvastivada-vinaya) 无量寿经(Aparimitayur-sutra) 原始佛教(primitive Buddhism) 杂阿含经(Samyuktagama-sutra) hate rooted consciousness independently enlightened indriyesu gutta dva^rata^ kankha^ vitarana visuddhi pa^timokkha samvara si^la registering consciousness SAMANTABHADRA BODHISATTVA spontaneously born beings support decisive support TEN STAGES OF BODHISATTVA VIMALAKIRTI-NIVDESA SUTRA 佛教文学(Buddhist literature) 摩诃菩提会(Maha Bodhi Society) 增一阿含经(Ekottaragama-sutra) 中阿含经（Madh yamagama-sutra） a^ha^re patikkúla san~n~a^ a^kin~can~n~a ceto vimutti ability to acquire insight analysis of the 4 elements dasa pun~n~a kiriya vatthu functions of consciousness happy courses of existence impersonality of existence khalu paccha^ bhattik’anga MAHA-PRAJNA-PARAMITA-SUTRA mind consciousness element paranimmita vasavatti deva parassa ceto pariya n~a^na TEN VEHICLES OF MEDITATION THREEFOLD BODY OF A BUDDHA uddhamsota akanitthaga^mi^ 发智论(Jnanaprasthana-sastra) 俱舍论(Abhidharmakosa-sastra) 越南佛教（Vietnamese Buddhism） balance of mental faculties karma produced corporeality neighbourhood concentration origination of corporeality PURE LAND OF ULTIMATE BLISS thought thought conception yatha^ bhúta n~a^na dassana 佛教建筑(Buddhist architecture) akusala sa^dha^rana cetasika LAW OF DEPENDENT ORIGINATION NINE STAGES OF LOTUS FLOWERS patisankha^nupassana^ n~a^na seven rebirths at the utmost SIX PERIODS OF DAY AND NIGHT 常乐我净(nitya-sukha-atma-subha) 大般涅槃经(Mahaparinirvana-sutra) 观无量寿经(Amitayurbhavana-sutra) 楞严经(surangama-samadhi-sutra) 菩萨戒本(Bodhisattva-pratimoksa) 乞[口*栗]双提赞Khri－Sron－Lde－bTsan 瑜伽师地论(Yogacara-bhumi-sastra) dittha dhamma vedani^ya kamma EIGHTEEN DIFFERENT CHARACTERS EVIL TIME OF FIVE TURBIDITIES THREE MEDITATIONS OF ONE MIND vuttha^na ga^mini^ vipassana^ 中国佛教美术（Buddhist　art　in　China） ascetic purification practices imperturbable karma formations sabba loke anabhirati san~n~a^ VIPASYANA SUKHAVATIVYUHA SUTRA 维摩经(Vimalakirti-nirdesa-sutra) equilibrium of mental faculties lahuta^ muduta^, kamman~n~ata^ pariyatti patipatti, pativedha SIX DIRECTIONS OF REINCARNATION subha san~n~a^, citta, ditthi sukha san~n~a^, citta, ditthi THREE UNIVERSAL CHARACTERISTICS 大般若经(Mahaprajna-paramita-sutra) 铃木大拙(Suzuki Daisetsu 1870~1966) 妙法莲华经(Saddharmapundarika-sutra) 中国佛教音乐(Buddhist music in China) karmically acquired corporeality patipada^ n~a^nadassana visuddhi 大智度论(Mahaprajna-paramita-sastra) 冢本善隆(Tsukamoto Zenryu 1898~1980) anan~n~a^tan~ n~assa^mi^t’indriya citta ja (citta samuttha^na) rúpa ▲ 收起

南传佛教英文辞典【199】attention

　　s.　　manasika^ra.

南传佛教英文辞典【200】avya^kata

　　This　　term　　in　　the　　sense　　of　　”amoral”　　or　　”karmically　　neutral”,　　does　　not　　occur　　in　　the　　old　　sutta　　texts,　　while　　it　　is　　found　　in　　Pts.M.　　(e.g.　　I,　　79ff).　　It　　plays　　an　　important　　role　　in　　the　　Abh.　　Canon　　(e.g.　　Dhs.)　　and　　the　　philosophical　　commentaries.

南传佛教英文辞典【201】avya^kata

　　lit.”indeterminate”　　-　　i.e.　　neither　　determined　　as　　karmically　　”wholesome”　　nor　　as　　”unwholesome”　　-　　are　　the　　karmically　　neutral,　　i.e.　　amoral,　　states　　of　　consciousness　　and　　mental　　factors.　　They　　are　　either　　mere　　karma-results　　(vipa^ka,　　q.v.),　　as　　e.g.　　all　　the　　sense　　perceptions　　and　　the　　mental　　factors　　associated　　therewith,　　or　　they　　are　　karmically　　independent　　functions　　(kiriya-citta,　　q.v.),　　i.e.　　neither　　karmic　　nor　　karma-resultant.　　See　　Tab.　　I.　　(App.).

南传佛教英文辞典【202】beautiful

　　sobhana　　(q.v.).

南传佛教英文辞典【203】breathing

　　mindfulness　　of　　in-and-out-breathing　　a^na^pa^nasati　　(q.v.)　　.

南传佛教英文辞典【204】cetokhila

　　”mental　　obduracies”,　　are　　5　　things　　which　　stiffen　　and　　hinder　　the　　mind　　from　　making　　right　　exertion,　　namely:　　doubt　　about　　the　　Master,　　about　　the　　Doctrine,　　about　　the　　(holy)　　Brotherhood,　　about　　the　　training,　　and　　anger　　against　　one”s　　fellow-monks.　　For　　details　　s.　　A.V,　　206,　　X　　14;　　D.　　33;　　M.　　16.　　Cf.　　prec.

南传佛教英文辞典【205】character

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

英汉对照词典【206】CONDITION

Condition　　==　　缘

There　　is　　no　　existing　　phenomena　　that　　is　　not　　the　　effect　　of　　dependent　　origination.　　All　　phenomena　　arise　　dependent　　upon　　a　　number　　of　　casual　　factors　　called　　conditions.

南传佛教英文辞典【207】deva dúta

”divine　　messengers”,　　is　　a　　symbolic　　name　　for　　old　　age,　　disease　　and　　death,　　since　　these　　three　　things　　remind　　man　　of　　his　　future　　and　　rouse　　him　　to　　earnest　　striving.　　In　　A.　　III,　　35,　　it　　is　　said:
"Did　　you,　　o　　man,　　never　　see　　in　　the　　world　　a　　man　　or　　a　　woman　　eighty,　　ninety　　or　　a　　hundred　　years　　old,　　frail,　　crooked　　as　　a　　gable-roof,　　bent　　down,　　resting　　on　　crutches,　　with　　tottering　　steps,　　infirm,　　youth　　long　　since　　fled,　　with　　broken　　teeth,　　grey　　and　　scanty　　hair,　　or　　baldheaded,　　wrinkled,　　with　　blotched　　limbs?　　And　　did　　it　　never　　occur　　to　　you　　that　　you　　also　　are　　subject　　to　　old　　age,　　that　　you　　also　　cannot　　escape　　it?
"Did　　you　　never　　see　　in　　the　　world　　a　　man　　or　　a　　woman,　　who　　being　　sick,　　afflicted　　and　　grievously　　ill,　　and　　wallowing　　in　　their　　own　　filth,　　was　　lifted　　up　　by　　some　　people,　　and　　put　　down　　by　　others?　　And　　did　　it　　never　　occur　　to　　you　　that　　you　　also　　are　　subject　　to　　disease,　　that　　you　　also　　cannot　　escape　　it?
"Did　　you　　never　　see　　in　　the　　world　　the　　corpse　　of　　a　　man　　or　　a　　woman,　　one　　or　　two　　or　　three　　days　　after　　death,　　swollen　　up,　　blue-black　　in　　colour,　　and　　full　　of　　corruption?　　And　　did　　it　　never　　occur　　to　　you　　that　　you　　also　　are　　subject　　to　　death,　　that　　you　　also　　cannot　　escape　　it?"　　-　　See　　M.　　130.

南传佛教英文辞典【208】deviation

　　(from　　morality　　and　　understanding):　　vipatti　　(q.v.).

南传佛教英文辞典【209】dhuta^nga

　　(lit.”means　　of　　shaking　　off　　(the　　defilements)”);”means　　of　　purification”,　　ascetic　　or　　austere　　practices.　　These　　are　　strict　　observances　　recommended　　by　　the　　Buddha　　to　　monks　　as　　a　　help　　to　　cultivate　　contentedness,　　renunciation,　　energy　　and　　the　　like.　　One　　or　　more　　of　　them　　may　　be　　observed　　for　　a　　shorter　　or　　longer　　period　　of　　time.
"The　　monk　　training　　himself　　in　　morality　　should　　take　　upon　　himself　　the　　means　　of　　purification,　　in　　order　　to　　gain　　those　　virtues　　through　　which　　the　　purity　　of　　morality　　will　　become　　accomplished,　　to　　wit:　　fewness　　of　　needs,　　contentedness,　　austerity,　　detachment,　　energy,　　moderation,　　etc."　　(Vis.M.　　II).

Vis.M.　　II　　describes　　13　　dhutangas,　　consisting　　in　　the　　vows　　of
1.　　wearing　　patched-up　　robes:　　pamsukúlik”anga,
2.　　wearing　　only　　three　　robes:　　teci^varik”anga,
3.　　going　　for　　alms:　　pindapa^tik”anga,
4.　　not　　omitting　　any　　house　　whilst　　going　　for　　alms:　　sapada^nikanga,
5.　　eating　　at　　one　　sitting:　　eka^sanik”anga,
6.　　eating　　only　　from　　the　　alms-bowl:　　pattapindik”anga,
7.　　refusing　　all　　further　　food:　　khalu-paccha^-bhattik”anga,
8.　　living　　in　　the　　forest:　　a^ran~n~ik”anga,
9.　　living　　under　　a　　tree:　　rukkha-múlik”anga,
10.　　living　　in　　the　　open　　air:　　abbhoka^sik”anga,
11.　　living　　in　　a　　cemetery:　　susa^nik”anga,
12.　　being　　satisfied　　with　　whatever　　dwelling:　　yatha^-santhatik”anga,
13.　　sleeping　　in　　the　　sitting　　position　　(and　　never　　lying　　down):　　nesajjik”anga.

These　　13　　exercises　　are　　all,　　without　　exception,　　mentioned　　in　　the　　old　　sutta　　texts　　(e.g.　　M.　　5,　　113;　　A.V.,　　181-90),　　but　　never　　together　　in　　one　　and　　the　　same　　place.
"Without　　doubt,　　o　　monks,　　it　　is　　a　　great　　advantage　　to　　live　　in　　the　　forest　　as　　a　　hermit,　　to　　collect　　one”s　　alms,　　to　　make　　one”s　　robes　　from　　picked-up　　rags,　　to　　be　　satisfied　　with　　three　　robes"　　(A.I,　　30).
The　　vow,　　e.g.　　of　　No.　　1,　　is　　taken　　in　　the　　words:　　"I　　reject　　robes　　offered　　to　　me　　by　　householders,"　　or　　"I　　take　　upon　　myself　　the　　vow　　of　　wearing　　only　　robes　　made　　from　　picked-up　　rags."　　Some　　of　　the　　exercises　　may　　also　　be　　observed　　by　　the　　lay-adherent.
Here　　it　　may　　be　　mentioned　　that　　each　　newly　　ordained　　monk,　　immediately　　after　　his　　being　　admitted　　to　　the　　Order,　　is　　advised　　to　　be　　satisfied　　with　　whatever　　robes,　　alms-food,　　dwelling　　and　　medicine　　he　　gets:　　"The　　life　　of　　the　　monks　　depends　　on　　the　　collected　　alms　　as　　food　　...　　on　　the　　root　　of　　a　　tree　　as　　dwelling　　...　　on　　robes　　made　　from　　patched-up　　rags　　...　　on　　stale　　cow”s　　urine　　as　　medicine.　　May　　you　　train　　yourself　　therein　　all　　your　　life."
Since　　the　　moral　　quality　　of　　any　　action　　depends　　entirely　　upon　　the　　accompanying　　intention　　and　　volition,　　this　　is　　also　　the　　case　　with　　these　　ascetic　　practices,　　as　　is　　expressly　　stated　　in　　Vis.M.　　Thus　　the　　mere　　external　　performance　　is　　not　　the　　real　　exercise,　　as　　it　　is　　said　　(Pug.　　275-84):　　"Some　　one　　might　　be　　going　　for　　alms;　　etc.　　out　　of　　stupidity　　and　　foolishness　　-　　or　　with　　evil　　intention　　and　　filled　　with　　desires　　-　　or　　out　　of　　insanity　　and　　mental　　derangement　　-　　or　　because　　such　　practice　　had　　been　　praised　　by　　the　　Noble　　Ones...."　　These　　exercises　　are,　　however　　properly　　observed　　"if　　they　　are　　taken　　up　　only　　for　　the　　sake　　of　　frugality,　　of　　contentedness,　　of　　purity,　　etc."(App.)
On　　dhutanga　　practice　　in　　modern　　Thailand,　　see　　With　　Robes　　and　　Bowl,　　by　　Bhikkhu　　Khantipalo　　(WHEEL　　82/83).

南传佛教英文辞典【210】duccarita

　　”evil　　conduct”,　　is　　threefold:　　in　　deeds,　　words　　and　　thoughts.　　See　　kammapatha　　(I).

南传佛教英文辞典【211】dukkhata^

　　(abstr.　　noun　　fr.　　dukkha):　　”the　　state　　of　　suffering”,　　painfulness,　　unpleasantness,　　the　　unsatisfactoriness　　of　　existence."There　　are　　three　　kinds　　of　　suffering:　　(1)　　suffering　　as　　pain　　(dukkha-dukkhata^),　　(2)　　the　　suffering　　inherent　　in　　the　　formations　　(sankha^ra-dukkhata^),　　(3)　　the　　suffering　　in　　change　　(viparina^ma-dukkhata^)"　　(S.　　XLV,　　165;　　D.　　33).
(1)　　is　　the　　bodily　　or　　mental　　feeling　　of　　pain　　as　　actual]y　　felt.　　(2)　　refers　　to　　the　　oppressive　　nature　　of　　all　　formations　　of　　existence　　(i.e.　　all　　conditioned　　phenomena),　　due　　to　　their　　continual　　arising　　and　　passing　　away;　　this　　includes　　also　　experiences　　associated　　with　　neutral　　feeling.　　(3)　　refers　　to　　bodily　　and　　mental　　pleasant　　feelings,　　"because　　they　　are　　the　　cause　　for　　the　　arising　　of　　pain　　when　　they　　change"　　(Vis.M.　　XIV,　　34f).

英汉对照词典【212】EMPTINESS

Emptiness　　==　　空

The　　Sanskrit　　word　　is　　Sunya.　　One　　of　　the　　key　　concepts　　in　　Buddhism.　　Emptiness　　is　　an　　abstract　　idea　　representing　　impermanence,　　unreality,　　instability,　　transience　　and　　relativity　　in　　the　　nature　　of　　all　　existence.　　The　　doctrine　　states　　that　　all　　phenomena　　and　　the　　ego　　have　　no　　reality,　　but　　are　　composed　　of　　a　　certain　　number　　of　　Skandhas　　or　　elements,　　which　　disintegrate.　　The　　doctrine　　also　　states　　that　　everything　　is　　unstable,　　possessing　　no　　self-essence　　or　　self-nature,　　i.e.,　　its　　own　　existence　　dependent　　or　　caused　　by　　the　　conditions　　of　　others”　　existence.
Emptiness　　is　　not　　nothing,　　but　　it　　is　　the　　condition　　of　　existence　　of　　everything.　　It　　permeates　　all　　phenomena　　making　　possible　　their　　evolution.

南传佛教英文辞典【213】emptiness

　　sun~n~ata^　　(q.v.).　　-　　Contemplation　　of　　e.:　　sun~n~ata^nupassana^.　　-　　For　　emptiness　　of　　self,　　pertaining　　to　　the　　4　　truths,　　s.　　sacca.

南传佛教英文辞典【214】existence

　　bhava　　(q.v.)　　-　　The　　5　　groups　　of　　e.:　　khandha　　(q.v.)　　-　　The　　4　　substrata　　of　　e.:　　upadhi　　(q.v.).　　-　　Courses　　of　　e.:　　gati　　(q.v.).　　-　　Wheel　　of　　e.:　　samsa^ra　　(q.v.).　　-　　Craving　　for　　e.:　　bhava-tanha^;　　s.　　tanha^;　　-　　The　　3　　characteristics　　of　　e.:　　ti-lakkhana　　(q.v.).

南传佛教英文辞典【215】faculties

　　indriya　　(q.v.);　　see　　also　　paccaya　　16.

南传佛教英文辞典【216】formation

　　sankha^ra　　(q.v.).

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