Living under a tree is one of the ascetical practices (dhutanga, q.v.).
s. kala^pa, rúpa-kala^pa.
the 4 ”wrong paths”...
the 4 ”wrong paths” are:
the path of greed (chanda),
of hate,
of delusion,
of cowardice (bhaya).
"One who is freed from evil impulses is no longer liable to take the wrong path of greed, etc.”” (A.IV.17; A.IX.7).
”Deathlessness”...
(Sanskrit amrta; ? mr to die; = Gr. ambrosia): ”Deathlessness”
according to popular belief also the gods” drink conferring immortality, is a name for Nibba^na (s. Nibba^na), the final liberation from the wheel of rebirths, and therefore also from the ever-repeated deaths .
Arhat == 阿罗汉
There are two kinds of arhats, namely, the Sound-hearing arhat (Sravaka) and the Enlightened-to-condition arhat (Praetyka-Buddha). The former attains the wisdom to understand the Four Noble Truth, while the latter attains the wisdom to understand the Law of Dependent Origination or the Twelve Links of Dependent Origination. They represent two vehicles, who "comprehend for their own sake". As they pay attention to themselves and not to others, they are incapable of genuine and equal enlightenment.
There are four noble stages of fruition in the Arhat Path.
”self, ego, personality, is in Buddhism a mere conventional expression (voha^radesana^), and no designation for anything really existing; s. paramattha-desana^, anatta^, puggala, satta, ji^va.
”mind”, ”consciousness”, ”state of consciousness”, is a synonym of mano (q.v.) and vin~n~a^na (s. khandha and Tab. 1). Dhs. divides all phenomena into consciousness (citta), mental concomitants (cetasika, q.v.) and corporeality (rúpa).
In adhicitta, ”higher mentality”, it signifies the concentrated, quietened mind, and is one of the 3 trainings (s. sikkha^). The concentration (or intensification) of consciousness is one of the 4 roads to power (s. iddhipa^da).
vi^thi, as well as all terms for the various functions within the processes of conseiousness, such as a^vajjana-citta, sampaticchana, santi^rana, votthapana, javana, tada^rammana, bhavanga, cuti: none of these terms is found in the Sutta Canon. except javana, in Pts.M. Even in the Ahh. Canon (e.g. Patth) only javana and bhavanga are twice or thrice briefly mentioned. The stages, however, must have been more or less known. Cf. e.g Patth: ””Cakkhu-vin~n~a^nam tam sampayuttaka^ ca dhamma^ (= cetasika^) mano-dha^tuya^ (performing the sampaticchana-function), tam sampayuttaka^nan~ ca dhamma^nam (cetasika^nani) anantara-paccayena paccayo. Mano-dha^tu ... manovin~n~a^na-dha^tuya (performing the santi^rana and votthapana function).... Purima^ purima^ kusala^ dhamma^ (javana^) pacchima^nam pacchima^nam kusala^nam dhamma^nam (javanacitta^nam) anantara-paccayena paccayo... avya^kata^nam dhamma^nam (tada^rammana- and bhavanga-citta^nam....)."
cuti-citta: s. citta-vi^thi.
kamman~n~ata^, °lahuta^, °muduta^, °pagun~n~ata^, °passaddhi, °ujukata^; s. Tab. II.
lahuta^, -mudúta, -kamman~n~ata^, -pa^gun~n~ata^, -ujukata^: s. lahuta^.
marana (q.v.) - Contemplation of °: marana^nussati (q.v.) - As divine messenger: deva-dúta (q.v.).
skeptical: vicikiccha^ (q.v.), kankha^ (q.v.).
saddha^ (q.v.).
devotee and faith liberated one: s. ariyapuggala (B).
man, the 8 thoughts of a: maha^purisa-vitakka (q.v.).
”birth”, comprises the entire embryonic process beginning with conception and ending with parturition.
"The birth of beings belonging to this or that order of beings, their being born, their conception (okkanti) and springing into existence, the manifestation of the groups (corporeality, feeling, perception, mental formations, consciousness; s. khandha), the acquiring of their sensitive organs: this is called birth" (D. 22). For its conditioning by the prenatal karma-process (kamma-bhava; s. bhava), s. paticcasamuppa^da (9, 10), patisandhi.
perception of: s. a^loka-san~n~a^.
the 4 streams of: pun~n~a-dha^ra^ (q.v.). - For transference of merit, s. patti-da^na.