”co-nascence”, is one of the 24 conditions (paccaya, q.v.).
The terms citta-, rúpa-, khandha-, bhavanga-s.:, etc., are found, here and there, in the Abh. Canon (e.g. Dhs. § 634, Kath. 110; s. Guide V), but they are often met with in the Abh. Com. In the Sutta (Therag. 716) is found sankha^rasantati.
”mindfulness as factor of enlightenment” s. bojjhanga.
”mindfulness and clarity of consciousness, s. sampajan~n~a.
”abodes of beings”. In the sutta-texts (e.g. D. 33; A.IX, 24) 9 such abodes are mentioned:
"There are, o monks, 9 abodes of beings, namely:
(1) "There are beings who are different in body and different in perception, such as the human beings, some heavenly beings, and some beings living in the world of suffering (vinipa^tika, q.v.).
(2) ””There are beings who are different in body but equal in perception, such as the first-born gods of the Brahma-world (i.e. at the beginning of each new world-formation; s. deva II).
(3) ””There are beings who are equal in body but different in perception, such as the Radiant Gods (a^bhassara, s. deva II).
(4) "There are beings who are equal in body and equal in perception, such as the All-Illuminating Gods (subha-kinha; s. deva II).
(5) "There are beings without perception and feeling, such as the unconscious beings (asan~n~a-satta, q.v.).
(6) "There are beings who, through the complete overcoming of perceptions of matter (rúpa-san~n~a), the disappearance of perceptions of sense-reaction (patigha-san~n~a), and the non-attention to perceptions of variety thinking: ”Boundless is space”, are reborn in the sphere of buundless space (s. deva, III; jha^na, 5).
(7) "There are beings who, through the complete overcoming of the sphere of boundless space, thinking: ”Boundless is consciousness”, are reborn in the sphere of boundless consciousness (s. jha^na 6).
(8) "There are beings who, through the complete overcoming of the sphere of boundless consciousness, thinking: ”Nothing is there, are reborn in the sphere of nothingness (s. jha^na, 7).
(9) "There are beings who, through the complete overcoming of the sphere of nothingness, are reborn in the sphere of neither-perception-nor-non-perception (s. jha^na, 8)" (A. IX, 24).
According to the Com. to A., the beings of the Pure Abodes (suddha^va^sa, q.v.) are not mentioned here, for the reason that they exist only in those world-periods in which Buddhas appear. Cf. vin~n~a^na-tthiti.
ka^múpa^da^na; s. upa^da^na.
Singalovada Sutra == 善生经
a short sutra about ethics and morality.
Six Consciousness == 六识
They are the perceptions and the discriminative ability of eye, ear, nose, tongue, body and mind.
Six Psychic Power == 六神通（天眼通、天耳通、宿命通、他心通、神足通、漏尽通）
(1) the phychic power of the heavenly eye
(2) the psychic power of the heavenly ear
(3) phychic power with regard to post lives
(4) phychic power with regard to the minds
(5) the spiritually based psychic powers
(6) the psychic power of the extinction of outflows
s. foll.
upapi^laka-kamma; s. karma.
Ten Dharma Realms == 十法界
also known as ten states of existence, which are
1.Hell
2.Ghost
3.Animal
4.Asura
5.Man
6.Deva
7.Sravaka (Sound-Hearer Arhat)
8.Praetyka-Buddha
9.Bodhisattva
10.Buddha
Each Dharma realm has its own characteristics, and its existence is attributed to the retribution of the beings. The lowest six realms (1-6) are known as the Six Paths or Six Realms. These six states of existence are subjected to birth and death, and then rebirth for many lives. The upper four realms are known as the Four Holy Realms. These four states of existence are beyond birth and death and liberated from the Samsara
Ten Wholesomeness == 十善
see Ten Good Deeds.
”neighbourhood or access-concentrationn”, is the degree of concentration just before entering any of the absorptions, or jha^nas. It still belongs to the sensuous sphere (ka^ma^vacara; s. avacara).
”contemplation of feeling”, is one of the 4 foundations of mindfulness (satipattha^na q.v.).
古印度佛教遗址。传为释迦牟尼的故乡。亦译劫比罗伐窣堵、迦毗罗婆苏都、迦毗罗蟠窣都、迦毗罗、迦毗梨等。意译妙德城、黄头居处等。释迦族聚居的迦毗罗卫国的国都。中国的法显、玄奘都曾到过此城，但两人对它的位置的记述有所不同。近代以来，虽经专家努力探索，但至今未能确定其原址。
有人认为，今尼泊尔南部的提罗拉科特就是迦毗罗卫。它距相传释迦牟尼诞生地蓝毗尼不远。这是印度考古学家穆吉克根据玄奘的记载，以1895年在尼泊尔泰雷地区发现的阿育王拘那舍牟尼佛石柱及1896年在蓝毗尼发现的阿育王释迦牟尼佛诞生石柱为线索，于1899年在提罗拉科特试掘后认定的。近年来，发掘工作已扩展到提罗拉科特周围地区，并发现了一些城垒和佛教遗址、文物，但尚不能完全确证该地就是迦毗罗卫古城。
另有一些人认为，迦毗罗卫的遗址应在今印度北方邦北部，距尼泊尔边境1公里处的庇浦拉瓦。它距蓝毗尼和提罗拉科特都不远。早在1898年，英人佩普曾在此地一佛塔中发现一个滑石制的舍利壶，上有婆罗迹字体的铭文：“这是释迦族的佛世尊的遗骨容器，是有名誉的兄弟及姐妹、妻子们（奉祀）的。”不少学者认为这可能就是在所谓“八分舍利”时释迦族分得的那一份。1972年印度考古局在上述同一佛塔的下层，又发现两个形态与质料同上述舍利壶完全一样的舍利壶，但两壶的大小不同，且无铭文。从出土情况判断，安放这两个壶的年代约在公元前5~前4世纪。不久，又在佛塔旁的僧院遗址中发现了四十多枚赤陶制的印章和钵盖，其中一枚印章上有婆罗迷字体刻文：“奄！迦毗罗卫的提婆跋陀罗僧陀的比丘僧伽（所有）”。另一枚印章上为“大迦毗罗卫的比丘僧伽（所有）”。在一个钵盖上也刻有迦毗罗卫的字样。另在附近发现有若干用大砖砌成的建筑物和其他一些文物。据研究，庇浦拉瓦的地下文化可发4期，最古老的一期约属公元前8~前6世纪。因此，近来沙学者认为这里就是迦毗罗卫遗址，但仍不能确证。（方广 ）
Sanxue
佛教教义。学佛者必须修持的三种基本学业，即戒、定、慧。
戒 亦称增上（卓越）戒学，指戒律。即防止行为、语言、思想三方面的过失。由于大小乘的不同，其戒律也有所不同。另外对出家的僧侣和在家的居士也有所区别。例如小乘有五戒、八戒、二百五十戒等；大乘有三聚净戒、十重四十八轻戒等。小乘五戒为：杀生、偷盗、邪淫、妄语、饮酒。八戒为：在五戒外另加卧高广大床、花鬘璎珞、歌舞戏乐。二百五十戒：即二百五十项应戒的言行细目，合并为五项时，称五篇门。大乘三聚净戒为：摄律仪戒、摄善法戒、摄众生戒。十重禁戒为：杀生、偷盗、邪淫、妄语、饮酒、说过罪、自赞毁他、悭、瞋、谤三宝。四十八轻戒为：不敬师长、不举教忏、背正向邪、不瞻病苦等四十八项具体戒条。
定 亦称增上心学，指禅定。即摈除杂念，专心致志，观悟四谛。小乘有四禅，大乘有九种在禅、百八三昧等。小乘四禅为：1、初禅。即禅定的初级阶段，这时沉思于专一，摈除情欲、消除不善心，这就是“离”。由此渐进而生喜乐，即欣喜与慰安。但此时尚有思虑，尚未达到表象的沉静，故称初禅。2、二神。由初禅进而安住一想，达到表象的沉静，获得一种更高的喜乐。3、三禅。由二禅进而舍离喜乐而达到完全安静境地，获得轻安的妙乐。这时已产生了智慧，达到了正念和正智的阶段。但此时尚有身体上妙乐的感觉，所以对涅槃境地来说还有一段距离。4、四禅。由三禅再进一步，完全超脱苦、乐，连自身的存在都已忘却，达到舍念清净的境界。即涅槃境界。九种大禅为：自性禅、一切禅、难禅、一切门禅、善人禅、一切行禅、除烦恼禅、此世他世乐禅、清净禅。百八三昧为：般若经典中所说的一百零八种禅定，《大智度论》卷五有详细说明。
慧 又称增上慧学，亦即智慧。慧就是有厌、无欲、见真。摈除一切欲望和烦恼，专思四谛、十二因缘，以窥见法，获得智慧解脱。
三学概括了全部佛教教义，也包含六度、三十七菩提分等全部修行法门。三学中以慧最重要，戒和定都是获得慧的手段。只有获得慧，才能达到最终解脱的涅槃境界。（高振农）
古印度著名大佛塔。在今印度中央邦马尔瓦地区波保尔附近。塔直径36.6米，高约16.5米，雄浑古朴，庄严宏伟。塔中心半圆形的覆钵，最初是公元前250年左右由阿育王修建的。后在巽伽王朝时代由当地富商资助的一个僧团继续扩建，在覆钵土墩外面垒砌砖石，顶上增修一个方形平台和三层伞盖，底部构筑了石砌的基坛和围栏。公元前1世纪后半叶到公元1世纪初叶，安达罗王朝又在围栏四方陆续依次建造南、北、东、西四座砂石的塔门牌坊。每座牌坊由三道横梁和两根立柱构成，并饰以左右对称的浮雕嵌板和圆雕构件。浮雕嵌板的内容多为佛传故事和本生故事。由于当时佛教雕刻尚禁忌出现佛陀本身的形象，故只有法轮、宝座、菩提树等象征物表示释迦牟尼的存在。圆雕人物的代表作是东门牌坊横梁与立柱相交处的著名的树神药叉女像。她双臂攀援芒果树枝，纵身向外倾斜，凌空悬挂于整个建筑结构之外，富有节奏感的S型体态，健壮丰满，被誉为印度标准女性美的雏形和始祖。印度把这种塔门牌坊称作“陀兰那”(Torana)，故后代把这种雕刻艺术称作“陀兰那艺术”。（方广 ）