”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 == 善生經
a short sutra about ethics and morality.
Six Consciousness == 六識
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、漏盡通）
(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.).
古印度佛教遺址。傳爲釋迦牟尼的故鄉。亦譯劫比羅伐窣堵、迦毗羅婆蘇都、迦毗羅蟠窣都、迦毗羅、迦毗梨等。意譯妙德城、黃頭居處等。釋迦族聚居的迦毗羅衛國的國都。中國的法顯、玄奘都曾到過此城，但兩人對它的位置的記述有所不同。近代以來，雖經專家努力探索，但至今未能確定其原址。
有人認爲，今尼泊爾南部的提羅拉科特就是迦毗羅衛。它距相傳釋迦牟尼誕生地藍毗尼不遠。這是印度考古學家穆吉克根據玄奘的記載，以1895年在尼泊爾泰雷地區發現的阿育王拘那舍牟尼佛石柱及1896年在藍毗尼發現的阿育王釋迦牟尼佛誕生石柱爲線索，于1899年在提羅拉科特試掘後認定的。近年來，發掘工作已擴展到提羅拉科特周圍地區，並發現了一些城壘和佛教遺址、文物，但尚不能完全確證該地就是迦毗羅衛古城。
另有一些人認爲，迦毗羅衛的遺址應在今印度北方邦北部，距尼泊爾邊境1公裏處的庇浦拉瓦。它距藍毗尼和提羅拉科特都不遠。早在1898年，英人佩普曾在此地一佛塔中發現一個滑石製的舍利壺，上有婆羅迹字體的銘文：“這是釋迦族的佛世尊的遺骨容器，是有名譽的兄弟及姐妹、妻子們（奉祀）的。”不少學者認爲這可能就是在所謂“八分舍利”時釋迦族分得的那一份。1972年印度考古局在上述同一佛塔的下層，又發現兩個形態與質料同上述舍利壺完全一樣的舍利壺，但兩壺的大小不同，且無銘文。從出土情況判斷，安放這兩個壺的年代約在公元前5~前4世紀。不久，又在佛塔旁的僧院遺址中發現了四十多枚赤陶製的印章和缽蓋，其中一枚印章上有婆羅迷字體刻文：“奄！迦毗羅衛的提婆跋陀羅僧陀的比丘僧伽（所有）”。另一枚印章上爲“大迦毗羅衛的比丘僧伽（所有）”。在一個缽蓋上也刻有迦毗羅衛的字樣。另在附近發現有若幹用大磚砌成的建築物和其他一些文物。據研究，庇浦拉瓦的地下文化可發4期，最古老的一期約屬公元前8~前6世紀。因此，近來沙學者認爲這裏就是迦毗羅衛遺址，但仍不能確證。（方廣 ）
Sanxue
佛教教義。學佛者必須修持的叁種基本學業，即戒、定、慧。
戒 亦稱增上（卓越）戒學，指戒律。即防止行爲、語言、思想叁方面的過失。由于大小乘的不同，其戒律也有所不同。另外對出家的僧侶和在家的居士也有所區別。例如小乘有五戒、八戒、二百五十戒等；大乘有叁聚淨戒、十重四十八輕戒等。小乘五戒爲：殺生、偷盜、邪淫、妄語、飲酒。八戒爲：在五戒外另加臥高廣大床、花鬘璎珞、歌舞戲樂。二百五十戒：即二百五十項應戒的言行細目，合並爲五項時，稱五篇門。大乘叁聚淨戒爲：攝律儀戒、攝善法戒、攝衆生戒。十重禁戒爲：殺生、偷盜、邪淫、妄語、飲酒、說過罪、自贊毀他、悭、瞋、謗叁寶。四十八輕戒爲：不敬師長、不舉教忏、背正向邪、不瞻病苦等四十八項具體戒條。
定 亦稱增上心學，指禅定。即擯除雜念，專心致志，觀悟四谛。小乘有四禅，大乘有九種在禅、百八叁昧等。小乘四禅爲：1、初禅。即禅定的初級階段，這時沈思于專一，擯除情欲、消除不善心，這就是“離”。由此漸進而生喜樂，即欣喜與慰安。但此時尚有思慮，尚未達到表象的沈靜，故稱初禅。2、二神。由初禅進而安住一想，達到表象的沈靜，獲得一種更高的喜樂。3、叁禅。由二禅進而舍離喜樂而達到完全安靜境地，獲得輕安的妙樂。這時已産生了智慧，達到了正念和正智的階段。但此時尚有身體上妙樂的感覺，所以對涅槃境地來說還有一段距離。4、四禅。由叁禅再進一步，完全超脫苦、樂，連自身的存在都已忘卻，達到舍念清淨的境界。即涅槃境界。九種大禅爲：自性禅、一切禅、難禅、一切門禅、善人禅、一切行禅、除煩惱禅、此世他世樂禅、清淨禅。百八叁昧爲：般若經典中所說的一百零八種禅定，《大智度論》卷五有詳細說明。
慧 又稱增上慧學，亦即智慧。慧就是有厭、無欲、見真。擯除一切欲望和煩惱，專思四谛、十二因緣，以窺見法，獲得智慧解脫。
叁學概括了全部佛教教義，也包含六度、叁十七菩提分等全部修行法門。叁學中以慧最重要，戒和定都是獲得慧的手段。只有獲得慧，才能達到最終解脫的涅槃境界。（高振農）
古印度著名大佛塔。在今印度中央邦馬爾瓦地區波保爾附近。塔直徑36.6米，高約16.5米，雄渾古樸，莊嚴宏偉。塔中心半圓形的覆缽，最初是公元前250年左右由阿育王修建的。後在巽伽王朝時代由當地富商資助的一個僧團繼續擴建，在覆缽土墩外面壘砌磚石，頂上增修一個方形平臺和叁層傘蓋，底部構築了石砌的基壇和圍欄。公元前1世紀後半葉到公元1世紀初葉，安達羅王朝又在圍欄四方陸續依次建造南、北、東、西四座砂石的塔門牌坊。每座牌坊由叁道橫梁和兩根立柱構成，並飾以左右對稱的浮雕嵌板和圓雕構件。浮雕嵌板的內容多爲佛傳故事和本生故事。由于當時佛教雕刻尚禁忌出現佛陀本身的形象，故只有法輪、寶座、菩提樹等象征物表示釋迦牟尼的存在。圓雕人物的代表作是東門牌坊橫梁與立柱相交處的著名的樹神藥叉女像。她雙臂攀援芒果樹枝，縱身向外傾斜，淩空懸挂于整個建築結構之外，富有節奏感的S型體態，健壯豐滿，被譽爲印度標准女性美的雛形和始祖。印度把這種塔門牌坊稱作“陀蘭那”(Torana)，故後代把這種雕刻藝術稱作“陀蘭那藝術”。（方廣 ）