..续本文上一页ngs, anything created by the mind); and viññana (consiousness).

　　lokavidu*: Expert with regard to the cosmos.

　　magga: The path to the cessation of suffering and stress. The four transcendent paths — or rather, one path with four levels of refinement — are the path to stream-entry (entering the stream to nibbana, which ensures that one will be reborn at most only seven more times), the path to once-returning, the path to nonreturning, and the path to arahantship. Phala — fruition — refers to the mental state immediately following the attainment of any of these paths.

　　mahabhuta-rupa: The four great physical properties — earth, water, fire, and wind (see dhatu).

　　nibbana (nirvana): Liberation; the unbinding of the mind from greed, anger, and delusion, from physical sensations and mental acts. As this term is used to refer also to the extinguishing of fire, it carries connotations of stilling, cooling, and peace. (According to the physics taught at the time of the Buddha, the property of fire in a latent state exists to a greater or lesser extent in all objects. When activated, it seizes and sticks to its fuel. As long as it remains latent or is extinguished, it is ”unbound.”)

　　nivarana: Hindrances to concentration — sensual desire, ill will, torpor & lethargy, restlessness & anxiety, and uncertainty.

　　opanayiko**: Referring inwardly; to be brought inward.

　　paccattam**: Personal; inpidual.

　　puñña: Inner worth; merit; the inner sense of well-being that comes from having acted rightly or well, and that enables one to continue acting well.

　　sambhavesin: (A being) searching for a place to take birth.

　　sanditthiko**: Self-evident; visible here and now.

　　sangha: The community of the Buddha”s followers. On the conventional level, this refers to the Buddhist monkhood. On the ideal level, it refers to those of the Buddha”s followers, whether lay or ordained, who have practiced to the point of gaining at least ”stream-entry,” the first of the transcendent qualities culminating in nibbana.

　　sankhara: Fashioning — the forces and factors that fashion things, the process of fashioning, and the fashioned things that result; all processes or things conditioned, compounded, or concocted by nature, whether on the physical or the mental level.

　　sugato*: Going (or gone) to a good destination.

　　uposatha: Observance day, corresponding to the phases of the moon, on which Buddhist lay people gather to listen to the Dhamma and to observe special precepts. The eight uposatha precepts are to refrain from taking life; from stealing; from sexual intercourse; from telling lies; from taking intoxicants; from eating food after noon until the following dawn; from watching dancing, singing, instrumental music, and other shows, and from using garlands, perfumes, cosmetics and jewelry; and from using high and luxurious beds and seats.

　　vicara: Evaluation (see jhana).

　　vijja: Awareness, science, cognitive skill.

　　vijja-carana-sampanno*: Consummate in knowledge and conduct; accomplished in the conduct leading to awareness or cognitive skill.

　　vipassana: Clear, intuitive insight into physical and mental phenomena as they arise and disappear, seeing them for what they actually are — in and of themselves — in terms of stress, its origin, its disbanding, and the way to its disbanding.

　　vitakka: Directed thought (see jhana).

　　II. Quotations

　　anicca vata sankhara, uppada-vaya-dhammino, uppajjitva nirujjhanti: Fashionings are inconstant, subject to arising and passing away. Arising, they disband. (From stanzas uttered on the occasion of the Buddha”s passing into total nibbana.)

　　asevana ca balanam, panditanañca sevana: Non-association with fools, and association with the wise. (From a discourse listing factors that augur well for one”s well-being.)

　　atta hi attano natho: One”s self is one”s own mainstay.

　　atitam nanvagameyya, nappatikankhe anagatam, paccuppannañca yo dhammam, tatha tatha vipassati: He would not pursue the past, nor yearn for the future... and whatever phenomenon is present, he clearly sees it as it occurs. (From stanzas describing a person who spends his day auspiciously in terms of the practice.)

　　ayudo balado dhiro”ti: The wise person who gives life and strength... (From stanzas extolling the benefits — to the donor — of a donation of food.)

　　ekayano ayam maggo sattanam visuddhiya: This is a direct path for the purification of beings. (see ekayana-magga).

　　kammassako”mhi: I am the owner of my kamma.

　　mano-pubbangama dhamma, mano-settha mano-maya: Phenomena have the mind in their forefront, are excelled by the mind, are made from the mind.

　　namo tassa bhagavato arahato samma-sambuddhassa: Homage to the Blessed One, Worthy and Rightly Self-awakened.

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　　If anything in this translation is inaccurate or misleading, I ask forgiveness of the author and reader for having unwittingly stood in their way. As for whatever may be accurate, I hope the reader will make the best use of it, translating it a few steps further, into the heart, so as to attain the truth to which it points.

　　The translator

　　sabbe satta sada hontu

　　avera sukha-jivino

　　katam puñña-phalam mayham

　　sabbe bhagi bhavantu te

　　May all beings always live happily,

　　free from animosity.

　　May all share in the blessings

　　springing from the good I have done.

《Inner Strength - Glossary》全文阅读结束。