In the Buddha's Words - Bhikkhu Bodhi [254]
8:33 IV 236–37 V,3(2) reasons for giving 169
8:35 IV 239–41 V,3(6) rebirth on account of giving 171–72
8:36 IV 241–43 V,2(2) three bases of merit 167
8:39 IV 245–47 V,4(1) the five precepts 172–74
8:41 IV 248–51 V,4(2) the uposatha observance 174–76
8:49 V 269–71 IV,5 the woman of the home 128–30
8:54 IV 281–85 IV,3 present welfare, future welfare 124–26
8:59 IV 292 X,1(1) eight persons worthy of gifts 385
9:7* IV 370–71 X,4(4) nine things an arahant cannot do 408
9:20 IV 393–96 9:26* IV404–5 X,4(5) V,5(3) insight surpasses all a mind unshaken 178–79 408–9
10:90 V 174–75 X,4(6) the ten powers of an arahant monk 409
Udāna
Itivuttaka
GLOSSARY
Arahant. A “worthy one”; one who has eliminated all defilements and attained full liberation in this very life.
Bodhisatta. A future Buddha, one destined to attain unsurpassed perfect enlightenment; specifically, it is the term the Buddha uses to refer to himself in the period prior to his enlightenment, both in past lives and in his last life before he attained enlightenment.
Brahmā. According to the brahmins, the supreme personal deity, but in the Buddha’s teaching, a powerful deity who rules over a high divine state of existence called the brahma world; more generally, the word denotes the class of superior devas inhabiting the form realm.
Deva. A deity or god; the beings inhabiting the heavenly worlds, usually in the sense-sphere realm but more broadly in all three realms.
Dhamma. The cosmic principle of truth, lawfulness, and virtue discovered, fathomed, and taught by the Buddha; the Buddha’s teaching as an expression of that principle; the teaching that leads to enlightenment and liberation.
Jambudīpa. Lit., “rose-apple island,” the Indian subcontinent.
Jhāna. States of deep meditative concentration marked by the one-pointed fixation of the mind upon its object; the suttas distinguish four stages of jhāna.
Kamma. Volitional action, considered particularly as a moral force capable of producing, for the agent, results that correspond to the ethical quality of the action; thus good kamma produces happiness, and bad kamma produces suffering.
Kappa. An eon or cosmic cycle, the period of time it takes for a world system to arise, evolve, dissolve, and persist in a state of disintegration before a new cycle begins.
Māra. “The Evil One” or “Tempter”; a malevolent deity who tries to prevent people from practicing the Dhamma and thereby escaping the round of rebirths.
Nibbāna. The final goal of the Buddha’s teaching; the unconditioned state beyond the round of rebirths, to be attained by the destruction of the defilements.
Pātimokkha. The code of monastic rules binding on members of the Buddhist monastic order.
Saṃsāra. Lit., the “wandering,” the round of rebirths without discoverable beginning, sustained by ignorance and craving.
Saṅgha. The spiritual community, which is twofold: (1) the monastic Saṅgha, the order of monks and nuns; and (2) the noble Saṅgha, the spiritual community of noble disciples who have reached the stages of world-transcending realization.
Tathāgata. Meaning “Thus Come One” or “Thus Gone One,” the epithet the Buddha uses most often to refer to himself; occasionally it is used as a general designation for a person who has reached the highest attainment.
Uposatha. The Buddhist observance days, falling on the days of the full moon and new moon, when the monks gather to recite the Pātimokkha and lay people often visit monasteries and temples to undertake the eight precepts.
Yojana. An ancient Indian measurement of distance, approximately six miles.
BIBLIOGRAPHY
PRIMARY SOURCES
Bodhi, Bhikkhu, trans. The Connected Discourses of the Buddha: A Translation of the Saṃyutta Nikāya. Boston: Wisdom Publications, 2000.
Ireland, John D., trans. The Udāna and The Itivuttaka: Inspired Utterances of the Buddha and The Buddha’s Sayings. Kandy, Sri Lanka: Buddhist Publication Society, 1997.
Ñāṇamoli, Bhikkhu, trans. The