M [Moment, period]. / time (how many)
T Sensuous pleasure.
M/N [Desire for sensuous pleasures].
M [Pleasures of the senses].
M [Sexual misconduct].
N [Action, deed]. Collection of deeds resulting from positive and negative actions.
Each of us is free to exercise an influence on his/her own fate according to the quality of the actions he/she does commit. However, the law of kamma is completely uncontrollable. It governs all the acts that each one does commit. It does explain that nothing which happens is left to chance. Everything that constitutes the living conditions of a being, his abilities, his disabilities, his physical and mental constitution, his pleasures and his torments, are nothing else than the consequence of his own former actions.
N [Sujet of meditation]. Support for concentration. Sustained training into meditation or contemplation.
F [Decreed wording]. A kammavācā is a wording that ought to be uttered at time of performing a monastic procedure. Thus, there are a few of them.
However, the term most often does refer to the text of the procedure designed for integrating into the saṃgha a person who expressed the wish to become a bhikkhu. At Buddha's time, it was customary to commit by heart the important subjects, there were texts neither for philosophical doctrines, nor for the laws. Owing to this fact, "the" kammavācā was laid down in written script later on only. At the beginning of the reading of this kammavācā, fifteen questions are asked to him, to whose he should be able to positively answer so as to be accepted among the members of the saṃgha:
Here are dealt with other kammavācās:
N [Sensuous pleasure (kāma); greed (upādāna)]. Greed or craving for sensuous pleasures.
F Will, wish to undertake something. Enthusiasm in the fulfilment of a duty.
F Overcoming of doubts.
M [Mark applied on the robe].
M [Appropriate, convenient].
M Person who proposes himself/herself to help bhikkhus by performing various duties, notably that which the vinaya does not authorise to do (to open a fruit containing grains or a seed, re-offer some food that was abandoned the day before, purchases, etc.)
Told about something that is convenient (or that has made convenient) and which a bhikkhu is entitled to accept (or to consume). Given that a bhikkhu cannot receive money, if someone wishes to offer some to him, he does remit it to a kappiya (or to someone who accepts to be his kappiya temporarily, during a trip for instance, in order to purchase some travel tickets and other things needed).
See also: The dāyakas and the kappiyas
N Period extending for a lunar month following the vassa and during which a great ceremony of robes offering is organised. The bhikkhus having observed the vassa respectfully can benefit from privileges of the kathina.
F Focussing of the attention on the body moment after moment.
N [Instant (khaṇika); calm, serenity (samādhi)]. Concentration developed moment after moment. Required for vipassanā, khaṇikasamādhi is exclusively developed to the sake of satipaṭṭhāna.
M [dirt, defilement]. Mental impurity. Poverty of spirit. Mental pollution, troubles. There are ten kilesās:
M [Compound, gathering]. The 32 koṭṭhāsas are the 32 parts of the body.
M [Air being found within the intestine].
M [Air being found within the navel].
F [Fact to try to astonish, fact to have some tortuous]. Simulation of behaviour or provocation of situations, intended for stirring up others' veneration or to give a lofty image of oneself.
N [Corruption of others' faith]. Deteriorating the confidence that the people have for dhamma.
T [(That which is) good, free from fault]. Proper, convenient, skilful. N Good action, benevolent deed, meritorious action.
Any positive action by means of thought, speech and body is a kusala. It does naturally beget some benefit to the one who does perform it.
[Good, correct (kusala); fruit of actions (kamma); way (patha); beneficial actions (dhamma)]. Positive action. There are ten kusalakammapathadhammas:
F [Hut, little house, lodging].
This term is generally utilised for designating the small temporary and therefore rudimentary dwelling that each bhikkhu built for himself when he boarded in a spot for a short span. Nowadays, most of bhikkhus being settled down within monasteries, rare are the ones who live in kuṭīs.
Author: Monk Dhamma Sāmi
Translator: Thierry Lambrou
Update: 2005, June the 20th