Dear Nina,

Thanks for your additional comments.

> dhammanudhamma pa.tipatti: the practice of the dhamma in conformity with

the

> Dhamma (anudhamma)

My interest in this particular term (among many others) is the nature of the
compound -- which you suggest can be resolved as "dhammassa anudhamma etc"
whereas the BHS equivalent suggests a dvandva compound -- the practice of
the Dharma and subsidiary / auxillary Dharma. A number of Sanskritized
sources mention six individual anudharmas that should be cultivated.

> As Dimitri says, "amaraavikkhepa, m. (constant) equivocation,

prevarication;

> shuffling to and fro". You will read about this in the Brahmajaalasutta (D

I).
Some members of this list will know me from elsewhere (sorry !) -- basically
I work from Skt / Tib / Chi / Mong (with a knowledge of basic Pali) and have
a wide range of interests, though currently my work is centred on
translating portions of the Yogaacaara-bhuumi-`saastra -- right now I am
doing the Vastu-sa.mgraha.ni. This should be of eventual interest to
Pali-orientated folk too as it is a thematic summary / commentary on the
Muula-sarvaastivaadin version of the Samyukta-aagama, which contains a lot
of noteworthy textual and exegetical divergences form the Samyutta-nikaaya.
In one section, the author (Asa`nga) goes into the 62 d.r.s.tis at some
detail and, of course, mentions the Constant Equivocators (formerly
"eel-wrigglers"). It is clear from my texts that the "amaraa" bit of term
was no longer properly understood by the time the Chinese and Tibetan
translations were made -- the Chinese thought it meant "immortal" which is
not to bad but the Tibetans thought it meant "god" so I was puzzling over
the identity of these "vacillating gods" until the penny dropped.

Best wishes,
Stephen Hodge