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Craving
and Aversion as Addiction and Denial: A
Bibliography of Buddhism (and Recovery) with Addiction and Recovery Resources
An Outline of the Buddhas Teachings And Glossary of Buddhisms Basic Concepts © bradford hatcher,
2013, Rev. 5-21-13 This outline is organized around doctrines from the Theravada branch of Buddhism. This branch is more textually, ethically and philosophically conservative than the other three schools (Mahayana, Vajrayana and Chan/Zen). And it's more challenging intellectually. This web page is intended to serve as a comprehensive introductory outline, or crib sheet, and as an organized glossary. Pali is the lingua franca of Theravada, as Sanskrit is of the Mahayana schools. I have given the Sanskrit equivalents to the Pali wherever I could find them, but lack the resources to be thorough here. I welcome contributions to this ongoing effort. Throughout, the Pali will be given in bold type, and the Sanskrit, where I have any, in italics, thus: Pali→ Dhamma, Dharma ← Sanskrit
I have tried to give a
range of glosses for each of the concepts, rather than a
single definition or word substitution. This should give
a fuller or more rounded understanding of the terms than
translations permit. It should also make searching for
terms easier, for those who only have English
translations. Many of the terms occur multiple times
here, for which the "find" command on your browser will
prove useful. Skip ahead to: III Value-Neutral Enumerated Factors IV Kusala - Wholesome Practices and States of Mind V Akusala - Unwholesome Processes and States of Mind VI Glossary of Terms in Categories VII Glossary of Miscellaneous Terms Use Back Button to return ✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧ I. The Four Noble Truths Ariya Sacca, Arya Satya; cattari ariya-saccani, catvariarya-satyani (Wiki) *************************************************************************************** 1. Dukkhe Nanam, Knowledge of suffering. The most pressing fact of existence, in a word, is Dukkha, Duhkha, unsatisfactoriness, imperfection, inability to satisfy, frustration, vulnerability, unease, stress, pain, hardship, discomfort, what is hard to endure, usually rendered as suffering. (Wiki) ★ In three words, the Three Marks or Characteristics of Existence: Tilakkhana, Trilakshana, the three common characteristics of compound things. (Wiki) Anicca, Anitya, impermanence, transitoriness, inconstancy, transience, conditionedness, ephemerality, panta rhei. All things pass. Nothing is perfect or everlasting. Whatever you want to have last forever is certain to disappoint. "Whatever things have an origin must come to cessation" DN 3. (Wiki) Dukkha, Duhka, unsatisfactoriness, frustration, suffering; the insurmountable incompleteness of existence. Happiness as asymptote. Pursuit has ends, but no end. To seek the pleasant and avoid the unpleasant is the nature of life but a doomed endeavor, unless a solution can be found on a level above the problem. (Wiki) Anatta, Anatman, no self, no real or lasting identity, no inner core, no soul, no spirit, insubstantiality, non-independence, the utter and complete impersonality of existence. What appears to be self is a compounded thing, or more correctly, a process. It has a conventional reality, not a substantive one. There is no doer apart from things getting done, no thinker thinking. (Wiki) Sammasana-nana is the exploration and contemplation of individual phenomena in terms of these three marks. See the Three Liberations or Gates (Vimokkha, Vimoksha) below. Signlessness (animitta) desirelessness (appanihita) and emptiness (sunnata) are doors through these three difficulties. ★ The Five Aggregates (Panca khandas, Panca Skandhas) are groups of factors comprising the perceived individual identity of living beings. Collectively the five are also called the Existing Person (Sakkaya) or body, the current assemblage or identity, the shifting components of the sense of self. They are also called the five aggregates affected by clinging, grasping or holding (panca-upadana-kkhandha). These are the parts of our empirical personalities. (Wiki) Rupa, Rupa, matter, material qualities, physical form, shape, corporeality, what makes phenomena sensible, the basis for figure-ground perception, boundaries where qualities change (Wiki). Rupa is constituted from the four elements. (Wiki) Vedana, Vedana, sensation, feeling, reception, sense reaction to contact. Largely understood in terms of pleasantness (sukha, sukha), unpleasantness (dukkha, duhka), or neutrality, neither painful nor pleasant (adukkhamasukha). This is the beginning of wanting more and wanting less. (Wiki) Sanna, Samjna, perception, conception, label, allusion; discerning, interpretation or recognition; act of memory or recognition, assimilation of experience, what gets remembered, matching mental to sensible boundaries, "distinguishing a thing by its marks" SN 22.79. These are discussed in six classes, by sense organ, including mind. (Wiki) Sankhara, Samskara, mental formations, coefficients of consciousness, ideas, methods, models, determinations, constructions, functioning of mind, discriminations, fabrications, fashionings. Conditioned phenomena. In a broader sense, sankhara refers to any formation, compound or fabrication, and so can refer to the khandas themselves. Here boundaries have been drawn around the perceived and this is placed in a context in functional relationships with others. Motivations, "the volitional, emotive and intellective aspects of mental life" (B. Nanamoli). These too are discussed in six classes, by sense, including mental objects or formations. (Wiki) Vinnana, Vijnana, consciousness, awareness, cognizance, cognition. Also in six classes. Unlike in some religions, consciousness is not some otherworldly or spiritual substrate of existence, nor is it what creates existence It is merely another process of existence. "Annatra paccaya natthi vinnanassa sambhavo: there is no arising of consciousness without reference to a condition" MN 38. (Wiki) *************************************************************************************** 2. Dukkha samudaye nanam. Knowledge of suffering's origin. Suffering arises or originates (samudaya, samudaya) out of a network of causes, the Chain of Dependent or Conditioned Arising or Origination (Paticca Samuppada, Pratiya Samutpada). This chain is frequently represented by the eighth link in the chain, Desire, Craving or Thirst (Tanha, Trisna), selfish motives of the illusory self (Atta, Atman) that lead to endless becoming or journeying (samsara, samsara). ★ Tanha is the standard representative for the second truth and, used broadly, encompasses both craving and aversion, wanting what is not to be and wanting what is to not be. Where two representatives from the Chain are used, these are usually avijja and tanha. (Wiki) Kama-tanha, There is craving for sensual pleasure and enjoyment of sense objects, eros Bhava-tanha, And craving for being, continued existence, to be and be more, for all eternity, ontos Vibhava-tanha, And craving not to be, for non-being, extermination, extinction, fugue, denial, aversion, to be separated from pain and unpleasantness, thanatos Chanda is another Pali word for desire or zeal, but often this carries the meaning of want for higher and more wholesome states. ★ Suffering is conditioned by the three Unwholesome Roots (Akusala-mulas, Akushala-mula) or the Three Poisons (Tivisa, Trivisa). These three are also called the makers of measurement (pamanakarana) perhaps because they divide the world into pieces for apportionment. Wise attention (yoniso manasikara) is required to cut off these roots. (Wiki) Lobha, Lobha, or Raga, Raga, craving, covetousness, thirst, desire, passion, lust, greed, attachment, unskillful desire, self-centered desire for more. Raga is closer to simple passion (that complicates things). This term is more common in Mahayana. (Wiki) Dosa, Dvesha, aversion, hatred, anger, aggression, fear of getting what we don't want or not getting what we want, avoidance, rejection, a will to be separate, from unwise contemplation of repulsive objects. Covers a wide range of hostile feelings. Synonyms vyapada and patigha. (Wiki) Moha, Moha, delusion, mental dullness or darkness, infatuation, stupidity, bewilderment, confusion, ignorance, folly, sentimentality. (Wiki) ★ With only one item changed, suffering is also said to arise out of three Defilements (Kilesas, Kleshas), impurities, inclinations to vice expanded in other places to ten (Wiki) Avijja, Avidya, ignorance, nescience, unawareness, not knowing, blindness, delusion, misunderstanding. Ignorance is the first in the chain of causation and the last of the fetters. (Wiki) Lobha, Lobha, or Raga, Raga, craving, thirst, desire, passion, lust, greed, attachment, unskillful desire, self-centered desire for more Dosa, Dvesha, aversion, hatred, anger, aggression, fear of getting what we don't want or not getting what we want, avoidance, rejection, a will to be separate, from unwise contemplation of repulsive objects. Covers a wide range of hostile feelings. Synonyms vyapada and patigha. ★ Conditioned or Dependent Arising (Paticca-samuppada, Pratiya-samutpada). (Wiki) and (Wiki). One thing leads to another as suffering is created out of a chain of twelve Causes (Nidanas, Nidanas), sources or foundations. The twelve links begin with ignorance. In another part of the doctrine the chain is continued beyond suffering to condition Liberation (vimutti). See Eleven Supporting Conditions or Proximate Causes (Upanisa). The chain of conditioned or dependent arising: Avijja, Avidya, ignorance, nescience, unawareness, not knowing, blindness, delusion, misunderstanding. Driven blindly forward, subject to being made into this and that. (Wiki) Sankhara, Samskara, mental reactions, coefficients of consciousness, kamma formations, determinations, constructions, impressions, consequences, functioning of mind, discriminations, mental activities. What the past has made and brings to the present. (Wiki) Vinnana, Vijnana, consciousness, awareness, cognizance, cognition. In six classes according to the five senses and mind. Being alerted by irritants and inconsistencies. Not regarded as a fundamental property of existence even if it is central to experience. (Wiki) Nama-rupa, Namarupa, mind-and-body, mentality-materiality, both cognitive and physical sides of individual existence, phenomena as experienced. Literally name-and-form. This is not the spirit vs. matter dualism found in Hinduism. They are interdependent. (Wiki) Salayatana, Shadayatana, the six senses, a sixfold base (ayatana) sense medium, extents, or spheres. See Six Sense Bases (Sadayatana, Sadayatana) below (Wiki) Phassa, Sparsha, contact, sensory and mental contact, sense with object and awareness, what reaches us. Being touched, moved, gotten to, impressed or impinged upon, connecting, tuning in, but prior to our reaction to this. (Wiki) Vedana, Vedana, feeling or sensation; Sense reaction to contact, raw experiences as positive, negative and neutral, not yet as articulated and meaningful. Hedonic tone. This is the beginning of wanting more and wanting less, the value of acceptance or rejection. (Wiki) Tanha, Trishna, desire, craving or thirst, but including the desire to be separated from noxious stimuli. The actual wanting more and wanting less. (Wiki) Upadana, Upadana, clinging, grasping, holding or attachment; intake or uptake, as of fuel, like oil for a lamp, or nutriment, for good or ill. Adding to your weight or gravitas. (Wiki) Bhava, Bhava, (process of) becoming or be-ing as a verb, existence as standing out, growth for its own sake, maturation (Wiki) Jati, Jati, future birth or rebirth, arisig of new living entties, birth from eggs, wombs, moisture and transformations. (Wiki) Jaramarana, Jaramaranam, old age and death; aging or decay (jara), illness (byadhi) and death (marana), sorrow, sullenness or mental suffering (domanassa), lamentation (parideva), pain (dukkha), grief or sorrow (soka) and despair (upayasa). (Wiki) The chain is most readily broken between vedana and tanha, unless phassa is avoided altogether. *************************************************************************************** 3. Dukkha nirodhe nanam. Knowledge of suffering's cessation or eradication. Suffering Ceases (Nirodha, Nirodha) or is extinguished not by more craving and aversion but by breaking the chain of causes and extinguishing the passionate illusion of self. The extinction of craving (tanhakkhayo) is Nibbana SN 3:190 (Wiki) Buddha strung these five words into one sentence about nirodha SN 1:39: Nirodha complete cessation,
eradication, extinction Eradication is a good gloss for nirodha since the word carries the old word for root - one extinguishes suffering here by pulling out causes by the root, or cutting them off at the source. This freedom, in its highest form, is known as nibbana, nirvana, extinguishing, extinction or unbinding. The dissolution (bhanga, bhanga) of the false will not take the seeker to a better elsewhere or heaven but to reality-as-it-is, in reality, yathabhuta, yathabhutam, the correct, or to the here-and-now, suchness, tathata, tathata. It's a long journey and a lot of work to arrive here. The knowledge and vision of things as they really are is yatha-bhuta nana-dassana. Conditionality is specific (idappaccayata),
this/that conditionality. As to arising itself, when
there is a chain of causes: "When this exists, that
comes to be; with the
arising of this, that arises. When this does not
exist, that does not come to be; with the cessation of
this, that ceases." MN115. Phenomena remain only as long
as their causes or conditions remain. Consequently they
may be undone by breaking the chain and undoing the
causes. Just as suffering is brought about by a
chain of causes in Conditioned or Dependent Arising,
described above in the Second Noble Truth, so too does
liberation have its own causal sequences by which it
emerges. There are Twelve Supporting Conditions or
Proximate Causes (Upanisa), also termed
Transcendental Dependent Arising (lokuttara-paticcasamuppada)
in the Nettipakarana, a later Pali text. This is an
eleven-step extension of the chain of dependent arising,
charting steps upward from suffering to emancipation, a
further conditional structure. SN 12:23 / S II 29
Upanisa Sutta, See also MN 74. This sutta has not
received the attention it deserves, particularly with
respect to the progress of recovery from states of
suffering. Bhikkhu Bodhi has written a must-read
translation and exposition of this (More).
There is one notable difference, though, between the two
chains. In the chain of Conditioned Arising we see
suffering and its preconditions as emergent properties.
In the chain of Transcendental Arising, the end state is
an abiding in reality-as-it-is, that which does not
still have to come to be. "What is new under the sun"
here, the emergent quality, is the gradual awakening to
reality, which is marked by the gradual disappearance of
the emergent phenomena that stood in the way of this. Dukkha, Duhkha, suffering. Some regard this step as a substitution for jaramarana, old age and death. showing the need for a way out. This may be equivalent to "hitting bottom," seeing with horror and urgency where life until now has led (samvega) Saddha, Sraddha, faith, conviction or confidence, knowing that there is a way out. As such, suffering is its supporting condition. Repeatedly arising or tentative faith (aparaparam uppajjana-saddha), to be confirmed. Pamojja, Pramudita, joy, gladness, relief Piti, Priti, exhilaration, elation, ecstasy, rapture, joy, bliss, delight, zest, refreshment, enthusiasm. See glossary for five stages. Passaddhi,
Prasada, tranquility, serenity, a
detumescence of rapture, a need for no greater
intensity. (Wiki) Sukha, Sukha, happiness, pleasantness, pleasure, ease, satisfaction, happiness, blessedness, well-being, "the happiness of access (upacara) to absorption," a knowing that the solutions to suffering are at hand Samadhi, Samadhi, mental concentration or concentrative absorption. Distractions of the hindrances are further out of the way Yathabhuta nanadassana, Yathabhutam jnanadarsana, knowledge & vision of what actually is, of things as they are, the development of insight (vipassana bhavana) Nibbida, Nirvedh, disenchantment, more serene here than disgust, revulsion or aversion but often translated this way, more of a choice that the more common and familiar states are no longer worth the trouble. Knowing better now, having found out. Releases the charge, hence discharge, leading to dispassion Viraga, Vairagya, dispassion, fading of passions, no-raga, cessation of affectively toned action and reraction, stepping into the supramundane life (lokuttara) Vimutti, Mukti or Vyamokh, liberation, emancipation, release. See liberation in glossary Asavakkhaya-nana, Asravakshaya-jnana,
knowledge of the ending or destruction of the defilements, taints, cankers or stains, the
defilements of sensation and lust, becoming and ego,
false view and misquided belief, and ignorance and
delusion. *************************************************************************************** 4. Dukkha nirodha-gamini-patipadaya nanam. Knowledge of the path to suffering's cessation. There is an ancient path (purana-magga, purana-maggam) to the cessation or extinction of suffering. It is known as the Noble Eightfold Path (Ariya Atthangika Magga, Arya Ashtangika Marga). It is also called the Middle Way (Majjhima patipada, Madhyama pratipad) as it is said to lie between the extremes of self-mortification and sensual gratification, or between nihilism (natthikavada, uccheda-ditthi or annihilation view) and eternalism (sassata-ditthi or eternal view). (Wiki) ✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧ II. The Noble Eightfold Path (Ariya Atthangika Magga, Arya Ashtangika Marga) (Wiki) There are eight behavioral values here, preceded by Samma, usually translated "Right." The word also connotes complete, coherent, perfect, ideal, skillful, optimal and wholesome. *************************************************************************************** 1. Samma Ditthi, Samyag Drsti, Right View, point of view, perspective. outlook, opinion, belief, understanding. Attempts to keep the large picture or frame of reference in mind, the Four Noble Truths and the ephemeral, unsatisfactory and illusory nature of the self (anicca, dukkha, anatta, above). This is to see things as they are, not as they appear, not to accept or deny, not to cling or refuse. The default value of the word ditthi in Buddhism is negative, i.e. problematic views. Ditthigata refers to fixed or pre-established views. (Wiki) Of primary importance is the view that beings are responsible for their own kamma, karma (sabbe satta kammasaka, all beings own their karma). This is called Right view of the Ownership of Action (kammassakata sammaditthi). Simply put, own what you have done and you own what you do. "Beings are the owners of their actions, heirs of their actions; they originate from their actions, are bound to their actions, have their actions for refuge. It is action that distinguishes beings as inferior and superior." MN 135 This acceptance of responsibility is the first step to freedom. Guidelines for behavior are developed further in subsequent steps on the Path. Learn to know good or wholesome (kusala) kamma as it develops the mind and benefits others, and bad or unwholesome (akusala) kamma as it defiles the mind and harms others. Next in importance and essential to rising above the most mundane cause-and-effect, is knowledge and insight into the Four Noble Truths: Dukkhe nanam, penetrative insight into the truth of suffering. Dukkha samudaye nanam, penetrative insight into the truth of the origination of suffering. Dukkha nirodhe nanam, penetrative insight into the truth of the cessation of suffering. Dukkha nirodhagaminipatipaddya nanam, penetrative insight into the truth of the path leading to the cessation of suffering. There are two more conditions for right view: the voice of another (parato ghosa) and wise attention (yoniso-manasikara) MN 43. *************************************************************************************** 2. Samma Sankappa, Samyak Sankalpa, Right Intention, thought, aim, commitment, purpose, aspiration, mindset, plan, motive or resolve. This focuses on endeavors which cure suffering, with a commitment to ethical and mental self-improvement. It is assuming a higher purpose, or intending to become worthy of one. A process called Thought Substitution (tadanga) replaces the negative with the positive. This is not the good intention that the road to hell is paved with: it is the intention is to self-correct, not yet to fix the world. There are three primary practices here: Nekkhamma, Nishkama, renunciation of craving and desire (as distinct from need), resisting the draw of desire and sensuality, no-kama. This requires deep, systematic attention (yoniso-manasikara) to the unwholesome root of desire. This is the opposite of and substitution for sense craving or sense passion (kama-tanha or kama-raga). (Wiki) Abyapada, absence of aversion, ill will, anger and animosity; intention of good will, resisting the draw of anger. It is loving-kindness (metta), to get the kamma moving in the right direction. Metta, of course, needs to begin with self-acceptance and self-love, the non-existence of self notwithstanding. This is the opposite of and substitution for aversion, ill will, anger and animosity (vyapada, patigha or dosa). (Wiki) (Wiki) Avihimsa, Ahimsa, intention of harmlessness, resisting the draw to violence, cruelty and harm. This is compassion (karuna). This is the opposite of and substitution for harmfulness, cruelty, violence, injury (vhimsa). (Wiki) Mental intent, will or volition (cetana, cetana) propels the mind forward into wholesome (kusala) or unwholesome (akusala) states. The acts of cetana are kamma, which implies directed action. (Wiki) *************************************************************************************** 3. Samma Vaca, Samyag Vak, Right Speech. Abstinences (Veramani or Virati) from various types of speech (More) (Wiki) Musavada veramani avoids falsehood, lying or deceit and speaks truth, reliably and worthy of confidence Pisunaya vacaya veramani avoids tale bearing, slander, backbiting, calumny, malicious or divisive talk or speech and speaks to reconciliation, friendship, concord or harmony Pharusaya vacaya veramani avoids harsh, abusive, impolite, hurtful, insulting, sarcastic, offensive talk or speech and speaks to benefit, refinement or courtesy Samphappalapa veramani avoids gossip, useless, frivolous, pointless, fruitless, senseless, shallow, silly, vain, idle talk or speech, chatter and foolish babble and "speaks at the right time, what is correct and to the point (atthavadi)" DN 1 One speaks well-spoken words (subhasitasutta) at the right time, in accord with facts, what is useful and profitable, gently, with a kind heart. See MN 27, 38, 51; wise words, words to be treasured, words in season DN 28; timely, affectionate and honest Low or animal conversations (tiracchanakatha) are described at AN 10.69 *************************************************************************************** 4. Samma Kammanta, Samyak Karmanta, Right Action, conduct or doing, observation of the precepts or abstentions not as commandments (there is no moral authority in Buddhism) but as an ethic adopted to end suffering. Right Action recognizes that all action or doing (kamma, karma) has consequences which may be escaped in advance by not doing wrong action. Kammanta is the same root word as Kamma, so in a way Right Action could also be translated "good karma." If there were a self, such an ethic could be called self-serving - the results of unwholesome actions impede one's progress towards the end of suffering. ★ The simplest formulation of Right Action is in the Five Precepts (Panca Silani, Panca Silani). The word sila means moral disciple or virtuous conduct, with the connotations of practice and habit. (Wiki)
Panatipata veramani (or virati), restraint from injuring or killing living or sentient creatures or taking life or destruction of life, being desirous of the welfare of all sentient beings or creatures (pani or satta). This is closely related to harmlessness (avihimsa). Adinnadana veramani, restraint from taking what is not given, by theft or deceit. Replace with satisfaction and generosity. Kamesu micchacara veramani, restraint from misconduct in sensual pleasures. Elsewhere this is specified as sexual misconduct, ignoble practice or unchastity (abrahmacariya, abrahmacarya) and primarily refers (for the laity) to adultery, rape and relations with women who are married or betrothed or have not come of age. Monks are enjoined from any sexual activity. ★ In places, e.g. DN 5, two more sila are added to make the Five Precepts (Panca sikkhapada) Musavada veramani lying, deceit, speaking falsehood, false or incorrect talk or speech Surameraya-majja-pamadatthana veramani, restraint from using wine, liquor or intoxicants which result in heedlessness or negligence (pamada, pramada) of the mind or emotions. This qualification is interesting in that it leaves open a question about intoxicants that do not cause heedlessness. Grammatically, the line does not say that all intoxicants lead to heedlessness, as is often implied by translators. Further moral discipline continues with the assumption of Ten Precepts (Dasa-sila, Dasa-sila), aversions to or abstentions from (Veramani-sikkhapadam samadiyami) further unwholesome behavioral missteps: (Wiki) ★ For the laity, the list goes on to round out the Ten requisites of good behavior (Dasa-sila) with six more abstinences (Veramani) Pisuna-vacaya from tale bearing, slander, backbiting, calumny, malicious, divisive talk or speech Pharusa-vacaya from harsh, abusive, impolite, hurtful, insulting, sarcastic, offensive talk or speech Samphapalapa-vacaya from gossip, useless, frivolous, pointless, fruitless, senseless, shallow, silly, vain, idle talk or speech, chatter and foolish babble Abhijjhaya from covetousness, envy, unrighteous greed Vyapada, Vairam (or byapada), aversion, ill will, animosity, malice, anger, hatred, malevolence, hostility, resistance, irritation. Vyapada has synonyms at patigha, pratigha, dosa, dvesha and others. Micchaditthiya, Mithyadrishti, wrong views, misbelief, misunderstanding ★ While for the monks and nuns (bhikku, bhikkuni) the Dasa-sikkhapadani continue thus: Surameraya-majja-pamadatthana veramani, using wine, liquor and intoxicants which result in heedlessness or negligence. Vikala-bhojana, solid food after noon Nacca-gita-vadita-visuka-dassana, a litany is given of various sensual entertainments Mala-gandha-vilepana-dharana-mandana-vibhusana-tthana, various bodily decorations Ucca-sayana-maha-sayana, high and luxurious beds Jatarupa-rajata-patiggahana (monks only) gold and silver While the precepts are not commandments, rules for the behavior of monks are taken seriously, and some violations entail suspension for life. Normal, natural, genuine or without-crisis morality is pakati-sila (good natured). To the extent that sila requires initial concentration and effort, it is also initial training in mindfulness (sati) and concentration (samadhi). *************************************************************************************** 5. Samma Ajiva, Samyag Ajiva, Right Livelihood or Occupation abandons ways of living which bring harm and suffering to other living beings. "These are the five types of business that a lay follower should not engage in." Vanijja Sutta, AN 5.177: Satthavanijja, trafficking in weapons, or lethal arms Sattavanijja, trafficking in human beings, slave trading, prostitution, children Mamsavanijja, trafficking in meat or flesh, raising animals for slaughter and butchery Majjavanijja, trafficking in intoxicants (drinks and drugs) Visavinijja, trafficking in poisons or toxic products ★ The householder or layman may help himself to four kinds of happiness (sukha) or satisfactoriness AN 62:A ii:69: Atthi-sukha, economic security, sufficient means, ownership, wealth righteously gained Bhoga-sukha, happiness from wise expenditure of lawful wealth to make merit Anana-sukha, happiness of not being in debt, of not owing others Anavajja-sukkha, happiness of blamelessness in body, speech and mind ★ In the Majimha Nikaya Sutta 117, and in the Vsm I:61-65, five more ideas are set forth for the monks about wrong livelihood by deceit (Kuhanadi micchajiva): Kuhana, scheming, pretending, deceit, trickery, fraud, especially by means of working wonders Lapana, flattery, muttering, talking to please donors with a view to acquiring gain, honor and renown Nemittikata, innuendo, hinting, semblances, inviting offerings by giving all kinds of hints Nippesikata, belittling, disparaging, backbiting, harassing so as to induce offerings Labhena labhau nijiginsabata, enticements of getting goods with goods, gain from invested money Monks are also enjoined from using the base arts of reading signs and omens (tiracchana vikka micchajiva virati) ★ In the Vyagghapajja Sutta, economic stability and well-being comes by way of: Utthana sampada, production of wealth through skilled and earnest endeavor. Arakkha sampada, its protection and savings. Samajivikata, living within one's means, balanced livelihood As with sila, this is not simply moralizing. Right Livelihood frees the disciple from distraction, remorse, regret, misgivings, guilt and shame, from the kamma and consequences or ripenings (vipaka) or fruit (phala) of unwholesome action. *************************************************************************************** 6. Samma Vayama, Samyag Vyayama, Right Effort, endeavor or exertion is the cultivation of diligence and persistence to the Four Right Efforts, strivings, exertions or endeavors (Sammappadana, Samyak-pradhana), carried out without any unwillingness, with zealous energy (atapaviraya). Energy (viriya) is the mental factor (cetasika) for effort and this wants good sources of fuel or what Buddha called "wholesome nutriment." The larger problems with appetite notwithstanding, one needs a heathy appetite, just not in the sense of big appetite. The disciple needs to sustain both energy and enthusiasm. Often great energy can be obtained more simply by plugging energy leaks. A bhikkhu awakens zeal, makes effort, arouses energy, exerts his mind and strives (MN 77) to: (Wiki) Prevent the arising (anuppadaya) of unwholesome (akusala) thoughts or states (dhamma). Set aside, abandon, discard or dispel (pahanaya) the arisen unwholesome thoughts or states. Create, develop or nurture (uppadaya) the wholesome (kusala) thoughts or states (dhamma). Support, promote or maintain (thitiya) the arisen wholesome thoughts or states ★ Respectively, these are the Four Right Exertions or Strivings (Cattaro Sammappadhana, Prahanani) used to accomplish this: (Wiki) Samvara padhana, restraining the senses. Also called indriyesu guttadvarata, the faculty of guarding the "sense doors." Pahana padhana, abandoning or overcoming the defilements. Some of the recommended methods are: thought substitution, hiri-ottappa, diversion or redirection of attention, confrontation and investigation, and forcible suppression. This is the Removal of Distracting Thoughts, MN 20. Removal of the defilements is also referred to as effacement (sallekha) Bhavana padhana, cultivating or developing Seven Enlightenment Factors (Satta Bojjhanga) Anurakkhana padhana, preserving or maintaining concentration, vigilance, heedfulness There is a "tirelessness in wholesome states" (appamado kusalesu dhammesu) DN 34. The unwholesome thoughts or states (akusala dhamma) are often characterized by the five Hindrances or Obstructions (Nivaranana) and the ten Defilements (Kilesa, Klesha), enumerated later. Right Effort in general is aided by the five Mental Powers (Balani) and Faculties or roots (Indriya), also enumerated later. The effort to develop wholesome thoughts or states is aided by the Seven Factors or Limbs of Enlightenment (Satta Bojjhanga), also enumerated later. *************************************************************************************** 7. Samma Sati, Samyak Smriti, Right Mindfulness, attentiveness, attention, awareness or inspection is the contemplation of and attention to the Four Foundations or Establishments of Mindfulness (Cattaro Satipatthana, Catvari-smrtyupasthana). Also called Four Frames of Reference. The word sati also means memory or recollection. The phrase "keeping in mind" may be a common link, but here it would carry the charge to not keep by clinging. Upatthana (foundations) means sustaining, establishing, upholding. This requires the energy developed in right effort: "Arise! Sit up! Train yourselves strenuously for peace of mind. This doctrine, monks, is for the energetic, strong and firm in purpose, and not for the indolent." AN iv 234. The suffix -anupassana means "contemplation of ..." (Wiki) Kayanupassana, activities of the body; mindfulness immersed in body (kayagata-sati) Of special usefulness and importance is mindfulness of breathing (anapana-sati, anapanasmriti) which does not involve control of the breath. The discipline continues through the four "usual" postures (iriyapatha): standing (caram), walking (nissino va), sitting (sayano) and lying down (yavata), all of which are suitable for mindfulness meditation, assuming no sloth or sleepiness. After this is prescribed contemplation of various repulsive aspects of corporeality and meditation on the material elements as they enter and leave experience. Vedananupassana, feelings or sensations, "affective tone or hedonic quality of experience" (B. Bodhi). Observing where it tries to go from contact (phassa) onward through the chain of conditioned arising, learning not-grasping or clinging. Vedana is simpler and more basic than emotion with it's overlays of value, volition, etc. Vedayita is feeling what is felt, as it comes and goes, the mindfulness of feeling. Cittanupassana, activities of the mind, mental processes, including thoughts associated with passions, and the processes that produce craving and aversion. See Mind in Glossary, especially citta and cetasika. All states are to be recognized as anicca, dukkha and anatta and observed in relation to their involvement in craving, aversion and delusion (lobha, dosa and moha). Dhammanupassana, objects of thought, mind-objects, thoughts, phenomena. The Five Hindrances (Nivarana), the Five Aggregates of Clinging, the Six Sense Bases, the Seven Enlightenment Factors and the Four Noble Truths are specifically suggested as subjects for examination. One "abides contemplating ___ as ___, ardent, clearly comprehending, mindful, having removed coveting and worrying in regard to the world." Meditation on the plusses and minuses and the comings and goings. "And what is right mindfulness? There is the case where a monk remains focused on the body in & of itself ardent, alert, & mindful putting aside greed & distress with reference to the world. He remains focused on feelings in & of themselves... the mind in & of itself... mental qualities in & of themselves ardent, alert, & mindful putting aside greed & distress with reference to the world. This is called right mindfulness...This is the direct path for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method and for the realization of Unbinding in other words, the four frames of reference." DN 22. Diligent, ardent, and resolute abiding. "The state of mind in meditation is one
of sufficient attention, relaxed alertness, presence, an
unattached involvement or observation, un-interpretive,
non-judgmental, a readiness to observe what comes and
goes. While we mind or attend the various objects of
mindfulness, we merely notice them as they come and go,
like frames in a film, "not allowing them to stimulate
the mind into thought-chains of reactions to them."
(Goleman p. 9) *************************************************************************************** 8. Samma Samadhi, Samyak Samadhi, Right Concentration or Absorption. Mental concentration or concentrative absorption. The mind is fixed here on a single object. This is called one-pointedness of mind (cittekeggata). Just about any state can be the object of concentration, especially in insight meditation (vipassana), but of particular importance are the expansive states (paradoxically, since the work is one-pointed concentration). Regardless of the object, the initial stage is called preliminary concentration (parikkamma-samadhi) and the object is the preliminary sign (parikkamma-nimitta). The approach to absorption is called neighborhood concentration (upacara samadhi) being on the threshold, still examining, not yet one-pointed. Full absorptiom is called appana samadhi (Wiki) ★ Jhanas are states of concentration wherein the mind is absorbed in its object. Throughout the doctrine, Jhana meditation proceeds through four levels or stages of Meditative Absorption or trance (Jhana, Dhyana). They are often called the Four Fine-Material Absorptions (Jhanas, Dhyanas) (Rupa Jhanas). They are epistemic realities, not metaphysical ones, and training grounds for the development of insight. These four are progressive, as are the four still-more-mystical states to follow (Wiki) Patthamajhana samadhi (concentration on the First Jhana): Secluded from the sense desires and unwholesome states (nivarana) Accompanied by applied thought and examination (vitakka-vicara, vitarka-vichara) Filled with exhilaration (piti) and happiness (sukha) born of detachment (viveka) With ekaggata (one-pointedness of mind) Dutiyajjhana samadhi (concentration on the Second Jhana): Detached from applied and sustained thought (vitakka-vicara) Filled with exhilaration and happiness (piti and sukha) born of concentration (samadhi) With internal confidence (ajjhattai sampasadanai) and mental one-pointedness (cetaso ekodibhavai) Tatiyajjhana samadhi (concentration on the Third Jhana): Abiding beyond pleasure and pain in rapture and joy Still with happiness (sukha) but piti is now surmounted Abiding in equanimity (upekkha) With mindfulness (sati) and clear comprehension (sampajanna) Cututthajjhana samadhi (concentration on the Fourth Jhana): Abiding beyond rapture and joy in mindful equanimity With the abandoning of happiness (sukha) and pain And the previous disappearance of piti and grief With purified mind consciousness (parisuddha manovinnana) due to equanimity (upekkha) ★ There are Five Mental Factors mentioned and developed here, which are said to counter the Five Hindrances. Vitakka, Vitarka, applied thought, directed thought, conceptualization, mentation Vicara, Vichara, examination, analysis, sustained thought, reasoning, discursive thought, allows examination from different points of view, moving reflection, movement of perspective. Piti,
Priti, exhilaration, elation, ecstasy, rapture,
joy, bliss, delight, zest, refreshment, enthusiasm. This
can often be an anticipatory state as sukha,
below, can refer to the relishing of states already
attained. Sukha,
Sukha, happiness, pleasantness, pleasure, ease,
satisfaction, happiness, blessedness, well-being. See
note at piti, above. Ekagatta, Ekagrata, one-pointedness of mind, singleness of preoccupation ★ Only the Fourth Jhana can be called imperturbable (anenja), but four higher pleasures do remain in the jhanas MN 66, respectively: Nekkhamma-sukha happiness of renunciation Paviveka-sukha happiness of seclusion Upasama-sukha happiness of peace Sambodha-sukha happiness of enlightenment "I say of this kind of pleasure that it should be pursued, that it should be developed, that it should be cultivated, and that it should not be feared. MN 139 ★ Beyond the four Rupa Jhanas are the four Formless or Immaterial Absorptions (Arupa jhanas, Arupa dhyanas) or Formless Realms. They are "beyond bodily sensations, without sense of resistance, without attraction to the perception of diversity." DN 9. These are not called Jhanas in the Canon but acquired the name later. Once again, these are experiences, not metaphysical worlds. As soon as they are made into entities they will try to become permanent, satisfying and yours. One may experience a sphere of infinite consciousness without having to believe that the infinite universe is conscious. (Wiki) Akasanancayatana, Akasana-, base, sphere or dimension of infinite or boundless space Vinnanacayatana, Vijnana-, base, sphere or dimension of infinite or boundless consciousness Akincannayatana, Akim-, base, sphere or dimension of nothingness Nevasannanasannayatana, Naivasamjna-, base, sphere or dimension of neither-perception-nor-non-perception; nothing perceived, nothing not perceived ★ Finally, Right Concentration is developed in two aspects of attentive concentration, meditation, mental culture (Bhavana): Samatha Bhavana, Shamatha (or Smathah) Bhavana, the development of tranquility, serenity or calmness and fixedness of mind or concentration. Also referred to as Unification or one-pointeness of Mind (cittekaggata, cittakagrata) (Wiki) Vipassana Bhavana, Vipasyana (or Vidarssana) Bhavana, the development of insight by introspection. Unblinkingly watchful. Seeing or knowing phenomena for what they are as they arise and disappear. The vision of every specific thing formed as impermanent, unsatisfactory and not-self. Seeing in an extraordinary way, analytical insight. (Wiki) (More) *************************************************************************************** Surprise Bonus Steps. In the Mahacattarisaka Sutta and elsewhere there are not eight but ten path factors (See AN 10.118:A v:233), ten descriptions of the nearest and farthest shore and the journey across. 9. Samma Nana, Samyak Jnana, right knowledge, comprehension, wisdom, insight. Knowledge experienced. pubbe nivasanussati-nana remembering previous births sattanam cutupapata-nana knowing death and rebirth of beings according to their kammas asavakkhaya-nana knowledge of destruction or exhaustion of the defilements, taints, cankers or stains 10. Samma Vimutti, Samyak Mukti, right liberation, being completely unbound (parinibbuta) having done what had to be done. Liberation through acquired wisdom or discernment is pannavimutti. ✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧ III. Value-Neutral Enumerated Factors In the forty-five years of the Buddhas teaching many lists of vices and virtues, problems and solutions, warnings and encouragements were enumerated, and perhaps registered with more rigidity than was intended. In an oral tradition mnemonics and consistency are important in carrying a teaching through the centuries. One whole section of the Sutta Pitaka is organized around the enumerated dimensions of the Dhamma. In the end they suggest that even the simple life is rich with a multitude of things to be done. Aside from the specifically encouraged and discouraged values, listed in the next two sections, there are the following general itemizations: ★ The Threefold Refuge (Tisarana, Trisharana) or the Three Jewels (Triratana, Triratna) There are three forms of wealth and refuge in the tradition: saranam gacchami I go for refuge in the (Wiki) Buddha, Buddha, The Awakened or Enlightened One Dhamma, Dharma, The Doctrine or Teaching Sangha, Sangha, The Fellowship or Community ★ The Threefold Training (Tisso-sikkha, Trishiksha) is one way to organize the the Eightfold Path. The three are known as the Sila, Citta and Panna Sampada, the moral, meditative and wisdom attainments. (Wiki) Sila, Shila, the moral discipline or virtuous conduct of: (Wiki) Samma Vaca, Samyag Vak, Right Speech Samma Kammanta, Samyak Karmanta, Right Action Samma Ajiva, Samyag Ajiva, Right Livelihood Sila also has the connotation of habit or regular practice. It does not have the connotation of commandment. This is ethical organization and practice for the abnormal conditions of life. Samadhi, Samadhi, mental concentration or concentrative absorption, the training of: (Wiki) Samma Vayama, Samyag Vyayama, Right Effort Samma Sati, Samyak-smriti, Right Mindfulness Samma Samadhi, Samyak Samadhi, Right Concentration Panna, Prajna, wisdon, discernment, intelligence, intellectual acumen, appreciative analytical understanding; also used for common sense, ingenuity. Understanding is a little weak for a gloss, being overly tolerant, not sharp enough. Panna makes clear-cut decisions. (Wiki) Samma Ditthi, Samyag dristhi, Right View, Understanding Samma Sankappa, Samyak Samkalpa, Right Intention, Thought ★ Three Liberations or Gates (Vimokkha, Vimoksha). Progressing beyond the Three Marks or Characteristics of Existence (Tilakkhana, Trilakshana). (More) Sunnata,
Sunyata, emptiness; understanding that all
formations are without self, with no individuality
beyond the conditions that brought them about Animitta,
Animitta, formlessness, signlessness;
understanding that all forms are impermanent and all
things are transitory Apanihita,
Apranihita, passionlessness, desirelessness;
understanding that all formations are unsatisfactory,
unable to attain or provide lasting happiness ★ The four kinds of Nutriment (Ahara) nourishment (MN 1:48), the grasping and rejecting, assimilating and excreting, adopting and disowning, required for maintaining oneself, needing perpetual replenishment. All beings are maintained by nutriment (aharatthitika). This can be for wholesome or unwholesome states, the wholesome fed, the unwholesome starved. (See Wisdom Pub's SN 5:46 p. 1569) Do not ask who consumes a nutriment, but for what is the nutriment a condition. SN II 12:11 This has come to be It's origination occurs with that as a nutriment SN II 12:31 What matters is no lust for the nutriment. "With the cessation of that nutriment, what has come to be is subject to cessation." SN II 12:31 Both the Hindrances and the Enlightenment Factors subsist in dependence on nutriment and do not subsist without nutriment. These are the Wholesome and Unwholesome States. SN V 46:I / 2:2 and 46:Vi / 51:1. See SN pp. 1907-1909, notes 84-97. The texts offer the idea of de-nourishment to denote starving of the unwholesome and wholesome states. (More) Kabalikahara edible food, gross or subtle Phassahara contact, sense impressions or objects Manosancetanahara mental volitions, intentions, basic wants, struggle and aspiration Vinnanahara consciousness, hunger for expanding experience All beings are maintained by nutriment. DN 33; AN 10:27, 28; Khp 2 What is nutriment? There are these four kinds of nutriment for the maintenance of beings that already are, and for the assistance of those seeking renewal of being: they are physical food as nutriment, gross or subtle, contact as the second, choice as the third, and consciousness as the fourth. SN 12:63; MN 38 ★ The four sets of constituents of compound things (from and fairly central to the Abhidhamma Pitaka). This suggests that the Five Khandhas are merely the components of sentient beings, while other aspects of reality are compounded by their own sets of rules. (More) and (More) khandhas constitute sentient beings ayatanas five sensory organs and mind dhatus the elements which constitute rupa dhammas as mind-objects ★ The five Orders, Constraints or Processes (Niyamas), fivefold laws of cosmic order. (Wiki) Kamma niyama order of act and result, kusala and akusala acts produce related results Utu niyama physical order, inorganic, seasonal winds and rains, nature of heat, etc. Bija niyama order of germs and seeds, ontogeny, organic order, cells, genes Citta niyama order of mind or psychic law, mental processes Dhamma niyama order of the norm, laws of nature, including the Dhamma ★ The Six Sense Bases (Sadayatana, Sadayatana) . Sensory mediums, fields, spheres or bases (Ayatana, Ayatana) of cognition, or controlling faculties (bavisati indriyani) (Wiki) Caksur, vision; cakkhu, eye; rupa, visible objects Crota, audition; sota, ear; saddha, sounds Ghrana, olfaction; ghana, nose; gandha, smells Jihva, taste; jivha, tongue; rasa, tastes Kaya, touch; kaya, body; kayindriya, proprioception, photthaba, touching Mano, Manas, mental functioning; mano, mind; manindriya, thought ★ The Six Elements. First, the four Great Elements (Mahabhuta, Mahabhuta). These are Primary or Underived (No-upa Rupa) elements (-dhatu). (Wiki) Pathavi, Priythivi, earth, solidity, hardness or softness Apo, Apas, water, liquidity, fluidity, cohesion, adhesion Tejo, Tejas, fire, heat, warmth, temperature, metabolism Vayo, Vayu, wind, air, oscillation, vibration, motion, expansion and contraction, voice ★ There are also two Secondary or Derived Elements (Upada Rupa) Akasa, Akasha, space Vinnana, Vijnana, consciousness, awareness, cognizance, cognition ✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧ IV. Kusala - Wholesome Practices and States The following lists are various collections of worthwhile practices and states attendant upon walking on the path. Some serve temporary functions until higher states are reached, but all are advocated at one time or another for one walking the path. The seeker is still warned about attachment to any of them, and of thinking that they might be the "eternal salvation of the soul," the perfect reversal of annica-dukkha-anatta. Many items are repeated in several different lists, others represented again by synonyms. It may be safe to assume for now that this repetition suggests their relative importance to the doctrine. At a minimum, these are lists of practices and states that the Buddha at least generally encouraged, even those which expressed a persistent desire for self-improvement. ★ The four Bases for Spiritual Power (Iddhipada, Riddhipada). Each of these four combines with "volitional formations of striving," mental constructs for the purpose of endeavor (padhana-sankhara), artifices to enable greater effort, striving, exertion, endeavor (padhana, a synonym for vayama) (Wiki) Samadhi-chanda, Chanda, concentration with desire, zeal, intention, want or purpose Samadhi-viriya, Virya, concentration with energy, diligence, persiustence Samadhi-citta, Chitta, concentration with mind or consciousness Samadhi-vimamsa, Mimamsa, concentration with investigation or discrimination And enthusiasm (Samadhi-ussolhi) can be regarded as a fifth, making the foundation for the five kinds of direct or higher knowledge (abhinna) see MN 16 ★ The four Foundations or Higher Standings (Adhitthana), also understood as decisions or resolutions. Adhitthana, when taken as a single virtue of resolution or resolve, is one of the ten Perfections (paramitas), listed below. The words vows and avowals may also be appropriate. (Wiki) Pannadhitthana wisdom or discernment Saccadhitthana truthfulness or being true Cagadhitthana relinquishment or detachment Upasamadhitthana peace or tranquility ★ The four Sublime States or Attitudes (Brahmaviharas), the abodes of Brahma. They represent the proper approach, attitude and conduct towards other living beings. They are also called the four Immeasurables or Boundless States (Appamanna, Apramana). (Wiki) Metta, Maitri, loving-kindness, love, goodwill, friendship, fraternal love, bestowing happiness, amity, or benevolence, without desire to possess. To know the good in others. (Wiki) Karuna, Karuna, compassion, sympathy or mercy, gentle affection, aspiration to be truly helpful. With eyes and ears open to the cries (Guan Yin in Chinese). Not simply pity or sentimentality, a bleeding heart or fellow suffering, but willing to bear the pain of others and not turn away, shut down or flee. (Wiki) Mudita, Mudita, appreciative, altruistic, sympathetic or empathetic joy, gladness or joy in another's success, well-being or happiness; rejoicing in another's skillful action, merits and attainments. The complement to karuna. (Wiki) Upekkha, Upeksa, equanimity, dispassion, detachment, serenity, impartiality, tolerance, evenness, equipoise, balance of mind, even-mindedness, onlooking (not the same as apathy or indifference). To understand that problems must work themselves out, and that sentient beings must work themselves out of their own problems. (Wiki) ★ The Five Mental Powers or Strengths (Panca Balani) or the Five Faculties (controlling principles or roots) (Panc' Indriyani). For Panca Balani see (Wiki) and (More) Saddha, Saddhindriya, Shraddhabala, faith, conviction or confidence, certitude, reverence, respect, overcoming doubt. This does not mean the dismissal of the necessary empirical verification in Buddhism, merely the assurance that something is known to be effective against problems at hand. (Wiki) Viriya, Viriyindriya, Viryabala, energy, diligence, vigor, effort, zeal, persistence, exertion, perseverance, overcoming remissness. (Wiki) Sati, Satindriya, Smrtribala, mindfulness, attentive recollection, awareness. (Wiki) Samadhi, Samadhindriya, Samadhibala, mental concentration or concentrative absorption, focus, vigilance, concern, overcoming wandering mind. (Wiki) Panna, Pannindriya, Prajnabala, wisdom, comprehension, discernment, overcoming ignorance. (Wiki) It is important that faith and wisdom balance each other. The same is true for energy and concentration. AN 7.6:A iv:5 drops energy or diligence (viriya) from this list and adds listening or learning (suta) and generosity (dana) to make up the seven Treasures (Dhanas). There is also a list of 22 Faculties, not shared here. (Wiki). ★ The seven Qualities or Attributes of Virtuous people (Satta Saddhammas), the practical conduct (carana) of good people. Saddha, Sraddha, faith, conviction or confidence, overcoming doubt. Sati, Smriti, mindfulness, attentive recollection, awareness, overcoming falsity. Hiri, Hri, moral shame, disgust with evil; dominated by self-respect, dignity, conscience. (Wiki) Ottappa, Apatrapya, ethical wariness, moral dread, fear of wrongdoing, regard for consequence, prudence, decorum, propriety, concern. (Wiki) Bahusacca, Bahusmrti, erudition, sagacity, learnedness, great learning (elsewhere called bahusutta, bahusutta, and simply suta or learned). Viriya, Virya, energy, diligence vigor, effort, zeal, persistence, perseverance, exertion, overcoming remissness (elsewhere called araddhaviriya). Panna, Prajna, (transcendental) wisdom, discrimination, discernment, intelligence, intellectual acumen (abhinna), appreciative analytical understanding; (elsewhere called upatthitassati) ★ Mahayana Buddhism adds a few more to this list from among its Eleven Wholesome or Virtuous States (Ekadasa kusala) Prasrabdhi, Kammanata, flexibility, pliancy, suppleness, adaptability Apramada, Appamada, heedfulness, diligence, conscientiousness, care Advesa, Adosa,
nonaggression, non-malevolence, non-antipathy And the negatives of greed, delusion and violence: Alobha, Amoha, Avihimsa ★ Seven Factors or Limbs of Enlightenment (Satta Bojjhanga, Sapta Bodhyanga) "which are supported by seclusion, dispassion and cessation and ripen in relinquishment." Several of these states are shared with the Eleven Supporting Conditions, below. (Wiki) Sati, Smriti, mindfulness, attentive recollection, inspection, awareness samma sati Dhammavicaya, Dharmapravicaya or Dharmavicharana, investigation of states or mental phenomena, discrimination of entities regarding their intrinsic value, scrutiny of the dhamma, distinguishing, examination of the arising, existing (still in a state of continuous change) and ceasing of dhammas (uppada, thiti, bhanga). (Wiki) Viriya, Virya, energy (activated by investigation), exertion, assiduous striving, , samma vayama. Calling for initial enthusiasm, perseverance and indominability or invincability. Piti, Priti, exhilaration, elation, ecstasy, rapture, joy, bliss, delight, zest, refreshment, enthusiasm. See Pleasant Staes, below for five levels. (Wiki) Passaddhi, Prasada or Prasrabdhi, tranquility, calm or relaxation, absence of strain, rest, release of tension, arising from enthusiasm, confidence, brightness, serenity of mind. (Wiki) Samadhi, Samadhi, mental concentration or concentrative absorption, samma samadhi Upekkha, Upeksha, equanimity, dispassion, detachment, serenity, impartiality, tolerance, evenness, even-mindedness, onlooking. The word has a sense of not taking notice, disregard, apathy. ★ The ten Perfections (Paramitas, Parimitas). (Wiki) Dana, Dana, generosity, liberality, giving of oneself; charity, offering, alms, gifts. (Wiki) Sila, Shila, ethicality, morality, virtue, discipline, proper conduct, observance of precepts. (Wiki) Nekkhamma, Nishkama, renunciation, turning from pleasure involvement., relinquishment, blowing ballast, nekkhama-sankappo in 2nd truth. (Wiki) Panna, Prajna, (transcendental) wisdom, discrimination, discernment. Skillful, refined, blameless mental quality. Learned through observing, evaluating, correcting, improving. To foster appropriate attention SN 48:10. (Wiki) Viriya, Virya, energy, diligence, vigor, effort, zeal, persistence, perseverance, exertion, overcoming remissness. (Wiki) Khanti, Kshanti, patience, tolerance, forbearance, acceptance, acquiescence, endurance, Also means choice. Forgiveness is not the best gloss for this: what we usually mean with this word is best represented by khamanasila, khama or titikkha. (Wiki) Sacca, Satya, truthfulness, honesty, straightforwardness, being true. (Wiki) Adhitthana, Pranidhana, resolution, resolve, determination, aspiration. (Wiki) Metta, Maitri, loving-kindness, love, goodwill, friendship, fraternal love, bestowing happiness, amity, or benevolence, without desire to possess. (Wiki) Upekkha, Upeksa, equanimity, dispassion, detachment, serenity, impartiality, tolerance, evenness, even-mindedness, onlooking (not apathy). (Wiki) ★ Mahayana Buddhism offers a set of Six Perfections (Paramitas, Parimitas) with similarities to the above. (Wiki) Dana, Dana, generosity, liberality, giving of oneself; charity, offering, alms, gifts Sila, Sila, ethicality, morality, virtue, discipline, proper conduct, observance of precepts Ksanti, Khanti, patience, tolerance, forbearance, acceptance, endurance Virya, Viriya, energy, diligence, vigor, effort, zeal, persistence, perseverance, exertion, overcoming remissness Dhyana, Jhana, contemplation, one-pointed concentration Prajna, Panna, (transcendental) wisdom, discrimination, discernment ★ Four more are added to make up the Ten Stages (Dasabhumika) Upaya, Upaya, skillful or right means or method; attracted engagement, which elsewhere carries the negative connotation of attachment or involvement. Pranidhana, Adhitthana, vow, resolution, aspiration, determination Bala, Bala, spiritual power, strength, the effective expression of faculties (indriya) Jnana,
Nana, knowledge, comprehension, wisdom,
insight. Knowledge experienced. (Wiki) There is also a list of twenty-two "beautiful mental functions" (Sobhana cetasikas) itemized below in the Glossary at Cetasikas. ✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧ V. Akusala - Unwholesome Processes and States The following lists are various collections of unwholesome processes and states that threaten the seeker's progress on the path. Some may yet come to serve wholesome ends - as in all of Buddhism the proper examination of things in their context is the priority. As in the preceding, many items are repeated in several different lists, others represented again by synonyms. Again, we can assume for now that this repetition suggests their relative importance to the doctrine. Generally speaking these are lists of practices and states that the Buddha discouraged. ★ The three Conceits (Mana) or Obsessions or Graspings (Gaha, Graha) the three conceits of I Am (asmi-mana). These are related to Identity or Personality Views (Sakkayaditthi), one of the Ten Fetters, and attachment to self (Attavadupadana), one of the Four Kinds of Clinging, grasping or holding. (More) Mamankara, mine-making, craving, mine Ahankara, Ahamkara, I-making, conceit, I am, empirical egoism Sakkayaditthi, identity or personality views, self-views, my self, individuality ★ These will condition the misguided views that: Etam mama this is mine, idea of possession, arises through craving Eho 'ham asmi I am this, the idea of identity, arises through conceit Esso me atta this is my self, the idea of reification, arises through view It may be said of all forms, feelings, perceptions and mental formations, and of consciousness, of all Khandas: N'etam mama, n'eso'ham asmi, na me so atta, "This is not mine, I am not this, this is not my self." Where this is a practice in meditation, where this is said of mind-objects, it somewhat parallels the Vedic "Not this, Not this" (Neti, Neti). This teaching is also an answer to the Vedic "I am That" (eso 'ham asmi, the 1st person Pali of the Sanskrit tat tvam asi, That Thou Art). Right view confers freedom from microcosmic self (Jivatma) and macrocosmic self (Paramatma). Conceit (mana) does not simply refer to overestimation (adhimana), excessive conceit or conceitedness, but to all levels of self-evaluation: I am superior (Seyyo ham asmi), I am inferior (Hino ham asmi) and We are equalSadiso (ham asmi). ★ The four Taints or Corruptions (Asavas, Asravas), mental effluents, pollutants, defilements, taints, cankers or stains. These also appear with the suffix forms for Flood (-ogha) or Bond (-yogha) (Wiki) Kamasava, taints of sense, addictions to senses, lust, longing Bhavasava, taints of being and becoming, lust for life, existence infatuation Ditthasava, taints of view, speculative mentality, false view, wrong belief Avijjasava, taints of ignorance, unawareness, nescience, blindness, delusion (moha) The knowledge of the ending or destruction of the taints is asavanam khayanana ★ The four types of Clinging (Upadana, Upadana), grasping, holding or attachment. This also carries the meaning of intake or uptake, as of fuel, like oil for a lamp, or nutriment, for good or ill. It is adding to your weight or gravitas. (Wiki) Kamupadana, clinging to senses, craving worldly things Ditthupadana, clinging to wrong views, opinions, beliefs, or philosophies Silabbatupadana, clinging to rules and rituals; wrong practice, believing these things "will take you there." Attavadupadana, clinging to self-doctrine, personal identification, ideas of selfhood ★ The four Bodily Ties or Bonds (Kayaganthas). These four are also found among the Akusala Cetasikas. (More) Abhijja kayagantha, Abhidya, craving, greed, covetousness Vyapada, Vairiam, (or Byapada) kayagantha, aversion, ill will, animosity, malice, anger, hatred, malevolence, hostility, resistance, irritation Silabatta paramasa katyagantha, clinging to rules and rituals; wrong practice. Insecurity. Idam-saccabhinivesa kayagantha, dogmatism, adherence, insistence ★ The five Hindrances (Nivarana, Nivarana), or obstructions, especially to Right Effort (Samma Vayama) and to Right Mindfulness (Samma Sati) or to meditation in general. Sometimes ignorance (avijja) is added as a sixth Hindrance. (Wiki) Kamacchanda, Kamachanda, (sometimes Abhijja, Abhidya) sensual desire, covetousness, craving or seeking pleasure. (More) Vyapada (or Byapada), Vairam or Dvesha (dosa), aversion, ill-will, animosity, malice, anger, hatred, malevolence, hostility, resistance, irritation. Synonyms patigha, pratigha, dosa, dvesha Thina-middha, Styana-middha, sloth, lethargy, dullness, laxity, laziness, indolence and mental torpor, drowsiness, fading out, sluggishness. Generally mental inertia. Uddhacca-kukkucca, Auddhatya-kaukritya, restlessness, distractedness, agitation, excitement, ebullience, frivolity, flurry; and remorse, regret, worry, anxiety, fretfulness, compunction, or brooding. Generally disquietude. Vicikiccha, Vichikitsa, skeptical doubt, uncertainty, indecision, perplexity, lack of conviction or trust. This does not refer to critical or discriminating intelligence, which is encouraged in Buddhism. The five hindrances are overcome respectively by one-pointedness (ekaggata), exhilaration (piti), applied thought, (vitakka), happiness (sukha) and sustained thought (vicara). ★ The seven Latent Tendencies (Anusayas, Anushayas), underlying or inherent dispositions, conditioning, proclivities, tendencies, obsessions; unconscious mind, dormant mental impurities; inclinations (as potential energy). Creatures from the id. Some of these are shared with the fetters (saṃyojanas), just below. (Wiki) and (More) Kamaraga or Kamatanha, Kamaraga, sensual passion, desire, thirst, lust, greed, attachment, unskillful desire. Paṭigha, Pratigha, aversion, anger, hostile attitude, repugnance, resistance, aggressive urges Ditthi, Drishti, Ditthi, Drishti, view, point of view, perspective. outlook, opinion, belief, understanding. The default value of this word is negative: misinterpretation, prejudice, prejudgment, speculative views, dogma (or Micchadithi, wrong views, misunderstanding) Vicikiccha, Vicikitsa, skeptical doubt, uncertainty, indecision, lack of conviction or trust Mana, Mana, conceit, pride, vanity, intrusion of ego, self-evaluation, social comparison, arrogance. The term applies to low self-esteem as well. (Wiki) Bhavaraga or Bhavatanha, Bhavaraga, craving or desire to be and be more, egoistic urges, the rage to be Avijja, Avidya, ignorance, nescience, unawareness, not knowing, blindness, delusion, misunderstanding. ★ The ten Fetters (Samyojanas Sannojanas), bonds or attachments, tying beings to the wheel of existence (samsara) and the cycle of rebirth. (Wiki) and (More) Sakkayaditthi, Satkayadrishti, identity or personality views or belief, self-illusion, identification of any kkanda with self. See the three Conceits (Mana) Obsessions or Graspings (Gaha) above Vicikiccha, Vicikitsa, skeptical doubt, uncertainty, indecision, lack of conviction or trust; not the same as investigating with discernment and a readiness to dismiss bad ideas. Silabbataparamaso, Silavrataparimarsa, the belief, attachment or wrong grasp in precepts and rules, rituals, habits, practices, ceremonial observances; belief that these will transport you One who has succeeded in eradicating these first three fetters is regarded a Stream-enterer or Stream-winner (sotapanna, srotapanna). (Wiki) The next seven: Kamaraga, or Kamacchando, Kamaraga, sensual thirst, passion, desire, lust, greed, attachment, unskillful desire Vyapada (or Byapada), Vairam or Dvesha (dosa), aversion, ill will, animosity, malice, anger, hatred, malevolence, hostility, resistance, irritation. Synonyms patigha, pratigha, dosa, dvesha Rupa-raga, Ruparaga, craving or passion for substance and form, rebirth on material planes Arupa-raga, Aruparaga, craving or passion for the insubstantial, immaterial or formless phenomena, rebirth in higher realms Mana, Mana, conceit, pride, vanity, intrusion of ego, self-evaluation, social comparison, arrogance. The term applies to low self-esteem as well. Uddhacca, Auddhatya, restlessness, distractedness, agitation, excitement, ebullience, frivolity, flurry Avijja, Avidya, ignorance, nescience, unawareness, not knowing, blindness, delusion, misunderstanding. ★ Elsewhere, in the Abhidhamma Pitaka, additional fetters are mentioned while some of the above are omitted, such as: Ditthi, Drishti, view, point of view, perspective. outlook, opinion, belief, understanding. The default value of this word is negative: misinterpretation, prejudice, prejudgment, speculative views, dogma. Patigha, Pratigha, anger, aversion, repugnance, revulsion, repulsion, resentment, resistance; sensory impact or impingement. This is often specifically in reaction to an intense, offensive or aggressive stimulus, maybe subsequent resentment or grudge, giving it a shade of distinction from dosa. Bhavaraga, Bhavaraga, passion of becoming, lust for existence, desire for becoming and rebirth Issa, Irshya, jealousy, envy Macchariya, Matsarya, stinginess, avarice, miserliness, selfishness There are chains by which these fetters arise, as at DN 21: jealousy and avarice (issa-macchariya) arise from dear and not-dear (piya-appiya), this from desire (chanda), this from thinking (vitakka), this from proliferation (papanca) ★ The ten Defilements (Kilesa, Klesha), impurities, passions, imperfections, corruptions, troubles, beginning with the three poisons (tivisa, trivisa). (Wiki) Lobha, Lobha, or Raga, Raga, craving, covetousness, thirst, desire, passion, lust, greed, attachment, unskillful desire, self-centered desire for more. Dosa, Dvesha, aversion, hatred, anger, aggression, fear of getting what we don't want or not getting what we want, avoidance, rejection, a will to be separate, from unwise contemplation of repulsive objects. Covers a wide range of hostile feelings. Synonyms vyapada and patigha. Moha, Moha, delusion, mental dullness or darkness, infatuation, stupidity, bewilderment, confusion, ignorance, folly, sentimentality. Mana, Mana, conceit, pride, vanity, intrusion of ego, self-evaluation, social comparison, arrogance. The term applies to low self-esteem as well. Ditthi, Drishti, view, point of view, perspective. outlook, opinion, belief, understanding. The default value of this word is negative: misinterpretation, prejudice, prejudgment, speculative views, dogma (or micchadithi, wrong views, misunderstanding) Vicikiccha, Vicikitsa, skeptical doubt, uncertainty, indecision, lack of conviction or trust (Wiki) Thina, Styana, sloth, lethargy, dullness, laxity, laziness, mental torpor Uddhacca, Auddhatya, restlessness, distractedness, agitation, excitement, ebullience, flurry Ahirika, Ahrykya, shamelessness, lack of conscience or moral shame. (Wiki) Anottappa, Anapatrapya, unconscientiousness, recklessness, disregard for consequence, moral carelessness. (Wiki) ★ Mahayana adds more to the list: Krodha, Kodha, anger, fury, rage (that prepares to do harm) Upanaha, Upanaha, resentment, vengefulness, rancor, witholding forgiveness, intending to harm Mraksa, Makkha, concealment, slyness, hypocrisy; contempt, denigration Pradasa, Palasa, malice, spite, spitefulness; domineering Matsarya, Macchariya, stinginess, avarice, miserliness, selfishness Sathya, Satheyya, dishonesty, hypocrisy, crookedness Himsa, Vihimsa, harmfulness, cruelty, malice, intent to harm, violence ★ Ten Unwholesome or Disadvantageous Courses of Action (Akusala Kammapatha) Three of Bodily Action (kayakamma) Panatipata destruction life, injuring or killing living beings Adinnadana taking what is not given, stealing Kamesu-micchacara misconduct in sensual pleasures Four of Verbal Action (vacikamma) Musavada lying, deceit, speaking falsehood, false or incorrect talk or speech Pisunavaca tale bearing, slander, backbiting, calumny, malicious, divisive talk or speech Pharusavaca harsh, abusive, impolite, hurtful, insulting, sarcastic, offensive talk or speech Samphappalapa gossip, useless, frivolous, pointless, fruitless, senseless, shallow, silly, vain, idle talk or speech, chatter and foolish babble Three of Mental action (manokamma) Abhijja craving, greed, covetousness Vyapada, Vairiam (or Byapada), aversion, ill will, animosity, malice, anger, hatred, malevolence, hostility, resistance, irritation Micchaditthi, Mithyadrishti, wrong views, misbelief, misunderstanding ★ Eleven Mental Imperfections or Corruptions (Cittassa Upakkilesa, Upaklesa) MN 128. (Wiki) Vicikiccha, Vichikitsa, skeptical doubt, uncertainty, indecision, lack of conviction or trust Amanasikara, inattention, inadvertence Thina-Middha, Styana-middha, sloth, lethargy, dullness, laxity, laziness and mental torpor, drowsiness, fading out, sluggishness Chambhitatta, fear, trepidation Ubbilla, elation or excitement Dutthulla, inertia or inaction Accaraddha viriya, excessive effort or excess of energy Atilina viriya, weak effort or deficiency of energy Abhijappa, longing or desire Nanatta sanna, perception of diversity Atinijjhayitattam rupanam, excessive meditation upon forms ★ Sixteen Mental Imperfections or Corruptions (Cittassa Upakkilesa, Upaklesa) MN 3, 7.3, 9.15. A list of unwholesome mental factors (akusala cetasikas) in the Abidhamma tradition is given at Cetasikas, Caitasikas, in the next section. (Wiki) Abhijjha-visamalobha, covetousness and unrighteous greed Vyapada, Vairiam (or Byapada), aversion, ill will, animosity, malice, anger, hatred, malevolence, hostility, resistance, irritation. Synonyms patigha, pratigha, dosa, dvesha Kodha, Krodha, anger, fury, rage (that prepares to do harm). (Wiki) Upanaha, Upanaha, resentment, vengefulness, rancor, witholding forgiveness, intending to harm. (Wiki) Makkha, Mraksa, concealment, slyness, hypocrisy; contempt, denigration Palasa, Pradasa, malice, spite, spitefulness; domineering Issa, Irshya, jealousy, envy, not enduring the prosperity of others Macchariya, Matsarya, stinginess, selfishness, avarice Maya, Maya, pretense, deceit, hypocrisy, illusion Satheyya, Sathya, fraud, craftiness Thambha, obstinacy, obduracy, stubbornness Sarambha, presumption, impetuousness, precipitousness, rashness Mana, Mana, conceit, pride, vanity, intrusion of ego, self-evaluation, social comparison, arrogance. The term applies to low self-esteem as well. Atimana, Atimana, arrogance, extreme self-regard Mada, Mada, pride, vanity, intoxication Pamada, Pramada, heedlessness, carelessness, unconcern, negligence ★ Others from Mahayana Styana, Thina, sloth, lethargy, dullness, laxity, laziness Auddhatya, Uddhacca, restlessness, distractedness, agitation, excitement, ebullience, flurry Asraddhya, Assadha, lack of faith, lack of trust Kausidya, Kosajja, laziness, slothfulness Musitasmrtita, Mutthasacca, forgetfulness, absence of mindfulness Asamprajanya, Avivekita (or Vicarahinata), inattentiveness, disregard, thoughtlessness Vikshepa, Vikkhepa, distraction, confusion, desultoriness Kaukritya, Kukkucca, remorse, regret, worry, anxiety, fretfulness, compunction, or brooding ✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧ VI. Glossary of Terms in Categories *************************************************************************************** Arising and Passing Away (Anicca) Attachment (Upadana) Aversion, Ill Will and Denial (Vyapada or Byapada) Concentration (Samadhi) Conduct (Kammanta, Sila) Craving, Desire and Addiction (Tanha) Detachment and Equanimity (Upekkha) Effort (Vayama) and Energy (Viriya) Identity and Existence (Atta) Intention (Sankappa) Investigation (Vicaya) Mindfulness (Sati) Mind and Consciousness (Citta, Mano, Vinnana) Mind Functions (Cetasikas, Caitasikas) People on the Path (Patthetu) Pleasant States (Sukkha, Kusala) Reality and Illusion (Yathabhuta, Maya) Rebirth (Punabhava) Unpleasant States (Dukkha, Akusala) View (Ditthi, Drishti) Worlds (Loka, Loka) *************************************************************************************** Arising and Passing Away (Anicca) Four states are represented in this category: being conditioned, arising, existing and passing away. abhinibbatti to become, be reproduced, to result abhisankhata conditioned anabhava obliteration anantara paccaya proximate cause antaradhana disappearance aparisesa nirujjhanti ceasing without remainder atthangama annihilation, disappearance, passing away, setting down; opposite samudaya, coming into existtence bhanga dissolution, apparent solidity arising and passing away, moment of cessation cuti passing away, vanishing, expiration, death hetu cause, origin, reason hetu-phala cause and effect, root and fruit hetu, paccaya, phala causes, conditions and effects idappaccayata specific conditionality, cause related to effect, as in science mula root, source, origin, condition, cause nicca, nitya, constant, perpetual, permanent nijjara attrition, wearing away nirodha, nirodha cessation, eradication, extinction, disbanding, stopping, destruction, dissolution nissita dependent pabhava production, origin, source pabhavika arising from paccapatthana manifestation paccaya cause, condition, requisite, relation padatthanam, proximate cause paloka disintegration parihana decline parinibburto extinguished pariyadana exhaustion purecarika precursor sammosa decay samudaya coming into existence, arising; cause, origin sankhata, samskrita formed, conditioned as sankharas thiti stability, maintenance, continuation, perpetuation udayabbaya rise and fall udaya-vaya arising and passing away upadaya derived from, clinging to uppada, thiti, bhanga arising, existence or presence and ceasing uppada khana, titthi khana, bhanga khana arising, present and dissolution moments uppajjanti arise uppanna arisen vaya vanishing, going, passing away vippayutta-paccaya dissociation-condition vupasama, subsiding vutthana rising up, emergence *************************************************************************************** Attachment (Upadana) ajjhosana holding, see craving alaya adhesion, attachment, indulgence anurodha virodha likes and dislikes anurodhavirodham sampanno attachment and resentment, attraction and repulsion avisana obsession, seizure bandha bond bandhana bondage gaha seizure, grip nikanti attachment, attraction pariggaha possession parimasa grasping paritassana connotes both fear or worry and craving or grasping, agitation, uddhacca pariyutthana obsession raganusaya patighanusaya greed and hatred rati delight, attachment saraga attachment, infatuation sarajjati byapajjati attraction and repulsion upadana, upadana, clinging, grasping, holding or attachment; intake or uptake, as of fuel, like oil for a lamp, or nutriment, for good or ill. Adding to your weight or gravitas. upadhi, attachments, objects of attachment; also substrate, basis, ground, essentials of existence upaya, upaya, one of the Paramitas of Mahayana, skillful or right means or method; attracted engagement, which elsewhere carries the negative connotation of attachment or involvement. *************************************************************************************** Aversion, Ill Will and Denial (Vyapada or Byapada) analaya aversion, free of attachment anurodhapativirodha, attraction and aversion, favoring and opposing appiyatta resentment, invidiousness, envy arati, distaste, dislike, aversion, boredom, discontent asahana resentment, non-endurance, intolerance dosa, dvesha, aversion, hatred, anger, aggression, fear of getting what we don't want or not getting what we want, avoidance, rejection, a will to be separate, from unwise contemplation of repulsive objects. Covers a wide range of hostile feelings. Synonyms vyapada and patigha. dukkhapaṭikula avoidance of suffering nibbida disenchantment, weariness and disgust paccakkhana, contradiction, disavowal, renouncement, repudiation, rejection parammukhata aversion patigha, pratigha, anger, aversion, repugnance, revulsion, repulsion, resentment, resistance; sensory impact or impingement. This is often specifically in reaction to an intense, offensive or aggressive stimulus, maybe subsequent resentment or grudge, giving it a shade of distinction from dosa. paṭikkhepa, pratigha, denigration, impugnment, refusal, objection, negation upanaha, upanaha, resentment, vengefulness, rancor, witholding forgiveness, intending to harm vimukhata reluctance viraga absence of passion, dispassion, disinterestedness vyapada, vairam, (or byapada) aversion, ill will, animosity, malice, anger, malevolence, hatred, hostility, resistance, irritation. Some versions of negative response are used positively: asubha unattractiveness, loathsomeness, foulness, ugliness. This is often used as a meditation to break the spells of kamaraga. nibbida, nirvedh, disenchantment, weariness, dispassion - frequently to be cultivated without the aversion, revulsion and disgust connotations *************************************************************************************** Concentration (Samadhi) appana absorption concentration avikheppo non-distraction bhavana meditation, attentive concentration, includes samatha and vipassana, mental culture, making-to-become, self-development, mental development ekaggata, ekagrata, unification, oneness of mind and object (jhana, dhyana) ekaggatta-rammana one-pointedness of mind, concentration, singleness of preoccupation, focus kasina objects of meditation or meditation device, field nimitta, image, vision, mental sign arising in meditation, mark or sign taken up samadhi, samadhi, mental concentration, concentrative absorption. samapatti meditative attainment, sustained deep absorption samyama binding, holding together, fixation http://en.wikipedia.org/wiki/Samyama upacara samadhi, access concentration, the stage before jhana upacara, access *************************************************************************************** Conduct (Kammanta, Sila) accaya transgression adhamma injustice, unrighteous conduct apatti desana confession of wrongdoing, infractions, offenses or faults atthacariya wise conduct, also good counsel carana by default usually implies good conduct or good behavior carita, character, behavior duccarita misconduct, misbehavior sucarita good conduct caritta performance, practice, observance dhamma-vinaya doctrine and discipline, Buddha's name for Buddhism hiri-ottappa negative conscience, avoidance of shame and censure hiriyati scruples kamesu micchacara sensual/sexual misconduct micchacara misconduct micchata wrongness pakati, prakriti nature, behaviorally normal, without crisis, natural, a default state of affairs, inherent morality paccha, pasca, contrition, repentance, remorse panatipata destruction of life, injuring or killing living beings pamada, pramada heedlessness, carelessness, unconcern, negligence. Intoxicants that lead to this blunt the senses of hiri and ottappa, moral shame and dread (AN 2.31-2) papasila wicked or evil behavior parajika defeat. There are four rules that lead to expulsion from the Sangha for life, against sexual conduct, theft, murder and boasting of supernatural powers punna, punya, worth, good character, meritorious deeds, well-being from right action samacara conduct, behavior samyama self-control, restraint, temperance, moderation sativepullappatta having attained a clear conscience sila virtue, virtuous behavior; vuddhasila mature virtue silabatta rules and vows sucarita good conduct varitta avoidance, restraint veyyavacca service, rendering help vijja-carana knowledge and conduct vippatisara bad conscience, regret, repentance vivekabuddhi conscience, sense of discrimination *************************************************************************************** Craving, Desire and Addiction (Tanha) abhijja, abhidya, craving, greed, covetousness, particularly for other's property; closest to lobha in meaning amisa worldly or carnal happiness, the bait anuyoga pursuit, devotion, given to assada gratification, attraction, savor, relish, esp. of taste; apparent enjoyment, satisfaction calamatthena tanha trembling with desire, craving with respect to the thrill chanda usually regarded as the positive form of desire, want, will, zeal; wish to do, desire to act, see again at intention. Combined with kama as kamacchanda it becomes cravenness. chandamulaka rooted in desire dhammatanha craving for mind-objects, apt to overspeculate eja passion, stirring iccha wish, desire, longing kama, kama, pleasure, sensory or sensual pleasure, longing, lust. Kama can mean both sense pleasures and the desire for sense pleasure kamachanda sensual desire, cravenness kamaloka world, realm or plane of desire kamaraga sensual passion labha-sakkara-siloka gain-honor-praise lobha, lobha, craving, covetousness, thirst, desire, passion, lust, greed, attachment, unskillful desire, self-centered desire for more. mahiccha discontented, not easily satisfied, having many desires nandi delight as an aspect of tanha, opposite of revulsion nibbida nati inclination; bending, bent nikanti desire, craving, longing for parilaha fever, burning passion, obscene desire, lust paritassana connotes both fear or worry and craving or grasping, agitation, uddhacca pariyesana quest. A diversity of quests follows a diversity of passions patthana longing, hankering pema, prema love and affection; as attachment: carnal love, selfish affectionate desire raga passion desire, lust for excitement, rage rati, abhirati delight, attachment to pleasure saragam cittam lustful mind tanha, trishna, desire, craving or thirst, but including the desire to be separated from noxious stimuli. The actual wanting more and wanting less. *************************************************************************************** Detachment and Equanimity (Upekkha) abyapada non-aversion, absence of ill will adhivasana endurance, forbearance adukkhamasukha neither painful nor pleasant alobha absence of craving, non-attachment, generosity analaya non-desire, freedom from attachment, unattachment, unadhesion anupada vimokkha liberation through not clinging anupaya unattracted appanihita wishlessness, desirelessness arati unattachment, abstinence; can also mean distaste, revulsion atammayata non-identification, not consisting of that; see gaha avirodha non-resistance, non-obstruction, non-opposition, non-antagonism cetovimutti liberation of heart and/or mind mokkha, moksha, release, freedom, emancipation mutti freedom nibbida, nirvedh, disenchantment, weariness, dispassion, frequently to be cultivated without the aversion, revulsion and disgust connotations nissarana, going out, cessation, escape, salvation, being freed paricagga, give up, renounce; bestow, donate patinissagga relinquishment patisallana seclusion, solitude, retirement for contemplation paviveka seclusion, retirement, solitude samatikkama transcendence tatramajjhattata neutrality, specific neutrality, even-mindedness; distinct from indifference, larger frame, big picture upekkha equanimity, equipoise, onlooking vimokkha emancipation, liberation, as progressive vimutti, mukti or vyamokh, emancipation, freedom, deliverance, salvation, release viraga, vairagya, fading of passions, detachment, dispassion, no raga, letting go viveka detachment, seclusion, separation, aloofness, physical and mental modes vossagga detachment, renunciation, abandonment yanna sacrifice, alms-giving *************************************************************************************** Effort (Vayama) and Energy (Viriya) ahara nutriment, nutrition aharatthitika maintenance or perpetuation by nutriment appativani unremittingness atapi, ardent chanda, usually regarded as a more positive or value-neutral form of desire, wish to do, desire to act, want, will, purpose, zeal. Chanda appears at desire and intention as well. dama self-control, taming, subduing dhiti courage, energy, steadfastness, fortitude, firm character nikkama endeavor, exertion, strength, endurance padhana effort, striving, exertion, endeavor (vayama); fundamental, basic, principal padahati striving parakkama exertion, endeavor, effort, bravery, valor payatana striving, effort, endeavor samvega, negative realization, rude awakening, a chastening experience of the wrongness, futility, shallowness, meaninglessness, pointlessness, riskiness and precariousness of common life, one's prior life or phase of life. An anxious sense of urgency to find a better way. Disgust, anxiety, agitation; a religious emotion, spiritual urgency. Being moved to the core of one's being. (More) satacca perseverance thama fortitude ussahati (less informed than padahana) vayama striving, effort viriya vigor, energy, effort, exertion, persistence *************************************************************************************** Identity and Existence (Atta) asmi I am atta, atman the apparent ultimate individual or spiritual identity attabhava individual existence, individuality, personality, selfhood attabhava-patiabha acquisition of individuality attanuditthi self-view atta-patilabha, acquired self attavada theory of soul, self-doctrine ayu life, lifespan, vitality bhava, bhava, (process of) becoming or be-ing as a verb, existence as standing out, growth for its own sake, maturation bhuta entity, being itthata this state of being, individual existence as such jiva (illusion of) soul, individual soul; life, vital principle, jivita life, life force, kinetic
energy of life, vitality, coherence jivitindriya, jivitindriya, life faculty (Wiki) manusa human paja generation, the whole order of beings, evolution pana, prana living being, breathing being puggala individual, personality, person sakkaya person, personality, identity santana continuity, flux, succession, offspring santati continuity satta, sattva, sentient beings (Wiki) *************************************************************************************** Intention (Sankappa) adhimokkha, adhyavasayh or anumatra, resolution, determination, firm resolve, volition, decision, decisiveness, conviction, choice of objects of attention adhimuccati to resolve upon, be intent on abhinihara resolution adhippaya purport, intention adhitthana resolution, resolve, determination, aspiration, decision, self-determination cetana, cetana, volition, intention, drive, inherent impulse (as opposed to external goals), act of willing cetanabala power of volition chanda, usually regarded as the positive form of desire, wish to do, desire to act, want, will, purpose, zeal kattu-kamyatachanda wish-to-do, gloss of chanda pahitatta dedicated intention, resolution, determination sancetana volition sankappa, sankalpa, intention, thought, aim, commitment, purpose, aspiration, mindset, plan, motive or resolve ussahati, willing, applying will, compare striving votthabbana decision *************************************************************************************** Investigation (Vicaya) adhippayasa disparity -anupassana contemplation of anvaya inference, tracing a course or sequence, following a causal chain atappa focused investigation, ardency, ardor atthapatisambhidha analytical insight bhavanamayapanna wisdom from mental cultivation dhamma-tthiti-nana knowledge of realization of states, knowledge of structure of ideas dhammavicaya, dharmavicharana, investigation of states esana searches, value neutral nana, jnana knowledge, comprehension, wisdom, insight. Knowledge experienced. nanadassana, knowledge seen; knowledge and vision nepakka discretion, prudence nijjhana pondering, insight paccaya-pariggaha discernment of conditions or conditioned states patibhana ingenuity, ready wit, promptitude, readiness patisambhida analytical knowledge sammasana exploration, comprehension (esp. in terms of anicca, dukkha and anatta) sampajanna, samprajanya,
clear comprehension, discrimination, full
awareness takkavithi reasoning, using logic, can be hair-splitting or sophistry thana logic, reasonableness tulana scrutiny, deliberation, weighing ugghatitannu swift understanding vicaya, vicharana, discrimination, discriminating investigation vijja, vidya knowledge, science; true, clear and working knowledge, opposite of ignorance (avijja) vijana, vijana knowing, understanding vimamsa investigation, inquiry, search vyattuccarana articulation Seventeen Stages of Insight Knowledge (Vipassana): Knowledge of namarupa, distinguishing between mental and physical states (namarupa pariccheda nana) Knowledge of conditionality, the cause-and-effect relationship between mental and physical states (paccaya pariggaha nana) Knowledge of mental and physical processes as impermanent, unsatisfactory and non-self (sammasana nana) Knowledge of the arising and passing away (udayabbaya nana) Knowledge of the passing away, decay and dissolution of formations (bhanga nana) Knowledge of the fearsome nature of mental and physical states (bhaya nana) Knowledge of the danger or disadvantageous nature of mental and physical states (adinava nana) Knowledge of disenchantment (nibbida nana) Knowledge of the desire to abandon the worldly state for freedom (muncitu-kamayata nana) Knowledge of the need for reflection and consideration (patisankha nana) Knowledge of equanimity towards mental and physical states with (sankhar-upekkha nana) Knowledge of the insight of emergence or arising (vutthanagamini vipassana nana) Knowledge of adaptation or conforming to the true (anuloma nana) Knowledge of deliverance from the lineage of conditions (gotrabhu nana) Knowledge of the path to the end of the defilements (magga nana) Knowledge of the fruition of the path, with nibbana as object (phala nana) Knowledge which reviews or reflects on the remaining defilements (paccavekkhana nana) *************************************************************************************** Mind and Consciousness (Citta, Mano, Vinnana) Citta, Citta, the mental apprehension of ordinary consciousness, attending and collecting impressions, mindset and state of mind, attitude; that which knows or experiences an object, quality of mental processes as a whole, thought, not itself an entity or process. It is both heart and mind, with emotional and rational elements, the full experience of a conscious state, and so is cognate with the Chinese Xīn. From the Pali word cinteti, thinking. A citta is a moment in time of mind, a state within a stream of momentary experiences. Cittas are always cognizing an object, a dhamma or object arising in the mind, accompanied by one or more of the fifty-two cetasikas, caitasikas, mental processes or functions, specialized tasks. Certain cetasikas can be fundamentally wholesome, others fundamentally unwholesome. Citta with its cetasikas, are together called nama, mentality, with the root meaning of name. (Wiki) and (Wiki) cittavithi consciousness as an active process citta-tthiti steadiness of consciousness citta-sankhara mental formation vithi-citta active consciousness vipaka-citta resultant consciousness kiritya-citta functional consciousness avimutta citta unliberated mind cittecaggata unification or one-pointedness of mind cittakammanata fitness of the work
of the mind cittena mentally; suffix for an
attitude or mentality adhicitta higher consciousness adhicittasikkha training higher mind cittuppada thought, thought arising, inclination of mind, mental arising ceto mind, heart, will cetokhila, barrenness of heart cetopariya penetration of minds bodhicitta, bodhichitta awakened mind Mano, Manas, intellect or mind sense that grasps mental objects, the faculty of thought, mental apprehension or prehensile mind, intelligence, subject with object. (Wiki) amanasikara, inattention, inadvertence manasikara, manasikara, attention, advertence (Wiki) mannana conceiving, conception mannati to conceive, often distortional thinking, like concoct mannita conceivings, mental fabrications, products of papanca manomaya mind-made, "astral" body, out of body experience manopavicara mental exploration, applied and sustained thought manosancetanahara mental volition as nutriment manovinnana mind consciousness
Vinnana, Vijnana, consciousness, cognizance, cognition, awareness, conscious discrimination, as figure-ground (Wiki) vinnana sotam, vijnana srotam, stream of consciousness samvattanika-vinnana, evolving consciousness manovinnana, mind consciousness, consciousness with phenomena Alayavijnanastore consciousness, containing the suchness of things, a Mahayana doctrine (Wiki) Miscellaneous suffix for awareness or knowledge of _____ -nana nama in nama rupa, name, also names the four khandas that are not rupa; mental phenomena, also used as a collective term for vedana, sanna, cetana, phassa, and manasikara sankhitta contracted mind sampajanna, samprajanya, alertness, presence of mind, full awareness, clear comprehension samjanana recognition, function of perception vijanati to cognize, know, recognize *************************************************************************************** Mindfulness (Sati) adhimokkha, adhyavasayh or anumatra, resolution, determination, firm resolve, volition, decision, choice of objects of attention anapanasati, anapanasmriti, breathing meditation, mindfulness of breath, without control of breath anussati contemplation, recollection, remembrance appamada heedfulness, diligence, conscientiousness, care, similar to sati, but also connotes diligence, non-neglect of sati, zest asati-asampajanna non-restraint, unmindful without comprehension assasa-passasa in-breathing and out-breathing bhavana meditation, attentive concentration, includes samatha and vipassana, mental culture, making-to-become, self-development, mental development cinta reflection jagariya wakefulness, awakened state, vigilance kammatthana subjects of
meditation, working ground, starting point kasinas contemplation devices mutthasacca, musitasmrtita, forgetfulness, absence of mindfulness mutthasati unmindful, forgetful, dizzy parivitakka reflection, consideration sati, smriti, mindfulness, attentive recollection, awareness satima watchfulness of mind, vigilance satipatthana attendance on, presence, awareness sati-sampajanna clear comprehension with discernment of impermanence, mindfulness of arising and passing away udayattagamini panna discernment of arising and passing away yoniso manasikara careful attention, systematic attention ayoniso manasikara is careless attention) *************************************************************************************** Mind Functions (Cetasikas, Caitasikas) (Wiki) Mental Factors, discernible activities of the mind, Citta vithi ★ The Seven Universal or Omnipresent cetasikas or Mental Processes (sabba citta sadharana), said to accompany all cittas, every waking state of mind. Phassa, Sparsha, contact, initial connection between mind and object, first notice Vedana, Vedana, (sukha, dukkha, somanassa, domanassa, upekkha) feeling, raw experience Sanna, Samjna, perception, remembrance, noting the most salient features of a sense or mental object, assignment of qualities as tags or handles Cetana, Cetana, volition, stimulus, motive, drive, directing, coordinating, purposiveness, default can be apperceptive inertia, gives direction to kamma Ekaggata, Ekagrata, one-pointedness, focus, narrowing, concentration, splitting figure from ground Jivitindriya, Jivitindriya, life-faculty, vitality, vital force of mental factor, psyche's liveliness Manasikara, Manasikara, attention, advertence, bringing to mind, reflection, linking object with mind yoniso-manasikara deep, systematic or thoroughgoing attention MN 43 ayoniso manasikara shallow, unsystematic reflection ★ The six Particular or Occasional (Pakinnaka) Cetasikas Vitakka, Vitarka, applied thought, initial thought, hitting upon, mounting the mind onto its object, thought of ___, Vicara, Vichara, sustained thought, discursive thinking, continues the thought from one moment to the next, examination, contextual placement or anchoring of thought. Adhimokkha, Adhyavasayh or Anumatra, resolution, determination, firm resolve, volition, decision, decisiveness, conviction, choice of objects of attention Viriya, Virya, energy, drive, urge, urgency, charge, the function of driving, urging, charging, marshaling, supporting Piti, Priti, exhilaration, elation, ecstasy, rapture, joy, bliss, delight, zest, refreshment, enthusiasm Chanda, Chanda, desire to act, wish-to-do, zeal ★ The fourteen Unwholesome (Akusala) Cetasikas Moha, Moha, delusion, mental dullness or darkness, infatuation, stupidity, bewilderment, confusion, ignorance, folly, sentimentality Ahirika, Ahrykya, shamelessness, lack of conscience or moral shame Anottappa recklessness, disregard of blame, disregard of consequence Uddhacca restlessness, agitation, excitement, mental distraction Lobha, Lobha, craving, covetousness, thirst, desire, passion, lust, greed, attachment, unskillful desire, self-centered desire for more. Ditthi, Drishti, (wrong) view, point of view, perspective. outlook, opinion, belief, understanding. The default value of this word is negative: misinterpretation, prejudice, prejudgment, speculative views, dogma. Mana, Mana, conceit, pride, vanity, intrusion of ego, self-evaluation, social comparison, arrogance. The term applies to low self-esteem as well. Dosa, Dvesha, aversion, negative response, hatred, anger, ill will, aggression, fear of getting what we don't want or not getting what we want, avoidance, rejection, a will to be separate. Synonyms vyapada and patigha Issa, Irshya, envy, jealousy, not enduring the prosperity of others, opposite mudita. Macchariya, Matsarya, stinginess, miserliness, avarice, concealing and hoarding, possessiveness, meanness. (Wiki) Kukkucca, Kaukritya, regret, remorse, worry, both of commission and omission, what ifs Thina, Styana, sloth, stolidity, absence of striving, lack of energy, indisposition Middha, Middha, torpor, languor, drowsiness, lethargy, lack of consciousness, inertia Vicikiccha, Vichikitsa, doubt, indecision, uncertainty, vacillation, wavering, paralysis ★ The twenty-five Beautiful (Sobhana) Cetasikas. Three are roots (sobhana hetus): alobha, adosa and panna. Saddha, Sraddha, confidence, faith, confidence and confiding Sati, Smriti, mindfulness, attentive recollection, awareness Hiri, Hri, moral shame, disgust with evil, dominated by self-respect, dignity, conscience, proximate condition of self-respect Ottappa, Apatrapya, fear of evil consequence, moral dread, proximate condition of respect for others Alobha, Alobha, absence of greed, non-attachment, generosity Adosa, Advesha, non-aversion, absence of hatred or antipathy, good will Tatramajjhittata, balance of mind, equilibration, even-mindedness, impartiality, neutrality of mind, equanimity (upekkha) Kayapassaddhi, tranquility, composure of mental body Cittapassaddhi, tranquility, composure of consciousness Kayalahuta, lightness, buoyancy, agility of mental body Cittalahuta, lightness, buoyancy, agility of consciousness Kayamuduta, softness, malleability, adaptability, pliancy of mental body Cittamuduta, softness, malleability, adaptability, pliancy of consciousness Kayakammannata, readiness, wieldiness, adaptability, efficiency of mental body Cittammannata, readiness, wieldiness, adaptability, efficiency of consciousness Kayapagunnata, proficiency, competence, vigor or fitness of mental body Cittapagunnata, proficiency, competence, vigor or fitness of consciousness Kayujukata, straightness, uprightness, rectitude of mental body Cittujukata, straightness, uprightness, rectitude of consciousness Samma Vaca Samyag Vak, right speech, alternately, abstinence from wrong speech Samma Kammanta, Samyak Karmanta, right action, alternately, abstinence from wrong action Samma Ajiva, Samyag Ajiva, right livelihood, means of subsistence, alternately, or from wrong livelihood Karuna, Karuna, compassion, sympathy or mercy, gentle affection, aspiration to be truly helpful Mudita, Mudita, appreciative, altruistic, sympathetic or empathetic joy, gladness or joy in another's success, well-being or happiness Panna, Prajna, wisdom, discernment, intelligence; also used for common sense, ingenuity; amoha ★ Thought Process (Citta vithi), or the rise and fall of thoughts. Cittas involved in the sense door and mind door process. The arising and putting away of sense and mind objects. "We are confronted with a phenomenon, and through one or more of the senses it is noticed as an object. The mind receives the sense-impression, proceeds to investigate it, and comes to a decision in regard to it which may lead to impulsive non-volitional action, or to deliberate volitional action, and then the incident is registered as a memory and sinks down into the subconsciousand so a concept is born. In future, a word or words will be used to describe the experience." Knight The stream of Bhavanga: mind as the ground of becoming, subconscious, stream, life continuum. Vithi-citta is the consciousness of the cognitive series. Khanika-vado theory of momentariness, reality in a string of tiny pulses. Tittihi khana a moment of mind, the single motion picture frame, different from those before and after. The cognitive series: Atita bhavanga past bhavanga, past-life continuum Bhavanga calana vibrating of the bhavanga Bhavanga upaccheda arrest of the bhavanga, arising of the sensible or perceptible Panca advaravajjana citta five sense-door consciousness, advertence, adverting (turning towards) consciousness (avajjana) searching for the source (sense) of disturbance of bhavanga Panca vinnana citta the five senses, sense consciousness Sampaticchana citta receiving consciousness, the mind-door adverting consciousness (mano-dvarajjana citta) Santirana citta investigating consciousness, probes for pleasant-unpleasantness, prior to decision Votthabbana citta determining consciousness, decision Javana cittas seven moments of apperception, impulse, on contact, lit. running (see vedana) Tadalambana cittas two moments of retention or registering consciousness (Stream of) Bhavanga. (Wiki) *************************************************************************************** People on the Path (Patthetu) And some of their aspirations akinsana one who owns nothing anagariya homelessness arahant, Arhat, worthy one, accomplished one ariya, arya, honorable, noble ones asamsagga aloofness from society Avalokitesvara, bodhisattva of compassion, feminized as Guan Yin 觀音 (attends the cries), a bodhisattva conceived as merciful to those in special need. bodhi enlightenment, awakening ceto-pariya-nana intuition and telepathy dibba-cakkhu divine eye, a higher order of seeing dibba-sota divine ear, a higher order of hearing iddhi riddhi, siddhi powers, potency, accomplishment; psychic or spiritual power(s) (balani) bhikku, bhikkuni, bhiksu, bhiksuni, monks and nuns pabajja, pravrajya, going forth, ordination, into the homeless life pandita, vinnu wise person, master, doctor, teacher, pundit parinibbana the final end of an enlightened being parisuddha clean, sublime, sacred, purified patisandhi recollection of past lives pattanumodana rejoicing in another's merit patthetu seeker, candidate, aspirant pattidana giving or transference of merit paviveka solitude, seclusion, retirement sacchikiriya realization, experiencing samana a contemplative, wanderer, ascetic; suppression sappurisa person of integrity, a good, worthy, superior person sappurisadhamma characteristics of a great or true man sarana, saranar, refuge, shelterm, sanctuary sikkha training, discipline, study sikkhapada precept of training, discipline, study simhanada lion's roar, the cogent voice of spiritual authority sota, srotas, stream sotapanna stream enterer, stream winner, one having abandoned the first three fetters sotapatti stream entry suddhi purity tunhibhava silence; ariya tunhibhava noble silence vinaya rules of the Buddhist order, discipline visuddhi purification, excellence, rectitude *************************************************************************************** Pleasant States (Sukkha, Kusala) anudaya sympathy, compassion, kindness anukampa benevolence, compassion, tender concern aveccappasada confirmed confidence, tested faith kalyana fortunate, happy, advantageous, pleasant karuna compassion, sympathy or mercy, gentle affection, aspiration to be truly helpful katannu to have the sense of what has been done; knowing or recognition of what has been done for you SN48:10 katannuta thankfulness, gratitude, gratefulness katannuta-kataveda gratitude and
its reciprocity, being thankful, with readiness to show
appreciation and return kindness khamanasila, khama, or titikkha, forgiveness, willingness to let go of anger, resentment or vengefulness. Khanti is sometimes used, but this is closer to acceptance or tolerance. metta, maitri, loving-kindness, love, goodwill, friendship, fraternal love, bestowing happiness, amity, or benevolence, without desire to possess pamojja joy, gladness, relief, exhultation, exhilaration passaddhi, tranquility, calm or relaxation, rest, arising from enthusiasm, confidence, brightness, serenity of mind pema, prema love and affection; as attachment: carnal love, selfish affectionate desire piti, priti, exhilaration, elation, ecstasy, rapture, joy, bliss, delight, zest, refreshment, enthusiasm. 5 levels, from the lowest: minor (or goosebumps) rapture; momentary rapture; showering rapture; uplifting rapture; pervading or fulfilling rapture piya, priya endearment (can be trouble if clinging attachment is involved) santi, shanti, peace, calm, tranquility, passaddhi santosa contentment, pleasure, satisfaction santutthi contentment, satisfaction sata comfort, ease somanassa, saumanasya, mental pleasure, joy, gladness, serenity of mind, ease, sometimes regarded a higher feeling than piti subha beautiful; fortunate, auspicious, lucky sukha, sukha, happiness, pleasantness, pleasure, ease, satisfaction, happiness, blessedness, well-being kayasukha, bodily or physical happiness, health cittasukha, mental happiness *************************************************************************************** Reality and Illusion (Yathabhuta, Maya) akincanna nothingness asankhata, asamskrita, unconditioned, uncreated, unproduced, nibbana, the opposite of samsara kalapas atoms, elementary particles, miniscule elements maya, maya, illusion, deceit nibbana, nirvana, the end of suffering, from nibbati, to cool by blowing. (Wiki) pakiti, prakriti, nature, natural conditions parinibbana the final end of an enlightened being samana a contemplative sammati convention, conventional reality, relative truth samsara, samsara, the wandering, journeying, continual or phenomenal change, moving about continuously; round of death and rebirth, transmigration, round of repeated becoming. (Wiki) sunnata, sunyata, the void, nothingness, emptiness. (Wiki) tathata, tathata, sometimes described in Mahayana as being the opposite of phenomenon, immutable and immoveable, formless, unmade, devoid of self-nature. It might be wise to disagree with immutable and immoveable. tathabhava, tathata,
bhutatathata suchness tathata, actuality vipallasa distortion, illusion yathabhuta, yathabhutam, reality-as-it-is, things as they really are *************************************************************************************** Rebirth (Punabhava, Punarbhava) This is not the same as reincarnation, which is literally "going into meat again." What "goes back in" in reincarnation is the Atta or spirit, which does not exist in Buddhism. Instead a being is rebirthed or reproduced, re-emerges with a sense of continuity with the past due to some continuous factors. (Wiki) abhinibbatti to become, be reproduced, to result ayatim punabbhava-bhinibbatti renewal of being in the future bhavanga the subconscious continuum of existennce cuti-citta mind disconnecting the present life gandhabba thread of being to be reborn maranasanna javana citta, the terminal mental state of the dying entity that gives rise to the paṭisandhi vinnana or re-linking consciousness in another life. At the moment of death this predominating appetite (tanha) becomes a grasping force (upadana) that attracts to itself another existence. pubbenivasa past life punabbhava, punarbhava, rebecoming, renewal of being, renewed existence patisandhi a relinking patisandhi citta the again linking up mind, relinking mind patisandhi vinnana the again linking up consciousness; the relinking, rejoining or rebirth consciousness pubbe nivasanussati-nana remembering previous births (1/3 of samma nana in 10-fold path) samvattanika-vinnana evolving consciousness upapatti reappearance, rebirth, rearising, reemergence (with good and bad destinations) vatta cycle of birth, death and rebirth *************************************************************************************** Speech (Vaca) avadana similes, parables, metaphors dhamma can refer to any mind-object nirutti language pannatti conventional term, description, conceptual entity, such as first-person speech samanna verbal designation subhasita well-spoken, concerning one's well being and progress sammuti convention, by common consent sammuti-sacca conventional truth, truth of general opinion, relative truth tiracchana-katha pointless talk, low speech, literally animal conversations udana inspired utterance, exclamation, expression of intense feeling viggayha-katha contentious talk, quarrelling, disputing vitakkavicara, vitarka-vicchara, discursive thought, inner monologue vohara-sacca marketplace truth, usable truth *************************************************************************************** Unpleasant States (Dukkha, Akusala) abadha affliction agha grief, pain, suffering, misfortune anabhirati dissatisfaction apaya state of deprivation, misery, loss, misfortune, ruin akatannuta ingratitude, thanklessness akatavedita ingratitude, thanklessness attanuvada self-reproach, self-criticism, a fear bhaya fear, fright, dread, terror, cowardice dara anguish, distress, anxiety domanassa grief, sorrow, affliction, distress, displeasure, mental suffering or unpleasantness duggati unhappy states, opposite sugati injita perturbed, shaken, agitated; vacillation kankha perplexity, doubt, uncertainty nigghata depression piyehi vippayoga dukkha suffering from absence of love and caring, from what or who is dear uparambha, upanaha resentment, grudge uttasa fright, alarm, dread, fear yampiccham na labhati dukkha suffering from failure to realize cravings or desires vighata vexation, distress vihesa annoyance, vexation, worry vimati uncertainty, doubt, perplexity, consternation vinipata a place of suffering, a bad falling, state of loss, ruin or misfortune viparinama dukkha suffering due to change vipariyasa insanity, mental derangement, perversion, perversity vippatisara regret, remorse, bad conscience *************************************************************************************** View (Ditthi, Drishti) akiriya-ditthi non-action, moral impotency, the view that actions aren't connected amara-vikkhepa eel-wriggling, sophistry, evasiveness amara-vikheppika endless equivocation attanuditthi self-view, belief that the true self is eternal spirit attavadupadana clinging to the theory of soul, self-doctrine ditthi, drishti, view, point of view, perspective. outlook, opinion, belief, understanding. The default value of this word is negative in Buddhism: misinterpretation, prejudice, prejudgment, speculative views, dogma, unless qualified by a word like samma ditthijukkhama straightening or correcting the views ditthitthanna standpoint for views, ground or position for false views lokiya mundane understanding, knowing accordingly anubodha lokuttara supra-mundane penetration, deep comprehension (pativedha) mannana misconceptions, illusion, imagination micchaditthi, mithyadrishti, wrong views, misbelief, misunderstanding nanatta diversity, not in positive sense, complication rather than complexity, more like papanca, opposite ekatta unity nippapanca simplification, opposite of papanca niyativada determinism view, fatalism papanca, prapanca, conceptual proliferation, diversification, differentiation, diffuseness, elaboration, multiplication, complication, embellishment, complication, ideas running wild, self-reflexive thinking, reification, tautology, objectification DN 14, MN 18. (Wiki) papanca-sanna-sankha, concepts thus derived papancita products of conceptual proliferation paramattha-sacca ultimate truth parinna, full understanding, comprehension; exact knowledge, discernment sampajanna, samprajanya, comprehensive understanding, also important in samma sati vipallasa distortion, corruption, perversion, inversion vipassanupakkilesa corruption of insight, intense experiences misconstrued into wrong belief (micchaditthi) regarding enlightenment, including experiences of light, psychic knowledge, rapture, serenity, pleasure, extreme conviction, excessive effort, obsession, indifference, and contentment vohara-sacca marketplace truth, usable truth (opposite paramattha-sacca) ★ Speculative views derive from (SN III 12:33): avijja, avidya, ignorance, nescience, unawareness, not knowing, blindness, delusion, misunderstanding. adassana not seeing anabhisamaya not breaking through ananubodha not comprehending appativedha not penetrating asallakkhana not discerning anupalakkhana not discriminating apaccu-palakkhana not differentiating asamapekkhana not examining appaccu-pekkhana not closely examining apaccakkhakamma not directly cognizing *************************************************************************************** Worlds (Loka, Lokya) The cartography of the afterlife gets extremely elaborate even in Theravada. Only the main terms and names for groups of realms are given here as starting points for deeper searches. ★ There are Three Worlds, realms or planes (Tiloka, Trailokya). (Wiki) kamaloka, kamabhava world of sense and desire rupaloka, rupabhava world of form arupaloka, arupabhava formless world ★ In the world of Sense and Desire are the Six Realms, worlds, realms, states of existence. (Wiki) Deva-loka, Devalokya Realm of Celestial Beings. Some of the divine beings (devas) inhabit worlds above kamaloka. (Wiki) Asura-kaya Titan Realm (Wiki) Manussa-loka, Manusyalokya Human Realm (Wiki) Pettivisaya Realm of Hungry Ghosts (petta, preta), (Wiki) Tiracchanayoni, Tirygyoni, Animal Birth. (Wiki) Niraka or Niraya, Niraka, Hell Realm, see MN 130 (Wiki) ✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧ VII. Glossary of Miscellaneous Terms ability bhavyata accumulation (as of kamma) ayuhana aeon kappa, kalpa, world cycle all sabba animal tiracchana association with superior people sappurisasaṃseva attainment sampada, samapatti accomplishment, success bad akusala demerit, unskillful
states and deeds, karmically unprofitable,
unwholesome, flawed, ineffective, productive of unhappy
results barrenness khila base vatthu physical base of citta beloved piya, priya, dear benefit anisama advantage body kaya group breakthrough abhisamaya epiphany breath pana, prana buddha nature buddhata Mahayana doctrine, a nature inherent in all beings and potential for enlightenment. Buddhism, dhamma-vinaya name until 19th century, doctrine and discipline character, carita, cariya nature, temperament; mode of conduct, psychological types, behavior, exercise common man puthujjana average man, worldling condition thana, sthana, state, possibility condition of nature sabhavadhamma phenomenon, event, property or quality experienced in and of itself conditioned saguna, qualified, Sanskrit, as in Saguna Brahman, Brahman with qualities. conducive opanayika leading to confinement sambadha convention sammuti conventional truth sammuti-sacca truth of general opinion, relative truth contented appiccha desiring little, easily satisfied destination gati bad destination duggati destruction khaya disposition adhimutti divine beings devas, devas, even in Theravada there are gods and divine beings in unseen realms (see world loka) but these beings are mortal as well door dvara gate dyad dvaya enmity vera evil papa wrongdoing, sin evil desire papiccha evil one mara temptation, dissipation, the killer, personification of unwholesome impulses exceed the right amount atinameti faith saddha, sraddha, Confidence, reliance, trust. Despite the value place on this, personal empirical verification of Dhamma teachings remains fundamental to Buddhist training fearlessness abhaya forgiveness
khamanasila, khama, or titikkha.
Khanti is sometimes used, but this is closer to
acceptance or tolerance. friend mitta companion friendship kalyana-mittata, kalyana-mitrata, advantageous friendships, parents, teachers and spiritual friends. (Wiki) fulfillment paripuri gentleness soracca good kusala merit, skillful
states and deeds, karmically profitable, wholesome,
efficient, productive of happy results harm anattha health arogya heedfulness appamada, apramada, diligence, vigilance, conscientiousness, care, carefulness honesty ajjava integrity, candor honesty soceyya purity human types puggala-pannatti illumination obhasa impediments kincana imperfection upakilesa corruption impurity, depravity, perversion interest vyapara interestedness; calling, vocation, undertaking karma kamma action, acts, normally associated with intention (cetana). (Wiki) karmic results vipaka karmic fruits phala karmic matrix kammayoni karmically cumulative existence
kammabhava knowledge (higher) abhinna, abhijna,
intellectual acumen light abha light aloka illumination lotus padma material amisa worldly matrices matika method naya method patipada way, line of conduct modesty lajjavan monk, nun bhikku, bhikkuni, bhiksu, bhiksuni obstruction avarana one eka opening okasa out of body experience manomaya mind-made path magga, marga way, road peace santi, shanti permission okasa open space prayer patthana, abhipatthana, aspiration, desire; there is no petitionary or intercessory prayer, there is no real praying to ... processes niyamas quality akara aspect, reason resort gocara abode, province, pasture respect puja, puja, worship, honor, devotional observance resting place senasana restraint samvara guarding restraint or control of the senses or faculties indriya samvara reverence apacayana act of respect reverence garava right samma full, complete optimal righthand side dakkhina, dakshina; lefthand side is vama, vama security khema safety seeing dassana vision self-confidence vesarajja ground of self-reliance paccatta for oneself sense or mental mental object arammana spiritual niramisa non-carnal, having no meat, without attachment, opposite samisa stain mala, mala, impurity, dirt step pada, pad, foot, path, track straightforwardness ajjavan substitution tadanga substitution of opposites, as simple replacement of akusala with kusala suitability sappaya beneficial, salubrious suppression vikkhambhana-pahana abandoning, abandonment sutra sutta, sutra, thread, root of suture theory and practice pariyatti and patipatti true man sappurisa virtuous or superior person unification ekaggata attention to one subject, one-pointedness unified ekagga concentrated, concentric untrue man asappurisa (sappurisa = true man) uprooting samugghata abolition, removal volunteer pubbakari one who volunteers to help others selflessly wheel cakka, cakra circle wheel of dhamma dhammachakka, dharmacakra worldly samisa carnal wrong miccha, opposite of samma ✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧✧ VIII. Final Words: As he breathed
his last: Vayadhamma samkhara, appamadena sampadetha Compound beings are ephemeral, strive with heedful-diligence * *neither word, heedful nor diligent, conveys the full meaning of appamada, which also implies zeal. Accomplish earnestly has also been used.
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