of Pali terms
non-aversion or kindness.
rootless, not accompanied by beautiful roots or unwholesome roots .
the wrong view of there being no cause of what arises.
sphere of boundless space, the meditation subject of the
first immaterial jhanacitta.
sphere of nothingness, the meditation subject of the third
non-attachment or generosity.
wisdom or understanding.
non-returner, the noble person who has realized the third stage of
not self, without abiding substance.
anuloma adaptation, the third of the four javana-cittas of the sense-sphere,
arising before jhana, absorption, is attained, or before enlightenment is attained.
anupadi-sesa nibbana final nibbana, without the khandhas, aggregates or groups of
existence, remaining, at the death of an arahat.
anusaya latent tendency or proclivity.
apo-dhatu element of water or cohesion.
perfected one, noble person who has attained the fourth stage of
arammana object which is known by consciousness.
ariyan noble person who has attained enlightenment.
arupa-bhumi plane of existence of immaterial beings. For them birth was the result
arupa-brahma plane plane of existence of immaterial beings.
arupavacara belonging to the immaterial plane of consciousness, thus,
not instigated, not induced, neither by oneself nor by someone
cankers, influxes or intoxicants, group of defilements.
not beautiful, not accompanied by beautiful roots.
demons, beings of one of the unhappy planes of existence.
past life-continuum, arising and falling away shortly before a
process of cittas experiencing an object through one of the sense-doors starts.
adverting of consciousness to the object which has impinged on one
of the six doors.
unwise attention to an object.
mental development, comprising the
development of calm and the development of insight.
life-continuum, citta which does not arise within a process but
in between processes.
vibrating bhavanga, arising shortly before a sense-cognition
arrest bhavanga, last bhavangacitta before a process starts.
The bhavangupaccheda which arises before a mind-door process is the mind-door of that
plane of existence.
the four 'divine abidings', meditation subjects which are
lovingkindness, compassion, sympathetic joy and equanimity.
rupa which is the organ of eyesense, capable of receiving
intention or volition.
mental factor arising with consciousness.
consciousness, the reality which knows or cognizes an object.
act of generosity, liberality.
function of seeing.
element of dhammas, realities, comprising cetasikas, subtle
all objects other than the sense objects which can be
experienced through the five sense-doors, thus, objects which can be experienced only
through the mind-door.
wrong view, distorted view about realities.
accompanied by wrong view.
aversion or ill-will.
citta rooted in aversion.
suffering, unsatisafactoriness of conditioned realities.
painful feeling or unpleasant feeling.
doorway through which an object is experienced, the five sense-doors or
the five pairs of sense-cognitions, which are seeing,
hearing, smelling, tasting and the experience of objects through the bodysense. Of each
pair, one is kusala vipaka and one akusala vipaka.
ekaggata cetasika one-pointedness which makes citta
focus on one object.
rupa which is the organ of smelling-sense, capable of
bonds, a group of defilements.
function of smelling.
adaptation or change of lineage, the last citta of the sense-sphere
before jhana, absorption, is attained, or enlightenment is attained.
heart-base, place of origin of
the cittas other than the sense-cognitions.
smiling-consciousness of the arahat.
root, which can be beautiful or unwholesome.
faculty. Some are rupas such as the
sense organs, some are namas such as feeling. Five 'spiritual faculties' are wholesome
qualifies which should be cultivated, namely: confidence, energy, sati, concentration and
wisdom. A faculty is 'leader' in its own field.
nature, class (of cittas).
absorption which can be attained when one develops calm.
rupa which is the organ of tasting-sense, capable of
sensuous plane of existence.
sensuous desire. .
beautiful cittas of the sense-sphere.
cittas of the sense-sphere.
intention or volition which may be wholesome or unwholesome; it is also
the deed motivated by volition.
course of action, which is wholesome or unwholesome.
disk, as meditation subject in the development of calm.
body. It can also stand for the 'mental body', the cetasikas.
element of bodysense.
bodysense, the rupa which is capable of receiving tangible
object. It is all over the body, inside or outside.
body consciousness, the experience of bodily impressions.
bodily intimation, such as gestures, facial expression, etc.
aggregate or group of existence. There are five khandhas, one of them
being physical phenomena, one feelings, one perception or remembrance, one cetasikas other
than feeling and perception, and one consciousness. Thus, there are five khandhas, groups
of conditioned realities.
function (of citta).
inoperative citta (neither cause nor result).
regret or worry.
attachment or greed.
citta rooted in attachment.
citta which is mundane, not experiencing nibbana.
supramundane citta, experiencing nibbana.
the unconditioned dhamma ,which is nibbana and the cittas
which experience nibbana.
path (Eightfold Path).
path-consciousness, lokuttara citta which experiences nibbana and
the rupas which are the four great elements of earth or
solidity, water or cohesion, fire or temperature and wind or motion.
inoperative citta of the sense-sphere accompanied by
wholesome citta of the sense-sphere.
of the sense-sphere which is result, accompanied by
mind-element, comprising the five-sense-door
adverting-consciousness and the two types of receiving-consciousness.
mind-door adverting consciousness.
mano-dvara-vithi-cittas cittas arising in a mind-door process.
mind-consciousness element, comprising all cittas other
than the sense-cognitions (seeing, etc.) and mind-element.
citta rooted in ignorance.
mental phenomena, including those which
are conditioned and also the unconditioned nama which is nibbana.
wrong view of annihilation, assumption that there is no
result of kamma.
sphere of neither perception nor non-perception,
the meditation subject of the fourth immaterial jhana.
nibbana the unconditioned reality which is freedom from suffering, or the
mental image one can acquire of a meditation subject.
attainment of cessation of consciousness.
the hindrances, a group of defilements.
the rupa which is nutrition.
gross rupas (sense-objects and sense-organs)
pancadvaravajjana-citta five sense-door
pancavinnana (or dvi-pancavinnana)
the sense-cognitions (seeing, etc.) of
which there are five pairs.
wisdom or understanding.
conventional term or idea represented by it. It is not a reality
which can be directly experienced.
absolute or ultimate realities, which can be directly
experienced through one of the six doors.
preparatory consciousness, the first javanacitta arising in the
process during which absorption or enlightenment is attained.
pasada-rupas sense-organs, the rupas which are capable of receiving sense-objects.
counterpart image, more perfected mental image of a
meditation subject acquired in the development of calm.
aversion or ill-will.
fruit-consciousness, experiencing nibbana. It is the result of
tangible object, experienced through bodysense.
function of experiencing tangible object.
enthusiasm or rapture.
worldling or ordinary person, not a noble person who has attained
object of flavour.
physical phenomena which cannot experience anything.
plane of beings whose birth was the result of rupa-jhana,
fine material plane of existence.
fine material absorption, developed with a meditation subject
which is still dependent on materiality. It is less refined as immaterial jhana,
arupa-jhana, developed with a meditation subject which is independent on materiality.
aggregate or group of physical phenomena.
consciousness of the fine-material sphere, rupa-jhanacitta.
object of sound.
faith or confidence in wholesomeness.
accompanied by roots.
once-returner, noble person who has attained the second stage of
concentration or one-pointedness.
the development of calm.
aggregate or group of all cetasikas other than feeling and
perception or remembrance.
perception or remembrance.
induced, instigated, either by oneself or someone else.
mindfulness or awareness; non-forgetfuIness of what is wholesome or
non-forgetfulness of realities which appear.
application of mindfulness. It can be the cetasika sati or the
object of mindfulness.
arahatship with the khandhas or groups of
existence remaining, thus not final nibbana at death of an arahat.
function of hearing.
function of tasting.
morality (in action or speech).
wrong practice which is clinging to certain rules (rites and
rituals) in one's practice.
sobhana (citta and cetasikas) beautiful, accompanied by beautiful roots.
element of ear.
ear-door process cittas.
noble person who has attained the first stage of enlightenment.
} retention or registering, last citta of
a complete process.
equanimity or even-mindedness.
element of fire or heat.
access or proximatory consciousness, the second javana-citta in the
process in which absorption or enlightenment is attained.
derived rupas, the rupas other than the four great elements.
the aggregates or groups which are objects of clinging.
indifferent feeling. It can stand for even-mindedness or equanimity,
and then it is not feeling.
the rupa which is speech
base, physical base of citta.
element of wind or motion.
sustained thought or discursive thinking.
element of consciousness, comprising all cittas.
aggregate of consciousness, comprising all cittas.
sphere of boundless consciousness, meditation subject for
the second stage of immaterial jhana. .
citta which is the result of a wholesome deed (kusala kamma) or
an unwholesome deed (akusala kamma).
insight, wisdom which sees realities as they are.
unconditioned dhamma, nibbana.
applied thought, a cetasika which directs the citta to the object.
cittas arising in processes.
process freed cittas, cittas which do not arise within a
wise attention to the
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