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ekaggatarammana [ekagattaa.rammana]: Singleness of preoccupation; "one-pointedness." In meditation, the mental quality that allows one's attention to remain collected and focused on the chosen meditation object. Ekaggatarammana reaches full maturity upon the development of the fourth level of jhana.
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ekayana-magga [ekaayana-magga]: A unified path; a direct path. An epithet for the practice of being mindful of the four frames of reference: body, feelings, mind, and mental qualities.
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evam [eva.m]: Thus; in this way. This term is used in Thailand as a formal closing to a sermon.
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frame of reference: see Satipatthana.
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- Hinayana [hiinayaana]: "Inferior Vehicle," originally a pejorative term — coined by a group who called themselves followers of the Mahayana, the "Great Vehicle" — to denote the path of practice of those who adhered only to the earliest discourses as the word of the Buddha. Hinayanists refused to recognize the later discourses, composed by the Mahayanists, that claimed to contain teachings that the Buddha felt were too deep for his first generation of disciples, and which he thus secretly entrusted to underground serpents. The Theravada school of today is a descendent of the Hinayana.
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hiri-ottappa [hiri-ottappa]: "Conscience and concern"; "moral shame and moral dread." These twin emotions — the "guardians of the world" — are associated with all skillful actions. Hiri is an inner conscience that restrains us from doing deeds that would jeopardize our own self-respect; ottappa is a healthy fear of committing unskillful deeds that might bring about harm to ourselves or others. See kamma. [MORE]
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- idappaccayata [idappaccayataa]: This/that conditionality. This name for the causal principle the Buddha discovered on the night of his Awakening stresses the point that, for the purposes of ending suffering and stress, the processes of causality can be understood entirely in terms of forces and conditions that are experienced in the realm of direct experience, with no need to refer to forces operating outside of that realm. [MORE]
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indriya [indriya]: Faculties; mental factors. In the suttas the term can refer either to the six sense media (ayatana) or to the five mental factors of saddha (conviction), viriya (persistence), sati (mindfulness), samadhi (concentration), and pañña (discernment); see bodhi-pakkhiya-dhamma.
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- jhana [jhaana; Skt. dhyana]: Mental absorption. A state of strong concentration focused on a single physical sensation (resulting in rupa jhana) or mental notion (resulting in arupa jhana). Development of jhana arises from the temporary suspension of the five hindrances (see nivarana) through the development of five mental factors: vitakka (directed thought), vicara (evaluation), piti (rapture), sukha (pleasure), and ekaggatarammana (singleness of preoccupation). [MORE]
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kamaguna [kaamagu.na]: Strings of sensuality. The objects of the five physical senses: visible objects, sounds, aromas, flavors, and tactile sensations. Usually refers to sense experiences that, like the strings (guna) of a lute when plucked, give rise to pleasurable feelings (vedana). [MORE]
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kamma [kamma; Skt. karma]: Intentional acts that result in states of being and birth. [MORE]
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kammatthana [kamma.t.thaana]: Literally, "basis of work" or "place of work." The word refers to the "occupation" of a meditating monk: namely, the contemplation of certain meditation themes by which the forces of defilement (kilesa), craving (tanha), and ignorance (avijja) may be uprooted from the mind. In the ordination procedure, every new monk is taught five basic kammatthana that form the basis for contemplation of the body: hair of the head (kesa), hair of the body (loma), nails (nakha), teeth (danta), and skin (taco). By extension, the kammatthana include all the forty classical meditation themes. Although every meditator may be said to engage in kammatthana, the term is most often used to identify the particular Thai forest tradition lineage that was founded by Phra Ajaan Mun and Phra Ajaan Sao. [MORE]
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karuna [karu.naa]: Compassion; sympathy; the aspiration to find a way to be truly helpful to oneself and others. One of the ten perfections (paramis) and one of the four "sublime abodes" (brahma-vihara).
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kathina [ka.thina]: A ceremony, held in the fourth month of the rainy season, in which a sangha of bhikkhus receives a gift of cloth from lay people, bestows it on one of their members, and then makes it into a robe before dawn of the following day. [MORE]
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kaya [kaaya]: Body. Usually refers to the physical body (rupa-kaya; see rupa), but sometimes refers to the mental body (nama-kaya; see nama).
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kayagata-sati [kaayagataa-sati]: Mindfulness immersed in the body. This is a blanket term covering several meditation themes: keeping the breath in mind; being mindful of the body's posture; being mindful of one's activities; analyzing the body into its parts; analyzing the body into its physical properties (see dhatu); contemplating the fact that the body is inevitably subject to death and disintegration. [MORE]
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khandha [khandha]: Heap; group; aggregate. Physical and mental components of the personality and of sensory experience in general. The five bases of clinging (see upadana). See: nama (mental phenomenon), rupa (physical phenomenon), vedana (feeling), sañña (perception), sankhara (mental fashionings), and viññana (consciousness).
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khanti [khanti]: Patience; forbearance. One of the ten perfections (paramis).
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kilesa [kilesa]: Defilement — lobha (passion), dosa (aversion), and moha (delusion) in their various forms, which include such things as greed, malevolence, anger, rancor, hypocrisy, arrogance, envy, miserliness, dishonesty, boastfulness, obstinacy, violence, pride, conceit, intoxication, and complacency.
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kusala [kusala]: Wholesome, skillful, good, meritorious. An action characterized by this moral quality (kusala-kamma) is bound to result (eventually) in happiness and a favorable outcome. Actions characterized by its opposite (akusala-kamma) lead to sorrow. See kamma. [MORE]
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lobha [lobha]: Greed; passion; unskillful desire. Also raga. One of three unwholesome roots (mula) in the mind.
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loka-dhamma [loka-dhamma]: Affairs or phenomena of the world. The standard list gives eight: wealth, loss of wealth, status, loss of status, praise, criticism, pleasure, and pain. [MORE]
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lokavidu [lokaviduu]: Knower of the cosmos. An epithet for the Buddha.
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lokuttara [lokuttara]: Transcendent; supramundane (see magga, phala, and nibbana).
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- magga [magga]: Path. Specifically, the path to the cessation of suffering and stress. The four transcendent paths — or rather, one path with four levels of refinement — are the path to stream-entry (entering the stream to nibbana, which ensures that one will be reborn at most only seven more times), the path to once-returning, the path to non-returning, and the path to arahantship. See phala.
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mahathera [mahaathera]: "Great elder." An honorific title automatically conferred upon a bhikkhu of at least twenty years' standing. Compare thera.
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majjhima [majjhima]: Middle; appropriate; just right.
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Mara [maara]: The personification of evil and temptation.
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metta [mettaa]: Loving-kindness; goodwill. One of the ten perfections (paramis) and one of the four "sublime abodes" (brahma-vihara).
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moha [moha]: Delusion; ignorance (avijja).. One of three unwholesome roots (mula) in the mind.
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mudita [muditaa]: Appreciative/sympathetic joy. Taking delight in one's own goodness and that of others. One of the four "sublime abodes" (brahma-vihara).
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mula [muula]: Literally, "root." The fundamental conditions in the mind that determine the moral quality — skillful (kusala) or unskillful (akusala) — of one's intentional actions (see kamma). The three unskillful roots are lobha (greed), dosa (aversion), and moha (delusion); the skillful roots are their opposites. See kilesa (defilements).
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- naga [naaga]: A term commonly used to refer to strong, stately, and heroic animals, such as elephants and magical serpents. In Buddhism, it is also used to refer to those who have attained the goal of the practice.
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nama [naama]: Mental phenomena. This term refers to the mental components of the five khandhas, and includes: vedana (feeling), sañña (perception), sankhara (mental fashionings), and viññana (consciousness). Compare rupa.
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nama-rupa [naama-ruupa]: Name-and-form; mind-and-matter; mentality-physicality. The union of mental phenomena (nama) and physical phenomena (rupa) that constitutes the five aggregates (khandha), and which lies at a crucial link in the causal chain of dependent co-arising (paticca-samuppada). [MORE]
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nekkhamma [nekkhamma]: Renunciation; literally, "freedom from sensual lust." One of the ten paramis. [MORE]
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nibbana [nibbaana; Skt. nirvana]: Liberation; literally, the "unbinding" of the mind from the mental effluents (see asava), defilements (see kilesa), and the round of rebirth (see vatta), and from all that can be described or defined. As this term also denotes the extinguishing of a fire, it carries the connotations of stilling, cooling, and peace. (According to the physics taught at the time of the Buddha, a burning fire seizes or adheres to its fuel; when extinguished, it is unbound.) "Total nibbana" in some contexts denotes the experience of Awakening; in others, the final passing away of an arahant. [MORE]
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nibbida [nibbidaa;]: Disenchantment; aversion; disgust; weariness. The skillful turning-away of the mind from the conditioned samsaric world towards the unconditoned, the transcendent — nibbana
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nimitta [nimitta]: Mental sign, image, or vision that may arise in meditation. Uggaha nimitta refers to any image that arises spontaneously in the course of meditation. Paribhaga nimitta refers to an image that has been subjected to mental manipulation.
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nirodha [nirodha]: Cessation; disbanding; stopping.
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nivarana [niivara.na]: Hindrances to concentration — sensual desire, ill will, sloth & drowsiness, restlessness & anxiety, and uncertainty.
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paccattam [paccatta.m]: Personal; individual.
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paccekabuddha [paccekabuddha]: Private Buddha. One who, like a Buddha, has gained Awakening without the benefit of a teacher, but who lacks the requisite store of paramis to teach others the practice that leads to Awakening. On attaining the goal, a paccekabuddha lives a solitary life. [MORE]
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Pali [paali, paa.li]: The canon of texts (see Tipitaka) preserved by the Theravada school and, by extension, the language in which those texts are composed. [MORE]
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pañña [pa~n~naa]: Discernment; insight; wisdom; intelligence; common sense; ingenuity. One of the ten perfections (paramis).
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pañña-vimutti [pa~n~naa-vimutti]: See vimutti.
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papañca [papa~nca]: Complication, proliferation. The tendency of the mind to proliferate issues from the sense of "self." This term can also be translated as self-reflexive thinking, reification, falsification, distortion, elaboration, or exaggeration. In the discourses, it is frequently used in analyses of the psychology of conflict. [MORE]
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parami, paramita [paaramii, paaramitaa]: Perfection of the character. A group of ten qualities developed over many lifetimes by a bodhisatta, which appear as a group in the Pali canon only in the Jataka ("Birth Stories"): generosity (dana), virtue (sila), renunciation (nekkhamma), discernment (pañña), energy/persistence (viriya), patience/forbearance (khanti), truthfulness (sacca), determination (adhitthana), good will (metta), and equanimity (upekkha). [MORE]
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parinibbana [parinibbaana]: Total Unbinding; the complete cessation of the khandhas that occurs upon the death of an arahant.
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parisa [parisaa]: Following; assembly. The four groups of the Buddha's following that include monks, nuns, laymen, and laywomen. Compare sangha. See bhikkhu, bhikkhuni, upasaka/upasika.
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pariyatti [pariyatti]: Theoretical understanding of Dhamma obtained through reading, study, and learning. See patipatti and pativedha. [MORE]
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paticca-samuppada [pa.ticca-samuppaada]: Dependent co-arising; dependent origination. A map showing the way the aggregates (khandha) and sense media (ayatana) interact with ignorance (avijja) and craving (tanha) to bring about stress and suffering (dukkha). As the interactions are complex, there are several different versions of paticca samuppada given in the suttas. In the most common one, the map starts with ignorance. In another common one, the map starts with the interrelation between name (nama) and form (rupa) on the one hand, and sensory consciousness (viññana) on the other. [MORE: SN 12.2, DN 15 ]
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Patimokkha [paatimokkha]: The basic code of monastic discipline, consisting of 227 rules for monks (bhikkhus) and 311 for nuns (bhikkhunis). See Vinaya.
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patipada [pa.tipadaa]: Road, path, way; the means of reaching a goal or destination. The "Middle way" (majjhima-patipada) taught by the Buddha; the path of practice described in the fourth noble truth (dukkhanirodhagamini-patipada). [MORE]
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patipatti [pa.tipatti]: The practice of Dhamma, as opposed to mere theoretical knowledge (pariyatti). See also pativedha. [MORE]
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pativedha [pa.tivedha]: Direct, first-hand realization of the Dhamma. See also pariyatti and patipatti. [MORE]
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Peta [peta; Skt. preta]: A "hungry shade" or "hungry ghost" — one of a class of beings in the lower realms, sometimes capable of appearing to human beings. The petas are often depicted in Buddhist art as starving beings with pinhole-sized mouths through which they can never pass enough food to ease their hunger. [MORE]
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phala [phala]: Fruition. Specifically, the fruition of any of the four transcendent paths (see magga).
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phra: (Thai). Venerable. Used as a prefix to the name of a monk (bhikkhu).
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piti [piiti]: Rapture; bliss; delight. In meditation, a pleasurable quality in the mind that reaches full maturity upon the development of the second level of jhana.
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puja [puujaa]: Honor; respect; devotional observance. Most commonly, the devotional observances that are conducted at monasteries daily (morning and evening), on uposatha days, or on other special occasions. [MORE]
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puñña [pu~n~na]: Merit; worth; the inner sense of well-being that comes from having acted rightly or well and that enables one to continue acting well.
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puthujjana [puthujjana]: One of the many-folk; a "worlding" or run-of-the-mill person. An ordinary person who has not yet realized any of the four stages of Awakening (see magga). Compare ariya-puggala.
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run-of-the-mill person: See puthujjana.
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rupa [ruupa]: Body; physical phenomenon; sense datum. The basic meaning of this word is "appearance" or "form." It is used, however, in a number of different contexts, taking on different shades of meaning in each. In lists of the objects of the senses, it is given as the object of the sense of sight. As one of the khandha, it refers to physical phenomena or sensations (visible appearance or form being the defining characteristics of what is physical). This is also the meaning it carries when opposed to nama, or mental phenomena.
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rupa [ruupa]: Body; physical phenomenon; sense datum. The basic meaning of this word is "appearance" or "form." It is used, however, in a number of different contexts, taking on different shades of meaning in each. In lists of the objects of the senses, it is given as the object of the sense of sight. As one of the khandha, it refers to physical phenomena or sensations (visible appearance or form being the defining characteristics of what is physical). This is also the meaning it carries when opposed to nama, or mental phenomena.
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