Abhidhamma in Daily life
Glossary of Pali terms
abhinna supernormal power.
ahetuka rootless, not
accompanied by beautiful roots or unwholesome roots .
ahetuka ditthi the
wrong view of there being no cause of what arises.
sphere of boundless space, the meditation subject of the first immaterial
of nothingness, the meditation subject of the third immaterial jhanacitta.
amoha wisdom or understanding.
the noble person who has realized the third stage of enlightenment.
anatta not self, without
anuloma adaptation, the third
of the four javana-cittas of the sense-sphere, arising before jhana, absorption,
is attained, or before enlightenment is attained.
final nibbana, without the khandhas, aggregates or groups of existence,
remaining, at the death of an arahat.
anusaya latent tendency or
apo-dhatu element of water
arahat perfected one,
noble person who has attained the fourth stage of enlightenment.
arammana object which is
known by consciousness.
ariyan noble person who has
arupa-bhumi plane of existence
of immaterial beings. For them birth was the result of arupa-jhana.
arupa-brahma plane plane
of existence of immaterial beings.
arupavacara belonging to
the immaterial plane of consciousness, thus, arupa-jhanacitta.
asankharika not instigated,
not induced, neither by oneself nor by someone else.
asavas cankers, influxes
or intoxicants, group of defilements.
asobhana not beautiful,
not accompanied by beautiful roots.
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.
of consciousness to the object which has impinged on one of the six doors.
unwise attention to an object.
bhavana mental development,
comprising the development of calm and the development of insight.
citta which does not arise within a process but in between processes.
vibrating bhavanga, arising shortly before a sense-cognition process starts.
bhavanga, last bhavangacitta before a process starts. The bhavangupaccheda
which arises before a mind-door process is the mind-door of that process.
bhumi plane of existence.
four 'divine abidings', meditation subjects which are lovingkindness, compassion,
sympathetic joy and equanimity.
cakkhu-dhatu eye element.
cakkhuppasada rupa rupa
which is the organ of eyesense, capable of receiving visible object.
cetana intention or
cetasika mental factor
arising with consciousness.
the reality which knows or cognizes an object.
dana act of generosity,
dassana kicca function
of dhammas, realities, comprising cetasikas, subtle rupas, nibbana.
dhammarammana 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.
ditthi wrong view,
distorted view about realities.
accompanied by wrong view.
dosa aversion or ill-will.
rooted in aversion.
dukkha suffering, unsatisafactoriness
of conditioned realities.
dukkha vedana painful
feeling or unpleasant feeling.
dvara doorway through
which an object is experienced, the five sense-doors or the mind-door.
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.
ghanappasada rupa rupa
which is the organ of smelling-sense, capable of receiving odour.
ganthas bonds, a group
function of smelling.
or change of lineage, the last citta of the sense-sphere before jhana,
absorption, is attained, or enlightenment is attained.
place of origin of the cittas other than the sense-cognitions.
smiling-consciousness of the arahat.
hetu root, which can
be beautiful or unwholesome.
indriya 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.
jati nature, class (of
jhana absorption which
can be attained when one develops calm.
jivhappasada rupa rupa
which is the organ of tasting-sense, capable of receiving flavour.
kama bhumi sensuous plane
kama-sobhana cittas beautiful
cittas of the sense-sphere.
kamavacara cittas cittas
of the sense-sphere.
kamma intention or
volition which may be wholesome or unwholesome; it is also the deed motivated
of action, which is wholesome or unwholesome.
disk, as meditation subject in the development of calm.
kaya 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.
kayavinnana body consciousness,
the experience of bodily impressions.
intimation, such as gestures, facial expression, etc.
khandha 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.
kicca function (of
citta (neither cause nor result).
kukkucca regret or
lobha attachment or
rooted in attachment.
lokiya citta citta
which is mundane, not experiencing nibbana.
lokuttara citta supramundane
citta, experiencing nibbana.
the unconditioned dhamma ,which is nibbana and the cittas which experience
magga path (Eightfold
lokuttara citta which experiences nibbana and eradicates defilements.
rupas which are the four great elements of earth or solidity, water or
cohesion, fire or temperature and wind or motion.
citta of the sense-sphere accompanied by beautiful roots.
maha-kusala citta wholesome
citta of the sense-sphere.
of the sense-sphere which is result, accompanied by beautiful roots.
mano mind, consciousness.
comprising the five-sense-door adverting-consciousness and the two types
mind-door adverting consciousness.
arising in a mind-door process.
mano-vinnana dhatu mind-consciousness
element, comprising all cittas other than the sense-cognitions (seeing,
etc.) and mind-element.
rooted in ignorance.
nama mental phenomena,
including those which are conditioned and also the unconditioned nama which
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 deathless.
nimitta mental image
one can acquire of a meditation subject.
of cessation of consciousness.
nivaranas the hindrances,
a group of defilements.
oja the rupa which is nutrition.
gross rupas (sense-objects and sense-organs)
pancavinnana (or dvi-pancavinnana)
the sense-cognitions (seeing, etc.) of which there are five pairs.
panna wisdom or understanding.
term or idea represented by it. It is not a reality which can be directly
absolute or ultimate realities, which can be directly experienced through
one of the six doors.
consciousness, the first javanacitta arising in the process during which
absorption or enlightenment is attained.
the rupas which are capable of receiving sense-objects.
patibhaga nimitta counterpart
image, more perfected mental image of a meditation subject acquired in
the development of calm.
patigha aversion or
experiencing nibbana. It is the result of magga-citta, path-consciousness.
object, experienced through bodysense.
phusana kicca function
of experiencing tangible object.
piti enthusiasm or
or ordinary person, not a noble person who has attained enlightenment.
rasarammana object of
rupa physical phenomena
which cannot experience anything.
plane of beings whose birth was the result of rupa-jhana, fine-material
rupa-brahma plane fine
material plane of existence.
rupa-jhana 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.
or group of physical phenomena.
rupavacara citta consciousness
of the fine-material sphere, rupa-jhanacitta.
saddha faith or confidence
noble person who has attained the second stage of enlightenment.
samatha the development
or group of all cetasikas other than feeling and perception or remembrance.
sanna perception or
instigated, either by oneself or someone else.
sati mindfulness or
awareness; non-forgetfuIness of what is wholesome or non-forgetfulness
of realities which appear.
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.
sila morality (in action
wrong practice which is clinging to certain rules (rites and rituals) in
sobhana (citta and cetasikas)
beautiful, accompanied by beautiful roots.
element of ear.
ear-door process cittas.
sotapanna noble person
who has attained the first stage of enlightenment.
} retention or registering,
last citta of a complete process.
of fire or heat.
upacara access or proximatory
consciousness, the second javana-citta in the process in which absorption
or enlightenment is attained.
upada rupa derived
rupas, the rupas other than the four great elements.
aggregates or groups which are objects of clinging.
feeling. It can stand for even-mindedness or equanimity, and then it is
rupa which is speech intimation.
vatthu base, physical
base of citta.
of wind or motion.
thought or discursive thinking.
element of consciousness, comprising all cittas.
aggregate of consciousness, comprising all cittas.
of boundless consciousness, meditation subject for the second stage of
immaterial jhana. .
vipakacitta citta which
is the result of a wholesome deed (kusala kamma) or an unwholesome deed
wisdom which sees realities as they are.
vitakka 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 process.
yoniso manasikara wise
attention to the object.