Ganthipada - GlossaryFor easier use by visitors who are unfamiliar with the pali alphabet I have used the standard English order of letters. the diacritic marks and letter combinations used in romanising the pali alphabet have been ignored solely for continuity. However it should be remembered these are letters in their own right.
The Pali alphabet is - a; ā; i; ī; u; ū; e; o; ṁ; k; kh; g; gh; ṅ; c; ch; j; jh; ñ; ṭ; ṭh; ḍ; ḍh; ṇ; t; th; d; dh; n; p; ph; b; bh; m; y; r; l; ḷ; v; s; h. While compiling this glossary I have used a number of resources including Access To Insights Glossary and The Concise Pali-English Dictionary By A.P. Buddhadatta Mahathera. If you are interested in looking at other glossaries or dictionaries there are many to choose from and sites links found in the link section may have alternatives. |
Pronunciation Guide
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Abbreviations
Vinaya PiṭakaReferences are to chapter and paragraph
Vinaya Mahāvagga - Vin Mv Cūḷavagga - Vin Cv Parivāra - Vin Prv Sutta Vibhaṅga - Vin Svbh (plus volume 1; 2; & 3.) |
Suttanta PiṭakaReferences are to Sutta and passage
Dīgha Nikāya – DN (References are to Sutta and passage) Majjhima Nikāya – MN (References are to Sutta and passage) Saṃyutta Nikāya – SN (Reference to chapter then Sutta Number of chapter) Aṅguttara Nikāya – AN (Reference to chapter then sutta number of chapter) Khuddaka Nikāya - KhN Khuddakapāṭha - KhN Khp Dhammapada - KhN Dhp (Reference to verse) Udāna - KhN Ud (Reference to chapter then Sutta Number) Itivuttaka - KhN It (Reference to chapter then Sutta Number) Sutta Nipāta - KhN Snp (Reference to chapter then Sutta Number) Theragāthā - KhN Th Therīgāthā - KhN Thi Niddesa - KhN Nidd Paṭisambhidāmagga - KhN Patis |
Abhidhamma PiṭakaReferences are to passage number
Dhammasaṅgaṇī - Abh Dhs Vibhaṅga - Abh Vbh Dhātukathā - Abh Dhatuk Puggalapaññatti - Abh Pp Kathāvatthu - Abh Kv Yamaka - Abh Yam Paṭṭhāna - Abh Patth |
Parts Of Speach
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A
Abhidhamma:
[abhi + dhamma] (1) higher Dhamma. (2) The third Collection in the tipiṭaka, an analytical treatises of the teachings, thought to of been added to the Canon several centuries after the Buddha's life.
Abhiññā:
(f.) [fr. abhi + jñā, see jānāti] Supernormal powers, the display of which was criticised by the Buddha, and knowledge that come from the practice of concentration: the ability to display psychic powers, clairvoyance, clairaudience, the ability to know the thoughts of others, recollection of past lifetimes, and the knowledge that does away with mental effluents (see āsava).
Ācariya: Teacher; mentor - Ajahn (Thai).
Adhiṭṭhāna:
Determination; resolution. One of the ten perfections (pāramīs).
Akāliko:
Timeless; unconditioned by time or season.
Akusala:
Unskilled, unwholesome, de-meritorious. Opposite of kusala.
Anāgāmī:
Non-returner. A person who has abandoned the five lower fetters (saṃyojana), has at most one more life time as a deva, where they will reach enlightenment.
Anāgārika (m.) Anāgārikā (f.):
literally "homeless one", someone who lives according to the eight precepts and has given up most or all of their worldly possessions and responsibilities to commit full-time to Buddhist practice, and usually living in dependence upon a teacher.
Ānāpāna:
(nt) [āna + apāna] In and out respiration. Ānāpānasati is the mindfulness of breathing practice.
Anattā:
(adj) [an + attā] Not-self, egolessness, owner-less, impersonal. One of the three basic characteristics of phenomena, along with anicca and dukkha.
Anicca:
(adj) [a + nicca] Impermanent, uncertain, inconstant, unsteady, changing, not-sure. One of the three basic characteristics of phenomena, along with anattā and dukkha.
ānupubbī-kathā:
Successive talk, gradual instruction. The Buddha's method of teaching Dhamma that guides his listeners progressively through increasingly advanced topics: generosity (dāna), virtue (sīla), heavens, drawbacks, renunciation, and the four noble truths.
Anusaya:
[anu + śī, seti - Sk. anuśaya has a diff. meaning] Underlying tendency, latent tendency, obsession, the persistence of a dormant or latent disposition predisposition, tendency towards something. Always in negative use. literally means, "to lie down with." However, in actual usage, the related verb (anuseti) means to be obsessed with something, for one's thoughts to return and "lie down with it" over and over again. The unconscious mind; latent, underlying conditioning; dormant mental impurity (also anusaya-kilesa).
There are seven major obsessions to which the mind returns repetitively: obsession with sensuality (kāma-rāganusaya), with anger (patighanusaya), with opinions (ditthanusaya), with doubt (vicikicchanusaya), with conceit (manusaya), with the desire to exist (bhava-rāganusaya), and with ignorance (avijjānusaya).
Appamāda:
Heedfulness; diligence; zeal.
Arahant:
One who is worthy, deserving, or pure. Any liberated being, One who has destroyed all impurities (defilements – kilesa) (fetters – saṃyojana) (Effluents – āsava) so will not be reborn. A title sometimes used for the Buddha although more often the enlightened noble disciples.
Ariya:
Noble, ideal. May also refer to an Ariya-puggala - Noble person; enlightened individual. Someone who in on the path.
Ariya aṭṭhaṅgika magga:
The Noble Eight-factored Path, Noble Eightfold Path. Divided into three trainings -
Discernment Division of the path - Pañña
Sammā-diṭṭhi - upright perspective; right view
Sammā-saṅkappo - upright intention; right thought
Virtue Division of the path - Sīla
Sammā-vācā - upright speech; right speech.
Sammā-kammanto - upright action; right action.
Sammā-ājīvo - upright means of support; right livelihood.
Focus Division of the Path - Samādhi
Sammā-vāyāmo - Upright Effort; right endeavour
Sammā-sati - Upright Mindfulnes; right
Sammā-samādhi - Upright Concentration
In the definitions of the individual folds they are being describes as fully developed qualities, the folds of the path can be developed individually or all together, although they are all needed to be fully developed to reach the final goal. (See Sammā)
Ariya-sacca:
Noble truth. Refers to an objective/universal truth, and upright perspective, although more specifically any one of the Four Noble Truths, which are 1. The knowledge about stress; 2. The knowledge about the origination of stress; 3. The Knowledge about the destruction of stress; and 4. the knowledge about the practice leading to the destruction of stress.
Āsava:
[ā + sru, would corresp. to a Sk. āsrava, cp. Sk. āsrāva.] that which flows (out or on to), mental effluent. Four qualities — sensuality, views, becoming, and ignorance — that "flow out" of the mind and create the flood of the round of death and rebirth.
Asubha:
(adj.) [a + subha] Not Beautiful, non-beauty, unpleasant, Unattractiveness, impure, loathsomeness, ugly, foulness. One of the ten apperceptions recommended as an antidote to lust and complacency. This practice includes analysing the individual components of the body - 31(32) parts, elements, and the stages of decomposition.
Avijjā:
not seeing things as they are, unawareness, ignorance, obscured awareness, delusion. One of three unwholesome roots along with greed (lobha), hatred (moha).
Āvuso:
[ind.] (Vocative), friend; brother. (A form of polite address among monks).
Āyasmā:
[adj.] venerable. (lit. having a long life, used when speaking about a certain Bhikkhu.
Āyatana:
Either the sense organs or their objects. Eye & Form; Ear & Sounds; Nose & Smells; Tongue & Taste; Body & Tactile sensations; Mind & Thought.
ayyā:
(f.), Venerable sister, mistress; lady. (used to address a Bhikkhuni or Nun in the same way Bhante is used).
[abhi + dhamma] (1) higher Dhamma. (2) The third Collection in the tipiṭaka, an analytical treatises of the teachings, thought to of been added to the Canon several centuries after the Buddha's life.
Abhiññā:
(f.) [fr. abhi + jñā, see jānāti] Supernormal powers, the display of which was criticised by the Buddha, and knowledge that come from the practice of concentration: the ability to display psychic powers, clairvoyance, clairaudience, the ability to know the thoughts of others, recollection of past lifetimes, and the knowledge that does away with mental effluents (see āsava).
Ācariya: Teacher; mentor - Ajahn (Thai).
Adhiṭṭhāna:
Determination; resolution. One of the ten perfections (pāramīs).
Akāliko:
Timeless; unconditioned by time or season.
Akusala:
Unskilled, unwholesome, de-meritorious. Opposite of kusala.
Anāgāmī:
Non-returner. A person who has abandoned the five lower fetters (saṃyojana), has at most one more life time as a deva, where they will reach enlightenment.
Anāgārika (m.) Anāgārikā (f.):
literally "homeless one", someone who lives according to the eight precepts and has given up most or all of their worldly possessions and responsibilities to commit full-time to Buddhist practice, and usually living in dependence upon a teacher.
Ānāpāna:
(nt) [āna + apāna] In and out respiration. Ānāpānasati is the mindfulness of breathing practice.
Anattā:
(adj) [an + attā] Not-self, egolessness, owner-less, impersonal. One of the three basic characteristics of phenomena, along with anicca and dukkha.
Anicca:
(adj) [a + nicca] Impermanent, uncertain, inconstant, unsteady, changing, not-sure. One of the three basic characteristics of phenomena, along with anattā and dukkha.
ānupubbī-kathā:
Successive talk, gradual instruction. The Buddha's method of teaching Dhamma that guides his listeners progressively through increasingly advanced topics: generosity (dāna), virtue (sīla), heavens, drawbacks, renunciation, and the four noble truths.
Anusaya:
[anu + śī, seti - Sk. anuśaya has a diff. meaning] Underlying tendency, latent tendency, obsession, the persistence of a dormant or latent disposition predisposition, tendency towards something. Always in negative use. literally means, "to lie down with." However, in actual usage, the related verb (anuseti) means to be obsessed with something, for one's thoughts to return and "lie down with it" over and over again. The unconscious mind; latent, underlying conditioning; dormant mental impurity (also anusaya-kilesa).
There are seven major obsessions to which the mind returns repetitively: obsession with sensuality (kāma-rāganusaya), with anger (patighanusaya), with opinions (ditthanusaya), with doubt (vicikicchanusaya), with conceit (manusaya), with the desire to exist (bhava-rāganusaya), and with ignorance (avijjānusaya).
Appamāda:
Heedfulness; diligence; zeal.
Arahant:
One who is worthy, deserving, or pure. Any liberated being, One who has destroyed all impurities (defilements – kilesa) (fetters – saṃyojana) (Effluents – āsava) so will not be reborn. A title sometimes used for the Buddha although more often the enlightened noble disciples.
Ariya:
Noble, ideal. May also refer to an Ariya-puggala - Noble person; enlightened individual. Someone who in on the path.
Ariya aṭṭhaṅgika magga:
The Noble Eight-factored Path, Noble Eightfold Path. Divided into three trainings -
Discernment Division of the path - Pañña
Sammā-diṭṭhi - upright perspective; right view
Sammā-saṅkappo - upright intention; right thought
Virtue Division of the path - Sīla
Sammā-vācā - upright speech; right speech.
Sammā-kammanto - upright action; right action.
Sammā-ājīvo - upright means of support; right livelihood.
Focus Division of the Path - Samādhi
Sammā-vāyāmo - Upright Effort; right endeavour
Sammā-sati - Upright Mindfulnes; right
Sammā-samādhi - Upright Concentration
In the definitions of the individual folds they are being describes as fully developed qualities, the folds of the path can be developed individually or all together, although they are all needed to be fully developed to reach the final goal. (See Sammā)
Ariya-sacca:
Noble truth. Refers to an objective/universal truth, and upright perspective, although more specifically any one of the Four Noble Truths, which are 1. The knowledge about stress; 2. The knowledge about the origination of stress; 3. The Knowledge about the destruction of stress; and 4. the knowledge about the practice leading to the destruction of stress.
Āsava:
[ā + sru, would corresp. to a Sk. āsrava, cp. Sk. āsrāva.] that which flows (out or on to), mental effluent. Four qualities — sensuality, views, becoming, and ignorance — that "flow out" of the mind and create the flood of the round of death and rebirth.
Asubha:
(adj.) [a + subha] Not Beautiful, non-beauty, unpleasant, Unattractiveness, impure, loathsomeness, ugly, foulness. One of the ten apperceptions recommended as an antidote to lust and complacency. This practice includes analysing the individual components of the body - 31(32) parts, elements, and the stages of decomposition.
Avijjā:
not seeing things as they are, unawareness, ignorance, obscured awareness, delusion. One of three unwholesome roots along with greed (lobha), hatred (moha).
Āvuso:
[ind.] (Vocative), friend; brother. (A form of polite address among monks).
Āyasmā:
[adj.] venerable. (lit. having a long life, used when speaking about a certain Bhikkhu.
Āyatana:
Either the sense organs or their objects. Eye & Form; Ear & Sounds; Nose & Smells; Tongue & Taste; Body & Tactile sensations; Mind & Thought.
ayyā:
(f.), Venerable sister, mistress; lady. (used to address a Bhikkhuni or Nun in the same way Bhante is used).
B
Bhagavā:
[adj.] fortunate. (m.), the Buddha.
Bhante:
[vocative] Venerable sir (used to address a Bhikkhu directly) Ayasma is used as an honorific when speaking of a particular Bhikkhu, although common today only to use bhante.
Bhava:
[m.] Becoming, state of existence.
Bhāvanā:
(f.) increase; cultivation; development by means of meditation. The two forms of which are development of tranquillity (samatha-bhāvanā), and the development of insight (vipassanā-bhāvanā), corresponding to the concentration of mind (samādhi), and wisdom (paññā) respectively. These two aspects of bhāvanā are indispensable to each-other in Buddhist practice, however one can precede the other or both develop side by side. Also one of the three grounds of meritious action.
Bhikkhu:
literally meaning beggar; Mendicant, Monk. Refers to the male a male member of the sangha, one who has renounced the household life & follows the 227 rules of the Patimokkha and other rules found in the Vinaya Piṭaka, female form is bhikkhuni, although, may also have a neutral use, Mendicant; such as the English term mankind can refer to both the human species and the sex.
Bodhipakkhiyadhamma:
Teachings on the Side of Awakening – namely referring to 37 items in seven lists 1.Four Foundations of Mindfulness Used In Reference, 2. Four Upright Strivings, 3. Four Paths to Power, 4. Five Faculties, 5. Five Strengths, 6. Seven Steps Towards Awakening, 7. Noble Eight-Fold Path.
Brahma:
[m.] the Brahma; the Creator, a class of deity.
Brahmavihāra:
[m.] divine state of mind; a name collectively given to mettā -friendliness, karuṇā - altruism, muditā – apreciative joy, and upekkhā - equanimity.
Brāhmaṇa:
[m.] a man of the Brahman caste, priest, used in the texts as a pseudonym for an Arahant.
Brahmacariyā:
[f.] religious life; complete chastity.
Buddha:
[pp. of bujjhati] known; understood; perceived. (m.), one who has attained enlightenment; the Enlightened One. A title given to denote having supreme understanding, and enlightenment.
Buddhavacana:
[nt.] literally - the speech of Buddha, the teaching of the Buddha.
[adj.] fortunate. (m.), the Buddha.
Bhante:
[vocative] Venerable sir (used to address a Bhikkhu directly) Ayasma is used as an honorific when speaking of a particular Bhikkhu, although common today only to use bhante.
Bhava:
[m.] Becoming, state of existence.
Bhāvanā:
(f.) increase; cultivation; development by means of meditation. The two forms of which are development of tranquillity (samatha-bhāvanā), and the development of insight (vipassanā-bhāvanā), corresponding to the concentration of mind (samādhi), and wisdom (paññā) respectively. These two aspects of bhāvanā are indispensable to each-other in Buddhist practice, however one can precede the other or both develop side by side. Also one of the three grounds of meritious action.
Bhikkhu:
literally meaning beggar; Mendicant, Monk. Refers to the male a male member of the sangha, one who has renounced the household life & follows the 227 rules of the Patimokkha and other rules found in the Vinaya Piṭaka, female form is bhikkhuni, although, may also have a neutral use, Mendicant; such as the English term mankind can refer to both the human species and the sex.
Bodhipakkhiyadhamma:
Teachings on the Side of Awakening – namely referring to 37 items in seven lists 1.Four Foundations of Mindfulness Used In Reference, 2. Four Upright Strivings, 3. Four Paths to Power, 4. Five Faculties, 5. Five Strengths, 6. Seven Steps Towards Awakening, 7. Noble Eight-Fold Path.
Brahma:
[m.] the Brahma; the Creator, a class of deity.
Brahmavihāra:
[m.] divine state of mind; a name collectively given to mettā -friendliness, karuṇā - altruism, muditā – apreciative joy, and upekkhā - equanimity.
Brāhmaṇa:
[m.] a man of the Brahman caste, priest, used in the texts as a pseudonym for an Arahant.
Brahmacariyā:
[f.] religious life; complete chastity.
Buddha:
[pp. of bujjhati] known; understood; perceived. (m.), one who has attained enlightenment; the Enlightened One. A title given to denote having supreme understanding, and enlightenment.
Buddhavacana:
[nt.] literally - the speech of Buddha, the teaching of the Buddha.
C
Caṅkama:
[m.] a terraced walk; walking up and down. Often used as the name for walking meditation
Ceta:
[m.; nt.] (mano-group), thought; intention; purpose.
Cetasika:
[adj.] mental; (nt.), a mental property. (see vedana, sañña, and sankhara).
Cetaso ekodibhāva:
one-pointedness of mind.
Ceto-pasāda:
[m.] gladdening of heart.
Ceto-vimutti:
[f.] liberation of heart; liberation of mind.
Ceto-samatha:
[m.] calmness of mind.
Chaṭṭha Saṅgāyana:
the Sixth Council held in Myanmaar in 1954
Cittass'ekaggata:
Unification of mind.
Citta:
[nt.] mind; thought; heart; (m.), name of a month: March-April. (adj.), variegated; manifold; beautiful. (nt.), a painting; picture.
Cintāmaṇi:
[m.] a wish-fulfilling gem.
Cintāmaya:
[adj.] consisting of thought.
[m.] a terraced walk; walking up and down. Often used as the name for walking meditation
Ceta:
[m.; nt.] (mano-group), thought; intention; purpose.
Cetasika:
[adj.] mental; (nt.), a mental property. (see vedana, sañña, and sankhara).
Cetaso ekodibhāva:
one-pointedness of mind.
Ceto-pasāda:
[m.] gladdening of heart.
Ceto-vimutti:
[f.] liberation of heart; liberation of mind.
Ceto-samatha:
[m.] calmness of mind.
Chaṭṭha Saṅgāyana:
the Sixth Council held in Myanmaar in 1954
Cittass'ekaggata:
Unification of mind.
Citta:
[nt.] mind; thought; heart; (m.), name of a month: March-April. (adj.), variegated; manifold; beautiful. (nt.), a painting; picture.
Cintāmaṇi:
[m.] a wish-fulfilling gem.
Cintāmaya:
[adj.] consisting of thought.
D
Dāna:
[nt.] gift; charity; alms; alms-giving; giving, liberality; offering. Dana is the first theme in the Buddha's system of gradual training (see anupubbi-katha), the first of the ten paramis, one of the seven treasures, and the first part of the three grounds for meritorious action.
Deva [m.]; Devata [f.]:
A deity.
Dhamma:
[m.] Doctrine; nature; truth; the norm; morality; good conduct. In everyday English, use Dhamma (with capital 'D') and dhamma (without capitalisation) refer to different meanings of the term. Dhamma indicates truth, the Buddha's teachings and how things are, whereas dhamma indicates experienced phenomena and objects. In Asian scripts there is no capitalisation of the D, so the context is relied on to denote the meaning.
Dhammacakka:
[nt.] The wheel of truth.
Dhammacakkappavattana:
[nt.] The Setting The Wheel of Dhamma in Motion, The Buddhas First Discourse to the group of five after his Enlightenment.
Dhammadesanā:
[f.] Exposition of truth. A class of sutta aimed at teaching the dhamma.
Dhammagutta:
[adj.] Protected by the Dhamma.
Dhammakathā:
[f.] Ethical discussion, there are ten kinds namely 1. conversations regarding being inwardly content, 2. on contentment with things, 3. on privacy from external concerns, 4. on non-entanglement, 5. on how to apply energy, 6. on morality, 7. on concentration, 8. on discernment, 9. on release, and 10. on the knowledge & vision of release.
Dhamma-kamma:
[nt.] A legally valid act; procedure in accordance with Vinaya rules.
Dhamma-vicaya:
[m.] Investigation of doctrine.
Dhamma-vinaya:
The teaching (dhamma) and discipline (vinaya)." The Buddha's own name for what is now known as Buddhism.
Dhana:
[nt.] Wealth; Riches; Treasure(s). The the Buddha lists seven qualities as treasures; conviction, virtue, conscience & concern, learning, generosity, and wisdom.
Dhātu:
[f.] Element; natural condition; a relic; root of a word; humour of the body; faculty of senses. The six elements are earth (solidity), water (liquidity), wind (motion), fire (heat), space, and consciousness.
Dhutaṅga:
[nt.] Ascetic practice, particularly the thirteen allowed by the Buddha; 1 - I take upon myself, not to take possession of new robes, only to wear discarded rags. 2 - I take upon myself, not to use a fourth robe, only to wear the three robes. 3 - I take upon myself, not to accept invitations for a meal, only to eat food obtained on Alms. 4 - I take upon myself, not to only go to favoured houses on alms round, to go to every home on my alms route. 5 - I take upon myself, not to eat at any other place after my meal, only to eat food from one meal sitting. 6 - I take upon myself, not to eat from several dishes, only to eat food from within my bowl. 7 - I take upon myself, not to accept more food once the meal has started, only to eat food accepted before starting my meal. 8 - I take upon myself, not to live near a village, only to reside in a forest dwelling. 9 - I take upon myself, not to live in a house, only to reside under a tree. 10 - I take upon myself, not to live under any canopy, only to reside in the open. 11 - I take upon myself, not to dwell where there are no corpses, only to live in cemeteries. 12 - I take upon myself, not to ask to sleep in other places; only to sleep where is first provided. 13 - I take upon myself, not to sleep lying down, only to sleep sitting upright.
Dosa:
[m.] Anger; corrupting; defect; fault. One of three unwholesome roots along with greed (lobha) delusion (moha/Avijjā).
Dukkha:
[nt.] Stress; suffering; unsatisfactory; pain; distress; discontent. One of the three basic characteristics of phenomena, along with anatta and anicca.
[nt.] gift; charity; alms; alms-giving; giving, liberality; offering. Dana is the first theme in the Buddha's system of gradual training (see anupubbi-katha), the first of the ten paramis, one of the seven treasures, and the first part of the three grounds for meritorious action.
Deva [m.]; Devata [f.]:
A deity.
Dhamma:
[m.] Doctrine; nature; truth; the norm; morality; good conduct. In everyday English, use Dhamma (with capital 'D') and dhamma (without capitalisation) refer to different meanings of the term. Dhamma indicates truth, the Buddha's teachings and how things are, whereas dhamma indicates experienced phenomena and objects. In Asian scripts there is no capitalisation of the D, so the context is relied on to denote the meaning.
Dhammacakka:
[nt.] The wheel of truth.
Dhammacakkappavattana:
[nt.] The Setting The Wheel of Dhamma in Motion, The Buddhas First Discourse to the group of five after his Enlightenment.
Dhammadesanā:
[f.] Exposition of truth. A class of sutta aimed at teaching the dhamma.
Dhammagutta:
[adj.] Protected by the Dhamma.
Dhammakathā:
[f.] Ethical discussion, there are ten kinds namely 1. conversations regarding being inwardly content, 2. on contentment with things, 3. on privacy from external concerns, 4. on non-entanglement, 5. on how to apply energy, 6. on morality, 7. on concentration, 8. on discernment, 9. on release, and 10. on the knowledge & vision of release.
Dhamma-kamma:
[nt.] A legally valid act; procedure in accordance with Vinaya rules.
Dhamma-vicaya:
[m.] Investigation of doctrine.
Dhamma-vinaya:
The teaching (dhamma) and discipline (vinaya)." The Buddha's own name for what is now known as Buddhism.
Dhana:
[nt.] Wealth; Riches; Treasure(s). The the Buddha lists seven qualities as treasures; conviction, virtue, conscience & concern, learning, generosity, and wisdom.
Dhātu:
[f.] Element; natural condition; a relic; root of a word; humour of the body; faculty of senses. The six elements are earth (solidity), water (liquidity), wind (motion), fire (heat), space, and consciousness.
Dhutaṅga:
[nt.] Ascetic practice, particularly the thirteen allowed by the Buddha; 1 - I take upon myself, not to take possession of new robes, only to wear discarded rags. 2 - I take upon myself, not to use a fourth robe, only to wear the three robes. 3 - I take upon myself, not to accept invitations for a meal, only to eat food obtained on Alms. 4 - I take upon myself, not to only go to favoured houses on alms round, to go to every home on my alms route. 5 - I take upon myself, not to eat at any other place after my meal, only to eat food from one meal sitting. 6 - I take upon myself, not to eat from several dishes, only to eat food from within my bowl. 7 - I take upon myself, not to accept more food once the meal has started, only to eat food accepted before starting my meal. 8 - I take upon myself, not to live near a village, only to reside in a forest dwelling. 9 - I take upon myself, not to live in a house, only to reside under a tree. 10 - I take upon myself, not to live under any canopy, only to reside in the open. 11 - I take upon myself, not to dwell where there are no corpses, only to live in cemeteries. 12 - I take upon myself, not to ask to sleep in other places; only to sleep where is first provided. 13 - I take upon myself, not to sleep lying down, only to sleep sitting upright.
Dosa:
[m.] Anger; corrupting; defect; fault. One of three unwholesome roots along with greed (lobha) delusion (moha/Avijjā).
Dukkha:
[nt.] Stress; suffering; unsatisfactory; pain; distress; discontent. One of the three basic characteristics of phenomena, along with anatta and anicca.
E
Ehibhikkhu:
Come O monk. Oldest formula for admission to the Order.
Ehipassika:
[adj.] that which invites all to come and see, encourages investigation.
Ekagga:
[adj.] calm; tranquil.
Ekaggatā:
[f.] Unification; tranquillity; concentration.
Ekabhattika:
[adj.] having one meal a day.
Ekāyana magga:
[m.] one going way (like a river;) the only way or means. Epithet for the four foundations of mindfulness used in reference.
Ekāsanika:
[adj.] one who eats only once a day.
Ekodibhāva:
[m.] One-pointedness; concentration.
Evaṃ:
[adv.] thus; in this way; (in reply:) yes. Used within the Thai tradition as a formal closing to a discourse.
Come O monk. Oldest formula for admission to the Order.
Ehipassika:
[adj.] that which invites all to come and see, encourages investigation.
Ekagga:
[adj.] calm; tranquil.
Ekaggatā:
[f.] Unification; tranquillity; concentration.
Ekabhattika:
[adj.] having one meal a day.
Ekāyana magga:
[m.] one going way (like a river;) the only way or means. Epithet for the four foundations of mindfulness used in reference.
Ekāsanika:
[adj.] one who eats only once a day.
Ekodibhāva:
[m.] One-pointedness; concentration.
Evaṃ:
[adv.] thus; in this way; (in reply:) yes. Used within the Thai tradition as a formal closing to a discourse.
F
No Words Beggining With This Letter
G
Gacchati:
[gam + a] goes; moves; walks.
Gahakāraka:
[m.] house-builder.
Gaṇa:
[m.] a gang; crowd; sect; a chapter of monks.
Gaṇācariya:
[(gaṇa + ācariya) m.] a teacher of many; one who has many followers.
Gaṇṭhipada:
[nt.] an obscure word; a glossary.
Gaṇḍaka:
[m.] a rhinoceros.
Gaṇḍikā:
[f.] a hollowed block of wood which is used to serve the purpose of a bell; a gong.
Ganthadhura:
[nt.] the burden of studying Scriptures.
Ganthappamocana:
[nt.] releasing from the fetters.
Gandhabba:
[m.] 1. a musician; a heavenly musician belonging to the demigods; 2. a being ready to take a new existence.
Gambhīra:
[adj.] deep; profound; hard to perceive. (nt.), depth.
Garukātabba:
[pt.p. of garukaroti] should be respected. (adj), worthy of esteem.
Gatimantu:
[adj.] of perfect behaviour.
Ghamma:
[m.] heat; the hot season.
Ghāṇindriya:
[nt.] the sense of smell.
Ghaṇaviññāṇa:
[nt.] perception of smell.
Ghāṇviññāṇa:
[nt.] perception of smell.
Ghara:
[nt.] house.
Gharaṇī:
[f.] a house-wife; mistress of a house.
Gharāvāsa:
[(ghara + āvasa) m.] the household life.
Ghātaka:
[m.], one who kills, robs, or destroys.
Gihī:
[m.] a layman; one who leads a domestic life.
Gihībandhana:
[nt.] layman's fetters.
Gihībhoga:
[m.] enjoyment of a layman.
Gijjhakūṭa:
[m.] the Vulture's peak near Rājagaha.
Girirāja:
[m.] the Mount Meru.
Gotama:
[adj.] Family name of the historical Buddha. (Sanskrit Gautama.)
Guṇahīna:
[adj.] devoid of virtue.
Guṇī:
[adj.] possessed of good qualities.
Guru:
[m.] a teacher. (adj.), heavy; venerable.
Guttindriya:
[(gutta + indriya) adj.] having guarded senses.
Guṇavantu:
[adj.] virtuous.
[gam + a] goes; moves; walks.
Gahakāraka:
[m.] house-builder.
Gaṇa:
[m.] a gang; crowd; sect; a chapter of monks.
Gaṇācariya:
[(gaṇa + ācariya) m.] a teacher of many; one who has many followers.
Gaṇṭhipada:
[nt.] an obscure word; a glossary.
Gaṇḍaka:
[m.] a rhinoceros.
Gaṇḍikā:
[f.] a hollowed block of wood which is used to serve the purpose of a bell; a gong.
Ganthadhura:
[nt.] the burden of studying Scriptures.
Ganthappamocana:
[nt.] releasing from the fetters.
Gandhabba:
[m.] 1. a musician; a heavenly musician belonging to the demigods; 2. a being ready to take a new existence.
Gambhīra:
[adj.] deep; profound; hard to perceive. (nt.), depth.
Garukātabba:
[pt.p. of garukaroti] should be respected. (adj), worthy of esteem.
Gatimantu:
[adj.] of perfect behaviour.
Ghamma:
[m.] heat; the hot season.
Ghāṇindriya:
[nt.] the sense of smell.
Ghaṇaviññāṇa:
[nt.] perception of smell.
Ghāṇviññāṇa:
[nt.] perception of smell.
Ghara:
[nt.] house.
Gharaṇī:
[f.] a house-wife; mistress of a house.
Gharāvāsa:
[(ghara + āvasa) m.] the household life.
Ghātaka:
[m.], one who kills, robs, or destroys.
Gihī:
[m.] a layman; one who leads a domestic life.
Gihībandhana:
[nt.] layman's fetters.
Gihībhoga:
[m.] enjoyment of a layman.
Gijjhakūṭa:
[m.] the Vulture's peak near Rājagaha.
Girirāja:
[m.] the Mount Meru.
Gotama:
[adj.] Family name of the historical Buddha. (Sanskrit Gautama.)
Guṇahīna:
[adj.] devoid of virtue.
Guṇī:
[adj.] possessed of good qualities.
Guru:
[m.] a teacher. (adj.), heavy; venerable.
Guttindriya:
[(gutta + indriya) adj.] having guarded senses.
Guṇavantu:
[adj.] virtuous.
H
Hāseti:
[has + e] makes laugh; gladdens.
Hiṃsā:
[f.] teasing; injury; hurting.
Hitesī:
[m.] benefactor; desiring another's welfare.
Hiraññasuvaṇṇa:
[nt.] gold & money.
Hiri:
[f.] shyness; sense of shame.
Hirottappa:
[nt.] shame and fear for sin.
Hīna:
[pp. of hāyati] diminished; dwindled; wasted away. (adj.), low; inferior; base; despicable.
Hīnajacca:
[adj.] having a low birth.
Hīnaviriya:
[adj.] lacking in energy.
Hīnayāna:
Literally, "despicable/lower vehicle." Term used inaccurately and sometimes derogitively for Theravāda Buddhism by those of other schools
Hetu:
[m.] cause; reason; condition.
[has + e] makes laugh; gladdens.
Hiṃsā:
[f.] teasing; injury; hurting.
Hitesī:
[m.] benefactor; desiring another's welfare.
Hiraññasuvaṇṇa:
[nt.] gold & money.
Hiri:
[f.] shyness; sense of shame.
Hirottappa:
[nt.] shame and fear for sin.
Hīna:
[pp. of hāyati] diminished; dwindled; wasted away. (adj.), low; inferior; base; despicable.
Hīnajacca:
[adj.] having a low birth.
Hīnaviriya:
[adj.] lacking in energy.
Hīnayāna:
Literally, "despicable/lower vehicle." Term used inaccurately and sometimes derogitively for Theravāda Buddhism by those of other schools
Hetu:
[m.] cause; reason; condition.
I
Ikkhaṇika:
[m.] fortune-teller.
Icchaka:
[adj.] one who desires.
Icchanāvacara:
[(icchan + āvacara) adj.] moving in desires; behaving as one likes.
Itikira:
[ind.] thus I have heard.
Itivuttaka:
[nt.] a treatise of Suttas beginning with the phrase 'thus it is said'.
Idaṃ:
[(Nom. and Acc. sing. of ima) nt.] this thing.
Idappaccayatā:
[f.] having its foundation on this, i.e., causally connected.
Iddhi:
[f.] prosperity; potency; psychic power.
Iddhipāda:
[m.] basis of psychic power.
Iddhibala:
[nt.] supernatural power.
Indriya:
[nt.] controlling principal; faculty; sense.
Indriyagutti:
[f.] keeping watch over the senses.
Indriyasaṃvara:
[nt.] subjugation of senses.
Isipabbajjā:
[f.] leaving the house to become an anchorite.
Īreti:
[ir + e] utters; speaks.
Īhati:
[īh + a] attempts; strives after.
[m.] fortune-teller.
Icchaka:
[adj.] one who desires.
Icchanāvacara:
[(icchan + āvacara) adj.] moving in desires; behaving as one likes.
Itikira:
[ind.] thus I have heard.
Itivuttaka:
[nt.] a treatise of Suttas beginning with the phrase 'thus it is said'.
Idaṃ:
[(Nom. and Acc. sing. of ima) nt.] this thing.
Idappaccayatā:
[f.] having its foundation on this, i.e., causally connected.
Iddhi:
[f.] prosperity; potency; psychic power.
Iddhipāda:
[m.] basis of psychic power.
Iddhibala:
[nt.] supernatural power.
Indriya:
[nt.] controlling principal; faculty; sense.
Indriyagutti:
[f.] keeping watch over the senses.
Indriyasaṃvara:
[nt.] subjugation of senses.
Isipabbajjā:
[f.] leaving the house to become an anchorite.
Īreti:
[ir + e] utters; speaks.
Īhati:
[īh + a] attempts; strives after.
J
Jala:
[nt.] water. || jaḷa (adj.) slow; stupid. (m.) a stupid person. jāla (nt.) a net; entanglement. jālā (f.) flame.
Jambu:
[f.] the rose-apple tree. || jambū (f.) the rose-apple tree.
Jānanīya:
[adj.] what should be known.
Janapadakalyāṇī:
[f.] the most beautiful girl in a country.
Jañña:
[adj.] pure; noble; charming; of good birth. || jaññā (3rd sing. pot. of ñā), to know.
Jantāghara:
[nt.] a hot room for steam bath.
Japati:
[jap + a] utters; mumbles; recites.
Jara:
[m.] fever. (adj.), old; decayed; decrepit. || jarā (f.) decay; old age. jāra (m.) a paramour.
Jāta:
[pp. of jāyati] born; arisen; become; occurred; happened. (nt.), a collection or variety.
Jaṭādhara:
[m.] an ascetic wearing matted hair.
Jātaka:
[nt.] a birth story. (adj.), born; arisen.
Jāti:
[f.] birth; rebirth; race; nation; genealogy; a sort of; a kind of.
Jātitthaddha:
[adj.] proud of (one's own), birth.
Jātidhamma:
[adj.] subject to rebirth.
Jātinirodha:
[m.] extermination of rebirth.
Jātissara:
[adj.] remembering former births.
Javanapaññā:
[adj.] having swift understanding.
Jhāna:
[nt.] concentration of mind; meditation (on a religious subject).
Jhānaṅga:
[nt.] a constituent of meditation.
Jhānarata:
[adj.] fond of meditation.
Jhānavimokkha:
[m.] emancipation through jhāna.
Jhānika:
[adj.] 1. one who has attained a jhāna. 2. belonging to a jhāna.
Jhāyaka:
[m.] one who meditates.
Jhāyati:
[jhā + ya] burns; to be on fire. || jhāyati (jhe + a), meditates or contemplates.
Jitatta:
[jita + atta] one who has subdued the mind.
Jina:
[m.] the conqueror; the victor; the Buddha. || jīna (pp. of jīyati), become old; decayed. (adj.) diminished; wasted; deprived of.
Jinacakka:
[nt.] the doctrine of the Buddha.
Jinaputta:
[m.] a disciple of the Buddha.
Jinasāsana:
[nt.] the Buddha's teaching.
Jimha:
[adj.] crooked; slant; dishonest.
[nt.] water. || jaḷa (adj.) slow; stupid. (m.) a stupid person. jāla (nt.) a net; entanglement. jālā (f.) flame.
Jambu:
[f.] the rose-apple tree. || jambū (f.) the rose-apple tree.
Jānanīya:
[adj.] what should be known.
Janapadakalyāṇī:
[f.] the most beautiful girl in a country.
Jañña:
[adj.] pure; noble; charming; of good birth. || jaññā (3rd sing. pot. of ñā), to know.
Jantāghara:
[nt.] a hot room for steam bath.
Japati:
[jap + a] utters; mumbles; recites.
Jara:
[m.] fever. (adj.), old; decayed; decrepit. || jarā (f.) decay; old age. jāra (m.) a paramour.
Jāta:
[pp. of jāyati] born; arisen; become; occurred; happened. (nt.), a collection or variety.
Jaṭādhara:
[m.] an ascetic wearing matted hair.
Jātaka:
[nt.] a birth story. (adj.), born; arisen.
Jāti:
[f.] birth; rebirth; race; nation; genealogy; a sort of; a kind of.
Jātitthaddha:
[adj.] proud of (one's own), birth.
Jātidhamma:
[adj.] subject to rebirth.
Jātinirodha:
[m.] extermination of rebirth.
Jātissara:
[adj.] remembering former births.
Javanapaññā:
[adj.] having swift understanding.
Jhāna:
[nt.] concentration of mind; meditation (on a religious subject).
Jhānaṅga:
[nt.] a constituent of meditation.
Jhānarata:
[adj.] fond of meditation.
Jhānavimokkha:
[m.] emancipation through jhāna.
Jhānika:
[adj.] 1. one who has attained a jhāna. 2. belonging to a jhāna.
Jhāyaka:
[m.] one who meditates.
Jhāyati:
[jhā + ya] burns; to be on fire. || jhāyati (jhe + a), meditates or contemplates.
Jitatta:
[jita + atta] one who has subdued the mind.
Jina:
[m.] the conqueror; the victor; the Buddha. || jīna (pp. of jīyati), become old; decayed. (adj.) diminished; wasted; deprived of.
Jinacakka:
[nt.] the doctrine of the Buddha.
Jinaputta:
[m.] a disciple of the Buddha.
Jinasāsana:
[nt.] the Buddha's teaching.
Jimha:
[adj.] crooked; slant; dishonest.
K
kaṅkhanā:
[f.] doubt; uncertainty.
kañjiya:
[nt.] rice-gruel.
kaṭhina:
[adj.] rough; hard; stiff. (nt.), the clothe annually supplied to the monks for making robes.
kataveditā:
[f.] gratitude.
katasikkha:
[adj.] one who has practised.
katādhikāra:
[(kata + adhikāra) adj.] one who has formed a resolution or an aspiration.
katāparādha:
[(kata + aparādha) adj.] guilty; a transgressor.
katikā:
[f.] talk; conversation; an agreement.
kattabbayuttaka:
[adj.] fit to be done.
kathā:
[f.] speech; story; talk.
kathāpābhata:
[nt.] subject of conversation.
kathāvatthu:
[nt.] subject of a discussion; the 5th book of the Abhidhamma.
kantāra:
[m.] wilderness; desert.
kapilavatthu:
[nt.] the city where Prince Siddhartha was born.
kappa:
[m.] 1. a world cycle; an aeon; 2. thought. (adj.), suitable; proper; resembling. (in cpds.).
kappabindu:
[nt.] a small black dot made on a monk's robe.
kapparukkha:
[m.] a celestial tree fulfilling all wishes.
kappavināsa:
[m.] destruction of the world.
kappiya:
[adj.] appropriate; lawful; proper.
kappiyakāraka:
[m.] an attendant of a monk; one who provides appropriate things.
kappiyabhaṇḍa:
[nt.] things allowable to the monks.
kamala:
[nt.] a lotus.
kambu:
[m.; nt.] gold; a conch-shell.
kamma:
[nt.] deed; action; job; work.
kammaṭṭhāna:
[nt.] a subject for meditation; a place/location of action.
kammaṭṭhānika:
[m.] a person practising meditation.
kammanānatta:
[nt.] manifoldness of karma.
kammanibbatta:
[adj.] produced through karma.
kammantaṭṭhāna:
[nt.] where the work is done; place of business.
kammapatha:
[m.] the ways of actions.
kammappaccaya:
[adj.] having karma as the basis.
kammappatta:
[adj.] those who have assembled to take part in an ecclesiastic act.
kammaphala:
[nt.] the fruit or result of karma.
kammabandhu:
[adj.] having karma as one's relative.
kammabala:
[nt.] the power of karma.
kammabhāva:
[m.] readiness; workableness; fitness.
kammayoni:
[adj.] having karma as origin.
kammavācā:
[f.] the text of official act.
kammavāta:
[m.] pangs of child-birth; travail pains.
kammavāda:
[m.] the view of the efficacy of karma.
kammavādī:
[adj.] believing in karma.
kammavipāka:
[m.] the result of one's actions.
kammavega:
[m.] the impetus of karma.
kammasaka:
[adj.] one who property is karma.
kammasamuṭṭhāna:
[adj.] arising from karma.
kammasambhava:
[adj.] produced by karma.
kammasarikkhaka:
[adj.] similar in consequence to the deed done.
kammāraha:
[adj.] entitled to take part in.
kammārāma:
[adj.] delighting in activity.
kammārāmatā:
[f.] taking pleasure in worldly activities.
kammupacaya:
[m.] accumulation of kamma.
karaṇa:
[nt.] 1. doing; making; 2. production. || kāraṇa (nt.), reason; cause. kāraṇā (abl.) by means of; through; by. (f.), torture; bodily punishment.
karaṇīya:
[adj.] ought to be done. (nt.), duty; obligation.
karavīkabhāṇī:
[adj.] speaking with a clear and melodious voice.
kalyāṇa:
[adj.] charming; morally good. (nt.), goodness; merit; virtue; welfare.
kalyāṇamitta:
[m.] a good companion; honest friend.
kākaṇikā:
[f.] a coin of very low value; a farthing.
kāmaguṇa:
[m.] sensual pleasure.
kāmarāga:
[m.] sensual passion.
Kāya:
[m.] a heap; a collection; the body.
kāyakamma:
[nt.] bodily action.
kāyagata:
[adj.] relating to the body.
kāyagatā sati:
[f.] mindfulness centred on the body.
kāyaduccarita:
[nt.] misconduct by the body.
kāyadhātu:
[f.] the faculty of touch.
kāyapassaddhi:
[f.] physicalserenity.
kāyaviveka:
[m.] seclusion of the body.
kāyasakkhī:
[adj.] he who has realised the final truth (through the body).
kāruñña:
[nt.] compassion.
kilesa:
[m.] passion; lust; depravity; impurity.
kilesakkhaya:
[m.] destruction of passions.
kesa:
[m.] hair of the head.
khaggavisāṇa:
[m.] rhinoceros; one who has a sword-like horn.
khattiya:
[m.] a man of the warrior caste. (adj.), belonging to the Khattiyas. || khattiyā (f.), a Khattiya woman.
khanti:
[f.] patience; forbearance.
khandha:
[m.] 1. a section or chapter; 2. sensorial aggregates which condition the appearance of life.
khamāpeti:
[kham + āpe] asks one's pardon; apologises.
khambhakata:
[adj.] with one's arms akimbo.
khīra:
[nt.] milk.
khīrapāyāsa:
[m.] milk-rice.
khuddakanikāya:
[m.] name of a collection of canonical books.
khuddakapāṭha:
[m.] name of the first book of the khuddaka-group.
khuddānukhuddaka:
[adj.] the lesser and minor (duties or precepts.)
khema:
[adj.] safe; calm; full of peace.
khemaṭṭhāna:
[nt.] secure place; place of shelter.
kheḷamallaka:
[m.] a spittoon.
[f.] doubt; uncertainty.
kañjiya:
[nt.] rice-gruel.
kaṭhina:
[adj.] rough; hard; stiff. (nt.), the clothe annually supplied to the monks for making robes.
kataveditā:
[f.] gratitude.
katasikkha:
[adj.] one who has practised.
katādhikāra:
[(kata + adhikāra) adj.] one who has formed a resolution or an aspiration.
katāparādha:
[(kata + aparādha) adj.] guilty; a transgressor.
katikā:
[f.] talk; conversation; an agreement.
kattabbayuttaka:
[adj.] fit to be done.
kathā:
[f.] speech; story; talk.
kathāpābhata:
[nt.] subject of conversation.
kathāvatthu:
[nt.] subject of a discussion; the 5th book of the Abhidhamma.
kantāra:
[m.] wilderness; desert.
kapilavatthu:
[nt.] the city where Prince Siddhartha was born.
kappa:
[m.] 1. a world cycle; an aeon; 2. thought. (adj.), suitable; proper; resembling. (in cpds.).
kappabindu:
[nt.] a small black dot made on a monk's robe.
kapparukkha:
[m.] a celestial tree fulfilling all wishes.
kappavināsa:
[m.] destruction of the world.
kappiya:
[adj.] appropriate; lawful; proper.
kappiyakāraka:
[m.] an attendant of a monk; one who provides appropriate things.
kappiyabhaṇḍa:
[nt.] things allowable to the monks.
kamala:
[nt.] a lotus.
kambu:
[m.; nt.] gold; a conch-shell.
kamma:
[nt.] deed; action; job; work.
kammaṭṭhāna:
[nt.] a subject for meditation; a place/location of action.
kammaṭṭhānika:
[m.] a person practising meditation.
kammanānatta:
[nt.] manifoldness of karma.
kammanibbatta:
[adj.] produced through karma.
kammantaṭṭhāna:
[nt.] where the work is done; place of business.
kammapatha:
[m.] the ways of actions.
kammappaccaya:
[adj.] having karma as the basis.
kammappatta:
[adj.] those who have assembled to take part in an ecclesiastic act.
kammaphala:
[nt.] the fruit or result of karma.
kammabandhu:
[adj.] having karma as one's relative.
kammabala:
[nt.] the power of karma.
kammabhāva:
[m.] readiness; workableness; fitness.
kammayoni:
[adj.] having karma as origin.
kammavācā:
[f.] the text of official act.
kammavāta:
[m.] pangs of child-birth; travail pains.
kammavāda:
[m.] the view of the efficacy of karma.
kammavādī:
[adj.] believing in karma.
kammavipāka:
[m.] the result of one's actions.
kammavega:
[m.] the impetus of karma.
kammasaka:
[adj.] one who property is karma.
kammasamuṭṭhāna:
[adj.] arising from karma.
kammasambhava:
[adj.] produced by karma.
kammasarikkhaka:
[adj.] similar in consequence to the deed done.
kammāraha:
[adj.] entitled to take part in.
kammārāma:
[adj.] delighting in activity.
kammārāmatā:
[f.] taking pleasure in worldly activities.
kammupacaya:
[m.] accumulation of kamma.
karaṇa:
[nt.] 1. doing; making; 2. production. || kāraṇa (nt.), reason; cause. kāraṇā (abl.) by means of; through; by. (f.), torture; bodily punishment.
karaṇīya:
[adj.] ought to be done. (nt.), duty; obligation.
karavīkabhāṇī:
[adj.] speaking with a clear and melodious voice.
kalyāṇa:
[adj.] charming; morally good. (nt.), goodness; merit; virtue; welfare.
kalyāṇamitta:
[m.] a good companion; honest friend.
kākaṇikā:
[f.] a coin of very low value; a farthing.
kāmaguṇa:
[m.] sensual pleasure.
kāmarāga:
[m.] sensual passion.
Kāya:
[m.] a heap; a collection; the body.
kāyakamma:
[nt.] bodily action.
kāyagata:
[adj.] relating to the body.
kāyagatā sati:
[f.] mindfulness centred on the body.
kāyaduccarita:
[nt.] misconduct by the body.
kāyadhātu:
[f.] the faculty of touch.
kāyapassaddhi:
[f.] physicalserenity.
kāyaviveka:
[m.] seclusion of the body.
kāyasakkhī:
[adj.] he who has realised the final truth (through the body).
kāruñña:
[nt.] compassion.
kilesa:
[m.] passion; lust; depravity; impurity.
kilesakkhaya:
[m.] destruction of passions.
kesa:
[m.] hair of the head.
khaggavisāṇa:
[m.] rhinoceros; one who has a sword-like horn.
khattiya:
[m.] a man of the warrior caste. (adj.), belonging to the Khattiyas. || khattiyā (f.), a Khattiya woman.
khanti:
[f.] patience; forbearance.
khandha:
[m.] 1. a section or chapter; 2. sensorial aggregates which condition the appearance of life.
khamāpeti:
[kham + āpe] asks one's pardon; apologises.
khambhakata:
[adj.] with one's arms akimbo.
khīra:
[nt.] milk.
khīrapāyāsa:
[m.] milk-rice.
khuddakanikāya:
[m.] name of a collection of canonical books.
khuddakapāṭha:
[m.] name of the first book of the khuddaka-group.
khuddānukhuddaka:
[adj.] the lesser and minor (duties or precepts.)
khema:
[adj.] safe; calm; full of peace.
khemaṭṭhāna:
[nt.] secure place; place of shelter.
kheḷamallaka:
[m.] a spittoon.
L
laddhabhāva:
[m.] the fact of receiving or attainment.
lekhaka:
[m.] a scribe; clerk; writer.
loka:
[m.] the world; the population.
lokagga:
[m.] the chief of the world.
lokadhātu:
[f.] the world system.
lokanātha:
[m.] the lord of the world.
lokanāyaka:
[m.] the lord of the world.
lokanirodha:
[m.] destruction of the existence.
lokantagū:
[m.] one who has reached the end of the things worldly.
lokapāla:
[m.] a guardian of the world.
lokavajja:
[nt.] a common sin.
lokiya:
[adj.] worldly; mundane.
lokuttara:
[adj.] super-mundane; transcendental.
lobha:
[m.] greed; covetousness.
[m.] the fact of receiving or attainment.
lekhaka:
[m.] a scribe; clerk; writer.
loka:
[m.] the world; the population.
lokagga:
[m.] the chief of the world.
lokadhātu:
[f.] the world system.
lokanātha:
[m.] the lord of the world.
lokanāyaka:
[m.] the lord of the world.
lokanirodha:
[m.] destruction of the existence.
lokantagū:
[m.] one who has reached the end of the things worldly.
lokapāla:
[m.] a guardian of the world.
lokavajja:
[nt.] a common sin.
lokiya:
[adj.] worldly; mundane.
lokuttara:
[adj.] super-mundane; transcendental.
lobha:
[m.] greed; covetousness.
M
Māgadhī:
[f.] the language of Magadha, there are claims of Pali originating from this language.
Magga:
[m.] oath; road; way. Specifically, the fourth Noble Truth of the practice leading to the destruction of stress.
Māgha:
[m.] name of a month, January-February.
Mahābhūta:
[nt.] the four great elements. Earth (solidity); water (cohesion); fire (heat); & air (movement).
Mahāthera:
"Great elder." An honorific title for a bhikkhu of at least twenty years' standing.
Mahā-upāsaka:
[m.] a great male lay-follower of the Buddha.
Mahā-upāsikā:
[f.] a great female lay-follower of the Buddha.
Mahāyāna:
Literally, "greater vehicle." The type of Buddhism that developed in India a few centuries after the Buddha and spread north to Tibet, Mongolia, China, Vietnam, Korea, and Japan. The Mahāyāna is a teaching or Dhamma liniage not an ordination or vinaya liniage, the ordination lines found within the Mahayana are Dharmagupta (China, Vietnam, Korea, and Taiwan) & Mūlasarvāstivāda (Tibet and Mongolia) both of which are part of the Sthaviravāda split, the same as Theravada.
Majja:
[nt.] an intoxicant found in the fifth precept.
Majjhimā:
[adj.] middle; medium; moderate; central; appropriate; just right.
Mālā
(f.) a garland; wreath; flowers; a string of.
Mana:
[m.; nt.] mind; consciousness. (in cpds. it takes the form mano). || māna (nt.), measure; measurement. (m.) pride; conceit. Mano is the form taken by mana in cpds.
Manasikāra:
[m.] ideation; consideration.
Māra:
[m.] the personification of evil; temptation; and death.
Mātāpitu:
[m.] parents; the mother and the father.
Mattaññū:
[adj.] knowing the measure or limit to consume; moderate.
Māyā:
[f.] fraud; deceit; magic; jugglery.
Meru:
[m.] name of the highest mountain at the centre of the world.
Mettā:
[f.] amity; friendliness; benevolence; loving-kindness; goodwill. One of the ten perfections (pāramīs) and four "sublime abodes" (brahmavihāra).
Metteyyanātha:
[m.] the coming Buddha, Metteyya. This Buddha will not appear until the present Buddha’s teachings are lost; and many texts provide a time frame of approximately 10.000.000 years between them. This large number is probably not exact and would simply represent a vast period of time.
Micchā:
[ind.] dissident; untruth; falsehood; false; wrongly; wrong.
Middha:
[nt.] torpor; drowsiness.
Mitta:
[m.; nt.] a friend.
Moha:
[m.] stupidity; delusion; ignorance. Pseudonym of avijjā. One of three unwholesome roots (mūla) in the mind.
Mokkha:
[m.] release; freedom; deliverance; the final release.
Moḷi:
[m.; f.] top knot of hair; often seen on depictions of the Buddha.
Muditā:
(f.), Joy in other's welfare & good fortune. One of the four "sublime abodes" (brahma-vihāra).
Mukha:
[nt.] mouth; face; entrance; opening; front. (adj.), foremost.
Mūla:
[nt.] root; money; cash; foot; bottom; origin; cause; foundation; beginning.
Foundational conditions within the mind that determines the moral quality of an act (kamma). The three unskillful roots are lobha (greed), dosa (aversion), and moha (delusion); the skilful roots are their opposites.
Musāvāda:
[m.] lying; false speech; speech that is deliberately not in accord with truth. One of the primary precepts is to abstain from this act.
[f.] the language of Magadha, there are claims of Pali originating from this language.
Magga:
[m.] oath; road; way. Specifically, the fourth Noble Truth of the practice leading to the destruction of stress.
Māgha:
[m.] name of a month, January-February.
Mahābhūta:
[nt.] the four great elements. Earth (solidity); water (cohesion); fire (heat); & air (movement).
Mahāthera:
"Great elder." An honorific title for a bhikkhu of at least twenty years' standing.
Mahā-upāsaka:
[m.] a great male lay-follower of the Buddha.
Mahā-upāsikā:
[f.] a great female lay-follower of the Buddha.
Mahāyāna:
Literally, "greater vehicle." The type of Buddhism that developed in India a few centuries after the Buddha and spread north to Tibet, Mongolia, China, Vietnam, Korea, and Japan. The Mahāyāna is a teaching or Dhamma liniage not an ordination or vinaya liniage, the ordination lines found within the Mahayana are Dharmagupta (China, Vietnam, Korea, and Taiwan) & Mūlasarvāstivāda (Tibet and Mongolia) both of which are part of the Sthaviravāda split, the same as Theravada.
Majja:
[nt.] an intoxicant found in the fifth precept.
Majjhimā:
[adj.] middle; medium; moderate; central; appropriate; just right.
Mālā
(f.) a garland; wreath; flowers; a string of.
Mana:
[m.; nt.] mind; consciousness. (in cpds. it takes the form mano). || māna (nt.), measure; measurement. (m.) pride; conceit. Mano is the form taken by mana in cpds.
Manasikāra:
[m.] ideation; consideration.
Māra:
[m.] the personification of evil; temptation; and death.
Mātāpitu:
[m.] parents; the mother and the father.
Mattaññū:
[adj.] knowing the measure or limit to consume; moderate.
Māyā:
[f.] fraud; deceit; magic; jugglery.
Meru:
[m.] name of the highest mountain at the centre of the world.
Mettā:
[f.] amity; friendliness; benevolence; loving-kindness; goodwill. One of the ten perfections (pāramīs) and four "sublime abodes" (brahmavihāra).
Metteyyanātha:
[m.] the coming Buddha, Metteyya. This Buddha will not appear until the present Buddha’s teachings are lost; and many texts provide a time frame of approximately 10.000.000 years between them. This large number is probably not exact and would simply represent a vast period of time.
Micchā:
[ind.] dissident; untruth; falsehood; false; wrongly; wrong.
Middha:
[nt.] torpor; drowsiness.
Mitta:
[m.; nt.] a friend.
Moha:
[m.] stupidity; delusion; ignorance. Pseudonym of avijjā. One of three unwholesome roots (mūla) in the mind.
Mokkha:
[m.] release; freedom; deliverance; the final release.
Moḷi:
[m.; f.] top knot of hair; often seen on depictions of the Buddha.
Muditā:
(f.), Joy in other's welfare & good fortune. One of the four "sublime abodes" (brahma-vihāra).
Mukha:
[nt.] mouth; face; entrance; opening; front. (adj.), foremost.
Mūla:
[nt.] root; money; cash; foot; bottom; origin; cause; foundation; beginning.
Foundational conditions within the mind that determines the moral quality of an act (kamma). The three unskillful roots are lobha (greed), dosa (aversion), and moha (delusion); the skilful roots are their opposites.
Musāvāda:
[m.] lying; false speech; speech that is deliberately not in accord with truth. One of the primary precepts is to abstain from this act.
N
Nacca:
[nt.] dancing; a play. The seventh precept of the eight & ten precepts is to abstain from this act.
Nāga:
(m.), a snake like magical serpent with one or more heads; the king cobra; an elephant; the iron-wood tree; also refers to those who have attained the goal of the practice.
Nāma:
[nt.] name; the immaterial factors such as consciousness, perception; mental phenomena. A collective term for vedanā (feeling), saññā (perception), cetana (intention, volition), phassa (sensory contact) and manasikāra (attention).
Nāma-rūpa:
Name-and-form; mind-and-matter; mentality-physicality. The union of mental phenomena (nāma) and physical phenomena (rūpa), conditioned by consciousness (viññana) and conditions the six sense media (saḷāyatana) in the causal chain of dependent origination (paṭicca-samuppāda).
Ñāna:
Knowledge.
Nekkhamma:
[nt.] giving up; renunciation.Renunciation; dis-passion towards worldly things; simplicity. literally, "freedom from sensual lust." One of the ten pāramīs.
Nibbana:
[adj.] free from craving.
Nibbāna:
(nt.), cooling; extinction (of a fire); emancipation; the final bliss; the unconditioned; final goal of practice.
Nibbidā:
[f.] aversion; disgust; weariness; disenchantment. A skilful turning-away of the mind.
Nimitta:
[nt.] sign; omen; portent; cause; image; vision that may arise in meditation. Found more comprehensively in Commentarial literature, not widely used in the same way within the early texts.
Nirodha:
[m.] cessation; destruction; ending.
Nīvaraṇa:
(nt.), obstacle or hindrance to mental cultivation/concentration — sensual desire, ill will, sloth & drowsiness, restlessness & anxiety, and uncertainty.
[nt.] dancing; a play. The seventh precept of the eight & ten precepts is to abstain from this act.
Nāga:
(m.), a snake like magical serpent with one or more heads; the king cobra; an elephant; the iron-wood tree; also refers to those who have attained the goal of the practice.
Nāma:
[nt.] name; the immaterial factors such as consciousness, perception; mental phenomena. A collective term for vedanā (feeling), saññā (perception), cetana (intention, volition), phassa (sensory contact) and manasikāra (attention).
Nāma-rūpa:
Name-and-form; mind-and-matter; mentality-physicality. The union of mental phenomena (nāma) and physical phenomena (rūpa), conditioned by consciousness (viññana) and conditions the six sense media (saḷāyatana) in the causal chain of dependent origination (paṭicca-samuppāda).
Ñāna:
Knowledge.
Nekkhamma:
[nt.] giving up; renunciation.Renunciation; dis-passion towards worldly things; simplicity. literally, "freedom from sensual lust." One of the ten pāramīs.
Nibbana:
[adj.] free from craving.
Nibbāna:
(nt.), cooling; extinction (of a fire); emancipation; the final bliss; the unconditioned; final goal of practice.
Nibbidā:
[f.] aversion; disgust; weariness; disenchantment. A skilful turning-away of the mind.
Nimitta:
[nt.] sign; omen; portent; cause; image; vision that may arise in meditation. Found more comprehensively in Commentarial literature, not widely used in the same way within the early texts.
Nirodha:
[m.] cessation; destruction; ending.
Nīvaraṇa:
(nt.), obstacle or hindrance to mental cultivation/concentration — sensual desire, ill will, sloth & drowsiness, restlessness & anxiety, and uncertainty.
O
Odātavasana:
[adj.] clad in white. A lay follower who wears white, usually on an observance day, although those who take the eight precepts on a fuller time commitment also where white.
Opanayika:
[adj.] leading inward; bringing near. An aspect of the Dhamma taught by the Buddha.
Ottappa:
[nt.] shrinking back form doing wrong. Often combined with Hiri: a sense of shame. See also Hirottappa: shame and fear for sin.
Ovāda:
[m.] advice; exhortation; instruction. The Buddha advised his disciples to be ovādakkhamaeasy to be admonished.
[adj.] clad in white. A lay follower who wears white, usually on an observance day, although those who take the eight precepts on a fuller time commitment also where white.
Opanayika:
[adj.] leading inward; bringing near. An aspect of the Dhamma taught by the Buddha.
Ottappa:
[nt.] shrinking back form doing wrong. Often combined with Hiri: a sense of shame. See also Hirottappa: shame and fear for sin.
Ovāda:
[m.] advice; exhortation; instruction. The Buddha advised his disciples to be ovādakkhamaeasy to be admonished.
P
Pabbajjā: [f.] The initial taking up of the ascetic life; ordination as a samaṇera (samaṇeri), or novice monk (nun).
Paccekabuddha:
[m.] Private/Solitary Buddha. Like any Tathāgata they have attained Awakening without the benefit of a teacher, although they do not set up a dispensation they are fond in the canon teaching in some Jataka stories such as at Dhammapada erse 290.
Pakatisīla:
[nt.] Natural virtue. A class of precept of which the first four of the five precepts fall.
Pāḷi:
[f.] A line; range; the canon of the Buddhist writings although primarily refers to the language in which the Theravāda school preserved the Canon, and later commentarial works were written.
Paṃsukūla:
[m.] A dust heap. One of the traditional places where mendicants can obtain robes, these robes are called paṃsukūlacīvara and one who wears such robes are known as paṃsukūlika.
Paññā:
[f.] Discernment; insight; wisdom; intelligence; common sense; ingenuity. One of the ten perfections (pāramīs).
Paññā-vimutti:
[f.] Release through wisdom
Papañca:
[m.] An obstacle; impediment; delay; illusion; hindrance to spiritual progress; complication, proliferation, objectification. The tendency of the mind to proliferate issues from the sense of "self." This term can also be translated as self-reflexive thinking, falsification, distortion, elaboration, or exaggeration. In the discourses, it is frequently used in analyses of the psychology of conflict.
Pāramī, pāramitā:
[f.] Completeness; perfection. A group of ten qualities developed over many lifetimes by a bodhisatta, which appear as a group within the Pali canon only in the Jataka ("Birth Stories"). Five of which are shared with the Mahāyāna list of six pāramitā(shown in bold). They include generosity (dāna), virtue (sīla), renunciation (nekkhamma), discernment (paññā), energy/persistence (viriya), patience/forbearance (khanti), truthfulness (sacca), determination (adhiṭṭhāna), good will (mettā), and equanimity (upekkhā).
Parinibbāna:
[nt.] The death after the last life-span of an arahant; particularly refers to the Buddhas death found in DN16 the Maha-parinibbana Sutta.
Parisā:
[f.] A company; following; or assembly. The four groups of the Buddha's following include monks, nuns, laymen, and laywomen. See also sangha; bhikkhu; bhikkhuni; upasaka/upasika.
Pariyatti:
[f.] The Scriptures. Theoretical understanding of Dhamma obtained through reading, study, and learning. See patipatti and pativedha.
Paṭicca-samuppāda:
[m.] Causal genesis; dependent origination; dependent co-arising. A map showing the origination and interplay of factors which result in being trapped in samsara.
Pātimokkha:
[m.] The precepts followed & recited every full and new moon by mendicants consisting of 227 rules for monks (bhikkhus) and 311 for nuns (bhikkhunis) contained in the suttavibhaṅga of the Vinaya. These rules are a table of contents (mātikā) to the suttavibhaṅga, which also includes origin stories to the rules.
Paṭipadā:
[f.] Line of conduct; mode of progress; 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 (dukkha-nirodha-gamini-patipada) the Noble Eightfold Path.
Paṭipatti:
[f.] Conduct; practice; behaviour; spiritual practice; the practice of Dhamma, as opposed to mere theoretical knowledge (pariyatti). See also pativedha.
Paṭivedha:
[m.] Penetration; attainment; comprehension, direct, first-hand realization of the Dhamma. See also pariyatti and patipatti.
Peta:
[adj.] Dead; departed. (m.) a ghost. 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 and massive bellies through which they can never pass enough food to quench their hunger.
Phala:
[nt.] Fruit; nut; result; consequence; fruition; the fruition of any of the four transcendent paths (see magga).
Pīti:
[f.] Joy; rapture; bliss; delight. In meditation, a pleasurable mental quality that is a constituent of jhāna, which is fully developed with the attainment of the second level of jhāna.
Pūjā:
[f.] Veneration; homage; honour; respect; devotional offering or observance. Most commonly, the devotional observances that are conducted particularly in monasteries daily (morning and evening), on uposatha days, or on other special occasions.
Puñña:
[nt.] Merit; skilful intention; worth; the application of right effort that leads to future reward.
Puthujjana:
[m.] A worlding; run-of-the-mill person; ignorant person. Someone who has not yet realized any of the four stages of Awakening.
Paccekabuddha:
[m.] Private/Solitary Buddha. Like any Tathāgata they have attained Awakening without the benefit of a teacher, although they do not set up a dispensation they are fond in the canon teaching in some Jataka stories such as at Dhammapada erse 290.
Pakatisīla:
[nt.] Natural virtue. A class of precept of which the first four of the five precepts fall.
Pāḷi:
[f.] A line; range; the canon of the Buddhist writings although primarily refers to the language in which the Theravāda school preserved the Canon, and later commentarial works were written.
Paṃsukūla:
[m.] A dust heap. One of the traditional places where mendicants can obtain robes, these robes are called paṃsukūlacīvara and one who wears such robes are known as paṃsukūlika.
Paññā:
[f.] Discernment; insight; wisdom; intelligence; common sense; ingenuity. One of the ten perfections (pāramīs).
Paññā-vimutti:
[f.] Release through wisdom
Papañca:
[m.] An obstacle; impediment; delay; illusion; hindrance to spiritual progress; complication, proliferation, objectification. The tendency of the mind to proliferate issues from the sense of "self." This term can also be translated as self-reflexive thinking, falsification, distortion, elaboration, or exaggeration. In the discourses, it is frequently used in analyses of the psychology of conflict.
Pāramī, pāramitā:
[f.] Completeness; perfection. A group of ten qualities developed over many lifetimes by a bodhisatta, which appear as a group within the Pali canon only in the Jataka ("Birth Stories"). Five of which are shared with the Mahāyāna list of six pāramitā(shown in bold). They include generosity (dāna), virtue (sīla), renunciation (nekkhamma), discernment (paññā), energy/persistence (viriya), patience/forbearance (khanti), truthfulness (sacca), determination (adhiṭṭhāna), good will (mettā), and equanimity (upekkhā).
Parinibbāna:
[nt.] The death after the last life-span of an arahant; particularly refers to the Buddhas death found in DN16 the Maha-parinibbana Sutta.
Parisā:
[f.] A company; following; or assembly. The four groups of the Buddha's following include monks, nuns, laymen, and laywomen. See also sangha; bhikkhu; bhikkhuni; upasaka/upasika.
Pariyatti:
[f.] The Scriptures. Theoretical understanding of Dhamma obtained through reading, study, and learning. See patipatti and pativedha.
Paṭicca-samuppāda:
[m.] Causal genesis; dependent origination; dependent co-arising. A map showing the origination and interplay of factors which result in being trapped in samsara.
Pātimokkha:
[m.] The precepts followed & recited every full and new moon by mendicants consisting of 227 rules for monks (bhikkhus) and 311 for nuns (bhikkhunis) contained in the suttavibhaṅga of the Vinaya. These rules are a table of contents (mātikā) to the suttavibhaṅga, which also includes origin stories to the rules.
Paṭipadā:
[f.] Line of conduct; mode of progress; 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 (dukkha-nirodha-gamini-patipada) the Noble Eightfold Path.
Paṭipatti:
[f.] Conduct; practice; behaviour; spiritual practice; the practice of Dhamma, as opposed to mere theoretical knowledge (pariyatti). See also pativedha.
Paṭivedha:
[m.] Penetration; attainment; comprehension, direct, first-hand realization of the Dhamma. See also pariyatti and patipatti.
Peta:
[adj.] Dead; departed. (m.) a ghost. 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 and massive bellies through which they can never pass enough food to quench their hunger.
Phala:
[nt.] Fruit; nut; result; consequence; fruition; the fruition of any of the four transcendent paths (see magga).
Pīti:
[f.] Joy; rapture; bliss; delight. In meditation, a pleasurable mental quality that is a constituent of jhāna, which is fully developed with the attainment of the second level of jhāna.
Pūjā:
[f.] Veneration; homage; honour; respect; devotional offering or observance. Most commonly, the devotional observances that are conducted particularly in monasteries daily (morning and evening), on uposatha days, or on other special occasions.
Puñña:
[nt.] Merit; skilful intention; worth; the application of right effort that leads to future reward.
Puthujjana:
[m.] A worlding; run-of-the-mill person; ignorant person. Someone who has not yet realized any of the four stages of Awakening.
Q
No Words Beggining With This Letter
R
Rāga:
[m.] colour; hue; dye; lust; attachment.
Rahogata:
[adj.] gone to lonely place.
Rāja:
[m.] king.
Rakkhā:
[f.] protection; safety; shelter.
Ratanattaya:
[nt.] the three precious things. viz. the Buddha, His doctrine, and His community.
Ratanavara:
[nt.] the best of gems.
Raṭṭhapiṇḍa:
[m.] food obtained from the people.
[m.] colour; hue; dye; lust; attachment.
Rahogata:
[adj.] gone to lonely place.
Rāja:
[m.] king.
Rakkhā:
[f.] protection; safety; shelter.
Ratanattaya:
[nt.] the three precious things. viz. the Buddha, His doctrine, and His community.
Ratanavara:
[nt.] the best of gems.
Raṭṭhapiṇḍa:
[m.] food obtained from the people.
S
Sacca:
[nt.] Truth. [adj.] true; real; fact. One of the ten perfections (pāramīs).
Saddhā:
[f.]Conviction, faith; devotion. A confidence in the three refuges that gives one the willingness to put the teachings into practice. This reaches full development upon the attainment of sotāpanna.
Sādhu:
(adv.), well; thoroughly. (ind.), yes; alright. An expression showing appreciation & agreement.
Sagga:
[m.] Heaven, heavenly realm.
Sakadāgāmī:
[m.] Once-returner. A person who has abandoned the first three of the fetters that bind the mind to the cycle of rebirth (see saṃyojana), has weakened the fetters of sensual passion and resistance, and who after death is destined to be reborn in this world only once more.
Sakkāya-diṭṭhi:
[f.] Self view. The view that mistakenly identifies any of the khandha as "self"; the first of the ten fetters (saṃyojana). Abandonment of sakkāya-diṭṭhi is one of the hallmarks of stream-entry (see sotāpanna).
Samādhi:
[m.] Concentration; focus. Specifically the practice of concentrating the mind on a single object resulting in jhāna. In general a focus upon an object in a meditative manner.
Samaṇa [m.] - Samaṇī [f.]:
Contemplative; recluse; mendicant. Someone who who abandons society to find a way of life "in tune" (sama) with truth.
Samaṇera [m.] Samaṇerī [f.]:
Literally, a small samaṇa; a novice monk (nun) who observes ten precepts and who is a candidate for admission to the order of bhikkhus (bhikkhunis). See pabbajjā.
Sampajañña:
[nt.] Alertness; self-awareness; presence of mind; clear comprehension. Often combined with sati.
Saṃsāra:
[m.] Transmigration; faring-on; the round of death and rebirth. See vaṭṭa.
Saṃvega:
[m.] a spiritual sense of anxiety which gives a sense of urgency in practice. This emotion can form in feelings of dismay when one realizes the futility and meaninglessness of life as it is normally lived and from seeing one's own unskilled behaviour as foolish and worthless.
Saṃyojana:
[nt.]Fetter; tie. Something which ties the mind to the worldly cycle of rebirth. There are ten fetters – personal-identification view (sakkāya-diṭṭhi), doubt (vicikiccha), attachment to precepts and practices (sīlabbata-parāmāsa); sensual passion (kāma-rāga), ill-will (vyāpāda); passion for form (rūpa-rāga), passion for formless phenomena (arūpa-rāga), arrogance (māna), restlessness (uddhacca), and ignorance (avijjā).
Sandiṭṭhiko:
[adj.] Self-evident; immediately apparent; visible here and now. An epithet for the Dhamma.
Sangha:
[m.] community; assembly; fraternity. In its widest sense the communities of Buddhist monks and nuns, lay-men and lay-women although the term "parisā" may be more appropriate for this much broader meaning.. A narrower sense it only refers to the mendicant community of either monks or nuns or both. In its narrowest sense the Noble Ones who are firmly on the path to enlightenment or have reached the end of the path. But in each case it only refers to the followers of the Buddha.
Sankhāra:
[m.] Fabrication. Anything physical or mental which is formed or fashioned by conditions, or, more specifically, (as one of the five khandhas) mental-fabrications within the mind where things are combined through proliferation.
Saññā:
[f.] Perception; apperception; sense; recognition. The initial recognition and labelling of something.
Sati:
[f.] Mindfulness; recollection; memory. In some contexts, the word sati when used alone covers alertness (sampajañña) as well.
Satipaṭṭhāna:
[nt.] Foundation of mindfulness; frame of reference; application of mindfulness — refers to one of four areas of meditative attention, namely the body, feelings, mind, and mental phenomena.
Sāvaka:
[m.] someone who heard or is a disciple of the Buddha, especially a noble disciple.
Savaṇa:
[nt.] hearing; the ear.
Sekha:
[m.] Learner; apprentice; one in training. a disciple who has undertook the training to attain arahantship.
Sīla:
[nt.] Virtue; habit; morality; ethics. The training precepts, and ones natural ability to keep them.
Sotāpanna:
[adj.]Stream-winner. Someone who has entered firm qualities of the eightfold path and has abandoned the first three of the ten fetters that tie the mind to the worldly cycle of rebirth.
Sukha:
[nt.] Pleasure; ease; satisfaction. A mental state that reaches full maturity upon the development of the third level of jhāna.
Sutta:
[nt.] Thread; string; discourse. a text of one of the groups of discourses in the suttapiṭaka by the Buddha or disciple.
[nt.] Truth. [adj.] true; real; fact. One of the ten perfections (pāramīs).
Saddhā:
[f.]Conviction, faith; devotion. A confidence in the three refuges that gives one the willingness to put the teachings into practice. This reaches full development upon the attainment of sotāpanna.
Sādhu:
(adv.), well; thoroughly. (ind.), yes; alright. An expression showing appreciation & agreement.
Sagga:
[m.] Heaven, heavenly realm.
Sakadāgāmī:
[m.] Once-returner. A person who has abandoned the first three of the fetters that bind the mind to the cycle of rebirth (see saṃyojana), has weakened the fetters of sensual passion and resistance, and who after death is destined to be reborn in this world only once more.
Sakkāya-diṭṭhi:
[f.] Self view. The view that mistakenly identifies any of the khandha as "self"; the first of the ten fetters (saṃyojana). Abandonment of sakkāya-diṭṭhi is one of the hallmarks of stream-entry (see sotāpanna).
Samādhi:
[m.] Concentration; focus. Specifically the practice of concentrating the mind on a single object resulting in jhāna. In general a focus upon an object in a meditative manner.
Samaṇa [m.] - Samaṇī [f.]:
Contemplative; recluse; mendicant. Someone who who abandons society to find a way of life "in tune" (sama) with truth.
Samaṇera [m.] Samaṇerī [f.]:
Literally, a small samaṇa; a novice monk (nun) who observes ten precepts and who is a candidate for admission to the order of bhikkhus (bhikkhunis). See pabbajjā.
Sampajañña:
[nt.] Alertness; self-awareness; presence of mind; clear comprehension. Often combined with sati.
Saṃsāra:
[m.] Transmigration; faring-on; the round of death and rebirth. See vaṭṭa.
Saṃvega:
[m.] a spiritual sense of anxiety which gives a sense of urgency in practice. This emotion can form in feelings of dismay when one realizes the futility and meaninglessness of life as it is normally lived and from seeing one's own unskilled behaviour as foolish and worthless.
Saṃyojana:
[nt.]Fetter; tie. Something which ties the mind to the worldly cycle of rebirth. There are ten fetters – personal-identification view (sakkāya-diṭṭhi), doubt (vicikiccha), attachment to precepts and practices (sīlabbata-parāmāsa); sensual passion (kāma-rāga), ill-will (vyāpāda); passion for form (rūpa-rāga), passion for formless phenomena (arūpa-rāga), arrogance (māna), restlessness (uddhacca), and ignorance (avijjā).
Sandiṭṭhiko:
[adj.] Self-evident; immediately apparent; visible here and now. An epithet for the Dhamma.
Sangha:
[m.] community; assembly; fraternity. In its widest sense the communities of Buddhist monks and nuns, lay-men and lay-women although the term "parisā" may be more appropriate for this much broader meaning.. A narrower sense it only refers to the mendicant community of either monks or nuns or both. In its narrowest sense the Noble Ones who are firmly on the path to enlightenment or have reached the end of the path. But in each case it only refers to the followers of the Buddha.
Sankhāra:
[m.] Fabrication. Anything physical or mental which is formed or fashioned by conditions, or, more specifically, (as one of the five khandhas) mental-fabrications within the mind where things are combined through proliferation.
Saññā:
[f.] Perception; apperception; sense; recognition. The initial recognition and labelling of something.
Sati:
[f.] Mindfulness; recollection; memory. In some contexts, the word sati when used alone covers alertness (sampajañña) as well.
Satipaṭṭhāna:
[nt.] Foundation of mindfulness; frame of reference; application of mindfulness — refers to one of four areas of meditative attention, namely the body, feelings, mind, and mental phenomena.
Sāvaka:
[m.] someone who heard or is a disciple of the Buddha, especially a noble disciple.
Savaṇa:
[nt.] hearing; the ear.
Sekha:
[m.] Learner; apprentice; one in training. a disciple who has undertook the training to attain arahantship.
Sīla:
[nt.] Virtue; habit; morality; ethics. The training precepts, and ones natural ability to keep them.
Sotāpanna:
[adj.]Stream-winner. Someone who has entered firm qualities of the eightfold path and has abandoned the first three of the ten fetters that tie the mind to the worldly cycle of rebirth.
Sukha:
[nt.] Pleasure; ease; satisfaction. A mental state that reaches full maturity upon the development of the third level of jhāna.
Sutta:
[nt.] Thread; string; discourse. a text of one of the groups of discourses in the suttapiṭaka by the Buddha or disciple.
T
Taṇhā:
[f.] Thirst; lust; attachment; craving — for sensuality, for becoming, or for not-becoming, and the source of Dukkha.
Tāpa:
[m;nt.]The purifying "heat" of meditative practice; austerity.
Tathāgata:
[adj.]This epithet of the Buddha is a hard compound to translate as it could be rendered in one of several different ways;
tatha: [adj.] true; real. (nt.), the truth.
tathā; (adv.) thus; so; in that way; likewise.
āgata: [(pp. of āgacchati), nt.] coming.
gata: [pp. of gacchati] gone; moved; walked; passed; arrived at; having come to a condition.
So it could be thus gone/come one; or the one gone/come to reality. I personally do not believe “come” should be applied to the Buddha, rather, to his arahant disciples who on rare occasions are called Tathāgata also, and prefer based on Iti 112 (the one who beckons others to) come to truth if “come” should be applied, or the one gone to truth. However, other renderings are thus gone and thus come.
Thera [m.] - Therī [f.]
"Elder." An honorific title automatically conferred upon a bhikkhu of at least ten years' standing; and a mahāthera of at least 20 years.
Theragāthā:
[m.] Verses of the Elders Monks.
Therīgāthā:
[f.] Verses of the Elder Nuns.
Theravāda:
[m.]The "Doctrine of the Elders" — the only one of the early schools of Buddhism to have survived into the present; currently the dominant form of Buddhism in Thailand, Sri Lanka, and Burma.
Ti-lakkhaṇa:
Three characteristics inherent in all conditioned phenomena — being inconstant, stressful, and not-self.
Tipiṭaka:
[nt.]The Buddhist (Pali) Canon. Literally, "three baskets," in reference to the three principal divisions of the Canon: the Vinaya Piṭaka (disciplinary rules); Sutta Piṭaka (discourses); and Abhidhamma Piṭaka (abstract philosophical treatises).
Tiratana:
The "Triple Gem" consisting of the Buddha, Dhamma, and Sangha — ideals to which all Buddhists turn for refuge.
Tisaraṇa:
The "Threefold Refuge" — the Buddha, Dhamma, and Sangha.
[f.] Thirst; lust; attachment; craving — for sensuality, for becoming, or for not-becoming, and the source of Dukkha.
Tāpa:
[m;nt.]The purifying "heat" of meditative practice; austerity.
Tathāgata:
[adj.]This epithet of the Buddha is a hard compound to translate as it could be rendered in one of several different ways;
tatha: [adj.] true; real. (nt.), the truth.
tathā; (adv.) thus; so; in that way; likewise.
āgata: [(pp. of āgacchati), nt.] coming.
gata: [pp. of gacchati] gone; moved; walked; passed; arrived at; having come to a condition.
So it could be thus gone/come one; or the one gone/come to reality. I personally do not believe “come” should be applied to the Buddha, rather, to his arahant disciples who on rare occasions are called Tathāgata also, and prefer based on Iti 112 (the one who beckons others to) come to truth if “come” should be applied, or the one gone to truth. However, other renderings are thus gone and thus come.
Thera [m.] - Therī [f.]
"Elder." An honorific title automatically conferred upon a bhikkhu of at least ten years' standing; and a mahāthera of at least 20 years.
Theragāthā:
[m.] Verses of the Elders Monks.
Therīgāthā:
[f.] Verses of the Elder Nuns.
Theravāda:
[m.]The "Doctrine of the Elders" — the only one of the early schools of Buddhism to have survived into the present; currently the dominant form of Buddhism in Thailand, Sri Lanka, and Burma.
Ti-lakkhaṇa:
Three characteristics inherent in all conditioned phenomena — being inconstant, stressful, and not-self.
Tipiṭaka:
[nt.]The Buddhist (Pali) Canon. Literally, "three baskets," in reference to the three principal divisions of the Canon: the Vinaya Piṭaka (disciplinary rules); Sutta Piṭaka (discourses); and Abhidhamma Piṭaka (abstract philosophical treatises).
Tiratana:
The "Triple Gem" consisting of the Buddha, Dhamma, and Sangha — ideals to which all Buddhists turn for refuge.
Tisaraṇa:
The "Threefold Refuge" — the Buddha, Dhamma, and Sangha.
U
Upādāna:
[nt.] Grasping; attachment; fuel; clinging; sustenance for becoming and birth. — attachment to sensuality, to views, to precepts and practices, and to theories of the self.
Upasampadā:
[f.] Full acceptance into the sanga; full ordination as a bhikkhu or bhikkhuni.
Upāsaka[m/nt.]/upāsikā[f.]:
[nt.]One who is comes close; [m/f.]a male/female lay follower.
Upekkhā:
[f.] Equanimity; neutrality; balanced emotional responce. One of the ten perfections (pāramīs) and one of the four "sublime abodes" (brahma-vihāra).
Uposatha:
[m.] Sabbath/observance day. corresponding to the full & new phases of the moon where the mendicants recite the patimokkha rules and lay devotees undertake the precepts and gather to listen to dhamma. There are also minor uposatha days on the waxing and waning quarter moon phases.
[nt.] Grasping; attachment; fuel; clinging; sustenance for becoming and birth. — attachment to sensuality, to views, to precepts and practices, and to theories of the self.
Upasampadā:
[f.] Full acceptance into the sanga; full ordination as a bhikkhu or bhikkhuni.
Upāsaka[m/nt.]/upāsikā[f.]:
[nt.]One who is comes close; [m/f.]a male/female lay follower.
Upekkhā:
[f.] Equanimity; neutrality; balanced emotional responce. One of the ten perfections (pāramīs) and one of the four "sublime abodes" (brahma-vihāra).
Uposatha:
[m.] Sabbath/observance day. corresponding to the full & new phases of the moon where the mendicants recite the patimokkha rules and lay devotees undertake the precepts and gather to listen to dhamma. There are also minor uposatha days on the waxing and waning quarter moon phases.
V
Vassā:
[m.] Rains Retreat. A three month period from July to October, corresponding roughly to the rainy season, in which each monk is required to live settled in a single place and not wander freely about except for certain exceptions.
Vāsanābhāgiya:
Impression. A class of sutta which will later be conductive to entering the path, and are aimed at bringing someone into a skilful way of life.
Vaṭṭa:
[nt.] The cycle of birth, death, and rebirth. This denotes both the death and rebirth of living beings and the death and rebirth of defilement (kilesa) within the mind.
Vedanā: [f.] Sensation; feeling. Commonly depicted as being of four varieties – pleasure, pain, neither pleasure nor pain, & both pleasure and painful. One of four mental aggregates or processes, along with viññaṇa, saññā, and saṅkhāra, described as having both mental and physical aspects. Also one of the dependent origination sequence.
Vesakha:
[m.] The ancient name for the Indian lunar month starting at the full moon of April-May. According to tradition, the Buddha's birth, Awakening, and Parinibbāna each took place on the full-moon night in the month of Visakha.
Vicāra:
[nt.] Investigation; evaluation; sustained thought. In meditation, vicāra is the mental factor that allows one's attention to shift and move about in relation to the chosen meditation object. Vicāra and its companion factor vitakka are fully developed upon reaching the first level of jhāna.
Vijjā:
[f.] Clear knowledge; genuine awareness; science; discerned knowing.
Vimutti:
[f.]Release; freedom; emancipation. The suttas distinguish between two kinds of release. Discernment-release (paññā-vimutti) describes the mind of the arahant, which is free of the āsavas. Awareness-release (ceto-vimutti) is used to describe either the mundane suppression of the kilesas during the practice of jhāna and the four brahma-vihāras [see AN 6.13], or the supramundane state of concentration in the āsava-free mind of the arahant.
Vinaya:
[m.] discipline; the code of monastic discipline; removal. The monastic discipline, spanning six volumes in the PTS text, is one of the three baskets of the Pali canon, whose rules and traditions define every aspect of the bhikkhus' and bhikkhunis' training & way of life from ordination.
Viññana:
[nt.] Consciousness; cognizance; sense; perception; animation. Also one of the four mental aggregates or processes, described as having physical aspect as well; along with saññā, vedanā, and saṅkhāra Vipāka: [m.] The consequence and result of a past volitional action (kamma).
Vipassanā:
[f.] Introspection, insight. Specifically insight into the three characteristics and terms of the four noble truths. Also a modern lay-meditation movement descending from Burma, using the Satipatthana Sutta as its main practice text, although there are a wide variety of teaching styles the name is simply used as a designation, and the techneques share common elements with teachers from outside Burma, even if the names are different or even not named. Viriya: [nt.] Vigour; energy; effort; strength; persistence. One of the ten perfections (pāramīs), the five faculties (bala; see bodhi-pakkhiya-dhamma), and the five strengths/dominant factors (indriya; see bodhi-pakkhiya-dhamma).
Vitakka:
[m.] Directed/initial thought. In meditation, vitakka is the mental factor by which one's attention is applied to the chosen meditation object. Vitakka and its companion factor vicāra is fully developed upon reaching the first level of jhāna.
[m.] Rains Retreat. A three month period from July to October, corresponding roughly to the rainy season, in which each monk is required to live settled in a single place and not wander freely about except for certain exceptions.
Vāsanābhāgiya:
Impression. A class of sutta which will later be conductive to entering the path, and are aimed at bringing someone into a skilful way of life.
Vaṭṭa:
[nt.] The cycle of birth, death, and rebirth. This denotes both the death and rebirth of living beings and the death and rebirth of defilement (kilesa) within the mind.
Vedanā: [f.] Sensation; feeling. Commonly depicted as being of four varieties – pleasure, pain, neither pleasure nor pain, & both pleasure and painful. One of four mental aggregates or processes, along with viññaṇa, saññā, and saṅkhāra, described as having both mental and physical aspects. Also one of the dependent origination sequence.
Vesakha:
[m.] The ancient name for the Indian lunar month starting at the full moon of April-May. According to tradition, the Buddha's birth, Awakening, and Parinibbāna each took place on the full-moon night in the month of Visakha.
Vicāra:
[nt.] Investigation; evaluation; sustained thought. In meditation, vicāra is the mental factor that allows one's attention to shift and move about in relation to the chosen meditation object. Vicāra and its companion factor vitakka are fully developed upon reaching the first level of jhāna.
Vijjā:
[f.] Clear knowledge; genuine awareness; science; discerned knowing.
Vimutti:
[f.]Release; freedom; emancipation. The suttas distinguish between two kinds of release. Discernment-release (paññā-vimutti) describes the mind of the arahant, which is free of the āsavas. Awareness-release (ceto-vimutti) is used to describe either the mundane suppression of the kilesas during the practice of jhāna and the four brahma-vihāras [see AN 6.13], or the supramundane state of concentration in the āsava-free mind of the arahant.
Vinaya:
[m.] discipline; the code of monastic discipline; removal. The monastic discipline, spanning six volumes in the PTS text, is one of the three baskets of the Pali canon, whose rules and traditions define every aspect of the bhikkhus' and bhikkhunis' training & way of life from ordination.
Viññana:
[nt.] Consciousness; cognizance; sense; perception; animation. Also one of the four mental aggregates or processes, described as having physical aspect as well; along with saññā, vedanā, and saṅkhāra Vipāka: [m.] The consequence and result of a past volitional action (kamma).
Vipassanā:
[f.] Introspection, insight. Specifically insight into the three characteristics and terms of the four noble truths. Also a modern lay-meditation movement descending from Burma, using the Satipatthana Sutta as its main practice text, although there are a wide variety of teaching styles the name is simply used as a designation, and the techneques share common elements with teachers from outside Burma, even if the names are different or even not named. Viriya: [nt.] Vigour; energy; effort; strength; persistence. One of the ten perfections (pāramīs), the five faculties (bala; see bodhi-pakkhiya-dhamma), and the five strengths/dominant factors (indriya; see bodhi-pakkhiya-dhamma).
Vitakka:
[m.] Directed/initial thought. In meditation, vitakka is the mental factor by which one's attention is applied to the chosen meditation object. Vitakka and its companion factor vicāra is fully developed upon reaching the first level of jhāna.
W
No Words Beggining With This Letter
X
No Words Beggining With This Letter
Y
Yāgu:
[f.] Rice-gruel.
Yakana:
[nt.] The liver.
Yakkha:
[m.] A demon; demi-god
Yama:
[m.] The king of the dead; Mara.
Yamaloka:
[m.] The world of the dead.
Yathābhūta:
[adj.] Things as they are; reality.
Yathādhammaṃ:
[adv.] According to reality.
Yathākāla:
[m.] Suitable time.
Yobbanamada:
[m.] The pride of youth.
Yoga:
[m.] Connection; bond; endeavour; conjunction; attachment; effort; mixture.
Yogī:
[m.] One who practices spiritual exercise.
Yoniso:
[adv.] Wisely; properly; judiciously; suitably.
Yoniso-manasikāra:
[m.] Proper consideration.
[f.] Rice-gruel.
Yakana:
[nt.] The liver.
Yakkha:
[m.] A demon; demi-god
Yama:
[m.] The king of the dead; Mara.
Yamaloka:
[m.] The world of the dead.
Yathābhūta:
[adj.] Things as they are; reality.
Yathādhammaṃ:
[adv.] According to reality.
Yathākāla:
[m.] Suitable time.
Yobbanamada:
[m.] The pride of youth.
Yoga:
[m.] Connection; bond; endeavour; conjunction; attachment; effort; mixture.
Yogī:
[m.] One who practices spiritual exercise.
Yoniso:
[adv.] Wisely; properly; judiciously; suitably.
Yoniso-manasikāra:
[m.] Proper consideration.
Z
No Words Beggining With This Letter