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Much joy with good deeds.
Anumodanā puñña kusala!

The source of this edition is originated from the book “Buddhist Dictionary”, by late Ven. Nyanatiloka Maha Thera, generously given by Upasika Binh Anson and based on the goodnesd of many. For more details see here.

Abbreviations have been - as far as possible - replaced. (1) To avoid mistakes and to follow the tradition in not short-cutting everthing for productivity and gain. (2) It makes it easier for the reader to access every meaning without the need of learning to much codes and requirement to address this list here. (3) To avoid mistakes from different use of codes. (4) To try to give general known and more accessible references (for example is there no real reason why to use latin numbers), and to bring traditional ways of order and differen modern ways more closer. The original list is enlarged by a third column containing notes to each. Links to resources are refering to Ven. Thanissaros translations and the link-extention .than can be replaced as soon as the implementation of the Tipitaka & Commentary section has proper progressed. Appendix-notes have been put into the single word-articles in ways of foot-notes.

— Samana Johann, 27. August 2018, Aural, Kampuchea

Anumodana puñña kusala.

Buddhist Dictionary Manual of Buddhist Terms and Doctrines, by late Ven. Nyanatiloka Mahathera, (Fourth Revised Edition, edited by late Ven. Nyanaponika Mahathera)

A | B | C | D | E | F | G | H | I | J | K | L | M | N | O | P | Q | R | S | T | U | V | W | XYZ

As a first attempt of an authentic dictionary of Buddhist doctrinal terms, used in the Pāḷi Canon and its Commentaries, this present manual will fill a real gap felt by many students of Buddhism. It provides the reader not with a mere superficial enumeration of important Pāḷi terms and their English equivalents, but offers him precise and authentic definitions and explanations of canonical and post-canonical terms and doctrines, based on Sutta, Abhidhamma and Commentaries, and illustrated by numerous quotations taken from these sources, so that, if anyone wishes, he could, by intelligently joining together the different articles, produce without difficulty a complete exposition of the entire teachings of Buddhism.

As already pointed out by the author in the preface to his Guide through the Abhidhamma Piṭaka (Colombo 1938), there are found in the Abhidhamma Canon numerous technical terms not met with in the Sutta Canon; and again other terms are found only in the Commentaries and not in Sutta and Abhidhamma. The author therefore has made a first attempt - without, however, laying any claim to absolute reliability or completeness in this by no means easy undertaking - to indicate in the Appendix all the terms that in the oldest Sutta texts are either not found at all, or at least not in the same form or meaning, and to set forth how far these are deviations from the older texts, or further developments.

In this connection, the author wishes to state that the often quoted Paṭisambhidāmagga, as well as Niddesa, Buddhavaṁsa and Cariyapiṭaka, though included in the Khuddaka Nikāya of the Sutta Piṭaka, nevertheless bear throughout the character of Commentaries, and though apparently older than the Sutta Commentaries handed down to us in Buddhaghosa's version, must doubtless belong to a later period of origin than the Abhidhamma Canon.

In rendering the terms into English, I often had to differ considerably from the interpretation of Western scholars, and to introduce quite new words. A great number of such earlier translations must be considered partly as totally incorrect, partly as misleading, or at the very least ambiguous. Incorrect are, for instance, the English renderings of nāma-rūpa by 'name and form'; javana (impulsion, i.e. the karmic impulsive moments) by 'apperception', etc.

The expositions concerning the true nature of the 8-fold Path, the 4 Noble Truths, the paṭicca-samuppāda and the 5 groups of existence - doctrines which, with regard to their true nature, have been often misunderstood by Western authors - are sure to come to many as a revelation.

On the doctrine of anattā, or 'egolessness', i.e. the impersonality and emptiness of all phenomena of existence, the author repeatedly felt the necessity of throwing light from every possible point of view, for it is exactly this doctrine which, together with the doctrine of the conditionality of all phenomena of existence, constitutes the very essence of the whole Teaching of the Buddha without which it will be by no means possible to understand it in its true light. Thus the doctrine of impersonality runs like a red thread right through the whole book.

May this little manual provide an ever-helpful companion and vade mecuṁ to all earnest students in their study of the original Buddhist scriptures, and also give to Buddhist authors and lecturers the opportunity of supplementing and deepening their knowledge of the profound teachings of the Buddha!

Should it, for a better understanding, prove necessary to give to certain subjects a more detailed treatment, the carrying out of this task may be reserved for a later edition of this work.

Nyanatiloka
Central Internment Camp
Dehra-Dun, India
28-8-1946

The present revised and enlarged Third Edition was intended to be issued in commemoration of the tenth anniversary of the venerable author's passing away on 28th May 1957. But due to unavoidable circumstances the publication had to be delayed.

It was the venerable author's wish to enlarge the first edition of this work, but when a second edition became necessary, he was prevented from expanding it by the illness to which he later succumbed. It rested, therefore, with his pupil, the present editor, to make, within the original scope and character of the work, such additions and revisions as seemed useful.

Over seventy articles have been expanded and partly rewritten; others were slightly revised; more source references were included, and information on literature for further study of the respective subjects was added to some of the articles. But only very few new words have been added (e.g. anupassanā, ānupubbi-kathā, etc.). This restriction was observed because the venerable author himself thought only of 'a more detailed treatment' of existing articles (see Preface to the 1st ed.) as he obviously wished to preserve the original form and character of the book. It was also considered that the adding of more words such as those coined in later commentarial and Abhidhammic literature, would be superfluous as in the English language such terms will generally be found only in a few scholarly books and translations which themselves give the explanations needed.

This book is chiefly intended for those who study the Buddhist teachings through the medium of the English language, but wish to familiarize themselves with some of the original Pāḷi terms of doctrinal import. They are in the same position as a student of philosophy or science who has to know the terminology of his field, which for common parlance is mostly not less 'unfamiliar' than are the words of the Pāḷi language found in the Dictionary.

Such acquaintance with the Pāḷi terms of the original texts will also be useful to the student for the purpose of identifying the various renderings of them favored by different translators. It is deplorable that there is a considerable multiplication of new English coining for the same doctrinal term. This great variety of renderings has proved to be confusing to those students of Buddhism who are not familiar with the Pāḷi language. Even at this late stage when many translations of Pāḷi texts are in print, it will be desirable if, for the sake of uniformity, translators forgo their preference for their own coining, even if they think them better than others. In any case, doctrinal terms have to be known by definition, just as in the case of philosophical and technical terms in a Western language.

As a small help in the situation described, a number of alternative renderings used by other translators have been included in some articles of this edition. In a very few cases, unacceptable though familiar renderings have been bracketed. The Venerable Nyanatiloka's own preferences have been placed in inverted commas. Generally it may be said that his renderings, based on his comprehensive knowledge of texts and doctrine, are very sound and adequate. Only in a very few cases has the editor changed the author's preferred rendering e.g. 'canker' for āsava (instead of 'bias'), 'right view' for sammā-diṭṭhi (instead of 'right understanding'). The latter change was made for the sake of economizing with the few English equivalents for the numerous Pāḷi synonyms for 'knowing', etc.; and also to avoid having to render the opposite term, micchā-diṭṭhi, by 'wrong understanding'.

This Dictionary appeared also in the author's own German version (published by Verlag Christiani, Konstanz, Germany) and in a French translation made by the late Mme Suzanne Karpeles (published by 'Adyar', Paris, 1961).

Nyanaponika
Kandy, Ceylon
February 1970

Only few and minor revisions have been made to the text of the Fourth Edition which is now issued by the Buddhist Publication Society.

Nyanaponika
Kandy, Sri Lanka
March 1980

➥ abandonmet, contemplation of; paṭinissaggānupassanā, is one of the 18 chief kinds of insight; see vipassanā, further ānāpānasati (16).

➥ abbhokāsikaṅga: 'living in the open air', is one of the ascetic means to purification (see dhutaṅga).

➥ aberration (in morality and understanding): see vipatti.

➥ abhabbāgamana: 'incapable of progressing'.

“Those beings who are obstructed by their evil actions (kamma, see kamma), by their defilements (see kilesa), by the result of their evil actions (see vipāka), or who are devoid of faith, energy and knowledge, and unable to enter the right path and reach perfection in wholesome things, all those are said to be incapable of progressing” Puggalapaññatti 13

According to Commentary the 'evil actions' denote the 5 heinous deeds with immediate result (see ānantarika-kamma), whilst the 'defilements' refer to the 'evil views with fixed destiny' (niyata-micchā-diṭṭhi; see diṭṭhi).

➥ ābhassara: The 'Radiant Ones', are a class of heavenly beings of the fine-material world (rūpa-loka); cf. deva.

➥ abhibhāyatana: the 8 'stages of mastery', are powers to be obtained by means of the kasiṇa-exercises (see kasiṇa). In the Commentary to MN 77, where āyatana is explained by 'means' (kāraṇa) it is said:

“The abhibhāyatana through their counteracting may master (suppress) the adverse states, and by means of higher knowledge they may master the objects of mind.”

They are means for transcending the Sensuous Sphere.

The stereotype text often met with in the Suttas (e.g. DN 11, DN 33; MN 77; AN 8.65; AN 10.29) is as follows:

(1) “Perceiving (blue…, red…, yellow…, white) forms on one's own body, one sees forms externally small ones, beautiful or ugly; and in mastering these one understands: 'I know, I understand.' This is the first stage of mastery.

(2) “Perceiving forms on one's own body, one sees forms externally, large ones …. This is the second stage of mastery.

(3) “Not perceiving forms on one's own body, one sees forms externally, small ones …. This is the third stage of mastery.

(4) “Not perceiving forms on one's own body, one sees forms externally, large ones …. This is the fourth stage of mastery.

(5) “Not perceiving forms on one's own body, one sees forms externally, blue forms, forms of blue color, blue appearance, blue lustre, and mastering these one understands: 'I know, I understand. This is the fifth stage of mastery.”

(6-8) The same is repeated with yellow, red and white forms. As preparatory kasiṇa-object for the 1st and 2nd exercise one should choose on one's own body a small or a large spot, beautiful or ugly, and thereon one should concentrate one's full undivided attention, so that this object after a while reappears as mental reflex or image (see nimitta) and, as it were, as something external. Such an exercise, though appearing quite mechanical, if properly carried out will bring about a high degree of mental concentration and entrance into the 4 absorptions (see jhāna). In the 3rd and 4th exercises the monk by an external kasiṇa-object gains the mental reflexes and absorptions. As objects of the remaining exercises, perfectly clear and radiant colors should be chosen, flowers, cloth, etc.

A kasiṇa-object of small size is said to be suitable for a mentally unsteady nature, one of a large size for a dull nature, a beautiful object for an angry nature, an ugly one for a lustful nature.

In Visuddhi Magga V it is said: “By means of the earth-kasiṇa one succeeds in reaching the stage of mastery with regard to small and large objects …. By means of the blue-kasiṇa one succeeds in causing blue forms to appear, in producing darkness, in reaching the stage of mastery with regard to beautiful and ugly colours, in reaching 'deliverance through the beautiful', etc.” (cf. vimokkha II, 3). The same is also said with regard to the other colour kasiṇas.

➥ abhijjhā: 'covetousness' is a synonym of lobha (see mūla and taṇhā) and is the 8th link of the unwholesome courses of action (see kamma-patha, I).

➥ abhinibbatti: a Sutta term for rebirth; see punabbhava.

➥ abhiññā: The 6 'higher powers', or supernormal knowledge's, consist of 5 mundane (see lokiya) powers attainable through the utmost perfection in mental concentration (see samādhi) and one supermundane (see lokuttara) power attainable through penetrating insight (see vipassanā), i.e. extinction of all cankers (āsavakkhaya; see āsava), in other words, realization of Arahatship or Holiness. They are: (1) magical powers (iddhi-vidha), (2) divine ear (dibba-sota), (3) penetration of the minds of others (ceto-pariya-ñāṇa), (4) remembrance of former existences (pubbe-nivāsānussati), (5) divine eye (dibba-cakkhu), (6) extinction of all cankers (āsavakkhaya).

The stereotype text met with in all the 4 Sutta-collections (e.g. DN 34; MN 4, MN 6, MN 77; AN 3.99; AN 5.23; SN 15.9 and Puggalapaññatti 271, 239) is as follows:

(1) “Now, O Bhikkhus, the monk enjoys the various magical powers (iddhi-vidha), such as being one he becomes manifold, and having become manifold he again becomes one. He appears and disappears. Without being obstructed he passes through walls and mountains, just as if through the air. In the earth he dives and rises up again, just as if in the water. He walks on water without sinking, just as if on the earth. Cross-legged he floats through the air, just like a winged bird.

With his hand he touches the sun and moon, these so mighty ones, so powerful ones. Even up to the Brahma-world he has mastery over his body.

(2) “With the divine ear (dibba-sota) he hears sounds both heavenly and human, far and near.

(3) “He knows the minds of other beings (parassa-ceto-pariya-ñāṇa), of other persons, by penetrating them with his own mind. He knows the greedy mind as greedy and the not-greedy one as not greedy; knows the hating mind as hating and the not-hating one as not hating; knows the deluded mind as deluded and the not-deluded one as not deluded; knows the shrunken mind and the distracted one, the developed mind and the undeveloped one, the surpassable mind and the unsurpassable one, the concentrated mind and the unconcentrated one, the freed mind and the unfreed one.

(4) “He remembers manifold former existences (pubbe-nivāsānussati), such as one birth, two, three, four and five births …. hundred thousand births; remembers many formations and dissolutions of worlds: 'There I was, such name I had …. and vanishing from there I entered into existence somewhere else …. and vanishing from there I again reappeared here.' Thus he remembers, always together with the marks and peculiarities, many a former existence.

(5) “With the divine eye (dibba-cakkhu = yathā-kammūpaga-ñāṇa or cutūpapāta-ñāṇa), the pure one, he sees beings vanishing and reappearing, low and noble ones, beautiful and ugly ones, sees how beings are reappearing according to their deeds (see kamma): 'These beings, indeed, followed evil ways in bodily actions, words and thoughts, insulted the noble ones, held evil views, and according to their evil views they acted. At the dissolution of their body, after death, they have appeared in lower worlds, in painful states of existence, in the world of suffering, in hell. Those other beings, however, are endowed with good action …. have appeared in happy state of existence, in a heavenly world.

(6) “Through the extinction of all cankers (āsavakkhaya) even in this very life he enters into the possession of deliverance of mind, deliverance through wisdom, after having himself understood and realized it.”

4-6 appear frequently under the name of the 'threefold (Higher) Knowledge' (see te-vijjā). They are, however, not a necessary condition for the attainment of sainthood (Arahatta), i.e. of the sixth abhiññā.

Visuddhi Magga XI-XIII gives a detailed explanation of the 5 mundane higher powers, together with the method of attaining them.

In connection with the 4 kinds of progress (see paṭipadā), abhiññā means the 'comprehension' achieved on attainment of the Paths and Fruitions.

➥ abhisamācārika-sīla: 'morality consisting in good behaviour', relates to the external duties of a monk such as towards his superior, etc. ”abhisamācārika-sīla” is a name for those moral rules other than the 8 ending with right livelihood (i.e. 4-fold right speech, 3-fold right action and right livelihood, as in the Eightfold Path) (Visuddhi Magga I; see sacca IV, 3-5).

“Impossible is it, o monks, that without having fulfilled the law of good behaviour, a monk could fulfil the law of genuine pure conduct” AN 5.21

Cf. ādibrahmacariyakasīla.

➥ abhisamaya: 'Truth-realization', is the full and direct grasp of the Four Noble Truths by the Stream-winner (Sotāpanna; see ariya-puggala). In the Commentary the term is represented by 'penetration' (see paṭivedha). Frequently occurring as dhammābhisamaya, 'realization of the doctrine' Cf. SN 13 (Abhisamaya Saṁyuttā) and Paṭisambhidāmagga (Abhisamaya Kathā).

➥ abhisaṅkhāra: identical with the 2nd link of the paṭiccasamuppāda (see also saṅkhāra; under I, 1 or kammaformations).

➥ ability to acquire insight: cf. ugghaṭitaññū, vipacitaññū neyya.

➥ abodes: vihāra. The 4 Divine abodes: brahma-vihāra. The 9 abodes of beings: sattāvāsa.

➥ absence: natthi-paccaya, is one of the 24 conditions (paccaya).

➥ absorption: see jhāna.

➥ abstentions, the 3: virati.

➥ access, Moment of: see javana.

➥ access-concentration: see samādhi.

➥ accumulation (of Kamma): āyūhana.

➥ āciṇṇaka-kamma: habitual kamma; see kamma.

➥ acinteyya: lit. 'That which cannot or should not be thought, the unthinkable, incomprehensible, impenetrable, that which transcends the limits of thinking and over which therefore one should not ponder. These 4 unthinkables are: the sphere of a Buddha (buddha-visaya), of the meditative absorptions (jhāna-visaya), of kamma-result (kamma-vipāka), and brooding over the world (loka-cintā), especially over an absolute first beginning of it (see AN 4.77).

“Therefore, o monks, do not brood over the world as to whether it is eternal or temporal, limited or endless ….

Such brooding, O monks, is senseless, has nothing to do with genuine pure conduct (see ādibrahmacariyaka-sīla), does not lead to aversion, detachment, extinction, nor to peace, to full comprehension, enlightenment and Nibbāna, etc.” SN 56.41

➥ acquired image (during concentration): see nimitta, samādhi, kasiṇa.

➥ action: kamma - Right bodily action: sammā-kammanta; see sacca (IV.4)

➥ adaptability (of body, mental factors and consciousness): kammaññatā; cf. khandha (corporeality) and Table II.

➥ adaptation-knowledge: anuloma-ñāṇa.

➥ adherence: parāmāsa.

➥ adherent: upāsaka.

➥ adhicitta-sikkhā 'training in higher mentality'; see sikkhā.

➥ adhimokkha: 'determination', decision, resolve: is one of the mental concomitants (cetasika) and belongs to the group of mental formations (saṅkhārakkhandha). In MN 111, it is mentioned together with other mental concomitants. See Table II, Table III.

➥ adhipaññā-dhamma-vipassanā: 'insight into things based on higher wisdom', is one of the 18 chief kinds of insight (see vipassanā).

➥ adhipati-paccaya: 'predominance-condition' is one of the 24 conditions (see paccaya); if developed, it is considered as the fourfold road to power (see iddhi-pāda).

➥ adhisīla-sikkhā: 'training in higher morality': see sikkhā.

➥ adhiṭṭhāna, as a doctrinal term, occurs chiefly in two meanings:

1. 'Foundation': four 'foundations' of an Arahat's mentality, mentioned and explained in MN 140: the foundation of wisdom (paññā), of truthfulness (sacca) of liberality (cāga) and of peace (upasama). See also DN 33 and Commentary.

2. 'Determination', resolution, in: adhiṭṭhāna-iddhi, 'magical power of determination' (see iddhi); adhiṭṭhāna-pāramī, 'perfection of resolution' (see pāramī).

➥ ādibrahmacariyaka-sīla: 'morality of genuine pure conduct', consists in right speech, right bodily action and right livelihood, forming the 3rd, 4th and 5th links of the Eightfold Path (see sacca, IV. 3, 4, 5); cf. Visuddhi Magga I. In AN 2.86, it is said:

“With regard to those moral states connected with and corresponding to the genuine pure conduct, he is morally strong, morally firm and trains himself in the moral rules taken upon himself.”

After overcoming the 3 fetters (ego-belief. skeptic doubt and attachment to mere rules and ritual; see saṅyojana) he becomes one who will be 'reborn seven times at the utmost' (see Sotāpanna) and after only seven times more wandering through this round of rebirths amongst men and heavenly beings, he will put an end to suffering.”

➥ ādīnavānupassanā-ñāṇa: 'knowledge consisting in contemplation of misery', is one of the 8 kinds of insight (vipassanā) that form the 'purification of the knowledge and vision of the path-progress' (see visuddhi, VI. 4). It is further one of the 18 chief kinds of insight (see vipassanā).

➥ adosa: 'hatelessness, is one of the 3 wholesome roots (see mūla).

➥ adukkha-m-asukhā-vedanā: 'feeling which is neither painful nor joyful', i.e. indifferent feeling; see khandha, vedanā.

➥ advertence (of mind to the object): āvajjana, is one of the functions of consciousness (see viññāṇa-kicca). Cf. manasikāra.

➥ aeon: kappa.

➥ agati: the 4 'wrong paths' are: the path of greed (chanda), of hate, of delusion, of cowardice (bhaya).

“One who is freed from evil impulses is no longer liable to take the wrong path of greed, etc.” AN 4.17; AN 9.7

➥ age, Old: jarā.

➥ aggregates: khandha.

➥ agility: lahutā.

➥ āhāra: 'nutriment', 'food', is used in the concrete sense as material food and as such it belongs to derived corporeality (see khandha, Summary I.) In the figurative sense, as 'foundation' or condition, it is one of the 24 conditions (see paccaya) and is used to denote 4 kinds of nutriment, which are material and mental:

• 1. material food (kabaliṅkārāhāra),
• 2. (sensorial and mental) impression (phassa),
• 3. mental volition (mano-sañcetanā),
• 4. consciousness (viññāṇa).

1. Material food feeds the eightfold corporeality having nutrient essence as its 8th factor (i.e. the solid, liquid, heat, motion, color, odour, the tastable and nutrient essence; see rūpa-kalāpa).

2. Sensorial and mental impression is a condition for the 3 kinds of feeling (agreeable, disagreeable and indifferent); see paṭiccasamuppāda (6).

3. Mental volition (see = kamma) feeds rebirth; see paṭiccasamuppāda (2).

4. Consciousness feeds mind and corporeality; nāma-rūpa; ib., 2) at the moment of conception” (Visuddhi Magga XI).

Literature (on the 4 Nutriments): MN 9 & Commentary (translation in 'Right Understanding'), MN 38; SN 12.11, SN 12.63, SN 12.64 - The Four Nutriments of Life, Selected texts & Commentary (Wheel 105/106).

➥ āhāra-ja-rūpa: 'Food-produced corporeality'; see samuṭṭhāna.

➥ āhāra-samuṭṭhāna-rūpa: see āhāra-ja-rūpa.

➥ āhāre-paṭikkūla-saññā: 'reflection on the loathsomeness of food', fully described in Visuddhi Magga XI, l.

➥ ahetuka-citta: see hetu.

➥ ahetuka-diṭṭhi: 'view of uncausedness' (of existence); see diṭṭhi.

➥ ahetu-paṭisandhika: see paṭisandhi.

➥ ahiṅsā, (ahiṃsā, avihiṃsā: Skr.):¹⁾ see avihiṁsā.

➥ ahirika-anottappa: 'lack of moral shame and dread', are two of the 4 unwholesome factors associated with all kammically unwholesome states of consciousness, the two others being restlessness (uddhacca) and delusion (moha). Cf. Table II.

“There are two sinister things, namely, lack of moral shame and dread, etc.” AN 2.6

“Not to be ashamed of what one should be ashamed of; not to be ashamed of evil, unwholesome things: this is called lack of moral shame” Puggalapaññatti 59

“Not to dread what one should dread … this is called lack of moral dread” Puggalapaññatti 60

➥ ahosi-kamma: 'ineffective kamma'; p. kamma and ahosi.

➥ ājīva: 'livelihood'. About right and wrong livelihood., see sacca (IV. 5) and micchā-magga (5).

➥ ājīva-pārisuddhi-sīla: 'morality consisting in purification of livelihood', is one of the 4 kinds of perfect morality; see sīla.

➥ akaniṭṭha: the 'Great Ones', i.e. 'Highest Gods', are the inhabitants of the 5th and highest heaven of the Pure Abodes (see Suddhāvāsa ); cf. avacara, deva (II) Anāgāmī.

➥ ākāsa: 'space', is, according to Commentary, of two kinds:

• 1. limited space (paricchinnākāsa or paricchedākāsa),
• 2. endless space (anantākāsa), i.e. cosmic space.

1. Limited space, under the name of ākāsa-dhātu (space element), belongs to derived corporeality (see khandha, Summary I; Dhs 638) and to a sixfold classification of elements (see dhātu; MN 112, MN 115, MN 140). It is also an object of kasiṇa meditation. It is defined as follows:

“The space element has the characteristic of delimiting matter. Its function is to indicate the boundaries of matter. It is manifested as the confines of matter; or its manifestation consists in being untouched (by the 4 great elements), and in holes and apertures. Its proximate cause is the matter delimited. It is on account of the space element that one can say of material things delimited that 'this is above. below, around that' ” Visuddhi Magga XIV, 63

2. Endless space is called in Aṭṭhasālinī, ajatākāsa, 'unentangled', i.e. unobstructed or empty space. It is the object of the first immaterial absorption (see jhāna), the sphere of boundless space (ākāsānañcāyatana).

According to Abhidhamma philosophy, endless space has no objective reality (being purely conceptual), which is indicated by the fact that it is not included in the triad of the wholesome (kusala-tika), which comprises the entire reality. Later Buddhist schools have regarded it as one of several unconditioned or uncreated states (asaṅkhatadhamma) - a view that is rejected in Kathāvatthu (see F. Guide. p. 70). Theravāda Buddhism recognizes only Nibbāna as an unconditioned element (asaṅkhata-dhātu: see Dhammasaṅgaṇi 1084).

➥ ākāsa-dhātu: 'space element'; see above and dhātu.

➥ ākāsa-kasiṇa: 'space-kasiṇa exercise'; see kasiṇa.

➥ ākāsānañcāyatana: 'sphere of boundless space', is identical with the 1st absorption in the immaterial sphere; see jhāna (6).

➥ ākiñcañña-ceto-vimutti: see ceto-vimutti.

➥ ākiñcaññāyatana: see jhāna (7).

➥ akiriyadiṭṭhi: view of the inefficacy of action'; see diṭṭhi.

➥ akuppā-ceto-vimutti: cf. ceto-vimutti.

➥ akuppa-dhamma: 'unshakable', is one who has attained full mastery over the absorptions (see jhāna). In Puggalapaññatti 4 it is said:

“What person is unshakable? If a person gains the meditative attainments of the fine-material and immaterial sphere (rūpāvacara-arūpāvacara); and he gains them at his wish, without toil and exertion; and according to his wish, as regards place, object and duration, enters them or arises from them, then it is impossible that in such a person the attainments may become shaken through negligence. This person is unshakable.”

➥ akusala: 'unwholesome', are all those karmic volitions (kamma-cetanā; see cetanā) and the consciousness and mental concomitants associated therewith, which are accompanied either by greed (lobha) or hate (dosa) or merely delusion (moha); and all these phenomena are causes of unfavourable kamma-results and contain the seeds of unhappy destiny or rebirth. Cf. kamma, paṭiccasamuppāda (1), Table II.

➥ akusala-sādhāraṇa-cetasika:²⁾ 'general unwholesome mental factors associated with all unwholesome actions' (volitions), are four:

• (1) lack of moral shame (ahirika ),
• (2) lack of moral dread (anottappa),
• (3) restlessness (uddhacca),
• (4) delusion (moha).

For (1) and (2) see ahirika-anottappa, for (3) see nīvaraṇa, for (4) mūla.

The corresponding term in the field of wholesome consciousness is Sobhana-sādhāraṇa-cetasika (see Sobhana).

➥ akusala-vitakka: 'unwholesome thoughts' as defined under akusala. In MN 20, five methods of overcoming them are given: by changing the object, thinking of the evil results, paying no attention, analyzing, suppressing.

Translation in The Removal of Distracting Thoughts (Wheel 21).

➥ alcohol prohibition: see surāmeraya-majja-ppamādaṭṭhānā etc.

➥ alms, vow of going for; or to do so without omitting any house: see dhutaṅga, 3, 4.

➥ alms-bowl eater, the practice of the: see dhutaṅga.

➥ alms-giving: dāna.

➥ alms-goer, the practice of the; see dhutaṅga.

➥ alobha: 'greedlessness', is one of the 3 kammically wholesome roots (see mūla).

➥ āloka-kasiṇa: 'light-kasiṇa-exercise'; see kasiṇa.

➥ āloka-saññā: 'perception of light'. The recurring canonical passage reads:

“Here the monk contemplates the perception of light. He fixes his-mind to the perception of the day; as at day-time so at night, and as at night, so in the day. In this way, with a mind clear and unclouded, he develops a stage of mind that is full of brightness.”

It is one of the methods of overcoming drowsiness, recommended by the Buddha to Mahā-Moggallāna (AN 7.58).

According to DN 33, it is conducive to the development of 'knowledge and vision' (see visuddhi), and it is said to be helpful to the attainment of the 'divine eye' (see abhiññā).

➥ altruistic joy: muditā, is one of the 4 sublime abodes (see brahmavihāra).

➥ amata: (Sanskrit amṛta; Pāḷi root mar to die; = Gr. ambrosia): 'Deathlessness' according to popular belief also the gods' drink conferring immortality, is a name for Nibbāna (see Nibbāna), the final liberation from the wheel of rebirths, and therefore also from the ever-repeated deaths.

➥ amoha: 'non-delusion', wisdom, is one of the 3 kammically wholesome roots (see mūla).

➥ anabhijjhā: 'freedom from covetousness', unselfishness; see kammapatha (II. 8).

➥ anabhirati-saññā: see sabba-loke anabhirati-saññā

➥ Anāgāmī: the 'Non-Returner', is a noble disciple (see ariya-puggala) on the 3rd stage of holiness. There are 5 classes of Non-returners, as it is said (e.g. Puggalapaññatti 42-46):

“A being, through the disappearing of the 5 lower fetters (see saṅyojana), reappears in a higher world (see amongst the devas of the Pure Abodes, Suddhāvāsa ), and without returning from that world (into the Sensuous Sphere) he there reaches Nibbāna.

(1) “He may, immediately after appearing there (in the Pure Abodes) or without having gone beyond half of the life-time, attain the holy path for the overcoming of the higher fetters. Such a being is called 'one who reaches Nibbāna within the first half of the life' (antarā-parinibbāyī).

(2) “Or, whilst living beyond half of the lifetime, or at the moment of death, he attains the holy path for the overcoming of the higher fetters. Such a being is called 'one who reaches Nibbāna after crossing half the life-time' (upahacca-parinibbāyī).

(3) “Or, with exertion he attains the holy path for the overcoming of the higher fetters. Such a being is called 'one who reaches Nibbāna with exertion' (sasaṅkhāra-parinibbāyī).

(4) “Or, without exertion he attains the holy path for the overcoming of the higher fetters. Such a being is called 'one who reaches Nibbāna without exertion' (asaṅkhāra-parinibbāyī).

(5) “Or, after vanishing from the heaven of the Aviha-gods (see Suddhāvāsa), he appears in the heaven of the unworried (atappa) gods. After vanishing from there he appears in the heaven of the clearly-visible (Sudassa)-gods, from there in the heaven of the clear-visioned (Sudassī) gods, from there in the heaven of the highest (akaniṭṭha) gods. There he attains the holy path for the overcoming of the higher fetters.

Such a being is called 'one who passes up-stream to the highest gods' (uddhamsota-akaniṭṭha-gāmī).”

➥ analysis of the 4 elements: dhātu-vavatthāna.

➥ analytical doctrine: vibhajja-vāda.

➥ analytical knowledge, the 4 kinds of: paṭisambhidā.

➥ anaññātañ-ñassāmītindriya: is one of the 3 supermundane senses or faculties; see indriya (20).

➥ anantara-paccaya: 'proximity', is one of the 24 conditions (see paccaya).

➥ ānantarika-kamma:³⁾ the 5 heinous 'actions with immediate destiny' are: parricide, matricide, killing an Arahat (Saint), wounding a Buddha, creating schism in the monks' Order.

In AN 5.129 it is said: “There are 5 irascible and incurable men destined to the lower world and to hell, namely: the parricide,” etc. About the 5th see AN 10.35, AN 10.38. With regard to the first crime, it is said in DN 2 that if King Ajātasattu had not deprived his father of life, he would have reached entrance into the path of Stream-entry.

➥ ānantariya: the 'Immediacy', is a name for that concentration of mind which is associated with such insight (see vipassanā) as is present in any one of the 4 kinds of supermundane path consciousness (see ariya-puggala), and which therefore is the cause of the immediately following consciousness as its result or 'fruition' (see phala). According to the Abhidhamma, the path (of the Sotāpanna, etc.) is generated by the insight into the impermanence, misery and impersonality of existence, flashing up at that very moment and transforming and ennobling one's nature forever.

It is mentioned under the name of ānantarika-samādhi in the Ratana Sutta (Snp 1.2, v. 22) and in Paṭisambhidāmagga 1, Ñāṇakathā.

➥ ānāpāna-sati: 'mindfulness on in-and-out-breathing', is one of the most important exercises for reaching mental concentration and the 4 absorptions (see jhāna).

In the Satipaṭṭhāna Sutta (MN 10, DN 22) and elsewhere, 4 methods of practice are given, which may also serve as basis for insight meditation. The 'Discourse on Mindfulness of Breathing' (Ānāpānasati Sutta, MN 118) and other texts have 16 methods of practice, which divide into 4 groups of four. The first three apply to both tranquillity (see samatha) and insight-meditation, while the fourth refers to pure insight practice only. The second and the third group require the attainment of the absorptions.

“With attentive mind he breathes in, with attentive mind he breathes out.

I. (1) “When making a long inhalation he knows: 'I make a long inhalation'; when making a long exhalation he knows: 'I make a long exhalation.'

(2) “When making a short inhalation he knows: 'I make a short inhalation'; when making a short exhalation he knows: 'I make a short exhalation.'

(3) ” 'Clearly perceiving the entire (breath-) body I will breathe in,' thus he trains himself; 'clearly perceiving the entire (breath-) body I will breathe out,' thus he trains himself.

(4) ” 'Calming this bodily function I will breathe in,' thus he trains himself; 'calming this bodily function I will breathe out,' thus he trains himself.

II. (5) ” 'Feeling rapture (pīti) I will breathe in,' thus he trains himself; 'feeling rapture I will breathe out,' thus he trains himself.

(6) ” 'Feeling joy I will breathe in,' thus he trains himself; 'feeling joy I will breathe out,' thus he trains himself.

(7) ” 'Feeling the mental formation (citta-saṅkhāra) I will breathe in,' thus he trains himself, 'feeling the mental formation I will breathe out,' thus he trains himself.

(8) ” 'Calming the mental formation I will breathe in,' thus he trains himself; 'calming the mental formation I will breathe out,' thus he trains himself.

III. (9) ” 'Clearly perceiving the mind (citta) I will breathe in,' thus he trains himself; 'clearly perceiving the mind I will breathe out,' thus he trains himself.

(10) ” 'Gladdening the mind I will breathe in,' thus he trains himself; 'gladdening the mind I will breathe out,' thus he trains himself.

(11) ” 'Concentrating the mind I will breathe in, thus he trains himself; 'concentrating the mind I will breathe out', thus he trains himself.

(12) ” 'Freeing the mind I will breathe in,' thus he trains himself; 'freeing the mind I will breathe out,' thus he trains himself

IV. (13) ” 'Reflecting on impermanence (anicca) I will breathe in,' thus he trains himself; 'reflecting on impermanence I will breathe out,' thus he trains himself.

(14) ” 'Reflecting on detachment (virāga) I will breathe in,' thus he trains himself; 'reflecting on detachment I will breathe out,' thus he trains himself.

(15) ” 'Reflecting on extinction (nirodha) I will breathe in,' thus he trains himself; 'reflecting on extinction I will breathe out,' thus he trains himself.

(16) ” 'Reflecting on abandonment (paṭinissaggānupassanā) I will breathe in, thus he trains himself; 'reflecting on abandonment I will breathe out,' thus he trains himself.”

In MN 118 it is further shown how these 16 exercises bring about the 4 foundations of mindfulness (see Satipaṭṭhāna), namely: 1-4 contemplation of the body, 5-8 contemplation of feeling, 9-12 contemplation of mind (consciousness), 13-16 contemplation of mind-objects. Then it is shown how these 4 foundations of mindfulness bring about the 7 factors of enlightenment (see bojjhaṅga); then these again deliverance of mind (see ceto-vimutti) and deliverance through wisdom (see paññā-vimutti).

Literature: Ānāpānasati Saṁyuttā (SN 54). - Paṭisambhidāmagga Ānāpānakathā - Full explanation of practice in Visuddhi Magga VIII, 145ff. - For a comprehensive anthology of canonical and commentarial texts, see Mindfulness of Breathing, Ñāṇamoli Thera (Kandy: BPS, 1964).

➥ anattā: 'not-self', non-ego, egolessness, impersonality, is the last of the three characteristics of existence (see ti-lakkhaṇa) The anattā -doctrine teaches that neither within the bodily and mental phenomena of existence, nor outside of them, can be found anything that in the ultimate sense could be regarded as a self-existing real ego-entity, soul or any other abiding substance. This is the central doctrine of Buddhism, without understanding which a real knowledge of Buddhism is altogether impossible. It is the only really specific Buddhist doctrine, with which the entire Structure of the Buddhist teaching stands or falls. All the remaining Buddhist doctrines may, more or less, be found in other philosophic systems and religions, but the anattā-doctrine has been clearly and unreservedly taught only by the Buddha, wherefore the Buddha is known as the anattā-vādi, or 'Teacher of Impersonality'. Whosoever has not penetrated this impersonality of all existence, and does not comprehend that in reality there exists only this continually self-consuming process of arising and passing bodily and mental phenomena, and that there is no separate ego-entity within or without this process, he will not be able to understand Buddhism, i.e. the teaching of the 4 Noble Truths (see sacca), in the right light. He will think that it is his ego, his personality, that experiences suffering, his personality that performs good and evil actions and will be reborn according to these actions, his personality that will enter into Nibbāna, his personality that walks on the Eightfold Path.

Thus it is said in Visuddhi Magga XVI:

“Mere suffering exists, no sufferer is found;
The deeds are, but no doer of the deeds is there;
Nibbāna is, but not the man that enters it;
The path is, but no traveler on it is seen.”

“Whosoever is not clear with regard to the conditionally arisen phenomena, and does not comprehend that all the actions are conditioned through ignorance, etc., he thinks that it is an ego that understands or does not understand, that acts or causes to act, that comes to existence at rebirth …. that has the sense-impression, that feels, desires, becomes attached, continues and at rebirth again enters a new existence” Visuddhi Magga XVII, 117

While in the case of the first two characteristics it is stated that all formations (sabbe saṅkhārā) are impermanent and subject to suffering, the corresponding text for the third characteristic states that “all things are not-self” (sabbe dhammā anattā; MN 35, Dhp. 279). This is for emphasizing that the false view of an abiding self or substance is neither applicable to any 'formation' or conditioned phenomenon, nor to Nibbāna, the Unconditioned Element (asaṅkhatā dhātu).

The Anattā-lakkhaṇa Sutta, the 'Discourse on the Characteristic of Not-self', was the second discourse after Enlightenment, preached by the Buddha to his first five disciples, who after hearing it attained to perfect Holiness (Arahatta).

The contemplation of not-self (anattānupassanā) leads to the emptiness liberation (suññatā-vimokkha, see vimokkha). Herein the faculty of wisdom (paññindriya) is outstanding, and one who attains in that way the path of Stream-entry is called a Dhamma-devotee (dhammānusāri; see ariya-puggala); at the next two stages of sainthood he becomes a vision-attainer (diṭṭhippatta); and at the highest stage, i.e. Holiness, he is called 'liberated by wisdom' (paññā-vimutta).

For further details, see paramattha-sacca, paṭiccasamuppāda, khandha, ti-lakkhaṇa, nāma-rūpa, paṭisandhi.

Literature: Anattā-lakkhaṇa Sutta, Vinaya I, 13-14; SN 22.59; translation in Three Cardinal Discourses of the Buddha (Wheel 17). - Another important text on Anattā is the Discourse on the Snake Simile (Alagaddūpama Sutta, MN 22; translation in Wheel 48/49). Other texts in “Path”. - Further: Anattā and Nibbāna, by Ñāṇaponika Thera (Wheel 11); The Truth of Anattā, by Dr. G. P. Malalasekera (Wheel 94); The Three Basic Facts of Existence III: Egolessness (Wheel 202/204)

➥ anatta-anupassanā (anattānupassanā): 'contemplation of not-self' is one of the 18 chief kinds of insight (see vipassanā). See also above.

➥ anattā-saññā: 'perception of not-self'; see AN 6.104; AN 7.48; AN 10.60; Uda 4.1. I

➥ anattā-vāda: the 'doctrine of impersonality'; see anattā.

➥ āneñja: 'imperturbability', denotes the immaterial sphere (arūpāvacara; see avacara); see saṅkhāra. cf. MN 106.

➥ anger: see mūla.

➥ anicca: 'impermanent' (or, as abstract noun, aniccatā, 'impermanence') is the first of the three characteristics of existence (see tilakkhaṇa). It is from the fact of impermanence that, in most texts, the other two characteristics, suffering (dukkha) and not-self (anattā), are derived (SN 22.15; Uda 4.1)

“Impermanence of things is the rising, passing and changing of things, or the disappearance of things that have become or arisen. The meaning is that these things never persist in the same way, but that they are vanishing dissolving from moment to moment” Visuddhi Magga VII, 3

Impermanence is a basic feature of all conditioned phenomena, be they material or mental, coarse or subtle, one's own or external: “All formations are impermanent” (sabbe saṅkhārā aniccā; MN 35, Dhp. 277). That the totality of existence is impermanent is also often stated in terms of the five aggregates (see khandha), the twelve personal and external sense bases (āyatana), etc. Only Nibbāna, which is unconditioned and not a formation (asaṅkhata), is permanent (nicca, dhuva).

The insight leading to the first stage of deliverance, Stream-entry (Sotāpatti; see ariya-puggala), is often expressed in terms of impermanence:

“Whatever is subject to origination, is subject to cessation” see Dhammacakkappavaṭṭana Sutta, SN 46.11

In his last exhortation, before his Parinibbāna, the Buddha reminded his monks of the impermanence of existence as a spur to earnest effort:

“Behold now, Bhikkhus, I exhort you: Formations are bound to vanish. Strive earnestly!” vayadhammā saṅkhārā, appamādena sampādetha; DN 16

Without the deep insight into the impermanence and insubstantiality of all phenomena of existence there is no attainment of deliverance. Hence comprehension of impermanence gained by direct meditative experience heads two lists of insight knowledge: (a) contemplation of impermanence (aniccānupassanā) is the first of the 18 chief kinds of insight; (b) the contemplation of arising and vanishing (udayabbayānupassanā-ñāṇa) is the first of 9 kinds of knowledge which lead to the 'purification by knowledge and vision of the path-progress' (see visuddhi, VI). - Contemplation of impermanence leads to the conditionless deliverance (animitta-vimokkha; see vimokkha). As herein the faculty of confidence (saddhindriya) is outstanding, he who attains in that way the path of Stream-entry is called a faith-devotee (saddhānusārī; see ariya-puggala) and at the seven higher stages he is called faith-liberated (saddhā-vimutta), - See also anicca-saññā.

See The Three Basic Facts of Existence I: Impermanence (Wheel 186/187)

➥ anicca-anupassanā, aniccānupassanā: 'contemplation of impermanence', is one of the 18 chief kinds of insight (see vipassanā).

➥ anicca-saññā: 'perception of impermanence', is defined in the Girimānanda Sutta (AN 10.60) as meditation on the impermanence of the five groups of existence.

“Though, with a faithful heart, one takes refuge in the Buddha, his Teaching and the Community of Monks; or with a faithful heart observes the rules of morality, or develops a mind full of loving-kindness, far more meritorious it is if one cultivates the perception of impermanence, be it only for a moment” AN 10.20

See AN 6.102; AN 7.48; Uda 4.1; SN 22.102.

➥ animitta-ceto-vimutti: see ceto-vimutti.

➥ animittānupassanā: see vipassanā.

➥ animitta-vimokkha: see vimokkha.

➥ añña: 'other', being of the opposite category.

➥ aññā: 'highest knowledge', gnosis, refers to the perfect knowledge of the Saint (Arahat; see ariya-puggala).

The following passage occurs frequently in the Suttas, when a monk indicates his attainment of Holiness (Arahatta):

“He makes known highest knowledge (aññaṁ byākaroti), thus: 'Rebirth has ceased, fulfilled is the holy life, the task is accomplished, and there is no more of this to come.' ”

The 'faculty of highest knowledge' (aññindriya = aññā-indriya; see indriya), however, is present in six of the eight stages of holiness, that is, beginning with the fruition of Stream-Winning (Sotāpatti-phala) up to the path of Holiness (Arahatta-magga). See Dhammasaṅgaṇi (PTS) 362-364, 505, 553; Indriya Vibhaṅga; “Path” 162.

➥ aññāmañña-paccaya: 'mutuality-condition,' is one of the 24 conditions (see paccaya).

➥ aññātāvindriya: 'the faculty of one who knows'; see indriya, 22.

➥ aññindriya: 'the faculty of highest knowledge'; see aññā and indriya, 21.

➥ anottappa: see ahirika.

➥ answering questions: 4 ways of: see pañhā-byākaraṇa.

➥ antarā-parinibbāyī: is one of the 5 kinds of Non-Returners or Anāgāmī.

➥ antinomies: see diṭṭhi.

➥ anuloma-citta: 'adaptation-moment of consciousness', denotes the third of the 4 moments of impulsion (see javana) flashing up immediately before either reaching the absorptions (see jhāna) or the supermundane paths (see ariya-puggala). These 4 moments of impulsion are: the preparation (parikamma), access (upacāra), adaptation (anuloma) and maturity (gotrabhū) moments. For further details, see javana, gotrabhū.

➥ anuloma-ñāṇa: 'adaptation-knowledge' or conformity-knowledge, is identical with the 'adaptation-to-truth knowledge', the last of 9 insight-knowledges (vipassanā-ñāṇa) which constitute the purification of knowledge and vision of the path-progress' (see Cf. Visuddhi Magga VI, 9). Cf. Visuddhi Magga XXI.

➥ anupādisesa-Nibbāna: see Nibbāna, upādi.

➥ anupassanā: 'contemplation' - 4 fold: see Satipaṭṭhāna- 18 fold: see vipassanā. - 7 fold:

“The seven contemplation's:

• (1) Contemplating (formations) as impermanent, one abandons the perception of permanence.
• (2) Contemplating (them) as painful, one abandons the perception of happiness (to be found in them).
• (3) Contemplating (them) as not self, one abandons the perception of self.
• (4) Becoming dispassionate, one abandons delighting.
• (5) Causing fading away, one abandons greed.
• (6) Causing cessation, one abandons originating.
• (7) Relinquishing, one abandons grasping”

Paṭisambhidāmagga I, p. 58

- See also Visuddhi Magga XXI, 43; XXII, 114.

➥ anupubba-nirodha: The 9 'successive extinctions', are the 8 extinctions reached through the 8 absorptions (see jhāna) and the extinction of feeling and perception' (see nirodha-samāpatti), as it is said in AN 9.31 and DN 33:

“In him who has entered the 1st absorption, the sensuous perceptions (kāma-saññā) are extinguished. Having entered the 2nd absorption, thought-conception and discursive thinking (see vitakkavicāra) are extinguished.

Having entered the 3rd absorption, rapture (see pīti) is extinguished. Having entered the 4th absorption, in-and-out breathing (see assāsa-passāsa) are extinguished. Having entered the sphere of boundless space (ākāsānañcāyatana), the corporeality perceptions (rūpa-saññā) are extinguished. Having entered the sphere of boundless consciousness (viññāṇañcāyatana), the perception of the sphere of boundless space is extinguished. Having entered the sphere of nothingness (ākiñcaññāyatana), the perception of the sphere of boundless consciousness is extinguished. Having entered the sphere of neither-perception-nor-non-perception (neva-saññā-nāsaññāyatana) the perception of the sphere of nothingness is extinguished. Having entered the extinction of perception and feeling (saññāvedayitanirodha) perception and feeling are extinguished.”

For further details, see jhāna, nirodha-samāpatti.

➥ anupubba-vihāra: the 9 'successive abodes', are identical with the 9 anupubba-nirodha (see above). In AN 9.33 they are called successive attainments (anupubba-samāpatti).

➥ ānupubbī-kathā: 'gradual instruction', progressive sermon; given by the Buddha when it was necessary to prepare first the listener's mind before speaking to him on the advanced teaching of the Four Noble Truths. The stock passage (e.g. DN 3; DN 14; MN 56) runs as follows:

“Then the Blessed One gave him a gradual instruction - that is to say, he spoke on liberality (see 'giving', dāna), on moral conduct (sīla) and on the heaven (sagga); he explained the peril, the vanity and the depravity of sensual pleasures, and the advantage of renunciation. When the Blessed One perceived that the listener's mind was prepared, pliant, free from obstacles, elevated and lucid; then he explained to him that exalted teaching particular to the Buddhas (buddhānaṁ sāmukkaṅsikadesanā), that is: suffering, its cause, its ceasing, and the path.”

➥ anurakkhaṇa-padhāna: the 'effort to maintain' wholesome states; see padhāna.

➥ anusaya: the 7 'proclivities', inclinations, or tendencies are: sensuous greed (kāma-rāga, see saṅyojana), grudge (paṭigha), speculative opinion (see diṭṭhi), skeptical doubt (see vicikicchā ), conceit (see māna), craving for continued existence (bhavarāga), ignorance (see avijjā) (DN 33; AN 7.11, AN 7.12).

“These things are called 'proclivities' since, in consequence of their pertinacity, they ever and again tend to become the conditions for the arising of ever new sensuous greed, etc.” Visuddhi Magga XXII, 60

Yamaka VII, first determines in which beings such and such proclivities exist, and which proclivities, and with regard to what, and in which sphere of existence. Thereafter it gives an explanation concerning their overcoming, their penetration, etc. Cf. F. Guide VI (vii). According to Kathāvatthu several ancient Buddhist schools erroneously held the opinion that the anusayas, as such, meant merely latent, hence kammically neutral qualities, which however Contradicts the Theravāda conception. Cf. F. Guide V, 88, 108, 139.

➥ anussati: 'recollection', meditation, contemplation. The six recollections often described in the Suttas (e.g. AN 6.10, AN 6.25; DN 33) are: (1) recollection of the Buddha, (2) his Doctrine, (3) his Community of noble disciples, (4) of morality, (5) liberality, (6) heavenly beings (buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati).

(1) “The noble disciple, Mahānāma, recollects thus: 'This Blessed One is holy, a fully Enlightened One, perfected in wisdom and conduct, faring happily, knower of the worlds, unsurpassed leader of men to be trained, teacher of heavenly beings and men, a Buddha, a Blessed One.'

(2) 'Well proclaimed by the Blessed One is the Doctrine (Dhamma), directly visible, with immediate fruit, inviting investigation, leading on to Nibbāna, to be comprehended by the wise, each by himself.'

(3) 'Of good conduct is the Community (Saṅgha) of the Blessed One's disciples, of upright conduct, living on the right path, performing their duties, to wit: the 4 pairs of men or 8 individuals (see ariya puggala). This Community of the Blessed One's disciples is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverence with raised hands, the unsurpassed field for doing meritorious deeds.'

(4) “The noble disciple further recollects his own morality (sīla) which is unbroken, without any breach, undefiled, untarnished, conducive to liberation, praised by the wise, not dependent (on craving or opinions), leading to concentration.

(5) “The noble disciple further recollects his own liberality (cāga) thus: 'Blessed truly am I, highly blessed am I who, amongst beings defiled with the filth of stinginess, live with heart free from stinginess, liberal, open-handed, rejoicing in giving, ready to give anything asked for, glad to give and share with others.'

(6) “The noble disciple further recollects the heavenly beings (devatā): 'There are the heavenly beings of the retinue of the Four Great Kings, the heavenly beings of the World of the Thirty-Three, the Yāmadevas … and there are heavenly beings besides (see deva). Such faith, such morality, such knowledge, such liberality, such insight, possessed of which those heavenly beings, after vanishing from here, are reborn in those worlds, such things are also found in me.' ” AN 3.70; AN 6.10; AN 11.12

“At the time when the noble disciple recollects the Perfect One … at such a time his mind is neither possessed of greed, nor of hate, nor of delusion. Quite upright at such a time is his mind owing to the Perfect One … With upright mind the noble disciple attains understanding of the sense, understanding of the law, attains joy through the law. In the joyous one rapture arises. With heart enraptured, his whole being becomes stilled. Stilled within his being, he feels happiness; and the mind of the happy one becomes firm. Of this noble disciple it is said that amongst those gone astray, he walks on the right path, among those suffering he abides free from suffering. Thus having reached the stream of the law, he develops the recollection of the Enlightened One….” AN 6.10

In AN 1.21 (PTS: I, xvi) and AN 1.27 (PTS: xx. 2) another 4 Recollections are added: Mindfulness on Death (see maraṇa-sati), on the Body (see kāyagatā-sati), on Breathing (see ānāpāna-sati), and the Recollection of Peace (see upasamānussati).

The first six recollections are fully explained in Visuddhi Magga VII, the latter four in Visuddhi Magga VIII.

➥ aparāpariya-vedanīya-kamma, 'kamma bearing fruits in later births'; see kamma

➥ aparihāna-dhamma: 'incapable of relapse', or 'of falling away', namely, with regard to deliverance from some or all fetters of existence (see saṅyojana). Thus all Noble Disciples are called, i.e. all those who have attained any of the 4 Noble Paths to holiness (see ariyapuggala).

With regard to the absorptions (see jhāna), anyone is called 'unrelapsable' who has attained full mastery over the absorptions. See AN 6.62; Puggalapaññatti 6. Cf. akuppa-dhamma.

➥ aparihāniya-dhamma: 'Conditions of Welfare' (lit. of non-decline), for a nation. Seven such conditions are mentioned in the Mahāparinibbāna Sutta (DN 16). They are followed by five sets of 7, and one set of 6 conditions, conducive to the welfare of the Community of Monks, the Saṅgha. Identical texts at AN 7.20-25. To be distinguished from the preceding term, aparihāna-dhamma.

➥ apāya: The 4 'lower worlds'. are: the animal world, ghost world, demon-world, hell. See Visuddhi Magga XIII, 92f.

➥ āpo-dhātu: 'water-element'; see dhātu.

➥ appamāda: 'zeal', non-laxity, earnestness, diligence, is considered as the foundation of all progress.

“Just as all the footprints of living beings are surpassed by the footprint of the elephant, and the footprint of the elephant is considered as the mightiest amongst them, just so have all the meritorious qualities zeal as their foundation, and zeal is considered as the mightiest of these qualities” AN 10.15

Cf. the Chapter on Zeal (Appamāda Vagga) in Dhp., and the Buddha's last exhortation: “Transient are all formations. Strive zealously!” (appamādena sampādetha: DN 16) - In the commentaries, it is often explained as the presence (lit. 'non-absence') of mindfulness (satiyā avippavāsa).

➥ appamānābha: a kind of heavenly being; see deva, (II).

➥ appamāna-ceto-vimutti: see ceto-vimutti.

➥ appamāna-subha: a kind of heavenly being: see deva (II).

➥ appamaññā: The 4 'Boundless States', identical with brahma-vihāra.

➥ appanā-samādhi: 'attainment concentration' or 'full concentration' (from appeti, to fix), is the concentration existing during absorption (see jhāna), whilst the neighbourhood or access-concentration (upacāra-samādhi) only approaches the 1st absorption without attaining it; see samādhi.

➥ appanihita-vimokkha: see vimokkha. - Appaṇihitānupassanā; see vipassanā.

➥ appendants, The 3: kiñcana.

➥ appicchatā: 'having only few wishes', contentedness, is one of the indispensable virtues of the monk; cf. AN 10.181 - AN 10.190, and ariyavaṅsa.

➥ apuññābhisaṅkhāra: see saṅkhāra.

➥ Arahat: see ariya-puggala.

➥ Arahatta-magga: see ariya-puggala.

➥ Arahatta-phala: see ariya-puggala.

➥ ārammaṇa:⁴⁾ 'object'. There are six: visible object, sound, odor, taste, body-impression, mind-object. The mind-object (dhammārammaṇa) may be physical or mental, past, present or future, real or imaginary. The 5 sense-objects belong to the corporeality-group (rūpakkhandha, see khandha).

They form the external foundations for the sense-perceptions, and without them no sense-perception or sense-consciousness (seeing, hearing, etc.) can arise.

Cf. āyatana, paccaya.

➥ ārammaṇādhipati, ārammaṇupanissaya: see paccaya.

➥ ārammaṇupanissaya: see paccaya.

➥ āraññikaṅga: The 'exercise of the forest-dweller', is one of the ascetic purification-exercises (see dhutaṅga).

➥ arising and vanishing (of things). The knowledge consisting in the contemplation of; see visuddhi (VI. 1.).

➥ ariya-iddhi: see iddhi.

➥ ariya-magga: see ariya-puggala.

➥ ariya-puggala: or simply ariya: 'Noble Ones', 'noble persons'.

(A) The 8, ariya-puggala are those who have realized one of the 8 stages of holiness, i.e. the 4 supermundane Paths (magga) and the 4 supermundane Fruitions (phala) of these paths. There are 4 pairs:

• 1. The one realizing the path of Stream-winning (Sotāpattimagga).
• 2. The one realizing the fruition of Stream-winning (Sotāpattiphala).
• 3. The one realizing the path of Once-return (Sakadāgāmiphala).
• 4. The one realizing the fruition of Once-return (Sakadāgāmiphala).
• 5. The one realizing the path of Non-return (Anāgāmimagga).
• 6. The one realizing the fruition of Non-return (Anāgāmiphala).
• 7. The one realizing the path of Holiness (Arahatta-magga).
• 8. The one realizing the fruition of Holiness (Arahatta-phala).

Summed up, there are 4 noble individuals (ariya-puggala): the Stream-Winner (Sotāpanna), the Once-Returner (Sakadāgāmi), the Non-Returner (Anāgāmī), the Holy One (Arahat).

In AN 8.10 and AN 9.16 the gotrabhū is listed as the 9th noble individual.

According to the Abhidhamma, 'supermundane path', or simply 'path' (magga), is a designation of the moment of entering into one of the 4 stages of holiness - Nibbāna being the object - produced by intuitional insight (vipassanā) into the impermanence, misery and impersonality of existence, flashing forth and forever transforming one's life and nature. By 'fruition' (phala) is meant those moments of consciousness which follow immediately thereafter as the result of the path, and which in certain circumstances may repeat for innumerable times during the life-time.

(I) Through the path of Stream-winning (Sotāpatti-magga) one 'becomes' free (whereas in realizing the fruition, one 'is' free) from the first 3 fetters (see saṅyojana) which bind beings to existence in the sensuous sphere, to wit: (1) personality-belief (sakkāya-diṭṭhi; see diṭṭhi), (2) skeptical doubt (see vicikicchā), (3) attachment to mere rules and rituals (sīlabbata-parāmāsa; see upādāna).

(II) Through the path of Once-Return (Sakadāgāmi-magga) one becomes nearly free from the 4th and 5th fetters, to wit: (4) sensuous craving (kāma-cchanda = kāma-rāga; see rāga), (5) ill-will (byāpāda = dosa, see mūla).

(III) Through the path of Non-Return (Anāgāmi-magga) one becomes fully free from the above-mentioned 5 lower fetters.

(IV) Through the path of Holiness (Arahatta-magga) one further becomes free from the 5 higher fetters, to wit: (6) craving for fine material existence (rūpa-rāga), (7) craving for immaterial existence. (arūpa-rāga), (8) conceit (see māna), (9) restlessness (see uddhacca), (10) ignorance (see avijjā).

The stereotype Sutta text runs as follows:

(I) “After the disappearance of the three fetters, the monk has won the stream (to Nibbāna) and is no more subject to rebirth in lower worlds, is firmly established, destined for full enlightenment.

(II) “After the disappearance of the three fetters and reduction of greed, hatred and delusion, he will return only once more; and having once more returned to this world, he will put an end to suffering.

(III) “After the disappearance of the five fetters he appears in a higher world, and there he reaches Nibbāna without ever returning from that world (to the sensuous sphere).

(IV) “Through the extinction of all cankers (āsava-kkhaya) he reaches already in this very life the deliverance of mind, the deliverance through wisdom, which is free from cankers, and which he himself has understood and realized.”

For the various classes of Stream-winners and Non-Returners, see Sotāpanna, Anāgāmī.

(B) The sevenfold grouping of the noble disciples is as follows:

(1) the faith-devotee (saddhānusārī), (2) the faith-liberated one (saddhāvimutta), (3) the body-witness (kāya-sakkhī), (4) the both-ways-liberated one (ubhato-bhāga-vimutta), (5) the Dhamma-devotee (dhammānusārī), (6) the vision-attainer (diṭṭhippatta), (7) the wisdom-liberated one (paññā-vimutta). This group of seven noble disciples is thus explained in Visuddhi Magga XXI, 73:

(1) “He who is filled with resolution (adhimokkha) and, in considering the formations as impermanent (anicca), gains the faculty of faith, he, at the moment of the path to Stream-winning (ariya-puggala 1) is called a faith-devotee (saddhānusārī); (2) at the seven higher stages (ariya-puggala 2-8) he is called a faith-liberated one (saddhā-vimutta).

(3) He who is filled with tranquility and, in considering the formations as miserable (dukkha), gains the faculty of concentration, he in every respect is considered as a body-witness (kāya-sakkhī).

(4) He, however, who after reaching the absorptions of the immaterial sphere has attained the highest fruition (of Holiness), he is a both-ways-liberated one (ubhato-bhāga-vimutta).

(5) He who is filled with wisdom and, in considering the formations as not-self (anattā), gains the faculty of wisdom, he is at the moment of Stream-winning a Dhamma-devotee (dhammānusārī), (6) at the later stages (ariya-puggala 2-7) a vision-attainer (diṭṭhippatta), (7) at the highest stage (ariya-puggala 8) a wisdom-liberated one (paññāvimutta).”

- Further details about the body-witness, the both-ways-liberated one and the wisdom-liberated one, see under the three Pāḷi terms. Cf. also MN 70; AN 9.44; SN 12.70; Paṭisambhidāmagga II, p. 33, PTS.

➥ ariya-sacca: The Four 'Noble Truths'; see sacca.

➥ ariya-vaṅsa: The four 'noble usage's', are: contentedness (of the monk) with any robe, contentedness with any alms-food, contentedness with any dwelling, and delight in meditation and detachment. In the Ariya-vaṅsa Sutta, (AN 4.28) and similarly in DN 33, it is said:

“Now the monk is contented with any robe, with any alms-food, with any dwelling, finds pleasure and enjoyment in mental training and detachment. But neither is he haughty on that account, nor does he look down upon others. Now, of a monk who herein is fit and indefatigable, who remains clearly conscious and mindful, of such a monk it is said that he is firmly established in the ancient, noble usage's known as the most lofty ones.”

Full translation of Ariya-vaṅsa Sutta in Wheel 83/84.

➥ ariya-vihāra: see vihāra.

➥ arūpa-bhava: see bhava, loka.

➥ arūpa-jjhāna: see jhāna.

➥ arūpa-kkhandha: The four 'immaterial groups' of existence are: feeling, perception, mental formations, consciousness; see khandha.

➥ arūpāvacara: see avacara.

➥ āruppa: see jhāna.

➥ asaṅkhāra-parinibbāyī: The 'one reaching Nibbāna without exertion', is one of the five classes of Non-Returners (see Anāgāmī).

➥ asaṅkhārika-citta: an Abhidhamma term signifying a 'state of consciousness arisen spontaneously', i. e. without previous deliberation, preparation, or prompting by others; hence: 'unprepared, unprompted'. This term and its counterpart (see sasaṅkhārikacitta), probably go back to a similar distinction made in the Suttas (AN 4.171; “Path” 184). See Table I; examples in Visuddhi Magga XIV, 84f.

➥ asaṅkhata: The 'Unformed, Unoriginated, Unconditioned' is a name for Nibbāna, the beyond of all becoming and conditionality.

➥ asañña-satta: The 'unconscious beings', are a class of heavenly beings in the fine-material world; see deva (II). “There are, o monks, heavenly beings known as the unconscious ones. As soon, however, as in those beings consciousness arises, those beings will vanish from that world. Now, o monks, it may happen that one of those beings after vanishing from that world, may reappear in this world….” (DN 24). Further details, see Kathāvatthu, Yamaka (F. Guide, pp. 68, 79, 96 ff.).

➥ āsava: (lit: influxes), 'cankers', taints, corruption's, intoxicant biases. There is a list of four (as in DN 16, Paṭisambhidāmagga, Vibhaṅga): the canker of sense-desire (kāmāsava), of (desiring eternal) existence (bhavāsava), of (wrong) views (diṭṭhāsava), and of ignorance (avijjāsava).

A list of three, omitting the canker of views, is possibly older and is more frequent in the Suttas, e.g. in MN 2, MN 9, DN 33; AN 3.59, AN 3.67; AN 6.63. - In Vibhaṅga (Khuddakavatthu Vibhanga) both the 3-fold and 4-fold division are mentioned. The fourfold division also occurs under the name of 'floods' (ogha) and 'yokes' (yoga).

Through the path of Stream-Entry, the canker of views is destroyed; through the path of Non-Returning, the canker of sense-desire; through the path of Arahatship, the cankers of existence and ignorance. MN 2 shows how to overcome the cankers, namely, through insight, sense-control, avoidance, wise use of the necessities of life, etc. For a commentarial exposition, see Aṭṭhasālinī Translation I, p. 63f: II, pp. 475ff.

Khīṇāsava, 'one whose cankers are destroyed', or 'one who is canker-free', is a name for the Arahat or Holy One. The state of Arahatship is frequently called āsavakkhaya, 'the destruction of the cankers'. Suttas concluding with the attainment of Arahatship by the listeners, often end with the words: “During this utterance, the hearts of the Bhikkhus were freed from the cankers through clinging no more” (anupādāya āsavehi cittāni vimucciṅsūti).

➥ āsavakkhaya: see above.

➥ ascending insight: see vuṭṭhāna-gāminī-vipassanā.

➥ ascetic purification practices: see dhutaṅga.

➥ asekha: (lit.: 'not-learner'; see sekha), a disciple 'perfected in training', one beyond training, an adept. This is a name for the Arahat, the Holy One (see ariya-puggala), since he has reached the perfection in higher moral training, higher mind training and higher wisdom training (see sikkhā) and needs no longer to train himself therein.

➥ āsevana-paccaya: 'repetition', is one of the 24 conditions (see paccaya).

➥ asmi-māna: (lit.: 'I am'-conceit), 'ego-conceit', may range from the coarsest pride and self-assertion to a subtle feeling of one's distinctiveness or superiority that persists, as the 8th fetter (see saṅyojana), until the attainment of Arahatship or Holiness. It is based upon the comparison of oneself with others, and may, therefore, manifest itself also as a feeling of inferiority or the claim to be equal (see māna). It has to be distinguished from 'ego-belief' (see sakkāya-diṭṭhi) which implies a definite belief or view (diṭṭhi) concerning the assumption of a self or soul, and, being the 1st of the fetters, disappears at attainment of Stream-Entry (Sotāpatti; see ariya-puggala).

“Even when the five lower fetters have vanished in a noble disciple, there is still in him, with regard to the five groups of clinging, a slight undiscarded measure of the conceit 'I am', of the will 'I am', of the proclivity 'I am' ” SN 22.89, - see māna

➥ assāsa-passāsa: 'in-and-out-breathing', are corporeal or physical functions or 'formations' (kāya-saṅkhāra), whilst thought-conception and discursive thinking (vitakka and vicāra) are called verbal functions (vacī-saṅkhāra), see saṅkhāra (2). In-and-out-breathing forms one of the 6 aspects of the wind-element (see dhātu). Cf. MN 62.

➥ association: sampayutta-paccaya, is one of the 24 conditions (see paccaya).

➥ asubha: 'impurity', loathsomeness, foulness. - In Visuddhi Magga VI, it is the cemetery contemplations (see sīvathika) that are called 'meditation-subjects of impurity' (asubha-kammaṭṭhāna; see bhāvanā).

In the Girimānanda Sutta (AN 10.50), however, the perception of impurity (asubha-saññā) refers to the contemplation of the 32 parts of the body (see kāya-gatā-sati). The contemplation of the body's impurity is an antidote against the hindrance of sense-desire (see nīvaraṇa) and the mental perversion (see vipallāsa) which sees what is truly impure as pure and beautiful. See SN 46.51; AN 5.36, Dhp. 7, Dhp. 8; Snp 1.11ff. - The Five Mental Hindrances (Wheel 26), pp. 5ff.

➥ asura: 'demons', titans, evil ghosts, inhabiting one of the lower worlds (see apāya).

➥ atappa: 'the unworried', is the name of a class of deities (see deva,) inhabiting the first of the five Pure Abodes (see Suddhāvāsa ), in which the Anāgāmī has his last rebirth.

➥ atimāna: 'superiority-conceit'; see māna.

➥ attā: 'self, ego, personality, is in Buddhism a mere conventional expression (vohāradesanā), and no designation for anything really existing; see paramattha-desanā, anattā, puggala, satta, jīva.

➥ attachments: see parāmāsa.

➥ atta-diṭṭhi (-vāda): 'ego-belief', 'personality-belief', see diṭṭhi.

➥ attainment-concentration: appanā-samādhi; see samādhi.

➥ attainments, 'The 8 attainments'; see samāpatti.

➥ atta-kilamatha: 'self-mortification', is one of the two extremes to be avoided, the other extreme being addiction to sensual pleasures (kāma-sukha), whilst the Noble 8-fold Path constitutes the Middle Path (see majjhima-paṭipadā).

See the Buddha's first sermon, “The Establishment of the Realm of Dhamma” (Dhamma-cakkappavaṭṭana-Sutta).

➥ atta-saññā (atta-citta, atta-diṭṭhi): 'perception (consciousness, view) of an ego', is one of the 4 perversions (see vipallāsa).