Pali English Grossary

8/10/2019 Pali English Grossary

1/30

A

abdhaM The fact to be free from all hindrances, all interdictions.abbhna

N [Reintegration (within the sagha)]. Procedure designed for reintegrating a bhikkhu who has gotentirel !urified from a sagh"disesa. This !rocedure enables to reacce!t him full within thecommunit and to consider him again the same as other bhikkhus.abhidhammaM [#u!erior, to face (sth) (abhi)$ stud of realit (dhamma)]. #u!reme science on realit. Third basketof ti!iaka, the abhidhamma is the !urel theoretical !art of it. %t does detail forth a full descri!tion ofe&erthing that can be !ercei&ed and all the functioning that realit is made of.abhijjM ['o&etousness, greed].abhia

[*traordinar knowledge]. 'a!acit of the mind to de&elo! some s!ecific &isions and !schical!owers.The abhi++"s do take !lace into the sha!e of remembrance of former rebirths, !enetration of othersthoughts, the ca!acit to tra&el underground or in the air, or to !roceed (b means of the mind) to otherworlds, such as the ones of the de&as or hells. This set of si* forms of knowledge can onl bede&elo!ed after the fourth -h"na has been reached, and onl b an arahanta.abrahmacariy

N [bsence of chastit]. #e*ual acti&it.adhimokkhaM /ecision, determination.adhogama

M [0nder, below].dinavaM The fact to become aware of the !erishable character of all things.adinna[That which has not been gi&en].adinndn

N [To take what is not gi&en]. Theft.adihna

N /etermination. act to decide and to stick to a training into a certain kind of conduct or to somemoral !rinci!les.

aggasvakaM [/isci!le (s"&aka) su!reme (agga)]. The aggas"&akas are 1uddhas two main disci!les (2enerable#"ri!uttara and 2enerable Moggal"na).aghaM 3 N Po&ert. #tain, defilement.ahirika

N bsence of feeling of shame. The fact to be unmo&ed b moral shame. Not to feel anembarassment whatsoe&er regarding misconduct.jva

N [Means of li&elihood]. Means to earn ones li&ing.

akusala

4


2/30

T [(That which is ) bad, im!ro!er] N /emerit caused b a negati&e action, a negati&e word or anegati&e intention, which does forcibl generate a !ainful conse5uence, whether in thos !resent life orthe followings, for the one who does commit it.ll negati&e actions are akusalas.There do e*ist fi&e akusalas (!a+c"nantari"ka) that do !re&ent one from realising nibb"na in this

!resent life6 m"tu "taka

7illing ones mother !hitu "taka

7illing ones father arahanta "taka

7illing an arahanta lohitu!!a taka

To inflict an haematoma to a 1uddha (it is im!ossible to kill a 1uddha) sagha bhedaka

To create a schism or a conflict within the sagha

angmi[The one who ne&er returns]. %t does in&ol&e the third stage of realisation among the four that theari"s do reach.s its definition stresses it out , the one who does e*!erience this stage will be reborn into a s!ecifics!here where do dwell onl an"g"mis or arahantas (unless the stage of arahanta is reached at dingtime), but ne&er more in an an other s!here of e*istence whatsoe&er. %n this s!here of an"g"mis,de&oid of an material senses, ha&ing nothing else to do sa&e obser&ing !henomena, all the an"g"mis

become arahantas, and thus enter into !arinibb"na at the com!letion of this e*istence.npna

N ir entering and going out (while breathing).nptimokkha[uthorit ("n")$ that which does watch his conduct (!"timokkha)]. #tatement of the rules of the

!"timokkha made b 1uddha himself.anatta

N 'haracteristic of absence of essential characteristic or self8inherent e*istence within all things.mong all the things that do e*ist in the uni&erse, none do e*ist b itself. n ob-ect or being can benothing else than a com!ound of elements that undergo ceaseless modifications and which arethemsel&es the outcome of a large number of conditions. s a conse5uence, nothing can be controled$neither material ob-ects, nor consciousnesses. anatta is the third among the three characteristics.#ee also6 anattaanesan %m!ro!er wa to co&et things (belongings). There are twent one of them.agamagnusrM #et of entrances and e*its of the bodil air.aniccaT [That doesnt last]. 'haracteristic of im!ermanence in all things.anicca is an unesca!able law owing to the fact that all that which does a!!ear in the world or toconsciousness must forcibl ha&e an origination, a certain duration and enter un stage of deca. 9erewe deal with the second among the three characteristics.#ee also6 aniccaaniyata0ndefined fault. :ffence committed in a wa such that it creates an ambiguous situation$ a witnessknows that there has been a transgression, without being able to s!ecif which one. There are ;

aniatas.#ee also6 The ; aniatasanottappa

N bsence of fear.;
http://en.dhammadana.org/dhamma/3_characteristics/anatta.htmhttp://en.dhammadana.org/dhamma/3_characteristics/anicca.htmhttp://en.dhammadana.org/sangha/vinaya/227/2an.htmhttp://en.dhammadana.org/dhamma/3_characteristics/anatta.htmhttp://en.dhammadana.org/dhamma/3_characteristics/anicca.htmhttp://en.dhammadana.org/sangha/vinaya/227/2an.htm


3/30

anulomaN That which is con&enient.

anumnaN 7nowledge of a fact out of sus!icion. *istence of something or a fact, guessed owing to theknowledge of e*ternal elements or information.anupdisesa

M *tinction of the bod.apatti [rri&al].patti :ffence committed b a bhikkhu. n breach of the &inaa is an "!atti.apyaT [/e&oid of ha!!iness]. . (a&i--"sa&a)savakkhayaN The fact to ha&e no more kiles"s.asssa

=


4/30

M [ir which is coming out].

asubhaN [/is!leasing]. /is!leasing thing. Re!ulsi&e and disgusting character of something.asuraM #!ecific kind of being. #ome of them li&e in the highest s!here of e*istence of the a!"as (betweenthe one of humans and the one of animals) while others in the set of the world de&as. n ordinar

human being cannot glim!se an asura.atiritaProcedure consisting in considering food as a bhikkhus lefto&ers so that a bhikkhu can continue eatingafter ha&ing refused to be ser&ed.atta

N [#elf8inherent entit]. That which rests u!on itself. #elf8inherent e*istence of a thing.attnuvdaM [#elf (atta)$ To address re!roaches (anu&"da)]. The fact to address re!roaches to oneself. #elf8criticism arising out regrets owing to a bad action.attasammpaidhi

N [#elf (atta)$ good, correct (samm")$ master (a!aidhi)]. The fact to be self8disci!lined, to controloneself in order to !reser&e a good &irtue.attavdaM [#elf8inherent entit (atta)$ con&iction (&"da)]. %dea according to which we e*ist b oursel&es.attavdupdna

N [#elf8inherent entit (atta)$ con&iction (&"da)$ greed (u!"d"na)].


5/30

The five balas

4. saddh"6 faith;. &@ria6 effort=. sati6 attention>. sam"dhi6 concentrationB. !a++"6 wisdom

bhadanta

[2enerable, &enerable !erson].bhaga

N The fact to dee!l !ercei&e the !erishable character of all things.bhanteM Term of calling that a bhikkhu utilises towards another bhikkhu (usuall ha&ing a higher rank inseniorit). Res!ectful wa and substitute of a !ersonal !ronoun of the second !erson while addressinga bhikkhu.bhava

N [Cife]. *istence. 1ecoming.bhvan

[Progression, de&elo!ment of the concentration]. Training ling in de&elo!ing the concentration.bhayaN 2ision of a danger caused b the obser&ation of mental and !hsical !henomena.bhikkhuM [ being who renounces (the !leasures of the world)]. The most often, this term refers to 1uddhasdisci!les, to the members of the sagha. To be a bhikkhu, one should gi&e u! all worldl !ossessionse*ce!t a bowl, a robe and a few utensils such as a raDor, a tooth brush, a water filter, etc. :ne shouldthen !erform a s!ecific ceremon that does unfold according to the rules of the a!!ro!riatekamma&"c", within a s@m", in the !resence of at least fi&e bhikkhus, and !ositi&el answer fifteen5uestions.1asicall, this term defines the one who seeks detachment and stri&es to follow this !ath (with a

sha&en head or not). The bhikkhu is someone who abandons all enter!rises and e&erthing that canbring some en-oment, !ossessions or fame. 9e relentlessl trains for liberation and remains &igilantand attenti&e to e&erthing that a!!ears to his mind. The rest of the time, he studies and teaches thedhamma.#ee also6 The monksbhikkhun female bhikkhu (see abo&e).ollowing the strong insistence of his aunt (Mah" Pa-"!ati


6/30

buddhaT3M [The one who knows]. :mniscient. The one who does reach b himself the knowledge of the four

Noble Truths. Perfect 1eing, 1uddha.bypdaM [9atred, male&olence].

CcetasikaM3N [#tate of mind]. Mental factor.cetiyaM Monument intended to remind the dhamma. %deall, a cetia is a reli5uar, but it can also set te*tsor e&erthing.cetopariyaaM 7nowledge that enables to !ercei&e others thoughts.chandaM [Might, wish, desire].cint

[Reflection, analsis].citta[mind, thought].cittnupassan Turning of the attention to consciousness moment after moment.cvara

N Piece of cloth used b a bhikkhu. Robe (e*clusi&el for a bhikkhu).ca

N [#mall].

dhaM [Pond].dna

N


7/30

desanTo !erform desan", to a bhikkhu, is a means to !urif his faults (a!art from some !"r"-ikas andsagh"disesas) that he has committed on !ur!ose or not.To that sake, he Gun&eilsG these faults b uttering a formula before in the !resence of another bhikkhuwho will, on his turn, will also un&eil his own. 0suall, the bhikkhus do it once a da. %t is &eressential to do desan" -ust before the reading of the !"timokkha so that all the bhikkhus do culti&ate a

!ure s@la at this &er stage.

#ee also6 The desan"devaM 1eing dwelling in the s!here of e*istence bearing the same name and which is su!erior to the one ofhumans. de&a is endowed with far subtler and more refined sensuous !erce!ti&e faculties than the ones ofhumans. There do e*ist si* different categories of de&as. The indi&iduals !ertaining to the lowestcategor can e*!ect to li&e u! to nine millions of ears and the ones !ertaining to the loftiest, u! tonine billions two hundred si*teen millions of ears. de&a does en-o a tremendous comfort. ll hisneeds are being fulfilled in such an eas wa that he absolutel has no effort to do to satisf them.Most of humans dream to e*!erience these kinds of li&ing conditions as the ceaselessl go after

!leasure. #uch a re-oicing life 5ualit as the one of a de&a is dangerous as in no wise does it stir u!within those beings (e*ce!t a few e*ce!tional cases) an interest into the !ath to detachment, which ismeant for eradicating suffering. %n s!ite of the a!!earances, suffering is being e*!erienced, at anela!sing moment, among all the beings of each s!here of e*istence. Thus, the kind of life which is led

b a de&a widel !rom!ts him to be rooted into ignorance.dev emale counter!art of de&a (see this world).dhammaM [Realit, thing]. Nature of all things. That which 1uddha has taught (a!art from the &inaa). #tudof realit. 'onsciousness. &er moment of consciousness which does a!!ear in the mind is adhamma. /etachment and deli&erance from the world.

The term dhamma can also sometimes refer to nibb"na. Practice, training.#ee also6 dhammadhammadnaM [


8/30

dhutagaN [bandon (dhuta)$ state of mind (aga)] [bandon of mental defilements]. The thirteen dhutagasare a set of ascetic !ractices taught b 1uddha. the are meant for reducing the attachments of the onewho obser&e them, through a training ling in reducing to the least material comfort, foodconsum!tion and the use of robes.'ontraril to the !"timokkha, the bhikkhus are not under com!ulsion to obser&e the dhutagas.ccording to his ca!acities or determination, e&erone is free to !ractice one, se&eral, all or none of

them.#ee also6 The 4= ascetic !racticesdibbaM de&a (see this word).dibbacakkhu

N [e of de&a]. 7nowledge enabling to see e&erthing from all sides and distances.dibbasotaM [ar of de&a]. 7nowledge enabling to hear e&erthing from all sides and distances.dihi [#ight, &ision of things, belief].

dihupdnaN [2ision (dihi)$ eagerness (u!"d"na)]. agerness towards beliefs.

dosaM Re!ulsion, hatred, anger.dubbacaT Rude language. ggressi&e and &iolent s!eech.dubbhsitaT 1ad s!eech. ault due to unwholesome s!eech (untruthful, hurtful, &ulgar or futile s!eech).duggatiM 1ad destination. Rebirth in some distressing and !itiful stages of being.

dukkaracariyaN ustere !ractices. Practice in e*treme destitution. act to !ractise with a com!lete determination,being detrimental to ones bod, and e&en ones life.dukkaaT ault due to unwholesome action.#ee also6 The dukkatas and the dubbh"sitasdukkhaT 'haracteristic of dissatisfaction inherent to all things. 'om!ound of all that which doesnt bring acom!lete and lasting satisfaction.dukkha does manifest in se&eral sha!es6 :rdinar suffering (!ain), dissatisfaction incurred when notobtaining that which we desire, the dissatisfaction to undergo that which we are a&erse to, and the fact

to e*!erience sensations, e&en !leasurable ones as on one side, we cannot !re&ent them from beingfleeting b nature, as the inesca!abl enter a stage of deca and the other, their occurence is but theconse5uence of dis!leasurable sensations.dukkha is the first of the three characteristics.#ee also6 dukkhaduhulla

N [%nferior].dvra

N [:!ening]. #ensor door.

!ekaggat

I
http://en.dhammadana.org/sangha/dhutanga.htmhttp://en.dhammadana.org/sangha/vinaya/other_faults.htm#ch-----2.htmhttp://en.dhammadana.org/dhamma/3_characteristics/dukkha.htmhttp://en.dhammadana.org/sangha/dhutanga.htmhttp://en.dhammadana.org/sangha/vinaya/other_faults.htm#ch-----2.htmhttp://en.dhammadana.org/dhamma/3_characteristics/dukkha.htm


9/30

[ocussing of the mind on a single !oint].etadagga

N The one that is the best . The most gifted, the noblest, the most 5ualified, the most com!etent (in as!ecific field).

"gaabhojanaood im!ro!erl acce!ted b one or se&eral bhikkhus, according to the &inaa (see !"cittia =;).gaaM 3 'heek.garudhamma#et of the eight !oints that the bhikkhun@s are su!!osed to obser&e within the sagha. 9ere, we dealwith the eight conditions that 1uddha has laid down for women, while enabling them to found afeminine sagha. These conditions are meant for culti&ating health relationshi!s between the twocommunities and securing the safet of the bhikkhun@s. The eight garudhammas6

4. ?hate&er his rank of seniorit might be (e&en if ha&ing reached a hundred ears), a bhikkhun@

must alwas !a res!ects that ought to be to be !aid to bhikkhus of all ranks of seniorit (e&ento the ones who integrated the sagha the &er same da), such as res!ectfull saluting him, tostand before him and to raise and -oin ones !alms.

;. The bhikkhun@s are not authorised to s!end the &assa in an area where there are no bhikkhus.=. /uring each da of u!osatha, the bhikkhun@s must address the sagha of bhikkhus so as to

in5uire about two things6 The date of the u!osatha and the !redicate of dhamma teachings.>. ollowing the &assa, each bhikkhun@ must address an in&itation to two communities ( bhikkhus

and bhikkhun@s) so that a bhikkhu or a bhikkhun@ ma accuse the former of ha&ing committeda3some fault(s) if he3she has seen or heard something or does ha&e sus!icions.

B. bhikkhun@ who has committed a sagh"disesa must follow the !rocedure of the m"nattaamong both communities during fifteen das.

F. To a bhikkhun@, the integration within the sagha can be done onl among both communitiesand after ha&ing obser&ed the first si* !rece!ts without ha&ing committed an fault o&er the

!ast two ears !rior to the integration.H. bhikkhun@ is under no !retence authorised to re!rimand a bhikkhu.I. The bhikkhun@s do en-o no right to gi&e teachings to bhikkhu but the bhikkhus do ha&e the

right to gi&e teachings to [email protected] 7nowledge and ethics im!arted b means of s!eech or scri!tures. ormula e*!ressing someknowledge under the sha!es of &erses.gilna

[#ick (!erson in !oor health)]. bhikkhu who is ill or fe&erish.gocara #!ot whose we are e*!erienced about. #!ot that has alread been used for something, s!ot where weare used to and which is con&enient for doing something.

#

hnaM [1ad, &ile.]hnaynaM [1ad (h@na) $ &ehicle ("na).] GThe &ehicle of the badsG, #ect of bad monks whom di&erged fromsagha b their loosening, la*it. (#o, the monks of h@na"na are against the ones of thera&"da)

J


10/30

$

iddhi [Pschical !ower].

iddhipdaM [irml established !owers]. The four iddhi!"das are6 ?ill !ower$ effort$ consciousness$ wisdom.iddhividha

N [Pschical !ower (iddhi)$ of all kinds (&idha)]. 7nowledge that enables to create and transforme&erthing. #et of &arious !schical !owers.indre[Possession, that which is a5uired]. Presence of a mental 5ualit. The fi&e indres are6

Presence of faith. Presence of effort. Presence of attention. Presence of concentration. Presence of wisdom.

iriypathaM [Posture].

%

jtakaN 'hronicles of 1uddhas !ast li&es.jtarpaN [


11/30

kamesumiccacaraM [#e*ual misconduct].kamma

N [ction, deed]. 'ollection of deeds resulting from !ositi&e and negati&e actions.ach of us is free to e*ercise an influence on his3her own fate according to the 5ualit of the actionshe3she does commit. 9owe&er, the law of kamma is com!letel uncontrollable. %t go&erns all the actsthat each one does commit. %t does e*!lain that nothing which ha!!ens is left to chance. &erthing

that constitutes the li&ing conditions of a being, his abilities, his disabilities, his !hsical and mentalconstitution, his !leasures and his torments, are nothing else than the conse5uence of his own formeractions.kammanta [ction].kammahna

N [#u-et of meditation]. #u!!ort for concentration. #ustained training into meditation orcontem!lation.kammavc [/ecreed wording]. kamma&"c" is a wording that ought to be uttered at time of !erforming a

monastic !rocedure. Thus, there are a few of them.9owe&er, the term most often does refer to the te*t of the !rocedure designed for integrating into thesagha a !erson who e*!ressed the wish to become a bhikkhu. t 1uddhas time, it was customar tocommit b heart the im!ortant sub-ects, there were te*ts neither for !hiloso!hical doctrines, nor for thelaws. :wing to this fact, GtheG kamma&"c" was laid down in written scri!t later on onl. t the

beginning of the reading of this kamma&"c", fifteen 5uestions are asked to him, to whose he should beable to !ositi&el answer so as to be acce!ted among the members of the sagha69ere are dealt with other kamma&"c"s6

dubbaca kamma&"c"6 0ttered and addressed to the bhikkhus who retorted b rude talks tobhikkhus who re5uested him to im!ro&e his conduct. (#ee samgh"disesa 4;).

kuladAsaka kamma&"c"6 0ttered and addressed to the bhikkhus who corru!t !eo!les faith. (#ee

samgh"disesa 4=). +atti kamma&"c"6 Meant for getting the sagha know about something.

kmupdnaN [#ensuous !leasure (k"ma)$ greed (u!"d"na)].


12/30

N Period e*tending for a lunar month following the &assa and during which a great ceremon of robesoffering is organised. The bhikkhus ha&ing obser&ed the &assa res!ectfull can benefit from !ri&ilegesof the kathina.kyaM [1od].kynupassan ocussing of the attention on the bod moment after moment.

khandhM [ggregate].khaika

N [%nstant].khaikasamdhi

N [%nstant (khaika)$ calm, serenit (sam"dhi)]. 'oncentration de&elo!ed moment after moment.Re5uired for &i!assan", khaikasam"dhi is e*clusi&el de&elo!ed to the sake of sati!ah"na.

khanti Tolerance.kiles

M [dirt, defilement]. Mental im!urit. Po&ert of s!irit. Mental !ollution, troubles. There are tenkiles"s6

4. alse &iews (sak"adihi);. /oubt (&icikiccha)=. 1elief in the effecti&eness of rituals>. #ensuous !leasure (raga)B. &ersion (dosa)F. Passion towards ru!a -h"nas (!ertaining to the s!here of forms)H. Passion towards aru!a -h"nas (!ertaining to the formless s!here)I. #elf8!ride (m"na)J. restlessness and worries (uddhacca)

4K. %gnorance (a&i--a)kohsaM ['om!ound, gathering]. The =; koh"sas are the =; !arts of the bod.

kohasayaM [ir being found within the intestine].kucchihaM [ir being found within the na&el].kuhana [act to tr to astonish, fact to ha&e some tortuous]. #imulation of beha&iour or !ro&ocation ofsituations, intended for stirring u! others &eneration or to gi&e a loft image of oneself.

kukkuccaN [/oubt].kuladsaka

N ['orru!tion of others faith]. /eteriorating the confidence that the !eo!le ha&e for dhamma.kusalaT [(That which is) good, free from fault]. Pro!er, con&enient, skilful. N


13/30

(adinn"d"na &eramani)To refrain from committing thefts.

(k"mesumicch"c"r" &eramani)To refrain from se*ual misconduct.

(mus"&"d")To refrain from telling lies.

(!isuna&"s")

To refrain from slanderous s!eech. (!harusa&"s")

To refrain from coarse language. (sam!ha!&al"!")

To refrain from useless talk. (anabhi--h")

To train into a&oiding male&olent thoughts. (ab"!"da)

To train into not moaning about anthing. (samadh"dihi)

To de&elo! a right &iew of realit.ku [9ut, little house, lodging].This term is generall utilised for designating the small tem!orar and therefore rudimentar dwellingthat each bhikkhu built for himself when he boarded in a s!ot for a short s!an. Nowadas, most of

bhikkhus being settled down within monasteries, rare are the ones who li&e in ku@s.

'

lobhaM


14/30

H. Right mindfulness.I. Right concentration.

mah
http://en.dhammadana.org/sangha/vinaya/patimokkha/purification.htm#manatta.htmhttp://en.dhammadana.org/sangha/vinaya/patimokkha/purification.htm#manatta.htm


15/30

M3N [Cie, deceit].

)

nmaN 'onsciousness. (#ensation, !erce!tion, &olition and consciousness).a

N [7nowledge].The !rogress achie&ed through the sati!ah"na enables one to realise se&eral +"as, which are stagesof knowledge (or wisdom). There are also +"as that are s!ecific to a 1uddha, while others are

!eculiar to an arahanta, etc.nnusayaM act that no kiles"s are found.atti [?ords destined to let the sagha know about something].

navasivathika 'ontem!lation of the loathsome as!ect of cor!ses. This contem!lation is of nine kinds, according to

the stages decom!osition of cor!ses, etc.nekkhammaM Renunciation to the world, renunciation to !leasures. /ismissing, turning oneself aside frommundane things for leading a solitar life.%n this case, a solitar life doesnt mean to li&e remote from others com!an but sim!l no longergetting in&ol&ed into human societs business, hence working for ones realisation.nibbna

N [/isa!!earance of mental im!urities (and of the dangers that the do carr out)]. Realit bearingneither ob-ect, nor consciousness. %nnibb"na, !hsical and mental !henomena do no longer a!!ear.?hen a being does e*!erience nibb"na, he3she becomes an ari". 1eing no longer enclined to commit

strongl negati&e actions, such as killing or stealing, he3she will ne&er take birth within lower worlds.nibb"na can be e*!erienced a large number of times and last from the fraction of a second u! to se&eralhours according to the intensit of concentration being de&elo!ed. The one who has eradicated thewhole of kiles"s (the arahanta) will e*!erience nibb"na at the end of his3her life and will ne&er morede!art from it. This is called !arinibb"na.mong all these terms, nibb"na is !robabl the subtlest and most difficult to understand. %t isinconcei&able b definition.#ee also6 nibb"nanibbid /isgust. *as!eration from sasar".

nicca

N [ternal, which does last]. Permanence.nikanti

N [#ufficienc]. #elf8contentment.nimitta

N [%mage, ob-ect, sign]. #tead meditation su!!ort, on which the mind does focus so as to de&elo!samatha concentration (which brings about tran5uillit).nimittakamma

N [act to make a gesture or !ointing at something]. ction ling in making somebod understandsomething b means of a gesture or b designating an ob-ect.nirodha

['essation] nirodha is the cessation of all aggregates and consciousness as a whole L e&en at a subtlele&el. %n order to be e*!erienced, it does re5uire some s!ecific determinations and the de&elo!ment ofconsiderabl more concentration than the one re5uired for e*!eriencing nibb"na.niruttipaisambhid

4B
http://en.dhammadana.org/dhamma/nibbana.htmhttp://en.dhammadana.org/dhamma/nibbana.htm


16/30

naltical understanding within a !hilological a!!roach of the dhamma. /ee! understanding of themode of language e*!ression that is being utilised in connection with realit (grammar, gathering ofsentences, etc.)nissaggiyaT [That which must be forsaken]. ault irremediabl calling for the forsaking of an ob-ect obtained inan im!ro!er wa. %f it is about an ob-ect that a bhikkhu is authorised to kee!, he does forsake it, onlfor short while, to another bhikkhu, who then gi&e it back to him.

#ee also6 The =K nissaggiasnissdanaPiece of cloth designed for multi!le utilisations and utilised b the bhikkhus. niss@dana is carried on the shoulder (at all time). The role of this !iece of cloth lies in not becomingdirt$ it is mainl utilised to sit on it in order not to make ones robe dirt. %t can also be utilised as ana!kin during the meal or as a !rotection against a !ossible natural emission of s!erm at slee!ing time.nvaraalows of discursi&e thoughts that ceaselessl a!!ear within the one who doesnt ha&e a shar! mentalconcentration.The n@&aranas do constitute an obstacle to the !urit of a chosen ob-ect to be focused on while traininginto the de&elo!ment of concentration, but allow the sustainance of &igilance and attention.

*

oksaM [#!here of e*istence].oksalokaM [#!here of e*istence (ok"sa)$ uni&erse (loka)]. #et of the s!heres of e*istence.ovdaptimokkha

M [#ermon, ethics (o&"da)$ the one who watches his own beha&iour (!"timokkha)]. #tatement of therules of conduct and training, made b a 5ualified bhikkhu.

+pabba

N Part, cha!ter, section.pcakaM [7itchen].paccaya

T ['ause 3 #u!!ort, hel!].paccayapariggahaM /istinction made between causes and effects.paccekaM /istinct.paccekabuddhaM [/istinct (!acceka)$ The one who knows (buddha)] 1eing who reaches the knowledge of the fournobles truths b himself, but who remains alone, being de&oid of the ca!acit to teach dhamma toothers. !accekabuddha a!!earsL b definitionL a!art from a s"sana.paccuddhra

M [act to cancel a determination].pcittiyaM ault due to a bhikkhus negligence that can be !urified b means of the desan". There are J;

!"cittias.

4F
http://en.dhammadana.org/sangha/vinaya/227/30np.htmhttp://en.dhammadana.org/sangha/vinaya/227/30np.htm


17/30

#ee also6 The J; !"cittiaspadhnaM [Main, essential].padhniyagaM Main element necessar to the realisation of nibb"na.pakatattabhikkhuM [that which is !ro&ided with s@la (!akatatta)$ being who renounces (bhikkhu)]. bhikkhu who has a

!ure and blameless [email protected] Part, side, wing. Period of rising and waning moon.pi/ialect s!oken b the contem!oraries of the 1uddha in the north of modern %ndia. !"i was a languages

!articularl ada!ted to !hiloso!hical doctrines and legal affairs.1uddha ga&e the whole of his teaching in !"i.#ee also6 The !ali characterspalibodhaM [%m!ediment, incon&enience, disturbance]. 'ircumstances or a situation not allowing one to be

satisfied (lodging, food, clothing or hgiene).pntiptM33N [act to kill].paaT ?isdom.paatti [/esignation, term of calling]. That which is con&entional.paindaM [?isdom (!a++a)$ !ro!rietor, owner (inda)]. The one who is endowed with wisdom.prag

# [#!ecialist].prjikaT [That which does generate loss]. #erious fault causing the loss of the status of bhikkhu for life. Thereare four !"r"-ikas (se*ual intercourse, theft, murder, claim about non8obtained realisations). There are> !"r"-ika.

4. Refrain from ha&ing se*ual intercourse.;. Refrain from stealing.=. Refrain from commiting murder.>. Refrain from claiming attainments of stages of !ure mental concentration that ha&e not been

achie&ed.#ee also6 The > !"r"-ikas

paramatthaM [bsolute realit]. The uni&erse is constituted with four !aramatthas.pram [Noble !ractice, noble accom!lishment]. Positi&e action b means of the bod, s!eech or the mind,which is moti&ated b a will to !rogress on the !ath to !erfection, the !ath of dhamma.:nl when the de&elo!ment of the !"ram@s reaches the !eak of its maturit can nibb"na bee*!erienced. There are 4K !"ram@s6

The ,- pram

)ame in +ali escription

, d"na !"ram@ orsaking ones goods and !ossessions (animals or non li&ing ob-ects) b makinggifts.

. s@la !"ram@ 'ontrol of ones actions and s!eeches in order to refrain from e&il actions.

4H
http://en.dhammadana.org/sangha/vinaya/227/92pa.htmhttp://en.dhammadana.org/help.htm#ch-----5http://en.dhammadana.org/sangha/vinaya/227/4pk.htmhttp://en.dhammadana.org/sangha/vinaya/227/92pa.htmhttp://en.dhammadana.org/help.htm#ch-----5http://en.dhammadana.org/sangha/vinaya/227/4pk.htm


18/30

/nekkhamma

!"ram@Renouncement of the life of the lait to the sake of a solitar life (bhikkhu, ermite).

0 !a++a !"ram@/e&elo!ment of knowledge and understanding through stud and analticalreflection. %m!arting knowledge to others. Making use of ones wisdom so as to takethe highest benefits from it.

1 &@ria !"ram@ ffort to do good to others as much as !ossible and to the !eril ones life.

2 khant@ !"ram@ stablishment of an alwas !erfect tolerance, whate&er, on others behalf,!erformed actions and uttered s!eeches might be.

3 sacc" !"ram@ Truthfulness (to tell onl what is fair).

4adhitth"na

!"ram@/ecision to solel !erform beneficial actions and to stick to them.

5 mett" !"ram@'ulti&ation of a state of mind turned towards others ha!!iness, to !ractice lo&etowards all beings.

,-u!ekkh"

!"ram@Re-ection of hatred and adoration. Not to stick to an idea in !articular. 7ee!ingones mind e&en8minded.

parnuvdaM [#urrounding (!ara)$ to address some re!roaches (anu&"da)]. The fact to be addressed somere!roaches b others.paribbjakaM ollower of a heretical school of thought. Monks affiliated to a school of thought teaching ritualsrooted in false &iews (miccha ditthi).pariccheda

N %n a well determined manner, 5uite accurate.parikammaM act to re!eatedl indulge into health and !ositi&e actions such as generosit, bene&olence and

&irtue (concentration is not in&ol&ed here).parinibbnaN [/efiniti&e disa!!earance of all mental defilements]. s soon as nibb"na (see this word) ise*!erienced without the slightest attachment remaining , !hsical and mental !henomena do no longerha&e reasons to rea!!ear$ This is !arinibb"na.#ee also6!arinibb"naprisuddhi 2erbal attestation deli&ered to the sagha b a bhikkhu, to indicate that his s@la has been !urified.This !rocedure !ermits to e*em!t a bhikkhu from !artici!ating again in the u!osatha after ha&ing doneit alread in another monaster.paritta

[1arrier, !rotection]. ormula that is recited so as to bestow a general !rotection. There do e*istse&eral kinds of !arittas. Notabl, the !aritta udaka and the !aritta sutta6The !aritta udaka is meant for an effulgence of !rotection b means of water in direction of which the

!rotecti&e formula is being recited.The !aritta sutta is recited according to a !rocedure that is somehow similar, e*ce!t that a thread is

being utilised so as to disseminate the !rotection.parivsaM [ulfilment of an obligation (&asa) at a !redetermined s!ot (!ari)]. :bligation fulfilled to the sake of

!urifing oneself from a sagh"disesa.Prior to be fit for full reintegration within the sagha, the bhikkhu who has committed a

sagh"disesa must !erform the !ari&"sa6 9e must slee! in a building located a!art and into whichthere should be no other bhikkhus. %f he lea&es the monasters com!ound, he must be accom!aniedwith another bhikkhu and cannot go awa from him of a distance that e*ceeds twel&e cubits.pariyatti

4I
http://en.dhammadana.org/dhamma/nibbana.htm#ch-----2http://en.dhammadana.org/dhamma/nibbana.htm#ch-----2


19/30

[#tud of the dhamma].passaddhi

N ['alm].passsaM [%nhaled air].pta

N [1owl].

pathav [arth].paibhganimitta

N ['oncentration at its dee!est stage (!aibh"ga)$ image, ob-ect (nimitta)]. Meditation ob-ect that is!erfectl clear, stead and de&oid of an element causing disturbance.paibhnapaisambhid naltical understanding of well structured rhetoric and discourses (oral and written), destined tomake the dhamma easil understood b others.paiccasamuppda'onditioned !roduction of the twel&e interde!endent causes. %t is the e*!lanation of the anatta !rocess,

it rules o&er the a!!earance and disa!!earance of each !henomenon.#ee also6!aticca samu!!"dapidesanya[That which is admitted, acknowledged]. :ffence admitted o!enl. There are > !"idesan@as.#ee also6 The > !"idesan@as

paiklamanasikra 'ontem!lation of the loathsome character of the bod. :bser&ation of the =; !arts of the bod (the=; koh"sas).

ptimokkhaN [act to be careful about sth, to take care of]. Rule designed for watching ones beha&iour.

#et of the two hundred twent se&en rules of conduct and training that each bhikkhu is su!!osed toobser&e. These rules are not sub-ect to a !reestablished disci!linar code, the ha&e onl beengraduall established, as faults were commited from time to time.#ee also6 The !"timokkhapaipad[Method, !ath, wa to do].paipatti [Putting into !ractice of the dhamma].patirpadesavsaM [To dwell (!atir@!a)$ region (desa)$ a!!ro!riate (&"sa)]. #!ot that is a !ro!itious !lace to li&e.Region, climate and conditions, which are a!!ro!riate for li&ing without difficulties.paisambhid naltical understanding. This understanding can take !lace onl u!on reaching the stage ofarahanta, but it is not sstematic.paisakh *as!eration, general fed u! with the wa things are going, com!lete disinterest towards the world.paivedhaM [Realisation of the dhamma] (nibb"na).pattapiikaga

N [act to eat with a bowl (!atta!indika)$ state of mind (aga)]. (dhutaga F).Practice taught b 1uddha, but which is not com!ulsor according to &inaa and which lies in eating

onl b means of ones bowl, without utilising other utensils.pavra 'losing da of the &assa.

4J
http://en.dhammadana.org/dhamma/paticca_samuppada.htmhttp://en.dhammadana.org/sangha/vinaya/227/4pd.htmhttp://en.dhammadana.org/sangha/vinaya/227/4pd.htmhttp://en.dhammadana.org/sangha/vinaya/227/4pd.htmhttp://en.dhammadana.org/sangha/vinaya/patimokkha.htmhttp://en.dhammadana.org/dhamma/paticca_samuppada.htmhttp://en.dhammadana.org/sangha/vinaya/227/4pd.htmhttp://en.dhammadana.org/sangha/vinaya/patimokkha.htm


20/30

Traditionall, this da gi&es rise to a great ceremon of offerings. The !a&"ran" takes !lace on the dafollowing the full moon of :ctober.pavrito

N [%nterdiction, refusal].#ee also6!"cittia =BpetaM 1eing li&ing in the com!ound of a!"a worlds, situated between the world of animals and the world

of hells.phala

N [ruit] 1enefit, effect, conse5uence.phalnumna

N 7nowledge of an effect out of sus!icion. act to guess the conse5uence of something owing to factof knowing its causes.pharusavc ['oarse language]. busi&e, &ulgar and rude language, .phassaM [Tactile sense]. 'ontact, tactile sense.

pinda[ood offered to the bhikkhus].pindapta[ood being offered to the bhikkhus (!inda)$ bowl (!"ta)] act to go to recei&e (concerning a bhikkhu)some food (within the bowl), while silentl waiting in front of houses, holding the bowl in front ofoneself, read to lift u! the lid as soon as someone comes close to oneself for offering food.pisunavc [#landerous s!eech, calumn, slandering].ptiM o, enthusiasm. #ensation of !hsical and mental lightness gi&en b the !urit of consciousness.

pubbakaraaN [%n ad&ance (!ubba)$ work (karaa)]. Pre!arations that are to take !lace within the s@m" before theu!osatha6

#wee!ing the floor (or the ground) of the s@m". %n occurence of a dark sk or during the night, lighting of the s@m". Putting at dis!osal clean water at the entrance of the s@m". #!reading sitting mats or car!ets within the s@m".

#ee also6 The four !ubbakaranaspubbabhgaM [Related to a !remonition].pubbakicca

N [%n ad&ance (!ubba)$ case (kicca)]. Things that are to be re!orted at the beginning of the u!osatha6 Re!ort of the chanda. Re!ort of the !"risuddhi. Re!ort of the date. Re!ort of the number of bhikkhus !resent within the s@m". Re!ort of that which the bhikkhun@s need in the field of the teaching.

#ee also6 The fi&e !ubbakiccaspubbecakatapuat [1efore (!ubbe)$ action (kata)$ merit (!u++at")]. Merit owing to former actions.pubbenivsa

N 7nowledge enabling to see !ast li&es.puthujjana:rdinar being (the o!!osite of an Gari"G). !uthu--ana is a being who hasnt e*!erienced nibb"naet, who is still under the !ower of false &iews.

;K
http://en.dhammadana.org/sangha/vinaya/227/92pa4.htm#ch----35http://en.dhammadana.org/sangha/vinaya/patimokkha/recitation.htm#ch-----1.htmhttp://en.dhammadana.org/sangha/vinaya/patimokkha/recitation.htm#ch-----1.htmhttp://en.dhammadana.org/sangha/vinaya/227/92pa4.htm#ch----35http://en.dhammadana.org/sangha/vinaya/patimokkha/recitation.htm#ch-----1.htmhttp://en.dhammadana.org/sangha/vinaya/patimokkha/recitation.htm#ch-----1.htm


21/30

6

rogaM [#ickness].

rukkhamlika To dwell beneath a tree.rpa

N orm, a!!earance.rpakkhandhM [ggregate of matter].

7sacca

N Truth (which tunes with realit)saddh aith. 1elief in the law of kamma. 'onfidence towards dhamma.sdhaka

N Proof.sdhu%nter-ection of satisfaction being often !ronounced thrice at the end of a teaching or to acknowledgethe bene&olent character of an action being !erformed to the sake of dhamma.sakadgmi[The onl once returner]. The sakad"g"mi is the one who has e*!erienced the second stage of

realisation of the ari"s. t the most, he will be reborn within the sensuous s!heres onl once.sakat [That which is reall !ossessed].sakkya [


22/30

sam"dhi"mi.

/O abrahmacari" &eramaisikkh"!adasam"dhi"mi.

O% will refrain from se*ual !ractices.

0O mus"&"d" &eramai sikkh"!adasam"dhi"mi.

O% will refrain from ling.

1

O sur"meraa ma--a!am"dah"n"

&eramai sikkh"!adasam"dhi"mi.

O% will refrain from into*icating drinks and drugs whichlead to carelessness.ra5uo$

2O &ik"la bho-an" &eramaisikkh"!adasam"dhi"mi.

O% will refrain from food between noon and dawn.

3

O nacca g@ta &"dita &isuka dassan"&eramai sikkh"!adasam"dhi"mi.

O% will refrain from dancing, singing, listening to music,and watching shows

4

O m"l" gandha &ile!ana dh"ranamandana &ibhAsanah"n" &eramaisikkh"!adasam"dhi"mi.

O% will refrain from using !erfumes, cosmetics, and alsofrom ornaments (and anthing that bears relation toseduction).

5O ucc"saana mah"saana &eramaisikkh"!adasam"dhi"mi.

O% will refrain from installing mself in !laces located on ahigher le&el than the noble beings (bhikkhu, bhikkhun@ ors"maera, or older than oneself), or reser&ed for such

beings.

,-O -"tarA!a r"-ata !aiggahan" &eramaisikkh"!adasam"dhi"mi.

O% will refrain from acce!ting or using gold or sil&er (metaland notes).

bhikkhu gi&es the ten !rece!ts. :nl a s"maera can become a bhikkhu. Thats wh a la manwishing to integrate the sagha must, !rior to doing it, recei&e the ten !rece!ts of a s"maera.

smaer

emale s"maera (see this word).1eing gi&en that a bhikkhun@ is needed to gi&e the !rece!ts of a s"maner@ to a woman, there can nolonger e*ist an nowadas.?omen !resentl li&ing in countries hosting the thera&"da tradition and whom we call GnunsG are infact !ersons who choose to lead a communit centred life being taking the eight !rece!ts.#ee also the word s@ladharasampatti [bsor!tion]. act to be mentall absorbed, b means of a &er high le&el of concentration, enablingconsciousness to be regularl and a long time focused on an ob-ect such as nibb"na or a -h"na.samathaM [Tran5uillit, serenit]. 'oncentration bringing about calm and mental clarit. The !ractice ofsamatha lies in focusing ones concentration on a single ob-ect so as to lessen the flow of discursi&ethoughts, which cause hindrances (n@&aranas), in a first stage, and then to e*!erience a -h"na.The !ractice of samatha alone does not lead to nibb"na.sambojjhagM [1eneficial factor of knowledge (magga)]. actor of awakening.smi [Pro!rietor, owner].samm


23/30

such wasnt the case, his teaching would ha&e disa!!eared since 5uite long. %t could ha&e ne&er, twentfi&e centuries after 1uddhas !arinibb"na, been still brought to the acknowledgement of mankind,neither being !ractised, nor being realised.Remark6 ?e most often see this word written as GsanghaG instead of GsaghaG. %t is howe&er amistake. %n accordance with the Pali transcribing or transliteration, the combination GsanG does note*ist, or then we do obtain Gsa nghaG, which calls for a different !ronunciation (close to GsanaG).#ee also6 sagha

saghdisesaM ['ommunit (sagha)$ at its beginning, its middle, and its end (disesa)]. #erious fault entailing ameeting of the sagha re5uiring at the !resence of at least twent bhikkhus and a reading of thekamma&"c" meant for a reintegration within the sagha. The fault bhikkhu must be set !art from thecommunit for a certain duration. There do e*ist thirteen sagh"disesas among which the first fi&econcern lustful desires.#ee also6 The 4= samgh"disesassammappadhna

N [


24/30

eeling of e5uanimit towards mental formations.sakhata

N ['on&ersation].sakhatalakkha ['haracteristic (lakkha") of the con&ersation (sakhata)].

saa [Perce!tion].sakkhandhM act to recogniDe.santappanaM [1urn].santiM [Peace]. #erenit, !erfect tran5uillit.sappya #atisfaction.sappuris

N [
http://en.dhammadana.org/vipassana/what_is_it.htm#ch-----1.htmhttp://en.dhammadana.org/vipassana/what_is_it.htm#ch-----1.htmhttp://en.dhammadana.org/vipassana/what_is_it.htm#ch-----1.htmhttp://en.dhammadana.org/vipassana/what_is_it.htm#ch-----1.htm


25/30

#ee also6 The HB sekhiassikkhamnas"maer@ undergoing a !eriod of training L with a &iew to becoming a [email protected] training does ha&e a ear duration during which the first si* !rece!ts must be scru!ulouslobser&ed. The status of a sikkham"na is found in8between the one of a s"maer@ and the one of a

[email protected]

N Moralit, &irtue, conduct, good beha&iour, attitude.Main foundation of all kinds of !ractices of dhamma. ?ithout training into s@la, it is not !ossible to

!rogress on this !ath.slabbataM Rituals. Ritual !ractices, ceremonies, recitations.slabbataparmsaM [conduct (s@la)$ obser&ance of a !ractice (&ata)$ error (!ara)$ to e*amine, to consider ("m"sa)]. actto consider that the !utting into !ractice of animal manners and beha&iours (such as the ones of a cow,a dog) enables one to free himself3herself from sasar".

slabbatupdna

N [Rituals (s@labbata)$ agerness (u!"d"na)]. ager indulging into rituals and ritual !ractices.sladhara ?oman or girl who chooses to obser&e The eight !rece!ts, b !ursuing life in the communit.9a&ing renounced famil life and worldl !leasures, the wear the robe (ochre, !ink, orange or brownde!ending on the region) and sha&e their head. The are generall designated b the name GnunG.#ee also6Nuns disci!lineslavantaM3N The one whom mind, s!eech and conduct are com!letel rooted into &irtue, into ethical &irtue.sm 1uilding com!ound found within a monaster and which is designed s!ot for the !erformance ofcertain duties, such as the integration of a new bhikkhu into the sagha or the reading of the rules ofthe !"timokkha, which is made twice a month.sivathika ['emeter, mass gra&e].sota

N [#ense of hearing].sotpanaT [#tream (sota)$ the one who has reached ("!anna)]. The one who has entered into the stream ofdhamma. 1eing who has totall eradicated the basic kiles"s (mental im!urities) such as beliefs in thee*istence of a self8inherent entit and the efficac of rituals.The sot"!anna is the one who has realised the first of the four stages that corres!ond to the four kinds

of ari"s. 'onse5uentl, he can no longer be reborn into lower worlds and will go through, at the most,se&en more li&es among the sensuous s!heres before e*!eriencing !arinibb"na.sotpattimaggaM act to reach (for the first and onl time) the first stage of realisation of the magga kind (sot"!ana),owing to the e*!erience of nibb"na.sotpattiphala

N act to e*!erience nibb"na, for a sot"!ana.subha

N Pleasant, re-oicing.suddha

M [Purit].sukhaN [9a!!iness, -o, !leasure, well being, fortune, !ros!erit].suata

;B
http://en.dhammadana.org/sangha/vinaya/227/75sk.htmhttp://en.dhammadana.org/main/interviews.htm#ch-----2http://en.dhammadana.org/sangha/vinaya/227/75sk.htmhttp://en.dhammadana.org/main/interviews.htm#ch-----2


26/30

N m!tiness. That which is em!t.susnika act to dwell in a cemeter, in a mass gra&e.sutaM3N 7nowledge obtained through audition, &ision, reading.sutta

N [Thread, ?ord that e*!lains the meaning]. ?ord of the 1uddha re!orted b the 2enerable Enand"

and !resented in the form of discourses dealing with the &arious as!ects of this teaching.The suttas often come into a meta!horic sha!e and answer all 5uestions regarding life and the wa toli&e it.suttanta

N [?ords e*!laining the meaning (sutta)$ !ortion, !art (anta)]. #econd !art of the ti!iaka into whichare grou!ed and e*!lained all the !oints regarding the !ractice, b means of stories. These stories arereal and often !artake of a meta!horical character.

T

takkatvanaNaked ascetic. 9ermit who dwells in the forest.tah ttachment, desire, thirst.#ee also6 The attachmenttathgataThe one who is enlightened, who has a !erfect knowledge. The omniscient one. 1uddha.tejoM [ire].

theraM [ncient]. bhikkhu ha&ing a seniorit of at least ten ears or more.theravdaM [Tradition (&"da) of the ancients (theras)]. 1uddhas doctrine, as transmitted b an uninterru!tedsuccession of realised bhikkhus.To distinguish it from the di&ergent schools that were created later on, original 1uddhas teaching has

been named thera&"da. thera&"da is the onl school whose disci!les !ut 1uddhas word into !ractice,the wa it is outlined in the te*ts of ti!iaka.#ee also6 ?hat is the difference between Gh@na"naG and Gmaha"naGSthna

N #tu!idit, unintelligence, weakness.thnamiddha

N [CaDiness (th@na)$ Tor!or (middha)].thullaccayaM [%m!ortant, thick, gross or coarse (thulla)$ fault, mal!ractice (accaa)]. %m!ortant, great and serious .#et of the greatest faults that ma be committed b bhikkhus after the !"r"-ikas and thesagh"disesas.#ee also6 The thullaccaasticvara#et of three robes (lower robe, u!!er robe and twofold robe).tipiaka

N [1asket (!iaka)$ three (ti)]. The three baskets. #et of !ali canonical te*ts grou!ing together thatwhich 1uddha has taught and the ahakath"s (authoritati&e commentaries).

;F
http://en.dhammadana.org/dhamma/paticca_samuppada.htm#ch-----3http://en.dhammadana.org/main/faq2.htm#ch7ahttp://en.dhammadana.org/sangha/vinaya/other_faults.htm#ch-----1http://en.dhammadana.org/dhamma/paticca_samuppada.htm#ch-----3http://en.dhammadana.org/main/faq2.htm#ch7ahttp://en.dhammadana.org/sangha/vinaya/other_faults.htm#ch-----1


27/30

s indicated b the literal definition of the term, the ti!iaka is di&ided between three !arts6 the &inaa$the suttantas$ the abhidhamma. %t does corres!ond with6 The conduct$ the stories (often of a meta!horicnature and e*!laining the !ractice at all le&els)$ the theor (meta!hsical section of 1uddhas teachingwere is e*!ounded in details all that which does constitue realit).titthyiaPerson adhering to an erroneous &iew of realit.

8

ucchedaN nnihilation.ucchedadihi [annihilation (uccheda)$ belief (dihi)]. rroneous &iew ha&ing self8annihilation as a sub-ect.

udakaN [?ater].

uddhaccaN [?andering of the mind]. The fact to be distracted b thoughts. To ha&e an agitated, scattered andair s!irit.uddhagaM [bo&e].udayabbaya

N [!!earance and destruction].uggaha

N [That which does a!!ear]. or instance, the uggaha nimitta is the image chosen as a samatha stledsu!!ort for concentration, which does a!!ear almost continuousl, and whose degree of !urit andtrans!arence still remain weak.

upacra [ccess concentration].updnaT3N [act to stick (to something), to gras! (something)]. 'o&etousness, greed. ttachment.updnakkhandhM [act to stick (to something) (u!"d"na)$ aggregate (khandh")]. !!earance of the fi&e aggregatesowing to attachment.upanidhpaatti

N To name b means of com!arison, of analog.upsaka

M Person who su!!orts and res!ects the Gtri!le gemG6 1uddha, dhamma and sagha.upasampad

N dmission within of sagha as a bhikkhu. %ntegration of a s"maera within the communut ofbhikkhus.upaslaM3 [1asic (u!a)$ &irtue (s@la)]. Moralit, basic conduct6 fi&e !rece!ts, eight !rece!ts, etc.upekkh 'ontem!lation rooted in e5uanimit. The fact to kee! on obser&ing with a neutral feeling whilee*!eriencing an sensation.uposatha

M Reading of the rules of !"timokkha within the s@m" at e&er full moon and each new moon.This term does also define the !ractice of the fi&e or ten !rece!ts that some lait do obser&e on full,new and half8moon das.uttara

;H


28/30

N That which is noble.

9

vc

#!eech.vdaM [/octrine, !hiloso!h]. 'on&iction, ideal.vantaM 3 N %n a com!lete manner. ntirel.vassaM 3 N [Rain. Rain !eriod]. Rain season. The term does usuall designate the !eriod of retreat beingobser&ed b the bhikkhus during the three months of monsoon (since the first full moon of ul u! tothe one of :ctober)./uring this !eriod, all bhikkhus dwell in the same monaster. The must wait the end of these threemonths if the wish to !roceed somewhere, e*ce!t in case of emergenc. The can admittedl go outfor going to recei&e some rice or acce!t some in&itations but the are su!!osed to slee! within thesame monaster.&assa also means ear of monastic life (for e*am!le6 ?e wil sa of a bhikkhu who integrated thesagha ten ears ago that he has ten &assas).#ee also6 The &assavassaya

N [Mansion, lodging].vaa

N act to mo&e from one e*istence to the ne*t. 'ontinuous suffering of sasar".

vyma

M ffort.vyoM[ir].vedan #ensation (Pleasing, dis!leasing or neutral).vedanakkhandhM [ggregate (khandh") of sensation (&edan")].vedannupassan Turning of the attention, from moment to moment, to !leasing, dis!leasing and neutral sensations.vedayita

[act to undergo].veyyavacca

N #et of &arious duties !erformed b the lait to ser&e the bhikkhus6 Maintenance of the monaster,swee!ing, dish washing, clearing, !re!aration of meals, etc.The &ea&accas do hel! in !ro&iding better conditions to the bhikkhus, for their !ractices and theirstudies.vibhava

N act to know no more life, to be lifeless.vicraM act to reflect u!on (something), to consider, to deem.

vicayaM ['ontrol, &erification. %n&estigation].vicikicch [/oubt].

;I
http://en.dhammadana.org/sangha/vinaya/other_points.htm#ch-----5http://en.dhammadana.org/sangha/vinaya/other_points.htm#ch-----5


29/30

vidhaN [:f all kinds, in all !ossible was].vihraM Codging, house (where bhikkhus li&e).0suall, a &ih"ra is constituted b a few lodgings, a s@m", a great room where the lait can listen tosome teachings, meditate, !lan and accom!lish some ceremonies, and sometimes with a kitchen and adining room. &ih"ra can also a!!ear into the sha!e of a small house or hut. %n this case, we talk about

a kut@.&ih"ra can !ossibl translate the word monaster.vijj 7nowledge (of dhamma). 7nowledege of the four Noble Truths. *traordinar kowledge, the three&i--"s6

2ision of !ast li&es. 2ision and hearing of beings li&ing in other !lans of e*istence. radication of the kiles"s.

viklaT *!ired time. 1eond time.

vikappanProcedure meant for making remittance of something to another bhikkhu b means of a formulaforeseen for that sake.The ob-ect being remitted can be a robe or something else, such as an in&itation for a meal. The causeof that remittance could be an ob-ect that was ac5uired in an im!ro!er manner, out of the wish to doawa with an acce!ted in&itation ot the need to !rolong the !eriod of kee!ing a su!!lementar robe.#ee also6!"cittia BJvinayaM [Refusal, [moralit]. (Refusal of e&erthing that is mean, disres!ectful, careless, and !ro!itious tosensuous delight and ignorance). #et of that which 1uddha has taught in the field of conduct designedfor bhikkhus.

The &inaa, whose !"timokkha does constitute the core, is the first among the three !ortions of theti!iaka. The &inaa tends to be unfortunatel often neglected. 9owe&er it does deser&e a great deal ofconsideration as it is the una&oidable foundation of the !ractice conduci&e to nibb"na.#ee also6 The &inaaviana

N ['onsciousness that knows]. 7nowledge.vinakkhandhM ggregate of consciousness.vipkaM [ffect].

The three &i--"s6 &ision of former rebirths$ &ision and audition of beings li&ing in other s!heres$eradication of the kiles"s.vipassan [:bser&ation from moment to moment, multi!lied]. /irect &ision into realit de&elo!ed b the merefact to turn ones attention to that which is !ercei&ed, the wa it is !ercei&ed.1uddha does teach that the training into the de&elo!ement of the direct &ision into realit (&i!assan"

bh"&an") is the uni5ue !ath leading to nibb"na, as this is the onl wa to directl contem!late!henomena at time of their a!!earance, and conse5uentl, to achie&e a right knowledge of realit.#ee also6 &i!assan"viriya

N ffort, energ, im!udence.

visuddhi ['om!lete !urit]. *cellence.vitakka

;J
http://en.dhammadana.org/sangha/vinaya/227/92pa6.htm#ch----59http://en.dhammadana.org/sangha/vinaya.htmhttp://en.dhammadana.org/vipassana.htmhttp://en.dhammadana.org/sangha/vinaya/227/92pa6.htm#ch----59http://en.dhammadana.org/sangha/vinaya.htmhttp://en.dhammadana.org/vipassana.htm


30/30

M act to think, to focus on, to !lant.

:

ynika [Path, ste!, !rocess, method].yogM [The one who trains into the de&elo!ment of concentration]. Person who !ractices sati!ah"na ormeditation.yjan/istance co&ered in one da b a man tra&elling on foot, reckoned to be between F and I miles.

Caption

Cink to words !age starting with the indicated letter (instead of GG). [ ] #trict literal translation. 33 #!lit of different definitions. eminine gender. M Masculine gender. N Neuter gender. # ?ithout gender. T Three genders. 2 2erb.

Documents

Pali English Grossary