ENLIGHTENMENT
IS
Your Birthright
THE DELUSION OF SELF
Discussed by
Bogoda Premaratne
ANNOTATED INDEX
Some Key words and Concepts
In Part I and Part II
Actual- Actuality: Having existence in fact.
*as against what is un-real, absent, and abstract (p11)
*Identical with Reality; both refer to something that is existing or occurring as a fact, currently present and objective.
*Actual is Reality that is actualized within one’s own living experience,
*Actualization of Reality. (p21)
*Processes in which events are brought about by Causes and are sustained by specific Conditions. (p52)
*Intuitive awareness provides both knowledge and vision through insights into how things have actually come to be (yathŒ-bhèta g–ana-dassana) (p292)
Anusaya – Seven inclinations or tendencies latent within human
mind: Sensuous greed, Grudge, Speculative opinion, Skeptical doubt, Conceit, Craving for continuing existence, and Ignorance. (p viii)
*When one tendency arises it has multiplier effect in defiling the quality of the entire mind.
Ariya – means Noble; the final destination of practising the Path.
*It transforms the ‘worldling’ to the status of enlightened and liberated member of the Nobility. (p190)
*The significance of the term Noble (p317)
îsŒva–Influxes, cankers or intoxicants in the same category of anusaya (p331)
Attention–(manasikŒra) means direction of mind by faculty of intention or will to examine an object that has appeared in perception to find out whether it is of some value or not.
*This happens every time something is seen or heard or remembered. (p116) (p135)
Aversion–(VyŒpŒda) Feeling against person or thing is a state of mind as frequent as feeling for, or feeling in favour. Liking and disliking.
*With the arising of joy in meditation this kind of aversion or dislike disappears for the time being. (p262).
*There is Intuition of Aversion which is of a different nature i.e. feeling of disgust with all sense-experience as a result of seeing their insubstantial actuality. (p309)
Awareness – ( sampaja––a) goes with mindfulness (sammŒ sati)
But distinct in function and in the way of practice.
*A quality of mind that is clearly conscious of, watchful, and observant of the behaviour of an object within the mind, that leads to clear comprehension of the true nature of experiencing that object .
(p 229-233)
*Special value of developing awareness(p240-243)
*Intuitive Awareness РThis is awareness of actuality one experiences in vipassanΠmeditation. (p277)
*Practising awareness is different from the practice of mindfulness-
*In being mindful the object is held in attention until the mind reaches the state of one-pointed-ness
*In awareness the mind’s attention is moved around the object, examining and investigating with a view to getting a clear comprehension of the nature of experiencing the object (p281)
Bhava-taöhŒ – Will to live, craving to exist, to continue to-be, to become, the incentive for which is sense-desire.
Causation – A cause is what produces an effect(p55)
Causality – or causation is a doctrine to the effect that everything exists depending upon a cause or causes
*A cause becomes a condition when it becomes a thing upon the fulfilment of which depends the fulfilment of another. (p55)
*The causal connections that exist among desire, lust, craving and the Concept of Self (p220-222)
Conceive – To conceive is to get thoughts, ideas formed in the mind.
Concept – Concept is an idea of a quality common to a group of things (p19)
*It is the function of the Constituent of Mental Formations (the 3rd Aggregate) to construct thoughts, ideas, views, opinions etc. that are fixed as permanent mental compounds out of transient, impermanent, actualities of sense-perceptions. (p121)
*Conceiving views of Self, Ego, Personality out of the natural process of sense-experience is the ‘illegal’ function of the Constituent of Mental Formations. (p130-150)
*(See Purification of View)
Concentration – In meditation it means ‘Centering all of one’s attention on one thing’ or unification of mind. (p249-250)
*The object of concentration- To develop that quality of sharpness and purity of mind to be used as a cleansing agent that can remove defiling impediments blocking direct view of actuality by the mind. (p250-51)
Consciousness – (vi––Œna) Special faculty that reveals to one’s mind, or brings to light everything that happens in one’s living experience such as everything that the senses perceive, resulting in feelings, thoughts, knowledge etc. (p40-42)
*Consciousness discriminates or works separately with each of the six senses (p42 - 131)
*Consciousness is the most essential condition that makes one aware of the actuality of one’s living experience .(p92-95)
*Consciousness has no essence; it can be contacted only through something else on which it depends. (p109-112)
Conditionality – A condition is what is essential for the existence of some particular thing or event. (p55)
*The law that governs the functioning of all nature- conditionality is the same as Actuality. (p52-on)
*It refers to the fact that all things in nature and in our living-experience are made to happen by specific Causes, and are sustained by specific conditions, with nothing to do with supernatural forces. (p52)
*Formula of conditionality (pa icca-samuppŒda) (p57-75)
*Ignorance of the Law of Conditionality operating within one’s living- experience is the cause of existential suffering (p77)
*The Identity of conditionality with impermanence or change (p92)
* Conditions that create the view of personality out of impersonal material things and events (p101-106-107- 116)
Constituents or Components of Living experience –
(pa–cakkhandha) The totality of living experience has been structured under Five Constituent Aggregates. Namely; Matter, Feeling, Perception, Mental Formations or Conceptions, and Consciousness (p126-127)
*The purpose in analyzing living-experience into its elements is to help us realize that it is only a process of causal conditioning in which a self or a person has nothing to do (p125)
*Transformation of these impersonal Constituents into personal property of the Self, in terms of ‘This is mine’, ‘This am I’ and ‘This is my self’ is the cause of all forms of existential - suffering. (p180-182)
*Constituent of Mental Formations gets identified as that of Intentionality-It is Intention or motivated Will or Volition prompted by Desire for sense-pleasure that holds and converts the Five Constituents to be the property of Self (p202-203).
Defilements – (kilesa) Emotional developments that distort the entire living experience. They are classed under biases, cankers, fetters etc. (p188)
Delusion – (moha) it is ignorance or non-knowledge of actuality that brings about a deluded condition of mind - presenting impermanent actuality as permanent things, unpleasurable experience as pleasurable; things that are ugly as beautiful etc. (p219)
Dependent-together-Arising – (pa icca-samuppŒda) –Natural Law of Conditionality applied by the Buddha to bring out the way in which our ignorant mind creates the view of a permanent Self that identifies itself with the arising and ceasing constituents of living experience, the most serious conflict responsible for all forms of existential suffering. (p205-6)
Doubt-(vicikicchŒ) – Feeling of being uncertain due to non- knowledge of what actually makes things happen. (p297-8) (p318)
Ego-consciousness – Every thing that one sees or comes to know of oneself and others is being covered over and distorted by a view of ‘mine-me and my concern’- having priority over everything else.(p193)
Emancipation – One of Insight experiencesof vipassanŒ meditation is an intense desire for emancipation or total freedom from all formations of existence, or all things that cause and condition existence when taken as “mine and my self”. (p310)
Emotion – The feelings created in the mind-sense out of desire to derive pleasure out of sense-perceptions. The inevitable consequence is generation of un-pleasure due to conditions that obstruct achievement of that desire (p93)
Enlightenment– Transformed state of one’s living experience consequent on total abandonment of ‘Conceit I am’ together with all of its attendant fetters that attach one to continued existence (p329, 338-341)
Equanamity-(upekkhŒ) – Quiet, controlled condition of mind. In meditation, it is a cool, steady state of mind due to absence of reactions of any sort. Reactions are absent because the Self, the one who reacts has been silenced. (p311-313)
Feelings-(vedanŒ) – Come under two categories: one confined to, and directly due to sense-perceptions i.e. what is seen, heard, or body contacts etc. They are felt as pleasant or un-pleasant or neutral sensations.
*The other category are the Feelings generated in the mind-sense by the perverted notion of self, craving to enjoy what is pleasurable and to destroy what is un-pleasurable.
*All of the defilements that are emotional in nature, causing suffering to oneself and others are caused by this kind of feeling giving birth to craving that in turn, holds and converts the Five Constituents into the personal property of the deluded Self. (p113, 116, 144)
Formations-(sankhŒrŒ) – Formations are all that materiality and mentality that includes feelings, perceptions, conceptions on which consciousness has to depend for its presence. (p310)
*The conditioned nature of all formations themselves (p340)
Holding-(upŒdŒna) – The basic craving of any organism is to continue to exist.
*The only incentive to exist is that the senses should yield pleasurable feeling.
*But the senses and sense-objects are all made of matter that does not feel anything.
*Thus the sense-impressions as revealed by consciousness are evolved into feelings that are emotional by holding and converting the material objects into personalized property of Self. (See Feelings)
*The Holding means grasping, clinging to, attaching to, and identifying a natural process of causation with an imaginary un-changing, pleasurable notion of a Self. (p88, 104, 106, 163, 181, 238, 239, 256)
Identification – To identify is to take to be the same, with no difference whatsoever.
*Human being, from the time it became conscious of its impermanent nature, had got into the habit of imagining a permanent, unchanging, undying, Soul or Self residing within himself, giving utmost satisfaction to a life that was otherwise miserable.
*Even at this highly advanced intellectual stage, our mind is in the habit of identifying this notion of Self with everything that consciousness reveals as sights, sounds, taste, smell, touch, thought, idea, concept etc. etc. as ‘this is the work of my Self ‘and ‘this belongs to my Self’– a never-ending revolt against the law of nature. (p147)
Ignorance-(avijjŒ) – and delusion (moha) Ignorance is basically my non-knowledge of suffering and how it is brought about.
(p22, 28, 219).
*It is ignorance of the causes and conditions responsible for one’s suffering and the fact of existence, that leads to delusion (p197).
Imagination – To imagine is to picture things in mind. (p15)
*What we experience as thoughts, ideas, views and opinions are all mind-constructions or inventions in imagination that are pictured in the mind. Not wrong in themselves until ‘Self’ intervenes and perverts them. (p16)(18-19)
*It is our ignorance of the operation of causes and conditions or actuality that has compelled us to imagine things that are very often false. (p23)
Impermanence (anicca) – The problem of impermanence (p81).
*Impermanence is not to be confined to the objects in the world outside that we are attached to; the problem is really the conflict between arising-changing and ceasing actuality of all our sense-perceptions and the permanent conceptions that our mind has constructed out of them (p82)
*Impermanence is not something we should be sad about, it is the very law that is essential for nature to give birth to beings, to make them grow, experience living and develop. Decay and death are part of the same process. (p98)
*Sorrow, lamentation, pain and grief are inevitable when one identifies this impermanent process of life with one’s own Self, and takes all things to be “mine- me-and my-Self”
Immaterial – aspects of living experience(nŒma) All of mental aspects of living experience: perceiving, sensation or feeling, mental constructions or conceiving of concepts, intention and attention come under immaterial aspects. Consciousness covers both material as well as immaterial aspects.(p117, 120)
Insight РInsightrefers to intuitive revelations that occur in vipassanΠmeditation. (p302)
* Insight also means penetrative understanding into the character or nature of some object attended to. (p330)
*It is insight wisdom, that is wisdom arising through vipassanΠinsights that has the capacity to liberate the mind from its attachments
*Insights that arise in vipassanΠare intuitive lights flashing forth and exposing the truth of the impermanence, the un- satisfactoriness and the impersonal and un-substantial nature of all physical and mental phenomena of existence.
Intentional action – (cetanŒ)All actions in our living experience are identified as intentional. No action takes place unless it is intended, unless it is consciously decided. An intention is always directed towards a purpose and so it is motivated.
*It is such action that is identified as Karma (p302-303)
Intuition – To intuit is to receive knowledge by direct perception (p178)
*To directly perceive is to understand something without anything else coming in-between mind’s faculty of understanding by seeing and the object; that is being attended to.
*Thus it is called im-mediate apprehension (p179)
*Intuition does not depend on the intellectual faculty of reasoning.
*Reasoning uses concepts, and concepts are designed at the will and pleasure of the Self. (p183)
*That is the reason for insisting on developing samŒdhi or jhŒna to the point of receiving intuitive insights through such purified states of consciousness. (p185, 278, 287, 291-2, 330)
JhŒna– JhŒna or SamŒdhi is culmination of a meditative process in which certain defilements that are hindering and blocking mind’s im- mediate perception of reality is being temporarily suspended.
(p184-5, 271-2-3).
Joy and Happiness – (p´ti-sukha ) These terms indicate certain blissful states of mind that arise in meditation due to temporary abandonment of sense-attachments; and so should not be confused with joy and happiness that are experienced when senses are attached to sense - pleasure. (p262-3)
Knowledge and Vision – (G–Œna-dassana) Knowing and Seeing of how actually things have come to be what they are represents a highly advanced stage ofdevelopment of wisdom.
*That wisdom includes knowledge as well as insight into the operation of conditionality, that is impermanence and craving’s conceiving of permanent views in opposition to laws of actuality etc.
*This is the kind of wisdom that has the power to transform the character of the individual at the very level of one’s sub-conscious being (p316-17)
Life-continuum – (BhavŒnga-s¯ta or bhavŒnga-citta) In the Teachings of the Buddha there is no reference to sub-conscious or un- conscious.
*What we find is this reference to “the undercurrent forming the condition of being or existence” rendered as “Life- continuum”
*This is what enables us to understand our existential connection with previous births and karma that conditions the character of the renewed birth etc. (p325)
Matter and - Materiality (rèpa)–The physical body, the five sense-organs, the objects that come in contact with the senses are composed of life-less, insensitive matter,
*and by themselves these material elements do not experience or generate pain or pleasure.
*But yet had it not been for matter there would not be a foundation for those elements of mentality. (p47)
*Thus it is absolutely essential that we understand the interaction between matter and mentality comprising our living experience.
Material forms play a big role even in my imagination. (p107).
* It is important that we understand how insensitive matter, once perceived by the senses, immediately gets converted into concepts that are held as pleasant or un-pleasant. (p134-138)
Mind (man¯) – Mind is also a sense-organ that attends to the function of coordinating the data provided by the five external sense- organs and use them to formulate thoughts, ideas, views, opinions etc. and store them as memories for future reference. (p121)(132)
*Developing the mind means removing defiling elements covering up knowledge and vision of actuality (p187-on)
*Purification of mind through applying three courses of action
(p214-on)
*Techniques for purifying the mind of its tendencies to doubt, dis- satisfaction, restlessness, worry and sense-desires.
(p282-83-84-85-86)
*Emptying the mind of all its contents is of great benefit (p183, 270)
Mindfulness –This is a mental skill essential for understanding the actuality of mind’s operations as well as the nature of mental elements.
*It is practised by paying attention e.g. to the action of thinking, speaking etc. to the exclusion of what is being done or what is being said (p226).
*The technique is the same as practice of concentration and reflexion essential for purification of mind. (p240, 252-on)
*Technique of developing mindfulness (p257-on)
Mind-made – In our living- experience all things are mind-made, mind is in the fore-front of everything we experience (p243).
Morality-(seela) – What is morally right should depend on Right View (sammŒ-di hi) rather than on social or legal standards likely to vary according to country and community. (p192-93)
Nature – Nature is distinct from human action. (p43)
*Understanding Nature means understanding the laws that govern both Nature and nature of our life. (p43)
*How Nature has got involved in our living experience (p44-45)
*Nature as matter does not suffer pain or pleasure (p46-47).
Nimitta – Sign or signal that is experienced in the course of SamŒdhi meditation. What it signals is that the mind is ready to open up in SamŒdhi in which five hindrances are set aside (p267-270)
NirvŒna – In the intuitive insights that arise in the course of vipassanŒ meditation, there comes a moment of total cessation of consciousness of mind and body as an indication of the nature of bliss that is . (p314)
*Its effect is the wiping out of the mind’s personality-view (sakkŒya-di hi) and thereby transforming the mental character of the individual being.
*NirvŒna itself becomes an object of consciousness with the attainment of Enlightenment (p329)
Perception – To perceive is to be or to become conscious of, with one of the senses or with the mind. (p120)
*Perception is altogether a mental action that is conditioned by the material objects coming in contact with material sense-organs associated with sense-consciousness
(p112-13)
* How perception becomes the foundation for building concepts (p134)
*The way one gets attached to objects that are being perceived. (p223-25)
Personalization – How an external object that is being perceived gets converted into an integral ‘live’ element of one’s experience.
(p104-116, 157, 162)
Phenomenon – A phenomenon is a thing which is noted by the senses. (p188)
*The arising and existence of any phenomenon should be understood in relation to its dependence on appropriate causes and conditions (p188)
*Whatever phenomenon we speak of must necessarily fall within one or more of the Five Constituents of Living-experience. (p302)
Path – This term refers to the Program of Practice that needs to be completed, in order to reach that point of Enlightenment or NirvŒna.
*It is called the Noble Eightfold Path, or the Path that can be completed in three stages (of Morality-Concentration and Wisdom), or through a process of Purification to be completed in Seven Stages (p300, 322).
Reality – Reality is what is actually existing (p14)
*We are under-rating Reality in comparison with Actuality which is experienced by living.
*Our concern is the area of existential suffering, not mere philosophical understanding of what is true or what is real. (p288, 292)
Recognizing – Recognizing has to be understood as distinct from Perceiving a material or mental object.
*Recognizing is re-cognizing or re-calling, –an act of the mind- sense comparing a perception of the moment with information recorded in its memory. (p125)
Reasoning– Reasoning is mind’s faculty of judging, connecting and relating one fact with another, in order to come to a judgment.
*When it comes to one’s living experience, even conclusions and judgments arrived at through logical reasoning are biased in favour of the personal interests of the Self. (p183)
*Purification of view does not depend on logical reasoning. (p179)
*Intuition gained through is totally free from intervention of reasoning. (p274-78)
Reflection and Reflexion – Reflection is distinct from Reflexion.
*To reflect is to think, to go back and forth in thought, to contemplate.
*What is practised in meditation is Reflexion, directing attention upon, and seeing and observing the way the mind is acting and behaving (p232-238)
Reflexive awareness (p241-244)
SamŒdhi or jhŒna – is bringing the consciousness of mind to one point of absolute silence, through mindful concentration. *It results in setting aside (temporarily) five mental impurities (Hindrances) that have been preventing direct contact of mind with actuality.
*These are (i) Sense-desire (p286) (ii) Aversion(p283)
(iii) Rigidity (p279) and Sluggishness of mind (p280)
(iv) Restlessness (p284) and (v) Worry and Remorse (p285)
(vi) Skeptical Doubt (p282, 297).
Self-or Personality View.(sakkŒya-di hi)– Physical and mental actuality of our life is governed by laws of nature (p44-48) as demonstrated by Causality or Conditionality (p52-74).
*Our ignorance of this actuality and our strong desire to derive pleasure out of sense-contact with the world of matter (p77-79) have created a living creature capable of experiencing pleasure; and that is the mentally conceived view of a Self or personality.
*It is conceived as a permanent entity that, inevitably is in perpetual conflict with ever-changing materiality and mentality of living- experience (p81-86).
*That is the cause of existential suffering (p87-90)
Soul or îthma – Its historical and religious origin. (p151)
*This is the outstanding conceptual invention of the human mind, the everlasting, pleasurable ‘shock-absorber’ ‘manufactured’ to withstand the suffering, brought about by human mind itself, through its ignorance of the actuality of Nature, which can operate only according to the law of conditionality- that is nothing but impermanence. (p151-56).
View (di hi) – Views can be Right or False; unless identified as Right they are always false.
*These are creations of the mind’s Constituent of Mental Formations.
*The objects that are perceived by the senses which keep on arising- changing and ceasing within the mind get conceived into Images, and established in mind in the forms of permanent objects possessed by the Self .
*They function as views, put into thoughts, notions, ideas, concepts, opinions, and beliefs etc.
*They exercise a much stronger hold on our lives than even material wealth (p163, 274-276)
*In that context, Right view is of extreme importance.
(p289-90, 293)
Worldling – In our aspiration to become Enlightened, it is of great importance that we understand our nature as un-enlightened individuals. (p118, 159-162).
*We are rightly labeled ‘worldlings’. The Five Constituents of my living experience are being held and identified as my Self, the Ego that regards all matters of experience as “Mine- Me- and my Self”.
*Because of this ignorant point of view, whatever external object perceived by the six senses, whether material or mental, becomes the building material of a duplicate copy of my living experience.
*The original is ‘me’, and its duplicate is all of a Five Constituents built around the external object. They are both ‘Me’ and ‘Mine’.
*Do you realize how difficult it is to detach our self from the objects and persons and views to which we are clinging?
*That certainly cannot be done by intellectual or logical persuasion. (p181)
*The ‘worldling’ practises the Noble Path in order to go beyond the mundane (i.e.being confined to the ‘world’) and to get on to the super-mundane(state of being Enlightened)(p317)
VipapassanŒ (VipassanŒ) – is reflexive awareness different from mindful concentration, but utilizes the purity of consciousness achieved through mindful concentraton or samŒdhi as a cleansing detergent (p291)
*SamŒdhi has already provided us with an intuitive state free of five hindrances. In vipassanŒ or vidarshanŒ what we do is to utilize the insights arising from this purified consciousness to wash and cleanse the defiled views off our mind one by one
(p291-292).
*How VipassanΠinsights, on their own, attend to the task of wiping out false views is described in (p302-314).
Y¯nis¯-manasikŒra – Understanding in the proper way.
*The way the meaning of a word or a concept is to be understood reflexively in the manner it expresses itself deep within one’s experience.
*It means referring it to the very source of origination of perceptions, feelings, and thoughts etc. rather than confining attention to meanings of the words or objects of the world outside (p242)
*If one has attained SamŒdhi at least once, then this reference point should be that SamŒdhi (p295-296-301).
GLOSSARY
This exercise is meant to help the category of readers
who are conversant in the PŒli language, and so would like to cross-check what is being said in these pages with the authentic Teachings of the Buddha.
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ABSORPTION: jhŒna or Samatha or SamŒdhi
ACTION: RGHT ACTION: sammΠkammanta
INTENTIONAL ACTION: kamma
UNWHOLESOME or /UNSKILFUL action: Akusala
ACTUALITY: yathŒ-bhèta-–Œna-dassana or paramattha sacca
Altruistic Joy: muditŒ
ATTACHMENT: parŒmŒsa
Attachment to the belief in ego: (atta-vŒda-upŒdŒna) is one of four clingings
ATTAINMENT: samŒpatti
ATTENTION: manasikŒra
BEING: sattŒ
BENEVOLENCE: mettŒ
BECOMING: PROCESS OF EXISTENCE : bhava
BREATHING – IN-AND-OUT: assŒsa—passŒsa
CANKERS :ŒsavŒ
CAUSE: paccaya
CAUSE - CONDITION-REASON: hetu
COMPASSION: karuöŒ
COMPREHENSION: sampaja––a
CONCEIT-PRIDE: mŒna
CONCENTRATION: SamŒdhi
CONCEPTION – THOUGHT CONCEPTION: vitakka- vicŒra
CONDITION: paccaya
CONFIDENCE:saddhŒ
CONTEMPLATION: on abandonment:
paÊinissaggŒnupassanŒ
CONTEMPLATION: anupassanΠOR anussati
CRAVING: taöhŒ
CRAVING for existence: bhava taöhŒ
CONSTITUENTS/COMPONENTS/ FIVE
CONSTITUENTS - SAME AS AGGREGATES:
PA„CAKKHANDHî
NAMELY: MATTER: rèpa- FEELING: vedanŒ-
PERCEPTION: sa––Œ - MENTAL FORMATIONS:
saºkhŒrŒ CONSCIOUSNESS: vi––Œna
CONSCIOUSNESS - vi––Œna
DELUSION- Perversion or Distortion: m¯ha or vipallŒsa.
There are four perversions:
1. Perversion of Perception: Sa––Œ-vipallŒsa; that sees what is impermanent: anicca as permanent: nicca;
2. Distortion of Mind : citta-vipallŒsa, that perceives what is painful: dukkha as pleasurable: sukha;
3. Distortion of View : diÊÊhi-vipallŒsa that regards what is no-self: anatta as self or person atta.
4. Perversion of Mind : that perceives what is impure and ugly : asubha, as pure and beautiful: subha.
DEFILEMENTS : mind-defiling unwholesome qualities: kilesa
DEPENDENT ORIGINATION: paÊica samuppŒda
DESIRE: will/ intention: chanda
DOUBT: kaºkhŒ
DELIVERANCE: vimutti; vimokkha
EFFORT; Rright effort; sammappadhŒna
EGO-PERCEPTION: vipallŒsa
EGOLESSNESS: anattŒ
EIGHTFOLD PATH: ariya- aÊÊhangika- magga
ENLIGHTENMENT: Awakening/ Supreme knowledge: bodhi
EGO:-conceit / -Conceit-I am’: asmi-mŒna
EGO BELIEF: sakkŒya diÊÊhi
ELEMENTS: dhŒtu
EQUANIMITY: upekkhŒ
EXTINCTION: nir¯dha
EYE: cakkhu
EYE of the Buddha: All round knowledge: samanta cakkhu
FAITH: saddhŒ
FEELING/ Bodily and mental: vedanŒ
painful feeling: dukkha vedanŒ
FETTERS: saºy¯jana
FRUITION: result of super-mundane path: phala
GOOD WILL: avyŒpŒda
GRASPING: parŒmŒsa, upŒdŒna
GRUDGE: paÊigha
GREED: l¯bha
HAPPINESS: feeling of sukha
HATE: d¯sa
HEART as physical base: hadaya vatthu
HEAT element: Œpo-dhŒtu
HINDRACES: n´varaöa
ILL-WILL: vyŒpŒda; d¯sa
IMAGE: nimitta
IMPRESSION sensorial or mental: phassa
INFLUXES: Œsava
IMPERMANENCE: anicca
IGNORANCE: avijjŒ
JOY/ HAPINESS: p´ti
KNOWLEDGE:-–Œna; pa––Œ; vijjŒ
KNOWLEDGE CONSISTNG IN THE DESIRE FOR DELIVERANCE: mucciÊu kamayatŒ - –Œ–a
KNOWLEDGE- consisting in reflective contemplaton: paÊsankhŒnupassanŒ –Œna
LAW: dharma
Liberation: vimokkha;
LOVING KINDNESS: mettŒ
LIFE CONTINUUM: bhavŒnga sota
LIVING-EXPERIENCE: pa–cakkhandhŒ
MIND: citta , man¯ and vi––Œna
MIND-BASE: manŒyatana
MIND: man¯; vi––Œna; citta
Subconscious Mind: bhavμga citta
MATTER OR Corporeality: khandha; rèpa kalŒpa
MEDITATION; bhŒvanŒ; jhŒna; samŒdhi
MENTAL FORMATIONS: saºkhŒrŒ
MIND-OBJECT: dhamma -Œyatana
MINDFULNESS ON –IN-AND – OUT-BRATHING:
îNîPîNA-SATI
MINDFUL AWARENESS: SATI-SAMPAJA„„A
MEDITATION: mental development ; bhŒvanŒ Two kinds of development: samatha and vipassanŒ
MENTAL FATORS: cetasika
MENTALITY and MATERIALITY: nŒma -rèpa, rèpa is materiality and nŒma is collective term for three groups (feeling, perception and mental formations) while vi––Œna –consciousness is that which reveals both groups.
MENTAL PAIN: d¯manassa
NON-EGO: anattŒ
NOBLE PERSON: Œriya puggala
NOBLE TRUTHS : Œriya sacca
OBJECT OF MIND OR OF MEDITATION: Œrammaöa
ONE-POINTEDNESS OF MIND: cittãkaggatŒ
PATH: magga
PRIMARY ELEMENTS: mahŒ bhèta
PROCLIVITIES/INCLINATIONS: anusaya
PURIFICATOION BY OVERCOMING DOUBT:- kaºkhŒ vitarana visuddhi
PURIFICATION BY KNOWLEDGE OF WHAT IS PATH AND WHAT IS NOT: –maggŒmagga –ana-dassana- visuddhi
PURIFICATION OF KNOWLEDGE AND VISION: –Œna- dassana- visuddhi
REALITY: commonly accepted or conventional Truth – v¯hŒra-sacca, or sammuti-sacca
REMORSE; WORRY; UNEASINESS OF CONSCIENCE: – kukkucca
RENUNCIATION OR FREEDOM FROM SENSUAL LUST: nekkhamma
RE-BIRTH OR RE-BECOMING: punabbhava
RIGHT UNDERSTANDING or RIGHT VIEW:-sammŒ – diÊÊhi
ROOT: mèla , hãtu, paccaya
Sati: Mindfulness, one of the 7 factors esssential for achieving enlightenment.
Samatha: tranquility, serenity , same as SamŒdhi concentration.
SamŒdhi: concentration, state of being firmly fixed, i.e the fixing of the mind on a single object
Sa×y¯jana: Fetters.There are 10 fetters tying beings to the wheel of existence.
SENSUOUS CRAVING: kŒma taöhŒ
SENSUOUS CLINGING: kŒmèpŒdŒna
SELF/ EGO/ PERSONALITY: attŒ. A mere conventional expression. No designation of anything that really exists
SELF-VIEW: atta -vŒda Ego-belief, Personality-belief: sakkŒya diÊÊhi
SENSE-DSIRE: kŒmacchanda
SENSUOUS LUST: kŒma-rŒga
SUBJECT OF MEDITATION: kammaÊÊhŒna
STREAM WINNER: sotapanna, ariyapuggala
SUPER-MUNDANE: l¯kuttara
TRUTH- (sacca)
TRANQUILLITY: samatha bhŒvanŒ i.e. concentration SamŒdhi, and ii development of insight
TAïHî: ‘thirst’; ‘craving’ it is the chief root of suffering and of ever continuing cycle of rebirths.
VOLITION: cetanŒ.
VipassanŒ – ‘Insight’ is the intuitive light flashing forth and exposing the truth of the impermanency, the suffering, and the impersonal and unsubstantial nature of all corporeal and mental phenomena of existence.
Visuddhi: purification
Visuddhi: PURIFICATION BY KNOWLEDGE AND VISION OF THE PATH PROGRESS :paÊipadŒ-–Œna-dassana- visuddhi.
1. Knowledge and Vision consisting in Contemplation of Rise and Fall: udayabbayŒnupassanŒ-–Œna-dassana visuddhi.
2. Knowledge and Vision consisting in Contemplation of Dissolution: bhangŒnupassanŒ –Œna dassana visuddhi
3. Knowledge and Vision consisting in Awareness of Terror (or the Fearful): bhayatupaÊÊhŒna –Œna-dassana visuddhi
4. Knowledge and Vision consisting in Contemplation of Misery: ŒdinavŒnupassanŒ- –Œna-dassana -visuddhi
5. Knowledge and Vision in Contemplation of Aversion: nibbidŒnupassanŒ-–Œna-dassana-visuddhi
6. Knowledge and Vision in the Desire for Deliverance: muccitu-kamyatŒ-–Œna-dassana-visuddhi
7. Knowledge and Vision in Reflecting Contemplation: paÊisankhŒnupassanŒ –Œna-dassana-visuddhi
8. Knowledge and Vision in Equanimity regarding all Formations of Existence: saºkhŒrupekkhŒ –Œna- dassana-visuddhi
9. Knowledge and Vision in Adaptation to Truth:
saccŒnulomika-–Œna-dassana-visuddhi.