TEN ARMIES OF MĀRA
Sensual pleasures; discontent; hunger and thirst; craving; sloth and torpor; fear; doubt; conceit and ingratitude; gain, renown, honor, and whatever fame is falsely received; self-exaltation and disparaging others.
TEN KINDS OF CROOKED BEHAVIOR
Three Kinds of Crooked Bodily Behavior:
1) Based on lack of loving-kindness and compassion, namely killing, harming, and oppressing others. 2) Based on greed, namely stealing or deceitful acquisition of others’ property. 3) Based on lust, namely sexual misconduct.
Four Kinds of Crooked Verbal Behavior:
1) Lying. 2) Speech that causes disharmony. 3) Speech that is hurtful, coarse, crude, or obscene. 4) Frivolous chatter.
Three Kinds of Mental Crookedness:
1) Thoughts of harming or cruelty toward self or others. 2) Covetous thoughts. 3) The wrong view of kamma, namely that one’s actions have no consequences.
TEN PRECEPTS
Includes the eight precepts, above, with the eighth on entertainments and adornments split, becoming eight and nine, plus refraining from handling money.
TWO HUNDRED AND TWENTY-SEVEN RULES FOR MONKS
The ten precepts, plus supplementary rules.
GLOSSARY
Abhidhamma: Buddhist analysis of consciousness. The “Third Basket” or group of texts in Buddhism.
abhiñña: Special knowledge; word for psychic powers.
abhirati: One who delights in something, for example, the Dhamma, and prefers meditation to seeking sensual pleasures.
Ālāra the Kalāma: Famous meditation teacher of the Buddha’s time; one of the Bodhisatta’s two main meditation instructors.
anāgāmī: Nonreturner; one who has attained the third stage of enlightenment by experiencing nibbāna at its third level of depth. This person will experience no more rebirths in sensual realms, but will attain final enlightenment from the brahmā realm. An anāgāmī has uprooted the defilements of greed for sense desires and anger, but may still experience subtle defilements such as restlessness.
anagārika: In Buddhist countries, a layperson who takes eight or ten precepts. An anagārika usually wears a white coat and shaves his or her head, and lives in a monastery assisting the monks and nuns.
anattā: The absence of inherent or independent self; the lack of self-essence; the unresponsiveness of objects to one’s wishes. The third of three aspects common to all conditioned things, anattā is dependent upon anicca and dukkha.
anattā lakkhaa: The sign or characteristic of absence of self. The uncontrollability of phenomena.
anattā·nupassanā·nāa: The intuitive comprehension that realizes the fact of absence of self. A sudden sense that no one is in control.
anicca: Impermanence. The first of the three aspects common to all conditioned things.
anicca lakkhaa: The sign of impermanence; that by which impermanence can be recognized. The fact of the arising and passing away of all objects.
aniccā·nupassanā·ñāa: The intuitive comprehension that realizes the fact of impermanence. A sudden, direct sense of the rapidity of the vanishing of objects.
animal speech: Speech about worldly subjects, especially during a retreat.
anuggahita: Protection, specifically for meditation practice.
apāya: Rebirths in hell or as an animal. Miserable mental states devoid of wholesome kamma that can bring about happiness.
araha: Completely purified, and therefore worthy of respect from all humans, devas, and brahmās. The first of the virtues of the Buddha on traditional lists.
arahant: Fully enlightened being; one who has uprooted all the defilements and experiences no more mental suffering. Having attained the fourth and final stage of enlightenment, he or she will not be reborn again in any form, passing entirely into the unconditioned state upon death.
ātāpa: Fiery heat; the energy of meditation that burns defilements.
avijjā: Ignorance. Not seeing what is true, namely universal impermanence, unsatisfactoriness, and absence of self; and seeing what is not true, namely that objects and experiences possess permanence, happiness, and self-nature.
bhāvanā: Mental development, or meditation.
bhikkhu: A male monk under the Buddha and up to the present day who keeps Vinaya, the 227 rules; shaves his head; wears ocher-colored robes (or of related colors from orange, to dark brown, to maroon); and lives dependent on alms. Also a word for any person who strives to develop wholesomeness and abandon unwholesomeness in order to gain liberation and true happiness.
bhikkhunī: A female nun under the Buddha. The Southeast Asian lineages of bhikkhunīs have died out, and women renunciates now ordain as sīlashin nuns.
bodhisatta: Enlightenment-being. One who has vowed to become a buddha, or attain perfect enlightenment for the sake of all beings.
Bodhisatta: The historical Buddha before his enlightenment.
bojjhanga: Enlightenment factor. A quality of mind that leads to enlightenment. Also, the aspect of knowledge that perceives the Four Noble Truths.
brahmā: A type of divine realm where there is mind but not matter; a denizen of that realm.
brahmacariya: The holy life; a life devoted to spiritual practice. Also, celibacy.
Brahman (brāhmano): A member of the priestly caste of Hindus. Often spelled Brahmin.
buddha: One who is awakened.
Buddha: The historical Buddha, Prince Siddhattha Gotama, who lived in Nepal and Northern India 2,500 years ago.
Buddhānussati: Recollection of the virtues of the Buddha.
cāga: Liberality. Willingness to relinquish the kilesas, as well as open-handed generosity on the material level.
chanda: Willingness to act.
characteristic (lakkhaṇa): 1) “Individual characteristics” are the specific traits of mind and matter that can be experienced directly, such as movement, lightness. “Common characteristics” are traits shared by all objects, namely impermanence, unsatisfactoriness, and absence of self. 2) In classical Abhidhamma analysis, the characteristic is the trait by which a mental factor can be recognized.
citta: Mind.
Cittā: The name of a bhikkhunī in the Buddha’s time who overcame serious physical pain and weakness and became an arahant.
citta viveka: Seclusion of the mind from the various hindrances that obstruct the development of insight. Equivalent to continuous mindfulness, which cannot be infiltrated by unwholesome thoughts.
dāna: Generosity, the practice of generosity, or objects given generously. Said by the Buddha to be the first practice for those who want to diminish the force of craving as part of the holy life.
deva: A kind of god inhabiting one of several subtle sensual realms that are higher than the human realm, and are characterized by great pleasure and distraction.
Devadatta: A monk who promoted schism in the order of bhikkhus, and later tried to murder the Buddha.
Dhamma: The teaching of the Buddha; the practice of meditation; fundamental truth.
dhamma: Philosophical word for any conditioned object or the unconditioned; a phenomenon of nature.
dhamma vicaya: Investigation of phenomena; the mental factor that discerns the true nature of dhammas, or of nibbāna. Second factor of enlightenment.
dosa: Anger or aversion; the mind’s turning away from a painful experience. With lobha and moha, one of the three forces that keep the minds of beings in darkness.
dukkha: Unsatisfactoriness; suffering; pain. The second characteristic of all conditioned things. Results from impermanence and craving.
dukkha lakkhaa: The sign or characteristic of suffering; that by which dukkha can be recognized. Oppression by impermanence.
dukkhā·nupassanā·ñāa: The intuitive realization of suffering. A sense that no object is dependable, that all objects are fearsome, and that within objects there is no refuge from vanishing and dissolution.
four elements (mahābhūta): These are the classes of physical phenomena, the types
of sensations that can be experienced directly: earth, or hardness and softness; water, or fluidity and cohesion; fire, or heat and cold; air, or movement and such sensations as tautness, stiffness and piercing.
Four Noble Truths (ariya saccāni): All conditioned things are suffering, or unsatisfactory; the cause of dissatisfaction is craving; there is an end to suffering; the means to this end is the Noble Eightfold Path.
function (kicca): In classical Abhidhamma analysis, the operation of a mental factor.
Gotama: The Buddha’s maternal family name.
hindrance (nīvaraa): A mental state that obstructs meditation, in the presence of which mindfulness is weakened or absent. There are five specific states—desire, aversion, sloth and torpor, restlessness, and doubt—which arise in the absence of the respective five factors of the first jhāna.
hiri: Moral shame. A feeling of revulsion when one thinks of committing an immoral act, based on comparing such an act with the alternative of moral behavior.
issā: Jealousy. The wish not to see others happy or successful.
Jetavana, Jeta Grove: Name of a grove near the city of Savatthi in Northern India where the Buddha often preached.
jhāna: The quality of mind able to stick to an object and observe it. Also, the absorption of the mind into an object of awareness; one of the eight levels of absorption, each of which is defined by the presence of particular mental factors. See samatha jhāna, vipassanā jhāna.
jhāna sammā·dihi: Right view that arises in conjunction with each of the eight levels of jhānic absorption. Related to concentration practices, not to vipassanā.
Kaccāyana: Name of one of the Buddha’s early disciples, an arahant, known for his ability to explicate the Buddha’s shortest sermons, some of which were only a few words long.
kāmacchanda: Sensual desire. The first hindrance.
kamma: Action that bears results; the results of action.
kammassakatā sammā·dihi: Right view that kamma is one’s only true property.
karuā: Compassion. The quivering of the heart in response to others’ suffering; the wish to remove painful circumstances from the lives of other beings.
kāya viveka: Seclusion of the body; a prerequisite for good meditation. An attitude of detachment toward the “body” of sense objects: sights, sounds, smells, tastes, physical sensations, and thoughts. Also the physical removal of oneself from intense stimuli, in retreat or when choosing a quiet spot for daily meditation practice.
khema: Security or safety. One of the characteristics of nibbāna, in contrast to the insecurity of conditioned existence.
kilesa: A torment of mind; a defilement.
King Ajātasattu: King who killed his own father, repented, and became a devotee of the Buddha.
kodha: Anger. The “thorny mind.” Aversion and the mental states associated with it, such as doubt, frustration, rigidity, and hardness of mind.
kusīta: A lazy person.
lobha: Greed. The mind’s grasping onto a pleasant experience. With dosa and moha, one of the three forces that keep the minds of beings in darkness.
macchariya: Miserliness. The wish not to see others as happy as one is oneself.
magga: Path. Word for the moment of enlightenment when defilements are uprooted, and for the initial specific consciousness of nibbāna.
Mahākassapa: One of the Buddha’s early disciples.
Mahā Moggallāna: One of the Buddha’s primary disciples, known for his psychic powers.
Mahāpajāpati Gotamī: The Buddha’s stepmother; founder of the order of bhikkhunīs, and a famous enlightened practitioner.
māna: Conceit.
manifestation: In classical Abhidhamma analysis, the result of the functioning of a mental factor in consciousness. What is noticeable in the mental state when a mental factor, such as a factor of enlightenment, is present.
Māra: Derived from the Pāli term for “death.” Personification of the force of ignorance, delusion, and craving that kills virtue as well as life. The lord of all conditioned realms.
Mātikamātā: Name of an enlightened laywoman in the Buddha’s time who supported meditating monks so that they, too, could become enlightened.
mental factor (dhamma): A discernible element, or quality, present in consciousness.
mettā: Loving-kindness. The wish that other beings should enjoy internal and external safety, mental and physical happiness, and ease of well-being.
middha (See thīna): Constricted, unworkable state of consciousness when torpor is present.
mindfulness (sati): The observing power of the mind, which clearly and simply experiences an object without reacting to it.
moha: Delusion. The mind’s inability to recognize an experience, especially a neutral one. With lobha and dosa, one of the three forces that keep the minds of beings in darkness.
Namuci: Another name for Māra.
nekkhamma sukha: The happiness of renunciation. The happiness and comfort of being free from sensual objects, as well as from the unwholesome kilesas that react to those objects.
nibbāna: The Unconditioned. Perfectly undefiled state that is neither mind nor matter.
nikanti tahā: Craving particularly for the pleasures of meditation.
nirodha samāpatti: The attainment of cessation. Arahants and anāgāmīs have this capacity to enter the nibbānic state at will.
noble fruition consciousness (ariya phala): Subsequent to noble path consciousness, the experience of the mind’s dwelling in cessation for an extended period of time.
noble path consciousness (ariya magga): The culmination and goal of vipassanā practice. Insight into nibbāna; the experience of cessation of matter, mind, and subtle mind-borne matter—that is, the temporary cessation of all conditioned experience. There are four levels of noble path consciousness, each one uprooting particular defilements.
ottappa: Moral dread. The wish to refrain from immoral actions because one considers the consequences, including what wise and refined people would think of one.
pabbajita: One who has gone forth from the home life in order to extinguish the kilesas.
paccakkha·ñāa: Direct experiential perception, or direct insight. A synonym for vipassanā.
Pāli: The language of the Therāvadin scriptures; the closest written language to Magadhī, thought to be the language spoken by the Buddha and his disciples.
pāmojja, pāmujja: The weaker forms of pīti.
paññā: Intuitive knowledge of ultimate truth; wisdom.
paramattha dhamma: An ultimate reality: an object that can be perceived directly without the mediation of concepts. These are of three kinds: physical phenomena, mental phenomena, and nibbāna.
pāramīs: Perfections. Forces of purity within the mind that are gradually developed over many lifetimes.
parinibbāna: The passing out of conditioned existence of a fully enlightened being at physical death.
parisuddhi sukha: Happiness unmixed with defilements. Nibbāna.
passaddhi: Cool calmness; tranquility. Fifth factor of enlightenment.
peta: Unhappy ghost.
phala: Fruit. The moment of consciousness just after magga, which continues to perceive nibbāna, and during which the defilements are cooled.
phassa: Contact, a mental factor that arises when the mind touches an object.
piti: Rapture; joy. Physical and mental lightness and agility resulting from purity of mind; a delighted interest in what is happening. Fourth factor of enlightenment, third factor of the first jhāna.
rāga: Lust.
saddhā: Trust, confidence, faith.
sakadāgāmī: “Once returner,” one who has attained the second stage of enlightenment. Because of weakened craving and anger, this being will be reborn in only one more plane of existence.
samādhi: One-pointedness of mind; concentration. Sixth factor of enlightenment.
sāmaera: A novice bhikkhu.
sāmaerī: A novice bhikkhunī.
samatha: Cal
mness of mind due to concentration. Meditation practices in which one concentrates on a conceptual object. Because the object is conceptual, these practices lead to stillness of mind, but not to insight wisdom.
samatha jhāna: Pure concentration, fixed awareness of a single object. States of extraordinary calmness and peace, where the mind becomes absorbed into the object.
sambojjhanga: Factor of enlightenment, same as bojjhanga.
sammā·dihi: Right or complete view.
sammā·kammanta: Right action. Restraint from killing, stealing, and sexual misconduct.
sammā·sambuddha: A perfectly self-enlightened being.
sammasana·ñāa: Verified knowledge by comprehension. A stage of insight consisting of seeing the disappearance of all objects—and with this seeing, arriving at a direct personal experience that all objects are impermanent, unsatisfactory, and lacking in an inherent self-essence. It is called “verified” because one personally verifies the doctrine on this major point.
sammā vācā: Right speech. Speech that is truthful, leading to harmony, kind, sweet to the ear, and beneficial.
sampajañña: Clear comprehension.
samsāra: The cycle of craving and suffering caused by ignorance of ultimate truth.
Sangha: Community of bhikkhus. Or, community of all those who are striving for liberation.
sankhāra paramattha dhamma: Conditioned ultimate reality. An impermanent mental or physical phenomenon that can be perceived by direct awareness, without the mediation of concepts.
sankhārupekkhāñāa: Insight into equanimity toward all formations. One of the highest stages of insight in the classical progression. A subtly balanced mental state that is not disturbed by the alternation of pleasant and painful experience.
santi sukha: The happiness of peace. A word for the nibbānic experience.
Sāriputta: The Buddha’s chief disciple, known for wisdom.
sati: Mindfulness; observing power. The first factor of enlightenment.
satipahāna: Four foundations of mindfulness: mindfulness of the body, feelings, mind, and mind objects.
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