A

abdha
M The fact to be free from all hindrances, all interdictions.

abbhna
N [Reintegration (within the sagha)]. Procedure designed for reintegrating a bhikkhu who has got
entirely purified from a saghdisesa. This procedure enables to reaccept him fully within the
community and to consider him again the same as other bhikkhus.

abhidhamma
M [Superior, to face (sth) (abhi); study of reality (dhamma)]. Supreme science on reality. Third basket
of tipiaka, the abhidhamma is the purely theoretical part of it. It does detail forth a full description of
everything that can be perceived and all the functioning that reality is made of.

abhijj
M [Covetousness, greed].

abhia
F [Extraordinary knowledge]. Capacity of the mind to develop some specific visions and psychical
powers.
The abhis do take place into the shape of remembrance of former rebirths, penetration of others'
thoughts, the capacity to travel underground or in the air, or to proceed (by means of the mind) to other
worlds, such as the ones of the devas or hells. This set of six forms of knowledge can only be
developed after the fourth jhna has been reached, and only by an arahanta.

abrahmacariy
N [Absence of chastity]. Sexual activity.

adhimokkha
M Decision, determination.

adhogama
M [Under, below].

dinava
M The fact to become aware of the perishable character of all things.

adinna
[That which has not been given].

adinndn
N [To take what is not given]. Theft.

adihna
N Determination. Fact to decide and to stick to a training into a certain kind of conduct or to some
moral principles.

aggasvaka
M [Disciple (svaka) supreme (agga)]. The aggasvakas are Buddha's two main disciples (Venerable
Sriputtara and Venerable Moggalna).

agha
M / N Poverty. Stain, defilement.

ahirika
N Absence of feeling of shame. The fact to be unmoved by moral shame. Not to feel any
embarassment whatsoever regarding misconduct.

jva
N [Means of livelihood]. Means to earn one's living.

akusala
1

T [(That which is ) bad, improper] N Demerit caused by a negative action, a negative word or a
negative intention, which does forcibly generate a painful consequence, whether in thos present life or
the followings, for the one who does commit it.
All negative actions are akusalas.
There do exist five akusalas (pacnantariyka) that do prevent one from realising nibbna in this
present life:
mtu ytaka
Killing one's mother
phitu ytaka
Killing one's father
arahanta ytaka
Killing an arahanta
lohituppa taka
To inflict an haematoma to a Buddha (it is impossible to kill a Buddha)
sagha bhedaka
To create a schism or a conflict within the sagha

angmi
[The one who never returns]. It does involve the third stage of realisation among the four that the
ariys do reach.
As its definition stresses it out , the one who does experience this stage will be reborn into a specific
sphere where do dwell only angmis or arahantas (unless the stage of arahanta is reached at dying
time), but never more in any any other sphere of existence whatsoever. In this sphere of angmis,
devoid of any material senses, having nothing else to do save observing phenomena, all the angmis
become arahantas, and thus enter into parinibbna at the completion of this existence.

npna
N Air entering and going out (while breathing).

nptimokkha
[Authority (n); that which does watch his conduct (ptimokkha)]. Statement of the rules of the
ptimokkha made by Buddha himself.

anatta
N Characteristic of absence of essential characteristic or self-inherent existence within all things.
Among all the things that do exist in the universe, none do exist by itself. Any object or being can be
nothing else than a compound of elements that undergo ceaseless modifications and which are
themselves the outcome of a large number of conditions. As a consequence, nothing can be controled;
neither material objects, nor consciousnesses. anatta is the third among the three characteristics.
See also: anatta

anesan
F Improper way to covet things (belongings). There are twenty one of them.

agamagnusr
M Set of entrances and exits of the bodily air.

anicca
T [That doesn't last]. Characteristic of impermanence in all things.
anicca is an unescapable law owing to the fact that all that which does appear in the world or to
consciousness must forcibly have an origination, a certain duration and enter un stage of decay. Here
we deal with the second among the three characteristics.
See also: anicca

aniyata
Undefined fault. Offence committed in a way such that it creates an ambiguous situation; a witness
knows that there has been a transgression, without being able to specify which one. There are 2
aniyatas.
See also: The 2 aniyatas

anottappa
N Absence of fear.
2

anuloma
N That which is convenient.

anumna
N Knowledge of a fact out of suspicion. Existence of something or a fact, guessed owing to the
knowledge of external elements or information.

anupdisesa
M Extinction of the body.

apatti
F [Arrival].

patti
F Offence committed by a bhikkhu. Any breach of the vinaya is an patti.

apya
T [Devoid of happiness]. Group of the inferior worlds. The apyas do comprise four worlds:
1. The asuras.
2. The animals.
3. The petas.
4. The evils.
The existence of these worlds is prevailingly dominated by some emotions such as aversion, hatred
and anger

po
M [Water].

appan
F Very high level of concentration.

arahanta
M [Worthy one]. A being who has eliminated the entirety of mental impurities (kiless) and who, in
consequence, is free from all attachment and from all forms of suffering.
Such a being has no reason to take rebirth into one of the thirty two spheres of sasar will experience
parinibbna at the end of his present existence.

ramma
N [Perception].

raika
F [The fact to dwell in the forest].

ariy
T [Noble being]. A being who has experienced nibbna. With this, he has eliminated the wrong views
(existence of a self-inherent entity, efficacy of rituals, etc.), and has acquired an immovable confidence
towards the dhamma. He is assured of no more rebirths in the lower realms.
According to the experienced stage, four kinds of ariys are being considered (sotpana, sakadgmi,
angmi and arahanta).

arpa
Absence of matter.

asammoha
F Absence of perplexity, of hesitation. Absence of indecision while facing a situation.

sava
M [That which does unceasingly appear]. Mental impurities. The four savas are:
1. (kmsava)
2. (bhavsava)
3. (dihsava)
4. (avijjsava)

savakkhaya
N The fact to have no more kiless.

asssa
3

M [Air which is coming out].

asubha
N [Displeasing]. Displeasing thing. Repulsive and disgusting character of something.

asura
M Specific kind of being. Some of them live in the highest sphere of existence of the apyas (between
the one of humans and the one of animals) while others in the set of the world devas. An ordinary
human being cannot glimpse an asura.

atirita
Procedure consisting in considering food as a bhikkhu's leftovers so that a bhikkhu can continue eating
after having refused to be served.

atta
N [Self-inherent entity]. That which rests upon itself. Self-inherent existence of a thing.

attnuvda
M [Self (atta); To address reproaches (anuvda)]. The fact to address reproaches to oneself. Selfcriticism arising out regrets owing to a bad action.

attasammpaidhi
N [Self (atta); good, correct (samm); mastery (apaidhi)]. The fact to be self-disciplined, to control
oneself in order to preserve a good virtue.

attavda
M [Self-inherent entity (atta); conviction (vda)]. Idea according to which we exist by ourselves.

attavdupdna
N [Self-inherent entity (atta); conviction (vda); greed (updna)]. Greed arising from the idea that we
are eternal, that we exist by ourselves.

ahakath
F Set of commentaries included into the tipiaka and whose truthfulness is acknowledged by the
sagha.
The ahakaths do provide a very helpful guidance to all those who thoroughly study the texts on
dhamma as they do explain their basic essentials while throwing fresh light on the most sensitive
points.

atthpanna
N Knowledge of a fact by deduction. Knowledge of a result through the presence of its cause.

atthapaisambhid
F Analytical understanding of the significance, essence and consequences of things.

vsa
M [Mansion]. Place where we dwell.

avci
M [That which is totally devoid of pleasure]. avci is the name given to the most painful hell.

avuso
Friend. A term of naming that a bhikkhu utilises while addressing a younger bhikkhu (according to the
number of vassa).

avijj
M [Ignorance]. Absence of knowledge of the dhamma.

yatana
N Unceasing appearance of nmas and rpas, which are making up the six kinds of sensations
experienced from the six senses' doors.

B
bala
N [Strength, stability] Immovable stability of dhamma. Unavoidable factor when we practice dhamma.
4

The five balas

1.
2.
3.
4.
5.

saddh: faith
vriya: effort
sati: attention
samdhi: concentration
pa: wisdom

bhadanta
[Venerable, venerable person].

bhaga
N The fact to deeply perceive the perishable character of all things.

bhante
M Term of calling that a bhikkhu utilises towards another bhikkhu (usually having a higher rank in
seniority). Respectful way and substitute of a personal pronoun of the second person while addressing
a bhikkhu.

bhava
N [Life]. Existence. Becoming.

bhvan
F [Progression, development of the concentration]. Training lying in developing the concentration.

bhaya
N Vision of a danger caused by the observation of mental and physical phenomena.

bhikkhu
M [A being who renounces (the pleasures of the world)]. The most often, this term refers to Buddha's
disciples, to the members of the sagha. To be a bhikkhu, one should give up all worldly possessions
except a bowl, a robe and a few utensils such as a razor, a tooth brush, a water filter, etc. One should
then perform a specific ceremony that does unfold according to the rules of the appropriate
kammavc, within a sm, in the presence of at least five bhikkhus, and positively answer fifteen
questions.
Basically, this term defines the one who seeks detachment and strives to follow this path (with a
shaven head or not). The bhikkhu is someone who abandons all enterprises and everything that can
bring some enjoyment, possessions or fame. He relentlessly trains for liberation and remains vigilant
and attentive to everything that appears to his mind. The rest of the time, he studies and teaches the
dhamma.
See also: The monks

bhikkhun
F A female bhikkhu (see above).
Following the strong insistence of his aunt (Mah Pajpati Gotam), other women and Venerable
nand, Buddha consented to found a female sagha, which was interrupted around a thousand years
later (Around the 6th century of Common era).
See also: Nun's discipline

bhojana
[Food (solid and liquid)].

boddhisatta
M [Future Buddha].

bojjhag
M [Factor of Knowledge (magga)]. Factor of awakening. There do exist seven of them. nibbna is
experienced as soon as these seven factors are fully developed.

brahm
N [Noble practice, noble conduct] Being dwelling in the world bearing the same name and which is the
loftiest worlds' plane among the four worlds' planes. The world of brahms is divided up between
twenty spheres of existence.
A brahm being devoid of tactile sense, he cannot develop any akusala. That's why their sphere of
existence is called "the world of the ones having a noble conduct". There are three kinds of brahms.
5

buddha
T/M [The one who knows]. Omniscient. The one who does reach by himself the knowledge of the four
Noble Truths. Perfect Being, Buddha.

bypda
M [Hatred, malevolence].

C
cetasika
M/N [State of mind]. Mental factor.

cetiya
M Monument intended to remind the dhamma. Ideally, a cetiya is a reliquary, but it can also set texts
or everything.

cetopariyaa
M Knowledge that enables to perceive others' thoughts.

chanda
M [Might, wish, desire].

cint
F [Reflection, analysis].

citta
[mind, thought].

cittnupassan
F Turning of the attention to consciousness moment after moment.

cvara
N Piece of cloth used by a bhikkhu. Robe (exclusively for a bhikkhu).

ca
N [Small].

D
dha
M [Pond].

dna
N Gift, offering, generosity. dna is the practice of gift, which takes place through the development of
states of mind such as generosity and disinterestedness. This practice does constitute the foundation of
the three sections of kusalas (dna, sla and bhvan).

daa
M [Weapon].

dassana
N [Vision].

dyaka
M [Donor]. Benefactor of the sagha. The dyaka is a person who regularly helps bhikkhus in their
practice, study and teaching of the dhamma.
To do so, he offers, according to his capabilities, to one or several bhikkhus, what they need. A
bhikkhu can make his needs known to a dyaka only if the later has expressly requested the former to
inform him of his requirements. A dyaka could also perfectly well offer some food, robes, soap, a
lodging, a pagoda or anything else enabling others to come to know or know the dhamma.
See also: The dyakas and the kappiyas

dyik
F [Female donor]. Female counterpart of a dyaka (see this term).

desa
M [Spot]. Place, region. / motive (subject that is being dealt with).
6

desan
To perform desan, to a bhikkhu, is a means to purify his faults (apart from some prjikas and
saghdisesas) that he has committed on purpose or not.
To that sake, he "unveils" these faults by uttering a formula before in the presence of another bhikkhu
who will, on his turn, will also unveil his own. Usually, the bhikkhus do it once a day. It is very
essential to do desan just before the reading of the ptimokkha so that all the bhikkhus do cultivate a
pure sla at this very stage.
See also: The desan

deva
M Being dwelling in the sphere of existence bearing the same name and which is superior to the one of
humans.
A deva is endowed with far subtler and more refined sensuous perceptive faculties than the ones of
humans. There do exist six different categories of devas. The individuals pertaining to the lowest
category can expect to live up to nine millions of years and the ones pertaining to the loftiest, up to
nine billions two hundred sixteen millions of years. A deva does enjoy a tremendous comfort. All his
needs are being fulfilled in such an easy way that he absolutely has no effort to do to satisfy them.
Most of humans dream to experience these kinds of living conditions as they ceaselessly go after
pleasure. Such a rejoicing life quality as the one of a deva is dangerous as in no wise does it stir up
within those beings (except a few exceptional cases) an interest into the path to detachment, which is
meant for eradicating suffering. In spite of the appearances, suffering is being experienced, at any
elapsing moment, among all the beings of each sphere of existence. Thus, the kind of life which is led
by a deva widely prompts him to be rooted into ignorance.

dev
F Female counterpart of deva (see this world).

dhamma
M [Reality, thing]. Nature of all things. That which Buddha has taught (apart from the vinaya). Study
of reality. Consciousness. Every moment of consciousness which does appear in the mind is a
dhamma. Detachment and deliverance from the world.
The term dhamma can also sometimes refer to nibbna. Practice, training.
See also: dhamma

dhammadna
M [Gift (dna) of the teaching on reality (dhamma)]. dhammadna is the noblest among practices of
gift, as it lies in offering the knowledge of the dhamma to sentient beings.
When a bhikkhu gives a teaching on reality, it is meant for enabling others to cultivate a right
understanding of their own lives. It thus helps them to better manage them so as to get beneficial
results, even the supreme fruit: the realisation of nibbna.

dhammadesan
F Teaching of the dhamma. Discourse having, as subject, the things of reality, the four nobles truths,
Buddha's teaching.

dhammnupassan
F Focussing of the attention, moment after moment, on physical and mental phenomena.

dhammapaisambhid
F Analytical understanding of the nature of the dhamma, of the causation law, by means of language.

dhammassvaa
F Fact to listen to the dhamma, Buddha's word, the teaching on reality.

dhammat
F [nature (of a thing)].

dhtu
M [Element].

dhtumanasikra
N Contemplation on the four elements: the earth element, the water element, the fire element and the
air element.
7

dhutaga
N [Abandon (dhuta); state of mind (aga)] [Abandon of mental defilements]. The thirteen dhutagas
are a set of ascetic practices taught by Buddha. they are meant for reducing the attachments of the one
who observe them, through a training lying in reducing to the least material comfort, food
consumption and the use of robes.
Contrarily to the ptimokkha, the bhikkhus are not under compulsion to observe the dhutagas.
According to his capacities or determination, everyone is free to practice one, several, all or none of
them.
See also: The 13 ascetic practices

dibba
M deva (see this word).

dibbacakkhu
N [Eye of deva]. Knowledge enabling to see everything from all sides and distances.

dibbasota
M [Ear of deva]. Knowledge enabling to hear everything from all sides and distances.

dihi
F [Sight, vision of things, belief].

dihupdna
N [Vision (dihi); eagerness (updna)]. Eagerness towards beliefs.

dosa
M Repulsion, hatred, anger.

dubbaca
T Rude language. Aggressive and violent speech.

dubbhsita
T Bad speech. Fault due to unwholesome speech (untruthful, hurtful, vulgar or futile speech).

duggati
M Bad destination. Rebirth in some distressing and pitiful stages of being.

dukkaracariya
N Austere practices. Practice in extreme destitution. Fact to practise with a complete determination,
being detrimental to one's body, and even one's life.

dukkaa
T Fault due to unwholesome action.
See also: The dukkatas and the dubbhsitas

dukkha
T Characteristic of dissatisfaction inherent to all things. Compound of all that which doesn't bring a
complete and lasting satisfaction.
dukkha does manifest in several shapes: Ordinary suffering (pain), dissatisfaction incurred when not
obtaining that which we desire, the dissatisfaction to undergo that which we are averse to, and the fact
to experience sensations, even pleasurable ones as on one side, we cannot prevent them from being
fleeting by nature, as they inescapably enter a stage of decay and the other, their occurence is but the
consequence of displeasurable sensations.
dukkha is the first of the three characteristics.
See also: dukkha

duhulla
N [Inferior].

dvra
N [Opening]. Sensory door.

E
ekaggat
8

F [Focussing of the mind on a single point].

etadagga
N The one that is the best . The most gifted, the noblest, the most qualified, the most competent (in a
specific field).

G
gaabhojana
Food improperly accepted by one or several bhikkhus, according to the vinaya (see pcittiya 32).

gaa
M / F Cheek.

garudhamma
Set of the eight points that the bhikkhuns are supposed to observe within the sagha. Here, we deal
with the eight conditions that Buddha has laid down for women, while enabling them to found a
feminine sagha. These conditions are meant for cultivating healthy relationships between the two
communities and securing the safety of the bhikkhuns. The eight garudhammas:
1. Whatever his rank of seniority might be (even if having reached a hundred years), a bhikkhun
must always pay respects that ought to be to be paid to bhikkhus of all ranks of seniority (even
to the ones who integrated the sagha the very same day), such as respectfully saluting him, to
stand before him and to raise and join one's palms.
2. The bhikkhuns are not authorised to spend the vassa in an area where there are no bhikkhus.
3. During each day of uposatha, the bhikkhuns must address the sagha of bhikkhus so as to
inquire about two things: The date of the uposatha and the predicate of dhamma teachings.
4. Following the vassa, each bhikkhun must address an invitation to two communities ( bhikkhus
and bhikkhuns) so that a bhikkhu or a bhikkhun may accuse the former of having committed
a/some fault(s) if he/she has seen or heard something or does have suspicions.
5. A bhikkhun who has committed a saghdisesa must follow the procedure of the mnatta
among both communities during fifteen days.
6. To a bhikkhun, the integration within the sagha can be done only among both communities
and after having observed the first six precepts without having committed any fault over the
past two years prior to the integration.
7. A bhikkhun is under no pretence authorised to reprimand a bhikkhu.
8. The bhikkhuns do enjoy no right to give teachings to bhikkhu but the bhikkhus do have the
right to give teachings to bhikkhuns.

gth
F Knowledge and ethics imparted by means of speech or scriptures. Formula expressing some
knowledge under the shapes of verses.

gilna
[Sick (person in poor health)]. bhikkhu who is ill or feverish.

gocara
F Spot whose we are experienced about. Spot that has already been used for something, spot where we
are used to and which is convenient for doing something.

H
hna
M [Bad, vile.]

hnayna
M [Bad (hna) ; vehicle (yna).] "The vehicle of the bads", Sect of bad monks whom diverged from
sagha by their loosening, laxity. (So, the monks of hnayna are against the ones of theravda)
9

I
iddhi
F [Psychical power].

iddhipda
M [Firmly established powers]. The four iddhipdas are: Will power; effort; consciousness; wisdom.

iddhividha
N [Psychical power (iddhi); of all kinds (vidha)]. Knowledge that enables to create and transform
everything. Set of various psychical powers.

indre
[Possession, that which is aquired]. Presence of a mental quality. The five indres are:
Presence of faith.
Presence of effort.
Presence of attention.
Presence of concentration.
Presence of wisdom.

iriypatha
M [Posture].

J
jtaka
N Chronicles of Buddha's past lives.

jtarpa
N [Gold and golden objects].

jti
F [Rebirth]. The fact to take rebirth.

jhna
N Particular state of mind in which consciousness does focus on a single object or no object at all. The
jhna is the outcome of a pure concentration obtained by focusing the mind on a single object.
There do exist forty different meditative supports meant for the one pointedness of mind. We do
distinguish two types of jhnas, which do comprise each four different levels that can be experienced
according to the profundity of mental concentration. In the first category (rpa jhna), consciousness is
locked into a single object. In the second category (arpa jhna), only consciousness does remain,
devoid of any object.
See also: jhnas

jiraa
N [Failure, chess].

K
kla
M [Moment, period]. / time (how many)

kma
T Sensuous pleasure.

kmacchanda
M/N [Desire for sensuous pleasures].

kmarga
M [Pleasures of the senses].
10

kamesumiccacara
M [Sexual misconduct].

kamma
N [Action, deed]. Collection of deeds resulting from positive and negative actions.
Each of us is free to exercise an influence on his/her own fate according to the quality of the actions
he/she does commit. However, the law of kamma is completely uncontrollable. It governs all the acts
that each one does commit. It does explain that nothing which happens is left to chance. Everything
that constitutes the living conditions of a being, his abilities, his disabilities, his physical and mental
constitution, his pleasures and his torments, are nothing else than the consequence of his own former
actions.

kammanta
F [Action].

kammahna
N [Sujet of meditation]. Support for concentration. Sustained training into meditation or
contemplation.

kammavc
F [Decreed wording]. A kammavc is a wording that ought to be uttered at time of performing a
monastic procedure. Thus, there are a few of them.
However, the term most often does refer to the text of the procedure designed for integrating into the
sagha a person who expressed the wish to become a bhikkhu. At Buddha's time, it was customary to
commit by heart the important subjects, there were texts neither for philosophical doctrines, nor for the
laws. Owing to this fact, "the" kammavc was laid down in written script later on only. At the
beginning of the reading of this kammavc, fifteen questions are asked to him, to whose he should be
able to positively answer so as to be accepted among the members of the sagha:
Here are dealt with other kammavcs:
dubbaca kammavc: Uttered and addressed to the bhikkhus who retorted by rude talks to
bhikkhus who requested him to improve his conduct. (See samghdisesa 12).
kuladsaka kammavc: Uttered and addressed to the bhikkhus who corrupt people's faith. (See
samghdisesa 13).
atti kammavc: Meant for getting the sagha know about something.

kmupdna
N [Sensuous pleasure (kma); greed (updna)]. Greed or craving for sensuous pleasures.

kamyat
F Will, wish to undertake something. Enthusiasm in the fulfilment of a duty.

kakhvitaraa
F Overcoming of doubts.

kappabindu
M [Mark applied on the robe].

kappi
M [Appropriate, convenient].

kappiya
M Person who proposes himself/herself to help bhikkhus by performing various duties, notably that
which the vinaya does not authorise to do (to open a fruit containing grains or a seed, re-offer some
food that was abandoned the day before, purchases, etc.)
Told about something that is convenient (or that has made convenient) and which a bhikkhu is entitled
to accept (or to consume). Given that a bhikkhu cannot receive money, if someone wishes to offer
some to him, he does remit it to a kappiya (or to someone who accepts to be his kappiya temporarily,
during a trip for instance, in order to purchase some travel tickets and other things needed).
See also: The dyakas and the kappiyas

kathina

11

N Period extending for a lunar month following the vassa and during which a great ceremony of robes
offering is organised. The bhikkhus having observed the vassa respectfully can benefit from privileges
of the kathina.

kya
M [Body].

kynupassan
F Focussing of the attention on the body moment after moment.

khandh
M [Aggregate].

khaika
N [Instant].

khaikasamdhi
N [Instant (khaika); calm, serenity (samdhi)]. Concentration developed moment after moment.
Required for vipassan, khaikasamdhi is exclusively developed to the sake of satipahna.

khanti
F Tolerance.

kiles
M [dirt, defilement]. Mental impurity. Poverty of spirit. Mental pollution, troubles. There are ten
kiless:
1. False views (sakyadihi)
2. Doubt (vicikiccha)
3. Belief in the effectiveness of rituals
4. Sensuous pleasure (raga)
5. Aversion (dosa)
6. Passion towards rupa jhnas (pertaining to the sphere of forms)
7. Passion towards arupa jhnas (pertaining to the formless sphere)
8. Self-pride (mna)
9. restlessness and worries (uddhacca)
10. Ignorance (avijja)

kohsa
M [Compound, gathering]. The 32 kohsas are the 32 parts of the body.

kohasaya
M [Air being found within the intestine].

kucchiha
M [Air being found within the navel].

kuhana
F [Fact to try to astonish, fact to have some tortuous]. Simulation of behaviour or provocation of
situations, intended for stirring up others' veneration or to give a lofty image of oneself.

kukkucca
N [Doubt].

kuladsaka
N [Corruption of others' faith]. Deteriorating the confidence that the people have for dhamma.

kusala
T [(That which is) good, free from fault]. Proper, convenient, skilful. N Good action, benevolent deed,
meritorious action.
Any positive action by means of thought, speech and body is a kusala. It does naturally beget some
benefit to the one who does perform it.

kusalakammapathadhamma
[Good, correct (kusala); fruit of actions (kamma); way (patha); beneficial actions (dhamma)]. Positive
action. There are ten kusalakammapathadhammas:
(pntipt veramani)
To refrain from harming living beings.
12

(adinndna veramani)
To refrain from committing thefts.
(kmesumicchcr veramani)
To refrain from sexual misconduct.
(musvd)
To refrain from telling lies.
(pisunavs)
To refrain from slanderous speech.
(pharusavs)
To refrain from coarse language.
(samphapvalp)
To refrain from useless talk.
(anabhijjh)
To train into avoiding malevolent thoughts.
(abypda)
To train into not moaning about anything.
(samadhdihi)
To develop a right view of reality.

ku
F [Hut, little house, lodging].
This term is generally utilised for designating the small temporary and therefore rudimentary dwelling
that each bhikkhu built for himself when he boarded in a spot for a short span. Nowadays, most of
bhikkhus being settled down within monasteries, rare are the ones who live in kus.

L
lobha
M Greed, desire.

lakkha
F [Characteristic].

loka
M [Universe]. World, sphere.

lok
Mundane.

M
magga
M [Path, journey (in the abstract sense), research]. Path leading to nibbna. The simple fact to dedicate
oneself to the search of something. magga is also the name that is given to the realisation of a stage of
ariy (obtained following an experience of nibbna). / That which is likely to eradicate the kilels.

maggaga
N [Way, path leading to nibbna, search of nibbna (magga); constituent, ingredient (aga)]. Constituent
of the path leading to nibbna. The eight maggagas:
1. Right understanding.
2. Right thought.
3. Right speech.
4. Right action.
5. Right livelihood.
6. Right effort.
13

7. Right mindfulness.
8. Right concentration.

mah
F Great, superior, of large breadth, noble.

mahthera
M [Great, prominent (mah); elder (thera)]. bhikkhu having been ordained since twenty years at least
or more.

majjhima
[Middle, central, medium].

mna
M Pride.

manasikra
N Fact to examine an object by means of the mind, in a penetrative manner. Appropriate consideration
(of a situation), enabling the developement of healthy actions (kusalass).

mnatta
N [Consideration]. Practice designed for rehabilitation back to respect a bhikkhu who has committed a
saghdisesa.
The mnatta is only practised by bhikkhus who have announced a saghdisesa that they committed
the very same day. The mnatta does unfold on a six days period. During this period, the bhikkhu who
gets purified from his fault, does undergo thirteen punishments.
See also: The practice of the mnatta

mra
M / N [Enemy].

maya
[Maturity].

mett
N [Love (empty of attachment, of desire, of passion and infatuation)]. Fact to deeply wish happiness to
others.

micch
M [Fact to be mistaken].

micchdihi
M [Being mistaken (micch); belief (dihi)]. Heretical belief.
Erroneous view having, as consequences, the adoption of a line of thought whose foundations are not
in harmony with reality.

micchjva
M [To be wrong (micch); means for satisfying one's needs (jva)]. Improper means to earn one's
living, to acquire goods and belongings.

middha
N [Torpor].

moghapurisa
M [Man (purisa); useless (mogha)]. Person who brings about no benefits to the dhamma, who is good
for nothing.
Buddha thus designates those who live within the community while leading a vain existence, that is to
say without striving for practising, studying or teaching the dhamma.

moha
M Ignorance. Failure regarding the knowledge of dhamma. Only an arahanta is no more affected by
moha.

mla
N [Origin, root].

mucitu
N [Deliverance].

musvda
14

M/N [Lie, deceit].

N
nma
N Consciousness. (Sensation, perception, volition and consciousness).

a
N [Knowledge].
The progress achieved through the satipahna enables one to realise several as, which are stages
of knowledge (or wisdom). There are also as that are specific to a Buddha, while others are
peculiar to an arahanta, etc.

nnusaya
M Fact that no kiless are found.

atti
F [Words destined to let the sagha know about something].

navasivathika
F Contemplation of the loathsome aspect of corpses. This contemplation is of nine kinds, according to
the stages decomposition of corpses, etc.

nekkhamma
M Renunciation to the world, renunciation to pleasures. Dismissing, turning oneself aside from
mundane things for leading a solitary life.
In this case, a solitary life doesn't mean to live remote from others' company but simply no longer
getting involved into human society's business, hence working for one's realisation.

nibbna
N [Disappearance of mental impurities (and of the dangers that they do carry out)]. Reality bearing
neither object, nor consciousness. Innibbna, physical and mental phenomena do no longer appear.
When a being does experience nibbna, he/she becomes an ariy. Being no longer enclined to commit
strongly negative actions, such as killing or stealing, he/she will never take birth within lower worlds.
nibbna can be experienced a large number of times and last from the fraction of a second up to several
hours according to the intensity of concentration being developed. The one who has eradicated the
whole of kiless (the arahanta) will experience nibbna at the end of his/her life and will never more
depart from it. This is called parinibbna.
Among all these terms, nibbna is probably the subtlest and most difficult to understand. It is
inconceivable by definition.
See also: nibbna

nibbid
F Disgust. Exasperation from sasar.

nicca
N [Eternal, which does last]. Permanence.

nikanti
N [Sufficiency]. Self-contentment.

nimitta
N [Image, object, sign]. Steady meditation support, on which the mind does focus so as to develop
samatha concentration (which brings about tranquillity).

nimittakamma
N [Fact to make a gesture or pointing at something]. Action lying in making somebody understand
something by means of a gesture or by designating an object.

nirodha
[Cessation] nirodha is the cessation of all aggregates and consciousness as a whole even at a subtle
level. In order to be experienced, it does require some specific determinations and the development of
considerably more concentration than the one required for experiencing nibbna.

niruttipaisambhid
15

F Analytical understanding within a philological approach of the dhamma. Deep understanding of the
mode of language expression that is being utilised in connection with reality (grammar, gathering of
sentences, etc.)

nissaggiya
T [That which must be forsaken]. Fault irremediably calling for the forsaking of an object obtained in
an improper way. If it is about an object that a bhikkhu is authorised to keep, he does forsake it, only
for short while, to another bhikkhu, who then give it back to him.
See also: The 30 nissaggiyas

nissdana
Piece of cloth designed for multiple utilisations and utilised by the bhikkhus.
A nissdana is carried on the shoulder (at all time). The role of this piece of cloth lies in not becoming
dirty; it is mainly utilised to sit on it in order not to make one's robe dirty. It can also be utilised as a
napkin during the meal or as a protection against a possible natural emission of sperm at sleeping time.

nvaraa
Flows of discursive thoughts that ceaselessly appear within the one who doesn't have a sharp mental
concentration.
The nvaranas do constitute an obstacle to the purity of a chosen object to be focused on while training
into the development of concentration, but allow the sustainance of vigilance and attention.

O
oksa
M [Sphere of existence].

oksaloka
M [Sphere of existence (oksa); universe (loka)]. Set of the spheres of existence.

ovdaptimokkha
M [Sermon, ethics (ovda); the one who watches his own behaviour (ptimokkha)]. Statement of the
rules of conduct and training, made by a qualified bhikkhu.

P
pabba
N Part, chapter, section.

pcaka
M [Kitchen].

paccaya
T [Cause / Support, help].

paccayapariggaha
M Distinction made between causes and effects.

pacceka
M Distinct.

paccekabuddha
M [Distinct (pacceka); The one who knows (buddha)] Being who reaches the knowledge of the four
nobles truths by himself, but who remains alone, being devoid of the capacity to teach dhamma to
others. A paccekabuddha appears by definition apart from a ssana.

paccuddhra
M [Fact to cancel a determination].

pcittiya
M Fault due to a bhikkhu's negligence that can be purified by means of the desan. There are 92
pcittiyas.
16

See also: The 92 pcittiyas

padhna
M [Main, essential].

padhniyaga
M Main element necessary to the realisation of nibbna.

pakatattabhikkhu
M [that which is provided with sla (pakatatta); being who renounces (bhikkhu)]. bhikkhu who has a
pure and blameless sla.

pakkha
M Part, side, wing. Period of rising and waning moon.

pi
Dialect spoken by the contemporaries of the Buddha in the north of modern India. pi was a languages
particularly adapted to philosophical doctrines and legal affairs.
Buddha gave the whole of his teaching in pi.
See also: The pali characters

palibodha
M [Impediment, inconvenience, disturbance]. Circumstances or a situation not allowing one to be
satisfied (lodging, food, clothing or hygiene).

pntipt
M/F/N [Fact to kill].

paa
T Wisdom.

paatti
F [Designation, term of calling]. That which is conventional.

painda
M [Wisdom (paa); proprietor, owner (inda)]. The one who is endowed with wisdom.

prag
S [Specialist].

prjika
T [That which does generate loss]. Serious fault causing the loss of the status of bhikkhu for life. There
are four prjikas (sexual intercourse, theft, murder, claim about non-obtained realisations). There are
4 prjika.
1. Refrain from having sexual intercourse.
2. Refrain from stealing.
3. Refrain from commiting murder.
4. Refrain from claiming attainments of stages of pure mental concentration that have not been
achieved.
See also: The 4 prjikas

paramattha
M [Absolute reality]. The universe is constituted with four paramatthas.

pram
F [Noble practice, noble accomplishment]. Positive action by means of the body, speech or the mind,
which is motivated by a will to progress on the path to perfection, the path of dhamma.
Only when the development of the prams reaches the peak of its maturity can nibbna be
experienced. There are 10 prams:
The 10 pram
Name in Pali

Description

1 dna pram

Forsaking one's goods and possessions (animals or non living objects) by making
gifts.

2 sla pram

Control of one's actions and speeches in order to refrain from evil actions.
17

nekkhamma
pram

Renouncement of the life of the laity to the sake of a solitary life (bhikkhu, ermite).

4 paa pram

Development of knowledge and understanding through study and analytical

reflection. Imparting knowledge to others. Making use of one's wisdom so as to take
the highest benefits from it.

5 vriya pram

Effort to do good to others as much as possible and to the peril one's life.

6 khant pram

Establishment of an always perfect tolerance, whatever, on others' behalf,

performed actions and uttered speeches might be.

7 sacc pram

Truthfulness (to tell only what is fair).

adhitthna
pram

9 mett pram
10

upekkh
pram

Decision to solely perform beneficial actions and to stick to them.

Cultivation of a state of mind turned towards others' happiness, to practice love
towards all beings.
Rejection of hatred and adoration. Not to stick to an idea in particular. Keeping
one's mind even-minded.

parnuvda
M [Surrounding (para); to address some reproaches (anuvda)]. The fact to be addressed some
reproaches by others.

paribbjaka
M Follower of a heretical school of thought. Monks affiliated to a school of thought teaching rituals
rooted in false views (miccha ditthi).

pariccheda
N In a well determined manner, quite accurate.

parikamma
M Fact to repeatedly indulge into healthy and positive actions such as generosity, benevolence and
virtue (concentration is not involved here).

parinibbna
N [Definitive disappearance of all mental defilements]. As soon as nibbna (see this word) is
experienced without the slightest attachment remaining , physical and mental phenomena do no longer
have reasons to reappear; This is parinibbna.
See also: parinibbna

prisuddhi
F Verbal attestation delivered to the sagha by a bhikkhu, to indicate that his sla has been purified.
This procedure permits to exempt a bhikkhu from participating again in the uposatha after having done
it already in another monastery.

paritta
F [Barrier, protection]. Formula that is recited so as to bestow a general protection. There do exist
several kinds of parittas. Notably, the paritta udaka and the paritta sutta:
The paritta udaka is meant for an effulgence of protection by means of water in direction of which the
protective formula is being recited.
The paritta sutta is recited according to a procedure that is somehow similar, except that a thread is
being utilised so as to disseminate the protection.

parivsa
M [Fulfilment of an obligation (vasa) at a predetermined spot (pari)]. Obligation fulfilled to the sake of
purifying oneself from a saghdisesa.
Prior to be fit for full reintegration within the sagha, the bhikkhu who has committed a
saghdisesa must perform the parivsa: He must sleep in a building located apart and into which
there should be no other bhikkhus. If he leaves the monastery's compound, he must be accompanied
with another bhikkhu and cannot go away from him of a distance that exceeds twelve cubits.

pariyatti
18

F [Study of the dhamma].

passaddhi
N [Calm].

passsa
M [Inhaled air].

pta
N [Bowl].

pathav
F [Earth].

paibhganimitta
N [Concentration at its deepest stage (paibhga); image, object (nimitta)]. Meditation object that is
perfectly clear, steady and devoid of any element causing disturbance.

paibhnapaisambhid
F Analytical understanding of well structured rhetoric and discourses (oral and written), destined to
make the dhamma easily understood by others.

paiccasamuppda
Conditioned production of the twelve interdependent causes. It is the explanation of the anatta process,
it rules over the appearance and disappearance of each phenomenon.
See also: paticca samuppda

pidesanya
[That which is admitted, acknowledged]. Offence admitted openly. There are 4 pidesanyas.
See also: The 4 pidesanyas

paiklamanasikra
F Contemplation of the loathsome character of the body. Observation of the 32 parts of the body (the
32 kohsas).

ptimokkha
N [Fact to be careful about sth, to take care of]. Rule designed for watching one's behaviour.
Set of the two hundred twenty seven rules of conduct and training that each bhikkhu is supposed to
observe. These rules are not subject to a preestablished disciplinary code, they have only been
gradually established, as faults were commited from time to time.
See also: The ptimokkha

paipad
[Method, path, way to do].

paipatti
F [Putting into practice of the dhamma].

patirpadesavsa
M [To dwell (patirpa); region (desa); appropriate (vsa)]. Spot that is a propitious place to live.
Region, climate and conditions, which are appropriate for living without difficulties.

paisambhid
F Analytical understanding. This understanding can take place only upon reaching the stage of
arahanta, but it is not systematic.

paisakh
F Exasperation, general fed up with the way things are going, complete disinterest towards the world.

paivedha
M [Realisation of the dhamma] (nibbna).

pattapiikaga
N [Fact to eat with a bowl (pattapindika); state of mind (aga)]. (dhutaga 6).
Practice taught by Buddha, but which is not compulsory according to vinaya and which lies in eating
only by means of one's bowl, without utilising other utensils.

pavra
F Closing day of the vassa.
19

Traditionally, this day gives rise to a great ceremony of offerings. The pavran takes place on the day
following the full moon of October.

pavrito
N [Interdiction, refusal].
See also: pcittiya 35

peta
M Being living in the compound of apya worlds, situated between the world of animals and the world
of hells.

phala
N [Fruit] Benefit, effect, consequence.

phalnumna
N Knowledge of an effect out of suspicion. Fact to guess the consequence of something owing to fact
of knowing its causes.

pharusavc
F [Coarse language]. Abusive, vulgar and rude language, .

phassa
M [Tactile sense]. Contact, tactile sense.

pinda
[Food offered to the bhikkhus].

pindapta
[Food being offered to the bhikkhus (pinda); bowl (pta)] Fact to go to receive (concerning a bhikkhu)
some food (within the bowl), while silently waiting in front of houses, holding the bowl in front of
oneself, ready to lift up the lid as soon as someone comes close to oneself for offering food.

pisunavc
F [Slanderous speech, calumny, slandering].

pti
M Joy, enthusiasm. Sensation of physical and mental lightness given by the purity of consciousness.

pubbakaraa
N [In advance (pubba); work (karaa)]. Preparations that are to take place within the sm before the
uposatha:
Sweeping the floor (or the ground) of the sm.
In occurence of a dark sky or during the night, lighting of the sm.
Putting at disposal clean water at the entrance of the sm.
Spreading sitting mats or carpets within the sm.
See also: The four pubbakaranas

pubbabhga
M [Related to a premonition].

pubbakicca
N [In advance (pubba); case (kicca)]. Things that are to be reported at the beginning of the uposatha:
Report of the chanda.
Report of the prisuddhi.
Report of the date.
Report of the number of bhikkhus present within the sm.
Report of that which the bhikkhuns need in the field of the teaching.
See also: The five pubbakiccas

pubbecakatapuat
F [Before (pubbe); action (kata); merit (puat)]. Merit owing to former actions.

pubbenivsa
N Knowledge enabling to see past lives.

puthujjana
Ordinary being (the opposite of an "ariy"). A puthujjana is a being who hasn't experienced nibbna
yet, who is still under the power of false views.
20

R
roga
M [Sickness].

rukkhamlika
F To dwell beneath a tree.

rpa
N Form, appearance.

rpakkhandh
M [Aggregate of matter].

S
sacca
N Truth (which tunes with reality)

saddh
F Faith. Belief in the law of kamma. Confidence towards dhamma.

sdhaka
N Proof.

sdhu
Interjection of satisfaction being often pronounced thrice at the end of a teaching or to acknowledge
the benevolent character of an action being performed to the sake of dhamma.

sakadgmi
[The only once returner]. The sakadgmi is the one who has experienced the second stage of
realisation of the ariys. At the most, he will be reborn within the sensuous spheres only once.

sakat
F [That which is really possessed].

sakkya
F [Groups of nmas and rpas]. Self-inherent existence of mental and physical phenomena.

sakkyadii
[Belief that (dii) the body (kya) does host a self-inherent reality- an in-itself (sa)].

salla
M / N Point appearing at the edge of a flat surface.

samdhi
M [Calm, serenity]. Clarity of the mind caused by a sharp concentration that is the fruit of a sustained
training.

smaera
M Novice. Young man having renounced, who wears a robe and lives in a monastery, being liable to
observe only ten precepts and seventy-five sekhiyas.
A bhikkhu alone is entitled to give the ten precepts. Only a smaera can become bhikkhu. That's why
a lay man wishing to integrate the sagha must first of all receive the ten precepts of a smaera.
The 10 precepts of smaera
In Pali language
1

pntipt veramai sikkhpada

samdhiymi.

2 adinndn veramai sikkhpada

In English
I will refrain from harming the life of others.
I will refrain from stealing the property of others.
21

samdhiymi.
3

abrahmacariy veramai
sikkhpada samdhiymi.

I will refrain from sexual practices.

musvd veramai sikkhpada

samdhiymi.

I will refrain from lying.

surmeraya majjapamdahn
5 veramai sikkhpada
samdhiymi.
6

vikla bhojan veramai

sikkhpada samdhiymi.

I will refrain from intoxicating drinks and drugs which

lead to carelessness.raquo;
I will refrain from food between noon and dawn.

nacca gta vdita visuka dassan

7 veramai sikkhpada
samdhiymi.

I will refrain from dancing, singing, listening to music,

and watching shows

ml gandha vilepana dhrana

8 mandana vibhsanahn veramai
sikkhpada samdhiymi.

I will refrain from using perfumes, cosmetics, and also

from ornaments (and anything that bears relation to
seduction).

uccsayana mahsayana veramai

9
sikkhpada samdhiymi.

I will refrain from installing myself in places located on a

higher level than the noble beings (bhikkhu, bhikkhun or
smaera, or older than oneself), or reserved for such
beings.

jtarpa rjata paiggahan veramai I will refrain from accepting or using gold or silver (metal
sikkhpada samdhiymi.
and notes).
A bhikkhu gives the ten precepts. Only a smaera can become a bhikkhu. That's why a lay man
wishing to integrate the sagha must, prior to doing it, receive the ten precepts of a smaera.
10

smaer
F Female smaera (see this word).
Being given that a bhikkhun is needed to give the precepts of a smaner to a woman, there can no
longer exist any nowadays.
Women presently living in countries hosting the theravda tradition and whom we call "nuns" are in
fact persons who choose to lead a community centred life being taking the eight precepts.
See also the word sladhara

sampatti
F [Absorption]. Fact to be mentally absorbed, by means of a very high level of concentration, enabling
consciousness to be regularly and a long time focused on an object such as nibbna or a jhna.

samatha
M [Tranquillity, serenity]. Concentration bringing about calm and mental clarity. The practice of
samatha lies in focusing one's concentration on a single object so as to lessen the flow of discursive
thoughts, which cause hindrances (nvaranas), in a first stage, and then to experience a jhna.
The practice of samatha alone does not lead to nibbna.

sambojjhag
M [Beneficial factor of knowledge (magga)]. Factor of awakening.

smi
F [Proprietor, owner].

samm
F Good, right, correct.

sagha
M Community of bhikkhus, established by Buddha.
The raison d'tre of the sagha is to transmit the ssana and to preserve it. To do so, the mode of
functioning of this community is entirely ruled by the vinaya that the Perfect one has established. If
22

such wasn't the case, his teaching would have disappeared since quite long. It could have never, twenty
five centuries after Buddha's parinibbna, been still brought to the acknowledgement of mankind,
neither being practised, nor being realised.
Remark: We most often see this word written as "sangha" instead of "sagha". It is however a
mistake. In accordance with the Pali transcribing or transliteration, the combination "san" does not
exist, or then we do obtain "sa + ngha", which calls for a different pronunciation (close to "sana").
See also: sagha

saghdisesa
M [Community (sagha); at its beginning, its middle, and its end (disesa)]. Serious fault entailing a
meeting of the sagha requiring at the presence of at least twenty bhikkhus and a reading of the
kammavc meant for a reintegration within the sagha. The faulty bhikkhu must be set part from the
community for a certain duration. There do exist thirteen saghdisesas among which the first five
concern lustful desires.
See also: The 13 samghdisesas

sammappadhna
N [Good, right, convenient (samma); effort, diligence (padhna)]. Right effort. The four
sammappadhnas are the main subject of the sixth point of the Noble eightfold path:
Effort to eradicate the already prevailing akusalas.
Effort to prevent new akusalas from arising.
Effort to acquire new kusalas.
Effort to develop the already prevailing kusalas.

sammsambuddha
M [The one who has a right knowledge].

sammsana
N [Good spot, favourable place].

sammoha
F Perplexity, hesitation. Fact to remain undecided whil efacing a situation.

sammuti
F General opinion, assent. Permission granted to the members of the sagha.

sampajaa
F Contemplation of all physical and mental phenomena in order to know them vividly.

samphappalpavc
F [Pointless idle talk, vain, stupid].

sasar
M [Fact to be continuous, to be produced many and more times, since times without beginning].
Everlasting cycle of rebirths among the four compound worlds that are divided between thirty one
spheres of existence.
nibbna is the unique experience enabling one to get emancipated from it.

samucci
F [Constitution].

samudaya
T Cause of dukkha (attachment).

sakappa
N Thought, reflection.

sakhra
F/T Mental formations. Conditioned phenomena.

sakhrakkhandh
M Characteristic of mental formations.

sakhraloka
M World of conditioned phenomena.

sakhrupekkh
23

F Feeling of equanimity towards mental formations.

sakhata
N [Conversation].

sakhatalakkha
F [Characteristic (lakkha) of the conversation (sakhata)].

saa
F [Perception].

sakkhandh
M Fact to recognize.

santappana
M [Burn].

santi
M [Peace]. Serenity, perfect tranquillity.

sappya
F Satisfaction.

sappuris
N [Good person]. Fair, upright, honest and recommendable individual.

ssana
N [Teaching, discourse, message]. Buddha's teaching.
Generally, the term designates everthing that is related to Buddha's teaching, its propagation, its study
and its putting into practice. We also say buddha ssana.
ssana also designates the period during which Buddha's teaching is made known to beings and
practised.

sassata
[Eternity, permanence].

sati
[Attention]. Mindfulness.

satipahna
N [Attention (sati); fact to be sustained (pahna)]. Establishment of the attention.
Training consisting in focusing, in a sustained manner, the attention to a set of phenomena, at time of
their appearance. The four satipahnas:
(kynupassan satipahna)
Establishment of the attention focused on the body.
(vedannupassan satipahna)
Establishment of the attention focused on sensations.
(cittnupassan satipahna)
Establishment of the attention focused on consciousness.
(dhammnupassan satipahna)
Establishment of the attention focused on mental and physical phenomena.
See also: satipahna

satta
M The whole of beings.

sattaloka
M [The whole of beings (satta); universe (loka)]. Universe where do live the whole of beings.

stthaka
F Fact to know how to choose that which is beneficial by means of a preliminary reflection.

saupdisesa
M arahanta who is still living (before his/her entrance into parinibbna).

sekhiya
F Seventh category of rules of the ptimokkha. Point of training into the conduct.
There are 75 sekhiyas. They concern behaviour, discipline, self-restraint and dignity.
24

See also: The 75 sekhiyas

sikkhamna
smaer undergoing a period of training with a view to becoming a bhikkhun.
This training does have a year duration during which the first six precepts must be scrupulously
observed. The status of a sikkhamna is found in-between the one of a smaer and the one of a
bhikkhun.

sla
N Morality, virtue, conduct, good behaviour, attitude.
Main foundation of all kinds of practices of dhamma. Without training into sla, it is not possible to
progress on this path.

slabbata
M Rituals. Ritual practices, ceremonies, recitations.

slabbataparmsa
M [conduct (sla); observance of a practice (vata); error (para); to examine, to consider (msa)]. Fact
to consider that the putting into practice of animal manners and behaviours (such as the ones of a cow,
a dog) enables one to free himself/herself from sasar.

slabbatupdna
N [Rituals (slabbata); Eagerness (updna)]. Eager indulging into rituals and ritual practices.

sladhara
F Woman or girl who chooses to observe The eight precepts, by pursuing life in the community.
Having renounced family life and worldly pleasures, they wear the robe (ochre, pink, orange or brown
depending on the region) and shave their head. They are generally designated by the name "nun".
See also: Nun's discipline

slavanta
M/N The one whom mind, speech and conduct are completely rooted into virtue, into ethical virtue.

sm
F Building compound found within a monastery and which is designed spot for the performance of
certain duties, such as the integration of a new bhikkhu into the sagha or the reading of the rules of
the ptimokkha, which is made twice a month.

sivathika
F [Cemetery, mass grave].

sota
N [Sense of hearing].

sotpana
T [Stream (sota); the one who has reached (panna)]. The one who has entered into the stream of
dhamma. Being who has totally eradicated the basic kiless (mental impurities) such as beliefs in the
existence of a self-inherent entity and the efficacy of rituals.
The sotpanna is the one who has realised the first of the four stages that correspond to the four kinds
of ariys. Consequently, he can no longer be reborn into lower worlds and will go through, at the most,
seven more lives among the sensuous spheres before experiencing parinibbna.

sotpattimagga
M Fact to reach (for the first and only time) the first stage of realisation of the magga kind (sotpana),
owing to the experience of nibbna.

sotpattiphala
N Fact to experience nibbna, for a sotpana.

subha
N Pleasant, rejoicing.

suddha
M [Purity].

sukha
N [Happiness, joy, pleasure, well being, fortune, prosperity].

suata
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N Emptiness. That which is empty.

susnika
F Fact to dwell in a cemetery, in a mass grave.

suta
M/N Knowledge obtained through audition, vision, reading.

sutta
N [Thread, Word that explains the meaning]. Word of the Buddha reported by the Venerable nand
and presented in the form of discourses dealing with the various aspects of this teaching.
The suttas often come into a metaphoric shape and answer all questions regarding life and the way to
live it.

suttanta
N [Words explaining the meaning (sutta); portion, part (anta)]. Second part of the tipiaka into which
are grouped and explained all the points regarding the practice, by means of stories. These stories are
real and often partake of a metaphorical character.

T
takkatvana
Naked ascetic. Hermit who dwells in the forest.

tah
F Attachment, desire, thirst.
See also: The attachment

tathgata
The one who is enlightened, who has a perfect knowledge. The omniscient one. Buddha.

tejo
M [Fire].

thera
M [Ancient]. bhikkhu having a seniority of at least ten years or more.

theravda
M [Tradition (vda) of the ancients (theras)]. Buddha's doctrine, as transmitted by an uninterrupted
succession of realised bhikkhus.
To distinguish it from the divergent schools that were created later on, original Buddha's teaching has
been named theravda. theravda is the only school whose disciples put Buddha's word into practice,
the way it is outlined in the texts of tipiaka.
See also: What is the difference between "hnayna" and "mahayna"?

thna
N Stupidity, unintelligence, weakness.

thnamiddha
N [Laziness (thna); Torpor (middha)].

thullaccaya
M [Important, thick, gross or coarse (thulla); fault, malpractice (accaya)]. Important, great and serious .
Set of the greatest faults that may be committed by bhikkhus after the prjikas and the
saghdisesas.
See also: The thullaccayas

ticvara
Set of three robes (lower robe, upper robe and twofold robe).

tipiaka
N [Basket (piaka); three (ti)]. The three baskets. Set of pali canonical texts grouping together that
which Buddha has taught and the ahakaths (authoritative commentaries).
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As indicated by the literal definition of the term, the tipiaka is divided between three parts: the vinaya;
the suttantas; the abhidhamma. It does correspond with: The conduct; the stories (often of a metaphoric
nature and explaining the practice at all levels); the theory (metaphysical section of Buddha's teaching
were is expounded in details all that which does constitue reality).

titthyia
Person adhering to an erroneous view of reality.

U
uccheda
N Annihilation.

ucchedadihi
F [annihilation (uccheda); belief (dihi)]. Erroneous view having self-annihilation as a subject.

udaka
N [Water].

uddhacca
N [Wandering of the mind]. The fact to be distracted by thoughts. To have an agitated, scattered and
airy spirit.

uddhaga
M [Above].

udayabbaya
N [Appearance and destruction].

uggaha
N [That which does appear]. For instance, the uggaha nimitta is the image chosen as a samatha styled
support for concentration, which does appear almost continuously, and whose degree of purity and
transparence still remain weak.

upacra
F [Access concentration].

updna
T/N [Fact to stick (to something), to grasp (something)]. Covetousness, greed. Attachment.

updnakkhandh
M [Fact to stick (to something) (updna); aggregate (khandh)]. Appearance of the five aggregates
owing to attachment.

upanidhpaatti
N To name by means of comparison, of analogy.

upsaka
M Person who supports and respects the "triple gem": Buddha, dhamma and sagha.

upasampad
N Admission within of sagha as a bhikkhu. Integration of a smaera within the communuty of
bhikkhus.

upasla
M/F [Basic (upa); virtue (sla)]. Morality, basic conduct: five precepts, eight precepts, etc.

upekkh
F Contemplation rooted in equanimity. The fact to keep on observing with a neutral feeling while
experiencing any sensation.

uposatha
M Reading of the rules of ptimokkha within the sm at every full moon and each new moon.
This term does also define the practice of the five or ten precepts that some laity do observe on full,
new and half-moon days.

uttara
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N That which is noble.

V
vc
F Speech.

vda
M [Doctrine, philosophy]. Conviction, ideal.

vanta
M / N In a complete manner. Entirely.

vassa
M / N [Rain. Rainy period]. Rainy season. The term does usually designate the period of retreat being
observed by the bhikkhus during the three months of monsoon (since the first full moon of July up to
the one of October).
During this period, all bhikkhus dwell in the same monastery. They must wait the end of these three
months if they wish to proceed somewhere, except in case of emergency. They can admittedly go out
for going to receive some rice or accept some invitations but they are supposed to sleep within the
same monastery.
vassa also means year of monastic life (for example: We wil say of a bhikkhu who integrated the
sagha ten years ago that he has ten vassas).
See also: The vassa

vassaya
N [Mansion, lodging].

vaa
N Fact to move from one existence to the next. Continuous suffering of sasar.

vyma
M Effort.

vyo
M[Air].

vedan
F Sensation (Pleasing, displeasing or neutral).

vedanakkhandh
M [Aggregate (khandh) of sensation (vedan)].

vedannupassan
F Turning of the attention, from moment to moment, to pleasing, displeasing and neutral sensations.

vedayita
F [Fact to undergo].

veyyavacca
N Set of various duties performed by the laity to serve the bhikkhus: Maintenance of the monastery,
sweeping, dish washing, clearing, preparation of meals, etc.
The veyyavaccas do help in providing better conditions to the bhikkhus, for their practices and their
studies.

vibhava
N Fact to know no more life, to be lifeless.

vicra
M Fact to reflect upon (something), to consider, to deem.

vicaya
M [Control, verification. Investigation].

vicikicch
F [Doubt].
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vidha
N [Of all kinds, in all possible ways].

vihra
M Lodging, house (where bhikkhus live).
Usually, a vihra is constituted by a few lodgings, a sm, a great room where the laity can listen to
some teachings, meditate, plan and accomplish some ceremonies, and sometimes with a kitchen and a
dining room. A vihra can also appear into the shape of a small house or hut. In this case, we talk about
a kut.
vihra can possibly translate the word monastery.

vijj
F Knowledge (of dhamma). Knowledege of the four Noble Truths. Extraordinary kowledge, the three
vijjs:
Vision of past lives.
Vision and hearing of beings living in other plans of existence.
Eradication of the kiless.

vikla
T Expired time. Beyond time.

vikappan
Procedure meant for making remittance of something to another bhikkhu by means of a formula
foreseen for that sake.
The object being remitted can be a robe or something else, such as an invitation for a meal. The cause
of that remittance could be an object that was acquired in an improper manner, out of the wish to do
away with an accepted invitation ot the need to prolong the period of keeping a supplementary robe.
See also: pcittiya 59

vinaya
M [Refusal, [morality]. (Refusal of everything that is mean, disrespectful, careless, and propitious to
sensuous delight and ignorance). Set of that which Buddha has taught in the field of conduct designed
for bhikkhus.
The vinaya, whose ptimokkha does constitute the core, is the first among the three portions of the
tipiaka. The vinaya tends to be unfortunately often neglected. However it does deserve a great deal of
consideration as it is the unavoidable foundation of the practice conducive to nibbna.
See also: The vinaya

viana
N [Consciousness that knows]. Knowledge.

vinakkhandh
M Aggregate of consciousness.

vipka
M [Effect].
The three vijjs: vision of former rebirths; vision and audition of beings living in other spheres;
eradication of the kiless.

vipassan
F [Observation from moment to moment, multiplied]. Direct vision into reality developed by the mere
fact to turn one's attention to that which is perceived, the way it is perceived.
Buddha does teach that the training into the developement of the direct vision into reality (vipassan
bhvan) is the unique path leading to nibbna, as this is the only way to directly contemplate
phenomena at time of their appearance, and consequently, to achieve a right knowledge of reality.
See also: vipassan

viriya
N Effort, energy, impudence.

visuddhi
F [Complete purity]. Excellence.

vitakka
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M Fact to think, to focus on, to plant.

Y
ynika
F [Path, step, process, method].

yog
M [The one who trains into the development of concentration]. Person who practices satipahna or
meditation.

yjan
Distance covered in one day by a man travelling on foot, reckoned to be between 6 and 8 miles.

Caption

Link to words' page starting with the indicated letter (instead of "X").
[]
Strict literal translation.
//
Split of different definitions.
F
Feminine gender.
M
Masculine gender.
N
Neuter gender.
S
Without gender.
T
Three genders.
V
Verb.

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