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　　On the level of the human body, diseases are explained as resulting from the aggravation or imbalance of any of these four physical properties. Diseases are classified by how they feel: Fevers are attributed to the fire property, dizziness and faintness to the wind property, constipation to the earth property, etc. Well-being is defined as a state in which none of these properties is dominant. All are quiet, unaroused, balanced and still.

　　There are a number of lists of dhatus given in the Pali Canon. The six dhatus are the four physical properties plus space and cognizance. The 18 dhatus are the six senses, their respective objects, and the acts of consciousness associated with each.

　　Jhana: Absorption in a single object or preoccupation. Rupa-jhana refers to absorption in a physical sensation; arupa-jhana, to absorption in a mental notion or state. When Ajaan Lee uses the term "jhana" by itself, he is usually referring to rupa-jhana.

　　Kamma: Acts of intention resulting in states of becoming and birth.

　　Kammapatha: Ten guidelines for moral conduct — not killing, not stealing, not engaging in sexual misconduct, not lying, not speaking pisively, not using coarse or vulgar language, not speaking idly, not coveting, not harboring anger, holding right views.

　　Khandha: Aggregate — the component parts of sensory perception; physical and mental phenomena as they are directly experienced: rupa — sensations, sense data; vedana — feelings of pleasure, pain, and indifference that result from the mind”s savoring of its objects; sañña — labels, names, allusions; sankhara — thought-formations (see below); viññana — sensory consciousness.

　　Nibbana: The "unbinding" of the mind from sensations and mental acts, preoccupations and suppositions. As this term is also used to refer to the extinguishing of a fire, it carries the connotations of stilling, cooling, and peace. (The use of the word "unbinding" to refer to the extinguishing of a fire is best understood in light of the way fire was viewed at the time of the Buddha. See "dhatu.")

　　Niramisa-sukha: Literally, "un-raw" pleasure, or pleasure "not of the flesh." The bliss and ease of nibbana, a pleasure independent of sensations or mental acts.

　　Nirodha: Disbanding, disappearance, cessation. In the absolute sense, this refers to the utter disbanding of stress and its causes. In an applied sense, it can refer to the temporary and partial suppression of defilement and stress attained in tranquillity meditation. The terms "sankhata-lakkhana nirodha" and "bhujissaka nirodha" are used in this latter sense. The first emphasizes that the "disbanding" experienced in tranquillity is only a fashioned semblance of the true thing; the second (literally, bondsman-disbanding) emphasizes that this is a conditioned state, dependent on the presence of the factors of jhana, in contrast to the ultimate sense of nirodha (asesa-viraga nirodha, disbanding with no trace of passion), which is total and unconditioned.

　　Nivarana: Hindrances; mental qualities that hinder the mind from attaining concentration and discernment: sensual desire, ill will, torpor & lethargy, restlessness & anxiety, and uncertainty.

　　Pali: The name of the most ancient recension of the Buddhist scriptures now extant and — by extension — of the language in which it was composed.

　　Sambhavesin: Usually, this term is used to describe a being seeking a place to be born; generally regarded as an abject state. Here, Ajaan Lee uses the term to describe the mind when it is searching for an object to fasten onto.

　　Sankhara: Formation, compound, fashioning — the forces and factors that fashion things, the process of fashioning, and the fashioned things that result. As the fourth khandha, this refers to the act of fash…

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