Glossary

　　I. Terms

　　The definitions given here are based on the meanings these words have in Ajaan Lee”s writings and sermons. Terms marked with a single asterisk (*) are taken from the standard chant of the qualities of the Buddha; those with a double asterisk (**), from the chant of the qualities of the Dhamma.

　　akaliko**: Timeless; unconditioned by time or season.

　　apaya: State of deprivation; the four lower levels of existence — rebirth in hell, as a hungry ghost, as an angry demon, or as a common animal. None of these states are permanent.

　　arahant: A ”Worthy One,” a person whose heart is freed from the fermentations (asava) of sensuality, states of being, views, and ignorance, and who is thus not destined for further rebirth. An epithet for the Buddha and the highest level of his Noble Disciples.

　　avijja: Unawareness; ignorance; counterfeit awareness.

　　bhavanamaya-pañña: Discernment achieved by developing the mind through meditation.

　　brahma: Inhabitant of the higher, non-sensual levels of heaven.

　　buddho*: Awake.

　　chabbanna-ransi: Six-colored radiance or aura. Mentioned usually as an attribute of the Buddha.

　　chalang”upekkha: Six-factored equanimity, i.e., maintaining equanimity towards events known through any of the six senses — sight, hearing, smell, taste, touch, and ideation.

　　dhamma: Event; phenomenon; the way things are in and of themselves; their inherent qualities; the basic principles that underlie their behavior. Also, principles of behavior that human beings ought to follow so as to fit in with the right natural order of things; qualities of mind they should develop so as to realize the inherent quality of the mind in and of itself. By extension, ”dhamma” is used also to refer to any doctrine that teaches such things. Thus the Dhamma of the Buddha refers both to his teachings and to the direct experience of the quality — nibbana — at which those teachings are aimed. In contexts where the term is used in a neutral sense in these sermons, it has been left uncapitalized. Where used in a positive sense, it has been capitalized.

　　dhamma-vicaya-sambojjhanga: Discrimination of phenomena, qualities, principles, etc. One of the factors for Awakening, the others being mindfulness, persistence, rapture, serenity, concentration, and equanimity.

　　dhatu: Element; property; the elementary properties that make up the inner sense of the body and mind: earth (solidity), water (liquidity), fire (heat), wind (energy or motion), space, and consciousness. The breath is regarded as an aspect of the wind property, and all feelings of energy in the body are classed as breath sensations. According to Thai physiology, diseases come from the aggravation or imbalance of any of the first four of these properties. Well-being is defined as a state in which none of these properties is dominant: All are quiet, unaroused, balanced, and still.

　　ekayana-magga: A unified path; a direct path. An epithet for the practice of being mindful of the four frames of reference: body, feelings, mind, and mental qualities.

　　gotarabhu-ñana: ”Change of lineage knowledge”: The glimpse of nibbana that changes one from an ordinary run-of-the-mill person to a Noble One.

　　jhana: Absorption in a physical sensation (rupa jhana) or in a mental notion (arupa jhana). Vitakka (directed thought), vicara (evaluation), and piti (rapture) are three of the five factors forming the first level of rupa jhana, the other two being sukha (pleasure) and ekaggatarammana (singleness of preoccupation).

　　kamma: Acts of intention that result in states of being and birth.

　　khandha: Component parts of sensory perception: rupa (sensations, sense data); vedana (feelings of pleasure, pain, or indifference); sañña (labels, concepts); sankhara (mental fashioni…

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