GLOSSARY
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  I. Terms
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  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 
  fermentation (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-panna:  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--'buddho'--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 of 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 
  cognizance.  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-nana:  '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); 
  sanna (labels, concepts, allusions); sankhara (mental fashionings, 
  anything created by the mind); and vinnana (cognizance).
  
  lokavidu*:  Expert with regard to the cosmos.
  
  magga:  The path to the cessation of suffering and stress.  The four 
  transcendent paths--or rather, one path with four levels of 
  refinement--are the path to stream entry (entering the stream to 
  nibbana, which ensures that one will be reborn at most only seven more 
  times), the path to once-returning, the path to non-returning and the 
  path to arahantship.  Phala--fruition--refers to the mental state 
  immediately following the attainment of any of these paths.
  
  mahabhuta-rupa:  The four great physical properties--earth, water, 
  fire and wind (see 'dhatu').
  
  nibbana (nirvana):  Liberation; the unbinding of the mind from greed, 
  anger and delusion, from physical sensations and mental acts.  As this 
  term is used to refer also to the extinguishing of fire, it carries 
  connotations of stilling, cooling and peace.  (According to the 
  physics taught at the time of the Buddha, the property of fire in a 
  latent state exists to a greater or lesser extent in all objects.  
  When activated, it seizes and sticks to its fuel.  As long as it 
  remains latent or is extinguished, it is 'unbound.')
  
  nivarana:  Hindrances to concentration--sensual desires, ill will, 
  torpor & lethargy, restlessness & anxiety, and uncertainty.
  
  opanayiko**:  Referring inwardly; to be brought inwards.
  
  paccattam**:  Personal; individual.
  
  punna:  Inner worth; merit; the inner sense of well-being that comes 
  from having acted rightly or well, and that enables one to continue 
  acting well.
  
  sambhavesin:  (A being) searching for a place to take birth.
  
  sanditthiko**:  Self-evident; visible here and now.
  
  sangha:  The community of the Buddha's followers.  On the conventional 
  level, this refers to the Buddhist monkhood.  On the ideal level, it 
  refers to those of the Buddha's followers, whether lay or ordained, 
  who have practiced to the point of gaining at least 'stream-entry,' 
  the first of the transcendent qualities culminating in nibbana.
  
  sankhara:  Fashioning--the forces and factors that fashion things, the 
  process of fashioning, and the fashioned things which result; all 
  processes or things conditioned, compounded or concocted by nature, 
  whether on the physical or the mental level.
  
  sugato*:  Well-faring; going (or gone) to a good destination.
  
  uposatha:  Observance day, corresponding to the phases of the moon, on 
  which Buddhist lay people gather to listen to the Dhamma and to 
  observe special precepts.  The eight uposatha precepts are to refrain 
  from taking life; from stealing; from sexual intercourse; from telling 
  lies; from taking intoxicants; from eating food after noon until the 
  following dawn; from watching dancing, singing, instrumental music and 
  other shows, and from using garlands, perfumes, cosmetics and jewelry; 
  and from using high and luxurious beds and seats.
  
  vicara:  Evaluation (see 'jhana').  
  
  vijja:  Awareness, science, cognitive skill.
  
  vijja-carana-sampanno*:  Consummate in knowledge and conduct; 
  accomplished in the conduct leading to awareness or cognitive skill.
  
  vipassana:  Clear, intuitive insight into physical and mental 
  phenomena as they arise and disappear, seeing them for what they 
  actually are--in and of themselves--in terms of stress, its origin, 
  its disbanding, and the way to its disbanding.  
  
  vitakka:  Directed thought (see 'jhana').
  
  
  
  
  
  II.  Quotations
  ===============
  anicca vata sankhara, uppada-vaya-dhammino, uppajjitva nirujjhanti:  
  Fashionings are inconstant, subject to arising and passing away.  
  Arising, they disband.  (From stanzas uttered on the occasion of the 
  Buddha's passing into total nibbana.)
  
  asevana ca balanam, panditananca sevana:  Non-association with fools, 
  and association with the wise.  (From a discourse listing factors that 
  augur well for one's well-being.)
  
  atta hi attano natho:  One's self is one's own mainstay.
  
  atitam nanvagameyya, nappatikankhe anagatam, paccuppannanca yo 
  dhammam, tatha tatha vipassati:  He would not pursue the past, nor 
  yearn for the future...and whatever phenomenon is present, he clearly 
  sees it as it occurs.  (From stanzas describing a person who spends 
  his day auspiciously in terms of the practice.)
  
  ayudo balado dhiro'ti:  The wise person who gives life and 
  strength.... (From stanzas extolling the benefits (to the donor) of a 
  donation of food.)
  
  ekayano ayam maggo sattanam visuddhiya:  This is a direct path for the 
  purification of beings.  (See 'ekayana-magga.')
  
  kammassako'mhi:  I am heir to my kamma.
  
  mano-pubbangama dhamma, mano-settha mano-maya:  Phenomena have the 
  mind in their forefront, are excelled by the mind, are made from the 
  mind.
  
  namo tassa bhagavato arahato samma-sambuddhassa: Homage to the Blessed 
  One, Worthy and Rightly Self-awakened.
  
  
  
  
  
       If anything in this translation is inaccurate or misleading, I 
  ask forgiveness of the author and reader for having unwittingly stood 
  in their way.  As for whatever may be accurate, I hope the reader will 
  make the best use of it, translating it a few steps further, into the 
  heart, so as to attain the truth at which it points.
  
            The translator
  
  
  
  
  Enquiries concerning this book may be addressed to:  The Abbot,  Metta 
  Forest Monastery, PO Box 1409, Valley Center, CA  92082  U.S.A.
  
  
  
  
  
                         sabbe satta sada hontu
                           avera sukha-jivino
                       katam punna-phalam mayham
                        sabbe bhagi bhavantu te
                                          
                                          
                                          
                                          
                  May all beings always live happily,
                          free from animosity.
                     May all share in the blessings
                  springing from the good I have done.