Nibbana Vol 7
Nibbana Vol 7
Nibbana Vol 7
Volume VII
(Sermons 31 33)
by
Bhikkhu K. ananda
Published by
Kaukurunde ananda Sadaham Senasun Bhraya
Sri Lanka
2016
i
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iii
Dedicated to my Upajjhya
the late venerable
Mtara Sri rma Mahthera
of Meetirigala Nissarana Vanaya
Sri Lanka
iv
Contents
Abbreviations vi
About the Author vii
About the KNSSB ix
Introduction x
Nibbna Sermon 31 653
Nibbna Sermon 32 675
Nibbna Sermon 33 697
Indexes 716
v
Abbreviations
A Aguttara Nikya
As Atthaslin (comy on Dhammasagani)
It Itivuttaka
Ud Udna
Ud-a Paramatthadpan (comy on Ud)
Ja Jtaka
Th Theragth
Th-a Theragth-ahakath
Th Thergth
D Dgha Nikya
Dhp Dhammapada
Dhp-a Dhammapada-ahakath
Nett Nettippakarana
Nid I Mahniddesa
Nid II Claniddesa
Patis Patisambidhmagga
Pet Peakopadesa
Pj I Paramatthajotik (comy on Khp)
Pj II Paramatthajotik (comy on Sn)
Ps Papacasdan (comy on M)
M Majjhima Nikya
Mil Milindapaha
Mp Manorathapran (comy on A)
Vibh-a Sammohavibidan
Vin Vinaya
Vism Visuddhimagga
S Sayutta Nikya
Sn Suttanipta
Spk Sratthappaksin (comy on S)
Sv Sumagalavilsin (comy on D)
(Unless otherwise specified, references are given according to
volume and page number of the PTS edition, and in the case of Dhp,
Sn, Th and Th according to the verse number of the PTS edition)
vi
About the Author
Venerable Kaukurunde ananda, was born in 1940 to
a family of Buddhist parents in Galle, Sri Lanka. He received his
school education at Mahinda College, Galle, where he imbibed
the true Buddhist values. In 1962 he graduated from the
University of Peradeniya and served as an Assistant Lecturer in
Pali at the same University for a brief period. He renounced his
post in 1967 to enter the Order of Buddhist monks at Island
Hermitage, Dodanduwa.
Already during the first phase of his life as a monk at
Island Hermitage, Ven. ananda had written four books which
were published by the Buddhist Publication Society in Kandy
under the titles.
vii
form. The noble Dhammadna aspiration of Ven. ananda to
give all books free to the readers provided an opportunity to the
Buddhist public to contribute towards the publication of his
books. This remarkable step had a spiritual dimension in
reaffirming the age-old Buddhist values attached to
Dhamamadna, fast eroding before the hungry waves of
commercialization. It has proved its worth by creating a healthy
cultural atmosphere in which the readers shared the Dhamma-gift
with others, thus moulding the links of salutary friendship
(Kalyna mittat) indispensable for the continuity of the
Buddha Ssana.
We are already convinced of the immense potentialities of
this magnanimous venture, having witnessed the extraordinary
response of the Buddhist public in sending their contributions to
the Trust to enable the publication of books. Though usually the
names of donors are shown at the end of each publication, some
donations even sizeable ones are conspicuous by their
anonymity. This exemplary trait is symbolic of the implicit
confidence of the donor in the Trust.
Kaukurunde ananda Sadaham Senasun Bhraya
(K.N.S.S.B) is bearing the burden of publication of Ven.
ananda's sermons and writings, while making available this
Dhammadna to a wider global audience through the new
electronic technology. Recorded sermons on C.D.'s are also being
issued free as Dhammadna by this Trust, while making available
this Dhamma gift free through the internet.
www.seeingthrougthenetnet.net
www.facebook.com/seeingthrough
viii
About the K.N.S.S.B.
It is the express wish of Venerable Bhikkhu Kaukurunde
ananda that all his Dhamma Books and recorded sermons be
offered as a pure gift of Dhamma free of charge to the Dhamma-
thirsty world.
Accordingly, K.N.S.S.B. has taken upon itself the duties
of publication and distribution of books written by the venerable
author as well as the recording and distribution of his sermons on
C.D.s, in addition to maintaining the website,
www.seeingthroughthenet.net and the social networking site
www.facebook.com/seeingthrough. Those wishing to participate
in this multifaceted Dhammadna may note the account number
of our Trust given below.
All enquiries should be addressed to:
Phone: 0777127454
email: knssb@seeingthroughthenet.net
K.N.S.S.B.
Acc. No. 007060000241,
Sampath Bank, SWIFT: BSAMLKLX
Branch Code: 070
Branch: R.G. Senanayake Mawatha, Colombo 07,
Sri Lanka.
ix
Introduction
Nibbna - the ultimate goal of the Buddhist, has been
variously understood and interpreted in the history of Buddhist
thought. One who earnestly takes up the practice of the Noble
Eightfold Path for the attainment of this goal, might sometimes
be dismayed to find this medley of views confronting him. Right
View, as the first factor of that path, has always to be in the
vanguard in ones practice. In the interests of this Right View,
which one has to progressively straighten-up, a need for
clarification before purification might sometimes be strongly felt.
It was in such a context that the present series of 33 sermons on
Nibbna came to be delivered.
x
led to a detailed analysis and a re-appraisal of some of the most
controversial suttas on Nibbna often quoted by scholars in
support of their interpretations. The findings, however, were not
presented as a dry scholastic exposition of mere academic
interest. Since the sermons were addressed to a meditative
audience keen on realizing Nibbna, edifying similes, metaphors
and illustrations had their place in the discussion. The gamut of
33 sermons afforded sufficient scope for dealing with almost all
the salient teachings in Buddhism from a practical point of view.
The present translation, in so far as it is faithful to the
original, will reflect the same pragmatic outlook. While the
findings could be of interest even to the scholar bent on
theorizing on Nibbna, it is hoped that the mode of presentation
will have a special appeal for those who are keen on realizing it.
I would like to follow up these few prefatory remarks with
due acknowledgements to all those who gave their help and
encouragement for bringing out this translation:
To venerable Anlayo for transcribing the tape recorded
translations and the meticulous care and patience with which he
has provided references to the P.T.S. editions.
To Mr. U. Mapa, presently the Ambassador for Sri Lanka
in Myanmar, for his yeoman service in taking the necessary steps
to establish the Dhamma Publications Trust in his former
capacity as the Public Trustee of Sri Lanka.
To Mr. G.T.Bandara, Director, Royal Institute, 191,
Havelock Road, Colombo 5, for taking the lead in this
Dhammadana movement with his initial donation and for his
devoted services as the Settler of the Trust.
To Mrs. Yukie Sirimane for making available this
translation as well as our other publications to the world through
the Internet under a special web site www.beyondthenet.net
And last but not least-
xi
To, Mr. Hideo Chihashi, Director, Green Hill Meditation
Institute, Tokyo, Japan, and to his group of relatives, friends and
pupils for their munificence in sponsoring the publication of the
first volume of Nibbna The mind stilled.
Bhikkhu K. ananda
Pothgulgala Aranyaya
Pahankanuwa
Kandegedara
Devalegama
Sri Lanka
August 2002 (B.E.2546)
xii
Sermon - 31
Nibbna Sermon 31
653
Nibbna Sermon 31
further shore was safe and free from fear. But there was no ferry boat or
bridge going to the far shore. Then he thought:
There is this great expanse of water whose near shore is dangerous
and fearful and whose further shore is safe and free from fear. But there is
no ferry boat or bridge going to the far shore. Suppose I collect grass,
sticks, branches and leaves and bind them together into a raft, and
supported by the raft and making an effort with my hands and feet I were
to get safely across to the far shore.
And then the man collected grass, sticks, branches and leaves and
bound them together into a raft, and supported by the raft and making an
effort with his hands and feet he got safely across to the far shore. Then,
when he got safely across and had arrived at the far shore he might think
thus:
This raft has been very helpful to me, supported by it and making an
effort with my hands and feet I got safely across to the far shore. Suppose
I were to hoist it on my head or load it on my shoulder and then go
wherever I want.
Now, monks, what do you think, by doing so would that man be doing
what should be done with that raft?" "No, Venerable Sir."
"By doing what would that man be doing what should be done with
that raft? Here, monks, when that man got across and had arrived at the far
shore, he might think thus: This raft has been very helpful to me, since
supported by it and making an effort with my hands and feet I got safely
across to the far shore. Suppose I were to haul it on dry land or set it adrift
in the water and then go wherever I want.
Now it is by so doing that that man would be doing what should be
done with the raft. Even so, monks, I have shown you how the Dhamma is
similar to a raft, being for the purpose of crossing over, not for the
purpose of grasping." And the Buddha concludes with the significant
statement:
Kullpama vo , bhikkhave, jnantehi dhamm pi vo pahtabb,
pageva adhamm. "Monks, when you know the Dhamma to be similar to
a raft, you should abandon even good states, how much more so bad
states".
So it seems, this raft simile has a very deep meaning. The building of
the raft by the person wishing to cross symbolizes the pragmatic and
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will like: let joy arise in me; it is in the nature of Dhamma, monks, that
joy arises in one who is glad."
In this way, the Buddha outlines the entire course of training leading
up to knowledge and vision of deliverance, interlacing a long line of
mental states in such a way as to seem an almost effortless flow. The
profound utterance, with which the Buddha sums up this discourse, is
itself a tribute to the quality of leading onward, opanayika, in this Dham-
ma.
Iti kho, bhikkhave, dhamm va dhamme abhisandenti, dhamm va
dhamme pariprenti apr pra gamanya. "Thus, monks, mere
phenomena flow into other phenomena, mere phenomena fulfil other
phenomena in the process of going from the not beyond to the beyond."
So, then, in the last analysis, it is only a question of phenomena. There
is no I or mine involved. That push, that impetus leading to Nibbna, it
seems, is found ingrained in the Dhamma itself.
Not only the term opanayika, all the six terms used to qualify the
Dhamma are highly significant. They are also interconnected in meaning.
That is why very often in explaining one term others are dragged in.
Sometimes the questioner is concerned only about the meaning of the
term sandihika, but the Buddha presents to him all the six qualities of the
Dhamma.6 In discourses like MahTahsakhayasutta the emphasis is
on the term opanayika, but there, too, the Buddha brings in all the six
terms, because they are associated in sense.
Let us now examine how these six epithets are associated in sense. The
usual explanation of svkkhata, "well preached", is that the Dhamma has
been preached by the Buddha properly intoned with perfect symmetry as
to the letter and to the spirit, excellent in the beginning, excellent in the
middle and excellent in the end. But the true meaning of
svkkhata emerges when examined from the point of view of practice.
The quality of being visible here and now, sandihika, that is not
found in an ill-preached doctrine, durakkhta dhamma, is to be found in
this well-preached Dhamma. Whereas an ill-preached doctrine only
promises a goal attainable in the next world, the well-preached Dhamma
points to a goal attainable in this world itself. Therefore we have to
understand the full import of the epithet svakkhta in relation to the next
quality, sandihika, visible here and now.
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658
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659
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660
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Nibbna Sermon 31
also are the subtler distinctions between worldly, smisa, and unworldly,
nirmisa, feelings.
As one progresses to cittnupassan, contemplation on the mind, one
becomes aware of the colour-light system of the mind in response to
feelings, the alternations between a lustful mind, sarga citta, a
hateful mind, sadosa citta, and a deluded mind, samoha citta, as
well as their opposites.
Further on in his practice he becomes conversant with the wirings
underlying this colour-light system of the mind and the know-how
necessary for controlling it. With dhammnupassan he is gaining the
skill in avoiding and overcoming negative mental states and encouraging
and stabilizing positive mental states.
Let us now see whether there is any connection between the four
foundations of mindfulness and the four right endeavours. For purposes of
illustration we may take up the subsection on the hindrances, included
under dhammnupassan, contemplation on mind-objects. There we read:
Yath ca anuppannassa kmacchandassa uppdo hoti, ta ca pajnti;
yath ca uppannassa kmacchandassa pahna hoti ta ca pajnti.13
"And he also understands how there comes to be the arising of
unarisen sensual desire, and how there comes to be the abandoning of
arisen sensual desire".
These two statements in the subsection on the hindrances could be
related to the first two out of the four right endeavours:
Anuppannna ppakna akusalna dhammna anuppdya
chanda janeti vyamati viriya rabhati citta paggahti padahati;
uppannna ppakna akusalna dhammna pahnya chanda
janeti vyamati viriya rabhati citta paggahti padahati.14
"For the non-arising of unarisen evil unskilful mental states he arouses
a desire, makes an effort, puts forth energy, makes firm the mind and
endeavours; for the abandoning of arisen evil unskilful mental states he
arouses a desire, makes an effort, puts forth energy, makes firm the mind
and endeavours."
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Nibbna Sermon 31
663
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664
Nibbna Sermon 31
665
Nibbna Sermon 31
Even toppling a rock is not a simple task. One has to have the
knowhow in order to accomplish it. So then, all the four bases for success
emerge from the four right endeavours.
What is meant by iddhipda? Since the word iddhi is associated with
psychic power,19 it is easy to mistake it as a base for psychic power. But
the basic sense of iddhi is "success" or "proficiency". For instance,
samiddhi means "prosperity". It is perhaps more appropriate to render it as
a "base for success", because for the attainment of Nibbna, also, the
development of the iddhipdas is recommended. Going by the illustration
given above, we may say in general that for all mundane and supra-
mundane accomplishments, the four bases hold good to some extent or
other.
In the Iddhipdasayutta these four bases for success are described as
four ways to accomplish the task of attaining influx-free deliverance of
the mind and deliverance by wisdom.20 With the experience gathered in
the course of practising the fourfold right endeavour, one comes to know
ones strongpoint, where ones forte lies. One might recognize chanda,
desire or interest, as ones strongpoint and give it first place. In the case of
the bases for success, it is said that even one would do, as the others fall in
line.
According to the commentaries, Venerable RaGGhapla of the Buddhas
time belonged to the chanda-category, and Venerable Mogharja had
vmasa as his forte, excelling in wisdom.21 Someone might get so
interested in a particular course of action and get an intense desire and tell
himself: somehow I must do it. To that wish the others energy,
determination and investigation become subservient.
Another might discover that his true personality emerges in the thick of
striving. So he would make energy the base for success in his quest for
Nibbna. Yet another has, as his strong point, a steel determination. The
other three fall in line with it. One who belongs to the wisdom category is
never tired of investigation. He, even literally, leaves no stone unturned if
he gets curious to see what lies underneath.
The fact that there is a normative tendency for iddhipdas to work in
unison comes to light in the description of iddhipda meditation in the
Sayutta Nikya. For instance, in regard to chanda-iddhipda, we find
the descriptive initial statement.
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667
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668
Nibbna Sermon 31
669
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have the dominance, saddh, faith, and pa, wisdom, drag to either
side, wishing to go their own way. Mindfulness has to strike a balance
between them. Likewise viriya, energy, and samdhi, concentration, left
to themselves tend to become extravagant and mindfulness has to caution
them to be moderate. So in this tool-kit of faculties, sati is the spanner for
tightening or loosening, for relaxing or gripping.
Alternatively one can discern another orderly arrangement among
these five faculties. In the Indriyasayutta Venerable Sriputta extols the
wonderful inner coherence between these faculties before the Buddha in
the following words:
Saddhassa hi, bhante, ariyasvakassa eta pikakha ya rad-
dhaviriyo viharissati akusalna dhammna pahnya, kusalna
dhammna upasampadya, thmava dahaparakkamo anikkhittadhuro
kusalesu dhammesu. Ya hissa, bhante, viriya tadassa viriyindriya.
Saddhassa hi, bhante, ariyasvakassa raddhaviriyassa eta pi-
kakha ya satim bhavissati, paramena satinepakkena samanngato,
cirkatampi cirabhsitampi sarit anussarit. Y hissa, bhante, sati
tadassa satindriya.
Saddhassa hi, bhante, ariyasvakassa raddhaviriyassa upahi-
tasatino eta pikakha ya vossaggrammaa kartiv labhissati
samdhi labhissati cittassa ekaggata. Yo hissa, bhante, samdhi
tadassa samdhindriya.
Saddhassa hi, bhante, ariyasvakassa raddhaviriyassa upahita-
satino samhitacittassa eta pikakha ya eva pajnissati:
`anamataggo kho sasro, pubb koi na payati avijjnvarana
sattna tahsayojanna sandhvata sasarata. Avijjya tveva
tamokyassa asesavirganirodho santam eta pada patam eta
pada, yadida sabbasakhrasamatho sabbpadhipainissaggo
tahakkhayo virgo nirodho nibbna. Y hissa, bhante, pa tadassa
paindriya.30
"It could indeed be expected, Venerable Sir, of a noble disciple who
has faith that he will dwell with energy put forth for the abandoning of
unskilful states and the arising of skilful states, that he will be steady,
resolute in exertion, not shirking the burden of fulfilling skilful states.
That energy of his, Venerable Sir, is his faculty of energy.
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1
M I 436, MahMlunkyasutta.
2
M I 134, Alagaddpamasutta.
3
M I 260, MahTahsakhayasutta.
4
S V 90, Udyisutta.
5
A V 2, Cetankarayasutta.
6
S IV 41, Upavasandihikasutta.
7
A III 39, Shasenpattisutta; see sermon 19.
8
e.g. M I 76, MahShandasutta.
9
S I 9, Samiddhisutta.
10
S V 90, Udyisutta.
11
D II 119, Mahparinibbnasutta.
12
D III 287, Dasuttarasutta.
13
M I 60, Satipahnasutta.
14
e.g. D III, 221, Sagtisutta.
15
M I 62, Satipahnasutta.
16
e.g. D III, 221, Sagtisutta.
17
e.g. Ps III 194.
18
M I 481, Kgirisutta.
19
S V 276, Bhikkhusutta; S V 286, nandasutta 1&2; S V 287, Bhikkhusutta
1&2.
20
S V 266, Pubbesutta.
21
Sv II 642, which further mentions Venerable SoLa as an example for energy
and Venerable Sambhta as an example for the category of the mind.
22
e.g. SN V 255, Aparsutta.
23
S V 268, Chandasutta.
24
S V 196, Dahabbasutta.
25
S V 343, Rjasutta.
26
S V 196, Dahabbasutta.
27
S V 197, Vibhagasutta.
28
S V 196, Dahabbasutta.
29
S V 197, Vibhagasutta.
30
S V 225, paasutta.
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Nibbna Sermon 32
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676
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In order to unravel this problem, let us take up the simile of the rock,
we employed the other day. We discussed the question of toppling a rock
as an illustration to understand the various stages in the four-fold right
endeavour. We distinguished the five stages in putting forth effort in the
phrase chanda janeti, vyamati, viriya rabhati, citta paggahti,
padahati with the help of that illustration. Out of these stages, the last one
represented by the word padahati shows the climax. Padhna or
endeavour is the highest grade of effort.
Even verbally it implies something like toppling a rock, which requires
a high degree of momentum. This momentum has to be built up mindfully
and gradually. That rock, in our illustration, was levered up with great
difficulty. After it was levered up, there came that dangerous situation,
when it threatened to roll back. It called for that supreme purposeful
effort, which required the zeal of self sacrifice. That zealous endeavour is
made at the risk of ones body and life. But even there, one has to be
cautious and mindful. If excessive energy is applied in that last heave, one
would be thrown off head over heels after the rock. If insufficient energy
is applied the rock would roll back and one would get crushed. That is
why a balancing is needed before the last spurt. Right endeavour has to be
preceded by a balancing.
It is this preliminary balancing that finds mention in a certain highly
significant statement in the Caksutta of the Majjhima Nikya, where we
are told how a person arouses faith in the Dhamma and gradually develops
it and puts forth effort and endeavour and attains Nibbna. To quote the
relevant section of that long sentence: chandajto ussahati, ussahitv
tuleti, tulayitv padahati, pahitatto samno kyena ceva paramasacca
sacchikaroti, paya ca na ativijjha passati,3 "having aroused a desire
or keen interest, he strives; having strived, he balances; having balanced
or equalized, he endeavours; and with that endeavour he realizes the
highest truth by his body and penetrates into it with wisdom."
Unfortunately, the key word here, tulayati or tuleti, is explained in a
different way in the commentary. It is interpreted as a reference to
contemplation on insight, aniccdivasena treti, "adjudges as im-
permanent etc.".4
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679
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680
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asallna, "energy is stirred up and not inert", implies. To one who has
stirred up energy, there arises a joy of the spiritual type, raddhaviriyassa
uppajjati pti nirmis. Of one who is joyful in mind, the body also calms
down, ptimanassa kyopi passambhati, and so too the mind, cittampi
passambhati. The mind of one who is calm in body and blissful gets
concentrated, passaddhakyassa sukhino citta samdhiyati.
So now the enlightenment factor of concentration has also come up.
What comes after the enlightenment factor of concentration is the
enlightenment factor of equanimity. About it, it is said: so tathsamhita
citta sdhuka ajjhupekkhit hoti, "he rightly looks on with equanimity
at the mind thus concentrated". Once the mind is concentrated, there is no
need to struggle or strive. With equanimity one has to keep watch and
ward over it. As an enlightenment factor, equanimity can be evalued from
another angle. It is the proper basis for the knowledge of things as they
are, yathbhtaa. The neutrality that goes with equanimity not only
stabilizes concentration, but also makes one receptive to the knowledge of
things as they are. So here we have the seven factors conducive to
enlightenment.
What comes next, as the last of the seven groups, is the noble eightfold
path, ariyo ahagiko maggo, which is reckoned as the highest among
them. There is some speciality even in the naming of this group. All the
other groups show a plural ending, cattro satipahn, cattro
sammappadhn, cattro iddhipd, pacindriyni, paca balni, satta
bojjhag, but this group has a singular ending, ariyo ahagiko maggo.
The collective sense is suggestive of the fact that this is the magga-
samdhi, the path concentration. The noble eightfold path is actually the
presentation of that concentration of the supramundane path with its
constituents. The singular ending is therefore understandable.
This fact comes to light particularly in the Mahcattrsakasutta of the
Majjhima Nikya. It is a discourse that brings out a special analysis of the
noble eightfold path. There, the Buddha explains to the monks the noble
right concentration with its supportive conditions and requisite factors.
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683
Nibbna Sermon 32
684
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Nibbna Sermon 32
view, right effort and right mindfulness. This running around and circling
around, conveyed by the two terms anuparidhvanti and anuparivattanti,
is extremely peculiar in this context.
The role of these three states might be difficult for one to understand.
Perhaps, as an illustration, we may take the case of a VIP, a very
important person, being conducted through a crowd with much pomp. One
ushers him in with his vanguard, another brings up the rear with his
bandwagon while yet another is at hand as the bodyguard-cum-attendant.
So also at the path moment right view shows the way, right effort gives
the boost, while right mindfulness attends at hand.
These security forces keep the wrong side, micch, of the path factors
in check. The precedence of right view is a salient feature of the noble
eightfold path. The Buddha makes special mention of it, pointing out at
the same time the inner consistency of its internal arrangement.
Tatra, bhikkhave, samm dihi pubbagam hoti. Kathaca, bhik-
khave, samm dihi pubbagam hoti? Samm dihissa, bhikkhave, sam-
m sakappo pahoti, samm sakappassa samm vc pahoti, samm
vcassa samm kammanto pahoti, samm kammantassa samm jvo
pahoti, samm jvassa samm vymo pahoti, samm vymassa samm
sati pahoti, samm satissa samm samdhi pahoti, samm samdhissa
samm am pahoti, samm assa samm vimutti pahoti. Iti kho,
bhikkhave, ahagasamanngato sekho pipado, dasagasamanngato
arah hoti.14
"Therein, monks, right view comes first. And how, monks, does right
view come first? In one of right view, right intention arises. In one of right
intention, right speech arises. In one of right speech, right action arises. In
one of right action, right livelihood arises. In one of right livelihood, right
effort arises. In one of right effort, right mindfulness arises. In one of right
mindfulness, right concentration arises. In one of right concentration, right
knowledge arises. In one of right knowledge, right deliverance arises.
Thus, monks, the disciple in higher training possessed of eight factors
becomes an arahant when possessed of the ten factors."
The fundamental importance of right view as the forerunner is
highlighted by the Buddha in some discourses. In a particular discourse in
the Aguttara Nikya, it is contrasted with the negative role of wrong
view.
686
Nibbna Sermon 32
687
Nibbna Sermon 32
"Monks, in the case of a person with right view, whatever bodily deed
he does accords with the view he has grasped and taken up, whatever
verbal deed he does accords with the view he has grasped and taken up,
whatever mental deed he does accords with the view he has grasped and
taken up, whatever intention, whatever aspiration, whatever
determination, whatever preparations he makes, all those mental states
conduce to welcome, pleasant, wholesome, agreeable and happy
consequences. Why is that? The view, monks, is good."
Then comes the illustration for it.
Seyyathpi, bhikkhave, ucchubja v slibja v muddikbja v
allya pahaviy nikkhitta yaceva pahavirasa updiyati yaca
porasa updiyati sabba ta madhurattya stattya asecanakattya
savattati. Ta kissa hetu? Bja hi, bhikkhave, bhaddaka.
"Just as, monks, in the case of a sugar cane seedling or a sweet paddy
seed, or a grape seed thrown on wet ground, whatever taste of the earth it
draws in, whatever taste of the water it draws in, all that conduces to
sweetness, agreeableness and deliciousness. Why is that? The seed,
monks, is excellent."
This explains why the noble eightfold path begins with right view.
This precedence of view is not to be found in the other groups of
participative factors of enlightenment. The reason for this peculiarity is
the fact that view has to come first in any total transformation of personal-
ity in an individual from a psychological point of view.
A view gives rise to thoughts, thoughts issue in words, words lead to
actions, and actions mould a livelihood. Livelihood forms the basis for the
development of other virtues on the side of meditation, namely right
effort, right mindfulness and right concentration. So we find the
precedence of right view as a unique feature in the noble eightfold path.
The fundamental importance of the noble eightfold path could be
assessed from another point of view. It gains a high degree of recognition
due to the fact that the Buddha has styled it as the middle path. For in-
stance, in the Dhammacakkappavattanasutta, the discourse on the turning
of the wheel, the middle path is explicitly defined as the noble eightfold
path. It is sufficiently well known that the noble eightfold path has been
called the middle path by the Buddha. But the basic idea behind this
definition has not always been correctly understood.
688
Nibbna Sermon 32
689
Nibbna Sermon 32
690
Nibbna Sermon 32
691
Nibbna Sermon 32
It is true that the noble eightfold path is something prepared and that is
why we showed its relation to causes and conditions. Whatever is
prepared is not worthwhile, and yet, it is by means of this prepared noble
eightfold path that the Buddha clears the path to the unprepared. This is an
extremely subtle truth, which only a Buddha can discover and proclaim to
the world. It is not easy to discover it, because one tends to confuse issues
by going to one extreme or another. One either resorts to the
annihilationist view and ends up by giving way to indulgence in
sensuality, or inclines towards the eternalist view and struggles to
extricate self by self-mortification.
In the Dhamma proclaimed by the Buddha one can see a marvellous
middle way. We have already pointed it out in earlier sermons by means
of such illustrations as sharpening a razor. There is a remarkable attitude
of non-grasping about the middle path, which is well expressed by the
term atammayat, non-identification. Relying on one thing is just for the
purpose of eliminating another, as exemplified by the simile of the relay
of chariots.
The key terms signifying the aim and purpose of this middle path are
vivekanissita virganissita nirodhanissita vossaggaparimi,
"based upon seclusion, dispassion and cessation, maturing in release".
Placed in this sasric predicament, one cannot help resorting to certain
things to achieve this aim. But care is taken to see that they are not
grasped or clung to. It is a process of pushing away one thing with
another, and that with yet another, a via media based on relativity and
pragmatism. The noble eightfold path marks the consummation of this
process, its systematic fulfilment. That is why we tried to trace a process
of a gradual development among the thirty-seven participative factors of
enlightenment.
Even the internal arrangement within each group is extraordinary.
There is an orderly arrangement from beginning to end in an ascending
order of importance. Sometimes, an analysis could start from the middle
and extend to either side. Some groups portray a gradual development
towards a climax. The noble eightfold path is exceptionally striking in that
it indicates how a complete transformation of personality could be
effected by putting right view at the head as the forerunner.
692
Nibbna Sermon 32
693
Nibbna Sermon 32
694
Nibbna Sermon 32
1
M I 436, MahMlunkyasutta.
2
S V 197, Pahamavibhagasutta.
3
M II 173, Caksutta.
4
Ps III 426.
5
A IV 320, Dutiyamaraasatisutta.
6
S V 227, Slasutta; and S V 231, Padasutta
7
S V 228, Mallikasutta.
8
S V 202, Paipannasutta.
9
S V 72, Bhikkhusutta.
10
S V 119, Mettsahagatasutta.
11
S V 331, Pahama-nandasutta.
12
M III 72, MahCattrsakasutta.
13
E.g. S V 2, Upa44hasutta.
14
M III 76, MahCattrsakasutta.
15
A I 32, Ekadhammap)i.
16
S V 421, Dhammacakkappavattanasutta.
17
M III 203, C)akammavibhagasutta.
18
A II 34, Aggappasdasutta.
19
S V 49, ksasutta.
20
M III 287, MahSa)yatanikasutta.
695
Sermon - 33
Nibbna Sermon 33
697
Nibbna Sermon 33
698
Nibbna Sermon 33
699
Nibbna Sermon 33
700
Nibbna Sermon 33
701
Nibbna Sermon 33
702
Nibbna Sermon 33
That is why we earlier said that a thing has to be there first for it to
become another thing, for there to be an otherwiseness. The more one tries
to approach the thing imagined, the more it recedes. In our analysis of the
Mlapariyyasutta, we discussed at length about the three levels of
knowledge mentioned there, namely sa, abhi and pari.8
The untaught worldling is bound by sense-perception and goes on
imagining according to it. Perceiving earth in the earth element, he
imagines earth as a thing, he imagines in the earth, earth is mine,
from the earth etc. So also with regard to the seen, diha.
But the disciple in training, sekha, since he has a higher knowledge of
conditionality, although he has not exhausted the influxes and latencies,
trains in resisting from the tendency to imagine. An emancipated one, the
arahant, has fully comprehended the mirage nature of perception.
It seems, therefore, that these forms of maan enable one to imagine
things, attributing a notion of substantiality to sense data. In fact, what we
have here is only a heap of imaginings. There is also an attempt to hold on
to things imagined. Craving lends a hand to it, and so there is grasping,
updna. Thereby the fact that there are three conditions is ignored or
forgotten.
In our analysis of the Madhupi/ikasutta we came across a highly
significant statement: cakkhucvuso paicca rpe ca uppajjati cak-
khuvia,9 "dependent on the eye and forms, friends, arises eye-con-
sciousness". The deepest point in sense perception is already implicit
there. This statement clearly indicates that eye-consciousness is
dependently arisen. Thereby we are confronted with the question of the
two ends and the middle, discussed above.
In fact, what is called eye-consciousness is the very discrimination
between eye and form. At whatever moment the eye is distinguished as
the internal sphere and form is distinguished as the external sphere, it is
then that eye-consciousness arises. That itself is the gap in the middle, the
intervening space. Here, then, we have the two ends and the middle.
To facilitate understanding this situation, let us hark back to the simile
of the carpenter we brought up in an earlier sermon.10 We mentioned that
a carpenter, fixing up a door by joining two planks, might speak of the
703
Nibbna Sermon 33
contact between the two planks when his attention is turned to the
intervening space, to see how well one plank touches the other. The
concept of touching between the two planks came up because the
carpenters attention picked up the two planks as separate and not as one
board.
A similar phenomenon is implicit in the statement cakkhuca paicca
rpe ca uppajjati cakkhuvia, "dependent on eye and forms arises
eye-consciousness". In this perceptual situation, the eye is distinguished
from forms. That discrimination itself is consciousness. That is the gap or
the interstice, the middle. So here we have the two ends and the middle.
Eye-contact, from the point of view of Dhamma, is an extremely
complex situation. As a matter of fact, it is something that has two ends
and a middle. The two ends and the middle belong to it. However, there is
a tendency in the world to ignore this middle. The attempt to tie up the
two ends by ignoring the middle is updna or grasping. That is impelled
by craving, tah. Due to craving, grasping occurs as a matter of course.
It is as if the deer, thinking I am here and the water is there, so let me get
closer, starts running towards it. The gap is ignored.
A similar thing happens in the case of sense perception. What impels
one to ignore that gap is craving. It is sometimes called lepa or glue. With
that agglutinative quality in craving the gap is continually sought to be
glued up and ignored.
The Buddha has compared craving to a seamstress. The verb sibbati or
sasibbati is used to convey the idea of sewing and weaving both. In
sewing as well as in weaving, there is an attempt to reduce a gap by
stitching up or knitting up. What is called updna, grasping or holding
on, is an attempt to tie up two ends with the help of tah, craving or
thirst.
In the Tissametteyyasutta of the Pryaavagga in the Sutta Nipta,
the Buddha shows how one can bypass this seamstress or weaver that is
craving and attain emancipation in the following extremely deep verse.
Yo ubh anta-m-abhiya
majjhe mant na lippati,
ta brmi mahpuriso ti
so dha sibbanim accag. 11
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Nibbna Sermon 33
705
Nibbna Sermon 33
A fourth venerable Thera opines that the one end is name, the second
end is form, the middle is consciousness and the seamstress is craving.
A fifth venerable Thera puts forward the view that the one end is the
six internal sense-spheres, the second end is the six external sense-
spheres, consciousness is the middle and craving is the seamstress.
A sixth venerable Thera is of the opinion that the one end is sakkya, a
term for the five aggregates of grasping, literally the existing body. The
second end, according to him, is the arising of sakkya. The middle is the
cessation of sakkya. As before, the seamstress is craving.
When six explanations had come up before the symposium, one monk
suggested, somewhat like a point of order, that since six different
interpretations have come up, it would be best to approach the teacher, the
Fortunate One, and report the discussion for clarification and correct
judgement.
Approving that suggestion, they all went to the Buddha and asked:
Kassa nu kho, bhante, subhsita? "Venerable sir, whose words are well
spoken?" The Buddha replied: "Monks, what you all have said is well said
from some point of view or other. But that for which I preached that verse
in the Metteyyapaha is this", and quoting the verse in question the
Buddha explains:
"Monks, contact is one end, the arising of contact is the second end,
the cessation of contact is in the middle, craving is the seamstress, for it is
craving that puts the stitch for the birth of this or that existence.
In so far, monks, does a monk understand by higher knowledge what is
to be understood by higher knowledge, and comprehend by full
understanding what is to be comprehended by full understanding.
Understanding by higher knowledge what is to be understood by higher
knowledge, and comprehending by full understanding what is to be
comprehended by full understanding, he becomes an ender of suffering in
this very life."
The Buddhas explanation happens to coincide with the interpretation
given by the first speaker at the symposium. However, since he ratifies all
the six interpretations as well said, we can see how profound and at the
same time broad the meaning of this cryptic verse is.
706
Nibbna Sermon 33
Let us now try to understand these six explanations. One can make use
of these six as meditation topics. The verse has a pragmatic value and so
also the explanations given. What is the business of this seamstress or
weaver?
According to the first interpretation, craving stitches up the first end,
contact, with the second end, the arising of contact, ignoring the middle,
the cessation of contact. It is beneath this middle, the cessation of contact,
that ignorance lurks. As the line majjhe mant na lippati, "with wisdom
does not get attached to the middle", implies, when what is in the middle
is understood, there is emancipation. One is released from craving. So our
special attention should be directed to what lies in the middle, the
cessation of contact. Therefore, according to the first interpretation, the
seamstress, craving, stitches up contact and the arising of contact,
ignoring the cessation of contact.
According to the second interpretation, the past and the future are
stitched up, ignoring the present. The third interpretation takes it as a
stitching up of unpleasant feeling and pleasant feeling, ignoring the nei-
ther-unpleasant-nor-pleasant feeling. The fourth interpretation speaks of
stitching up name and form, ignoring consciousness. For the fifth
interpretation, it is a case of stitching up the six internal sense-spheres
with the six external sense-spheres, ignoring consciousness. In the sixth
interpretation, we are told of a stitching up of sakkya, or existing-body,
with the arising of the existing-body, ignoring the cessation of the
existing-body.
We mentioned above that in sewing as well as in weaving there is an
attempt to reduce a gap by stitching up or knitting up. These inter-
pretations show us that ignoring the middle is a common trait in the
worldling. It is there that ignorance lurks. If one rightly understands this
middle dispassion sets in, leading to disenchantment, relinquishment and
deliverance.
Let us now turn our attention to a few parallel discourses that throw
some light on the depth of these meditation topics. We come across two
verses in the Dvayatnupassansutta of the Sutta Nipta, which are
relevant to the first interpretation, namely that which concerns contact, the
arising of contact and the cessation of contact.
707
Nibbna Sermon 33
708
Nibbna Sermon 33
Paccuppanna ca yo dhamma
tattha tattha vipassati,
asahra asakuppa
ta vidv-m-anubrhaye.14
"Let one not trace back whatever is past,
Nor keep on hankering for the not yet come,
Whatever is past is gone for good,
That which is future is yet to come.
But [whoever] sees that which rises up,
As now with insight as and when it comes,
Neither `drawing in nor `pushing on,
That kind of stage should the wise cultivate."
In the reflection on preparations, sakhr, in deep insight meditation,
it is the present preparations that are presented to reflection. That is why
we find the apparently unusual order atta - angata - paccuppanna, past -
future - present, mentioned everywhere in the discourses. To reflect on
past preparations is relatively easy, so also are the future preparations. It is
the present preparations that are elusive and difficult to muster. But in
deep insight meditation the attention should be on the present
preparations. So much is enough for the second interpretation.
The third interpretation has to do with the three grades of feeling, the
pleasant, unpleasant and the neither-unpleasant-nor-pleasant. About these
we have already discussed at length, on an earlier occasion, in connection
with the long dialogue between the Venerable arahant nun Dhammadinn
and the lay disciple Viskha on the question of those three grades of
feeling. Suffice it for the present to cite the following relevant sections of
that dialogue.
Sukhya vedanya dukkh vedan paibhgo ... dukkhya vedanya
sukh vedan paibhgo ... adukkhamasukhya vedanya avijj paibhgo
... avijjya vijj paibhgo ... vijjya vimutti paibhgo ... vimuttiy
Nibbna paibhgo.15
"Unpleasant feeling is the counterpart of pleasant feeling ... pleasant
feeling is the counterpart of unpleasant feeling ... ignorance is the
counterpart of neither-unpleasant-nor-pleasant feeling ... knowledge is the
counterpart of ignorance ... deliverance is the counterpart of knowledge ...
Nibbna is the counterpart of deliverance."
709
Nibbna Sermon 33
710
Nibbna Sermon 33
could point out that one cannot win release from form by resorting to the
formless. Release from both should be the aim. How could that come
about? By the cessation of consciousness which discriminates between
form and formless. It is tantamount to the cessation of existence,
bhavanirodha.
As a little hint to understand this deep point, we may allude to that
simile of the dog on the plank across the stream which we brought up
several times. Why does that dog keep on looking at the dog it sees in the
water, its own reflection? Because it is unaware of the reflexive quality of
the water. Consciousness is like that water which has the quality of
reflecting on its surface. What is there between the seen dog and the
looking dog as the middle is consciousness itself. One can therefore
understand why consciousness is said to be in the middle between name
and form.
Generally, in the traditional analysis of the relation between name-and-
form and consciousness, this fact is overlooked. True to the simile of the
magical illusion, given to consciousness, its middle position between
name and form is difficult for one to understand. Had the dog understood
the reflective quality of water, it would not halt on that plank to gaze
down and growl.
The fifth interpretation puts the six internal sense-spheres and the six
external sense-spheres on either side, to have consciousness in the middle.
A brief explanation would suffice.
Dvaya, bhikkhave, paicca via sambhoti,17 "monks, dependent
on a dyad consciousness arises", says the Buddha. That is to say,
dependent on internal and external sense-spheres consciousness arises. As
we have already pointed out, consciousness is the very discrimination
between the two. Therefore consciousness is the middle. So at the moment
when one understands consciousness, one realizes that the fault lies in this
discrimination itself. The farther limit of the internal is the nearer limit of
the external. One understands then that the gap, the interstice between
them, is something imagined.
Then as to the sixth interpretation, we have the sakkya, the "existing
body", and sakkyasamudaya, the arising of the existing body, as the two
ends. Because the term sakkya is not often met with, it might be difficult
to understand what it means. To be brief, the Buddha has defined the term
711
Nibbna Sermon 33
712
Nibbna Sermon 33
713
Nibbna Sermon 33
714
Nibbna Sermon 33
1
M I 436, MahMlunkyasutta.
2
M III 288, MahSa!yatanikasutta.
3
M I 55, Satipahnasutta.
4
S III 142, Pheapi/pamasutta.
5
Ud 8, Bhiyasutta.
6
M III 30, Chabbisodhanasutta; see sermon 15.
7
Sn 757, Dvayatnupassansutta; see sermon 13.
8
M I 1, Mlapariyyasutta; see sermon 12.
9
M I 111, Madhupi/ikasutta; see sermon 11.
10
See sermon 10.
11
Sn 1042, Tissametteyyamavapucch.
12
A III 399, Majjhesutta.
13
Sn 738-739, Dvayatnupassansutta.
14
M III 187, Bhaddekarattasutta.
15
M I 304, ClaVedallasutta.
16
Sn 754-755, Dvayatnupassansutta, see sermon 15.
17
S IV 67, Dutiyadvayasutta.
18
S III 159, Sakkyasutta.
19
Sn 794, Suddhahakasutta.
20
It 43, Dihigatasutta.
715
Indexes
Index of Subjects
Absolute existence 227, 228
INDEXES Absolute non existence 227, 228
Absorptions (jhna) 234, 260, 393, 494, 670, 676
Abyss 47, 48
Accumulation (upacaya / sannicaya) 146, 362
Nibbna - The Mind Stilled Volume 1 1 - 116 Adept (asekha) 415
Adhesive (visattik) 131, 144, 495, 644
Nibbna - The Mind Stilled Volume 2 117 - 228 Aggregate of form (rpakkhandha) 118, 119, 216 - 228, 231, 314,
440, 441, 576
Agitation (ijita) 288
Nibbna - The Mind Stilled Volume 3 231 - 342 Air element (vyo) 135, 136, 138, 142, 163, 165,
182, 277, 314 - 316, 332 - 338
Alien (parato) 618
Nibbna - The Mind Stilled Volume 4 345 - 441 All embracing super-net (brahmajla) 202, 203, 470, 567
All things (sabbe dhamm) 190 - 200
Ambrosial deathlessness (amata) 180, 401, 411, 416
Nibbna - The Mind Stilled Volume 5 443 - 547 Annihilationism 11, 170 - 172, 205, 209, 212,
213, 238, 394, 420, 425,523,
713
Nibbna - The Mind Stilled Volume 6 549 - 652 Annihilationist view 205, 209, 212, 213, 394, 420,
426, 427, 443, 467, 689,
690, 692
Nibbna - The Mind Stilled Volume 7 653 - 715 Appellation (sama) 256 - 260, 281, 296, 445
Approaching (upaya) 81
Arahant / Arahant - hood 3, 10, 16, 18, 23 - 26, 42 - 44,
49, 63, 76, 77, 99, 100 - 105,
111, 140 - 157, 161-180, 238,
245, 262, 263, 268, 275, 278,
292, 294, 305, 308, 310, 314,
318, 323, 324, 329, 332, 335,
339, 360, 367, 382, 388, 390,
393, 395, 398, 400 - 408, 411,
412, 423 - 425, 441, 453, 458,
459, 466, 478, 487, 488, 518,
522, 540, 560 - 565, 574-579,
716 717
Index of Subjects
Absolute existence 227, 228
INDEXES Absolute non existence 227, 228
Absorptions (jhna) 234, 260, 393, 494, 670, 676
Abyss 47, 48
Accumulation (upacaya / sannicaya) 146, 362
Nibbna - The Mind Stilled Volume 1 1 - 116 Adept (asekha) 415
Adhesive (visattik) 131, 144, 495, 644
Nibbna - The Mind Stilled Volume 2 117 - 228 Aggregate of form (rpakkhandha) 118, 119, 216 - 228, 231, 314,
440, 441, 576
Agitation (ijita) 288
Nibbna - The Mind Stilled Volume 3 231 - 342 Air element (vyo) 135, 136, 138, 142, 163, 165,
182, 277, 314 - 316, 332 - 338
Alien (parato) 618
Nibbna - The Mind Stilled Volume 4 345 - 441 All embracing super-net (brahmajla) 202, 203, 470, 567
All things (sabbe dhamm) 190 - 200
Ambrosial deathlessness (amata) 180, 401, 411, 416
Nibbna - The Mind Stilled Volume 5 443 - 547 Annihilationism 11, 170 - 172, 205, 209, 212,
213, 238, 394, 420, 425,523,
713
Nibbna - The Mind Stilled Volume 6 549 - 652 Annihilationist view 205, 209, 212, 213, 394, 420,
426, 427, 443, 467, 689,
690, 692
Nibbna - The Mind Stilled Volume 7 653 - 715 Appellation (sama) 256 - 260, 281, 296, 445
Approaching (upaya) 81
Arahant / Arahant - hood 3, 10, 16, 18, 23 - 26, 42 - 44,
49, 63, 76, 77, 99, 100 - 105,
111, 140 - 157, 161-180, 238,
245, 262, 263, 268, 275, 278,
292, 294, 305, 308, 310, 314,
318, 323, 324, 329, 332, 335,
339, 360, 367, 382, 388, 390,
393, 395, 398, 400 - 408, 411,
412, 423 - 425, 441, 453, 458,
459, 466, 478, 487, 488, 518,
522, 540, 560 - 565, 574-579,
716 717
580, 581, 583, 584, 600, 609, Brahma nirvna 174
629, 631, 633, 680, 701, 703 Brahmas 135
Arahant's mind 44 Brahmin (brhmaa) 100, 245, 382, 391, 392
Arising and dissolving (samudaya vaya) 39, 90, 91, 92, 96, 482, 483 Breach of vortex (vaupaccheda) 504, 505
Aspirations (paidhi) 128, 187, 290, 580, 581 Buddhist Philosophy 241, 253, 259, 265
Assertion by way of conceit (abhivadati) 163, 251, 255
Asset - less (nirupadhi) 346, 367, 406, 407, 651, 655
Assets (upadhi) 89, 112, 179, 346 - 249, 362, Calmness (passaddhi) 680, 682
651, 655 Can be seen here and now (sandihika) 2, 55, 56, 197, 339, 398, 404,
Association (nissaya) 77, 86, 90, 91, 99, 102 412,413, 415, 477, 585,
Attachment to form (rparga) 188 657 - 659
Attachment to Holy vows and Cannot be plumbed by logic (atakkvacaro) 438, 479
Ascetic Practices Cessation of consciousness (via nirodha) 136, 238, 339, 506 567, 575
(s labbata parmsa) 24, 173, 340 Cessation of existence (bhava nirodha) 42, 43, 44, 52, 55, 149, 211,
Attainment to proficiency 241, 349, 366, 369- 371, 466,
(vesrajjappatto) 25 558 - 566, 691
Attainment of the fruit is immediate Cessation of higer levels of perception
(nantarika samdhi) 24, 350 - 360 (abhisanirodha) 239
Attended by mindfulness (upahita sati ) 661 Cessation of perceptions and feelings
Attention (manasikra) 95, 97, 190, 191, 222, 315, (savedayitanirodha) 128, 495
356, 357, 641, 642, 663, 664, Cessation of preparations
709 (sakhra nirodha) 25, 123, 310, 368 - 371
Cessation of six sense - bases
(sayatana nirodha) 70, 202, 203, 339, 372, 374,
Balancing (tulayati) 676 - 679 385, 500 - 506, 508 - 525, 527
Barrier less (vimariydikata) 329 - 547, 570, 574, 636, 694
Bases for success (iddhipda) 192, 193, 664 - 670 Cessation of the world (loka nirodha) 80, 491, 497, 508, 518
Bases of mastery (abhibhyatana) 139 Characteristic (linga) 219, 220
Become (bhta) 209 - 213 Clinging to nothing (anupdna) 98
Becoming / Existence (bhava) 30, 35, 40, 41, 48, 57, 62 Cognized (vita) 323 - 332, 517, 519 - 523, 529 -
Being affected (ruppati) 224 - 225 546
Being and non being (sat - asat) 12, 171 Commentaries 2 - 5, 37, 53, 153, 231, 247,
248, 255, 277, 330, 333, 334,
Bliss devoid of feeling (avedayita sukha) 359, 360, 407, 423
362, 363, 367, 375, 376, 386,
Bliss of emancipation 573
397, 407, 410, 418, 426,430,
Bodily preparations (kyasakhr) 120 - 123 467, 468, 470, 480, 496, 498,
Body preparation (kya sakhro) 124 - 125 518, 519, 525, 530, 531, 538,
718 719
580, 581, 583, 584, 600, 609, Brahma nirvna 174
629, 631, 633, 680, 701, 703 Brahmas 135
Arahant's mind 44 Brahmin (brhmaa) 100, 245, 382, 391, 392
Arising and dissolving (samudaya vaya) 39, 90, 91, 92, 96, 482, 483 Breach of vortex (vaupaccheda) 504, 505
Aspirations (paidhi) 128, 187, 290, 580, 581 Buddhist Philosophy 241, 253, 259, 265
Assertion by way of conceit (abhivadati) 163, 251, 255
Asset - less (nirupadhi) 346, 367, 406, 407, 651, 655
Assets (upadhi) 89, 112, 179, 346 - 249, 362, Calmness (passaddhi) 680, 682
651, 655 Can be seen here and now (sandihika) 2, 55, 56, 197, 339, 398, 404,
Association (nissaya) 77, 86, 90, 91, 99, 102 412,413, 415, 477, 585,
Attachment to form (rparga) 188 657 - 659
Attachment to Holy vows and Cannot be plumbed by logic (atakkvacaro) 438, 479
Ascetic Practices Cessation of consciousness (via nirodha) 136, 238, 339, 506 567, 575
(s labbata parmsa) 24, 173, 340 Cessation of existence (bhava nirodha) 42, 43, 44, 52, 55, 149, 211,
Attainment to proficiency 241, 349, 366, 369- 371, 466,
(vesrajjappatto) 25 558 - 566, 691
Attainment of the fruit is immediate Cessation of higer levels of perception
(nantarika samdhi) 24, 350 - 360 (abhisanirodha) 239
Attended by mindfulness (upahita sati ) 661 Cessation of perceptions and feelings
Attention (manasikra) 95, 97, 190, 191, 222, 315, (savedayitanirodha) 128, 495
356, 357, 641, 642, 663, 664, Cessation of preparations
709 (sakhra nirodha) 25, 123, 310, 368 - 371
Cessation of six sense - bases
(sayatana nirodha) 70, 202, 203, 339, 372, 374,
Balancing (tulayati) 676 - 679 385, 500 - 506, 508 - 525, 527
Barrier less (vimariydikata) 329 - 547, 570, 574, 636, 694
Bases for success (iddhipda) 192, 193, 664 - 670 Cessation of the world (loka nirodha) 80, 491, 497, 508, 518
Bases of mastery (abhibhyatana) 139 Characteristic (linga) 219, 220
Become (bhta) 209 - 213 Clinging to nothing (anupdna) 98
Becoming / Existence (bhava) 30, 35, 40, 41, 48, 57, 62 Cognized (vita) 323 - 332, 517, 519 - 523, 529 -
Being affected (ruppati) 224 - 225 546
Being and non being (sat - asat) 12, 171 Commentaries 2 - 5, 37, 53, 153, 231, 247,
248, 255, 277, 330, 333, 334,
Bliss devoid of feeling (avedayita sukha) 359, 360, 407, 423
362, 363, 367, 375, 376, 386,
Bliss of emancipation 573
397, 407, 410, 418, 426,430,
Bodily preparations (kyasakhr) 120 - 123 467, 468, 470, 480, 496, 498,
Body preparation (kya sakhro) 124 - 125 518, 519, 525, 530, 531, 538,
718 719
542, 544, 588, 595, 598, 160, 167, 204 - 206, 209, 216,
623 - 625, 631, 658, 677 218, 227, 240, 307 - 317, 339,
Commentators 13, 16, 53, 144 - 146, 154, 156, 349, 351, 444 - 447, 456, 457,
174,175, 247, 253, 278, 505, 517, 535, 546, 547 - 564,
282, 283, 286, 310, 333, 354, 575, 580, 584, 594, 595, 601,
372, 385, 410, 425, 426, 448, 644, 704, 707, 710, 711
450, 467 - 469, 498, 503, 519, Consciousness of the arahants 161, 164
532, 588, 589, 597, 598, 713 Contact (phassa) 30, 40, 53, 55, 134, 190, 195,
Conceit (mna) 40, 42, 78, 161 - 163, 178, 255, 198, 199, 202, 219 - 223, 231,
278, 279, 288, 313, 316, 317, 233, 367, 345, 346, 367, 495,
319, 326, 331, 416, 428, 431, 501-504, 514, 534, 536,
451, 470, 489, 504, 514, 515, 541, 545, 561 - 564, 574,
522, 575, 583, 599, 604, 618 - 576, 586, 587, 704 - 708
620, 640 Contemplation (anupassan) 575, 581, 582, 616 - 619
Conceit of the world (loka mn) 481, 482, 489, 498 Contemplation Devices (kasia) 139
Conceive / conceiving / me- thinking 40, 41, 132, 170, 269, 270, Contemplation of impermance
275 - 331, (aniccnupassan) 513 - 518
(maan / maati) 528, 534, 537, 585, 640, Contemplation of mind (cittnupassan) 90 - 93, 96 - 98, 661, 662
701 - 703 Contemplation of mind objects
Concentration (samdhi) 8, 130, 190 - 200, 340, 341, (dhammnupassan) 90- 93, 96 - 98, 661, 662
350- 360, 368 - 379, 380, Contemplation of not - self
381,478, 499, 668- 672, 676, (anattnupassan) 581
680,682 Contemplation of the four - elements 604 - 608
Concentration of the fruit of arahant - hood Contemplation relating to body
(aphalasamadhi / arahatta phalasamdhi) 305, 335, 350, 351, 356, 358,
(kynupassan) 90 - 93, 96 - 98, 661
361,363, 365, 367, 374, 378,
Contraction (savaa) 482, 492
381, 387 397, 401, 405, 411,
415, 419, 496, 498, 500, 569, Controlling power 39, 40
623, 626, 629, 633 Converge on feelings (vedansamosara) 195
Concepts (sakappa) 49 - 55, 67, 92, 93, 153, Course of training 200, 201
157, 161, 162, 199, 263 - 270, Craving (tah) 14, 15, 29, 30, 35, 37, 40 - 43,
275 - 286, 291 - 296, 305 - 73-78, 131, 143 - 145, 161,
308, 389 - 394, 479, 488 - 162, 178, 192, 255, 278, 279,
496, 601, 609, 622, 630 292, 309, 316, 326, 405 - 410,
Concepts and thoughts (sakappavitakk) 198, 199 416, 426, 428, 430, 431, 441,
461, 464 - 470, 487, 504, 514,
Conscious body (saviaka kya) 65, 66
515, 522, 574, 575, 583, 596,
Consciousness (via) 74, 77, 110, 118, 138 - 157,
597, 604, 610, 618, 619, 620,
720 721
542, 544, 588, 595, 598, 160, 167, 204 - 206, 209, 216,
623 - 625, 631, 658, 677 218, 227, 240, 307 - 317, 339,
Commentators 13, 16, 53, 144 - 146, 154, 156, 349, 351, 444 - 447, 456, 457,
174,175, 247, 253, 278, 505, 517, 535, 546, 547 - 564,
282, 283, 286, 310, 333, 354, 575, 580, 584, 594, 595, 601,
372, 385, 410, 425, 426, 448, 644, 704, 707, 710, 711
450, 467 - 469, 498, 503, 519, Consciousness of the arahants 161, 164
532, 588, 589, 597, 598, 713 Contact (phassa) 30, 40, 53, 55, 134, 190, 195,
Conceit (mna) 40, 42, 78, 161 - 163, 178, 255, 198, 199, 202, 219 - 223, 231,
278, 279, 288, 313, 316, 317, 233, 367, 345, 346, 367, 495,
319, 326, 331, 416, 428, 431, 501-504, 514, 534, 536,
451, 470, 489, 504, 514, 515, 541, 545, 561 - 564, 574,
522, 575, 583, 599, 604, 618 - 576, 586, 587, 704 - 708
620, 640 Contemplation (anupassan) 575, 581, 582, 616 - 619
Conceit of the world (loka mn) 481, 482, 489, 498 Contemplation Devices (kasia) 139
Conceive / conceiving / me- thinking 40, 41, 132, 170, 269, 270, Contemplation of impermance
275 - 331, (aniccnupassan) 513 - 518
(maan / maati) 528, 534, 537, 585, 640, Contemplation of mind (cittnupassan) 90 - 93, 96 - 98, 661, 662
701 - 703 Contemplation of mind objects
Concentration (samdhi) 8, 130, 190 - 200, 340, 341, (dhammnupassan) 90- 93, 96 - 98, 661, 662
350- 360, 368 - 379, 380, Contemplation of not - self
381,478, 499, 668- 672, 676, (anattnupassan) 581
680,682 Contemplation of the four - elements 604 - 608
Concentration of the fruit of arahant - hood Contemplation relating to body
(aphalasamadhi / arahatta phalasamdhi) 305, 335, 350, 351, 356, 358,
(kynupassan) 90 - 93, 96 - 98, 661
361,363, 365, 367, 374, 378,
Contraction (savaa) 482, 492
381, 387 397, 401, 405, 411,
415, 419, 496, 498, 500, 569, Controlling power 39, 40
623, 626, 629, 633 Converge on feelings (vedansamosara) 195
Concepts (sakappa) 49 - 55, 67, 92, 93, 153, Course of training 200, 201
157, 161, 162, 199, 263 - 270, Craving (tah) 14, 15, 29, 30, 35, 37, 40 - 43,
275 - 286, 291 - 296, 305 - 73-78, 131, 143 - 145, 161,
308, 389 - 394, 479, 488 - 162, 178, 192, 255, 278, 279,
496, 601, 609, 622, 630 292, 309, 316, 326, 405 - 410,
Concepts and thoughts (sakappavitakk) 198, 199 416, 426, 428, 430, 431, 441,
461, 464 - 470, 487, 504, 514,
Conscious body (saviaka kya) 65, 66
515, 522, 574, 575, 583, 596,
Consciousness (via) 74, 77, 110, 118, 138 - 157,
597, 604, 610, 618, 619, 620,
720 721
626, 630, 644, 672, 694, 697, 283, 296, 445, 490, 620, 631
698, 700 - 713 Desire / interest (chanda) 190 - 198, 222, 235, 620, 627,
Crossed over doubts (tiavicikiccho) 24 663 - 668, 712
Currents (sar) 43 Desireless (appaihita) 128, 187, 290, 360 - 365, 375,
Cut off at the root (ucchinnamlo) 471 495, 580, 636, 690
Desireless deliverence (appaihita vimokkha) 128, 373, 375, 580, 636
Desire to perform (kattukamyatchanda) 192
Death (mra / maccu) 4, 41, 64, 75, 89, 146, 180, Destruction of craving (tahakkhayo) 14 - 19, 149, 241, 348, 461
189, 286 -288, 301, 317, 360, - Destruction of the fetters to existence
368, 401, 408, 410 - 412, 416, (bhavasayojanakkhaya) 431
458, 510 - 512, 520, 527, 579, Detached (visayutto) 316, 329, 388, 389, 467
601, 626 - 628, 633 Detachment from perception (saviratta) 581
Deathless element 367, 368, 401 Dhamma 1 - 6, 24, 31, 56, 59, 67, 76, 90,
Deathlessness (amata) 103, 178, 180, 401, 411, 416 93, 97, 112, 113, 161, 177, 178,
Defilements 13, 26, 106, 127, 132, 174, 205, 231, 233, 236, 239, 242 -
212, 255, 260, 276, 279, 317, 244, 285 - 295, 312, 318, 323,
389 - 392, 407, 490, 586, 589, 322, 334, 339,340,392, 397,
596, 618, 631 408, 427, 429, 435, 440, 453,
Delight (nandi) 282, 283, 307 455, 464, 466, 469, 473 - 481,
Delighting (abhinandati) 163, 251, 255, 524 508, 510, 517, 518, 584,
Delighting here and there 585,609, 617, 637, 643, 651,
(tatratatr bhinandan) 131 654 - 661, 665, 669, 704, 705
Delirium of views (dihipariaha) 504 Dhamma - Eye (dhamma cakkhu) 9, 41, 48, 50, 52, 53 - 70, 349
Deliverence (vimutti) 190 - 200, 456, 700 - 710 Dichotomy 44, 79, 153, 289, 345, 367,
Deliverence as the essence (vimuttisr) 190, 196 375, 376, 392, 416, 445 - 463,
Deliverence of the mind (cetovimutti) 377, 381 - 385, 393, 401, 666 469, 543, 596, 598 - 606, 643
Deliverence through wisdom (pavimutti) 385, 401, 579, 581, 666 Difference between persons
Delusion (moha) 29 -39, 47, 54, 56, 60, 110, (puggalavemattat) 670
111, 117 - 130, 152, 177 - 180, Differences of attitude 268 - 270, 275 - 288
188, 306, 403, 451, 452, 466, Difficult path being dull - witted
515, 559 - 567, 578 - 590, (dukkh pai pad dandhbhi) 386
594 - 602, 628, 644, 672, 697, Discourses dealing with nibbana 2, 240, 448, 508 - 511
700, 707, 709, 710 Discourses dealing with voidness 2, 478
Depending (updya) 83, 186, 214 - 218 Discrete objects / Perception of diversity
Descent (okkanti / avakkanti) 64 (nnatta sa) 315, 606, 614, 631
Designation (paatti) 34, 35, 220, 256, 258, 281 - Dispassion / Detachment (virga) 17, 32, 44, 110, 149, 211, 312,
722 723
626, 630, 644, 672, 694, 697, 283, 296, 445, 490, 620, 631
698, 700 - 713 Desire / interest (chanda) 190 - 198, 222, 235, 620, 627,
Crossed over doubts (tiavicikiccho) 24 663 - 668, 712
Currents (sar) 43 Desireless (appaihita) 128, 187, 290, 360 - 365, 375,
Cut off at the root (ucchinnamlo) 471 495, 580, 636, 690
Desireless deliverence (appaihita vimokkha) 128, 373, 375, 580, 636
Desire to perform (kattukamyatchanda) 192
Death (mra / maccu) 4, 41, 64, 75, 89, 146, 180, Destruction of craving (tahakkhayo) 14 - 19, 149, 241, 348, 461
189, 286 -288, 301, 317, 360, - Destruction of the fetters to existence
368, 401, 408, 410 - 412, 416, (bhavasayojanakkhaya) 431
458, 510 - 512, 520, 527, 579, Detached (visayutto) 316, 329, 388, 389, 467
601, 626 - 628, 633 Detachment from perception (saviratta) 581
Deathless element 367, 368, 401 Dhamma 1 - 6, 24, 31, 56, 59, 67, 76, 90,
Deathlessness (amata) 103, 178, 180, 401, 411, 416 93, 97, 112, 113, 161, 177, 178,
Defilements 13, 26, 106, 127, 132, 174, 205, 231, 233, 236, 239, 242 -
212, 255, 260, 276, 279, 317, 244, 285 - 295, 312, 318, 323,
389 - 392, 407, 490, 586, 589, 322, 334, 339,340,392, 397,
596, 618, 631 408, 427, 429, 435, 440, 453,
Delight (nandi) 282, 283, 307 455, 464, 466, 469, 473 - 481,
Delighting (abhinandati) 163, 251, 255, 524 508, 510, 517, 518, 584,
Delighting here and there 585,609, 617, 637, 643, 651,
(tatratatr bhinandan) 131 654 - 661, 665, 669, 704, 705
Delirium of views (dihipariaha) 504 Dhamma - Eye (dhamma cakkhu) 9, 41, 48, 50, 52, 53 - 70, 349
Deliverence (vimutti) 190 - 200, 456, 700 - 710 Dichotomy 44, 79, 153, 289, 345, 367,
Deliverence as the essence (vimuttisr) 190, 196 375, 376, 392, 416, 445 - 463,
Deliverence of the mind (cetovimutti) 377, 381 - 385, 393, 401, 666 469, 543, 596, 598 - 606, 643
Deliverence through wisdom (pavimutti) 385, 401, 579, 581, 666 Difference between persons
Delusion (moha) 29 -39, 47, 54, 56, 60, 110, (puggalavemattat) 670
111, 117 - 130, 152, 177 - 180, Differences of attitude 268 - 270, 275 - 288
188, 306, 403, 451, 452, 466, Difficult path being dull - witted
515, 559 - 567, 578 - 590, (dukkh pai pad dandhbhi) 386
594 - 602, 628, 644, 672, 697, Discourses dealing with nibbana 2, 240, 448, 508 - 511
700, 707, 709, 710 Discourses dealing with voidness 2, 478
Depending (updya) 83, 186, 214 - 218 Discrete objects / Perception of diversity
Descent (okkanti / avakkanti) 64 (nnatta sa) 315, 606, 614, 631
Designation (paatti) 34, 35, 220, 256, 258, 281 - Dispassion / Detachment (virga) 17, 32, 44, 110, 149, 211, 312,
722 723
348,371, 456, 561, 562, 611, 493, 494, 505
614, 708 Endless range (anantagocara) 145, 146
Dispellers of Death (maccuhyino) 710 Energy (viriya) 193, 668 - 681
Dispelling of the thirst (pipsavinayo) 15 Enlightened for oneself (pacceka buddha) 544
Dived into the dhamma Entanglement / clinging
(pariyogha dhammo) 24 (ajjhosita / vinibandha) 81, 528, 541, 552
Doctrine of annihilation 11, 170 - 172 Entering into (abhinivesa) 81, 190, 292
Doctrine of dependent arising Equality and inequality (tula atula) 598
(paicca samuppda) 11, 13, 16, 28 - 44, 47 - 70, 82 - Equanimity (upekkh) 67, 283, 316, 552, 554, 604,
87, 117, 133, 235, 443, 534, 621, 622, 633 - 640, 680, 682,
535, 557, 558, 559 - 567, 593, 710
628, 638 Essence of dhamma (dhammsra) 397, 408, 409
Dogmatic involvement regarding views Established consciousness 63, 65, 68, 69, 140
(ajjhosya tihati) 541 - 544, 566 Eternal (sassata) 174
Dominated by mindfulness (satdhipateyya) 195 Eternalism 205, 209, 212, 238, 467, 523
Duality 44, 80, 91, 289, 365, 367, 393, Eternalists 11, 443
445 - 451, 463, 491, 501, 516, Eternalist view 205, 209, 212, 238, 410, 420,
517, 561 - 567, 575, 583, 584, 452, 692
596 - 600, 602,606, 641, 643, Everything exists / nothing exists
645 (Sabba atthi / natthi) 213, 214
Duality of form and formless 365 - 369 Existence / Becoming (bhava) 11, 35 - 44, 48, 52, 57, 61, 62,
Dyad (dvaya) 513 - 517, 545 80, 81, 85, 164, 165, 170,
209 - 228, 232, 301 - 306,
311, 369, 370, 405, 408, 409,
Earth element (pahav) 135, 136, 138, 142, 160, 163 - 499, 601, 602, 712, 713
165, 179, 268, 269, 270, 282, Exorcise / smoke- out (vidhpeti) 486, 624 - 631
312 - 316, 325, 332 - 338 Expansion (vivaa) 482, 492
Easy path being quick - witted Exponent (uddesa) 220
(sukh paipad khippbhi) 386 External (bahiddh) 90, 91, 92, 204, 312 - 314, 451,
Eel - wriggling (amar - vikkhepa vada) 531 604, 606, 711
Effort accompanied by four factors Extinction (nibbna) 1, 10 - 19, 23 - 28, 44, 47, 48,
(caturagasamanngata viriya) 665 53, 102, 128, 143, 149, 154,
Eleven - fold fire 15 156, 170 - 175, 194, 195, 202,
End (anta) 494, 704, 713 238 - 242, 263, 281 - 285,
Endless (ananta) 135, 136, 138, 142 - 146, 154, 290, 303 - 311, 315, 339,342,
245, 335, 346, 349, 361, 394, 346, 347 - 363, 368 - 373, 376,
385, 395, 396, 396 - 401,
724 725 403 - 421, 423 - 431, 437 -
348,371, 456, 561, 562, 611, 493, 494, 505
614, 708 Endless range (anantagocara) 145, 146
Dispellers of Death (maccuhyino) 710 Energy (viriya) 193, 668 - 681
Dispelling of the thirst (pipsavinayo) 15 Enlightened for oneself (pacceka buddha) 544
Dived into the dhamma Entanglement / clinging
(pariyogha dhammo) 24 (ajjhosita / vinibandha) 81, 528, 541, 552
Doctrine of annihilation 11, 170 - 172 Entering into (abhinivesa) 81, 190, 292
Doctrine of dependent arising Equality and inequality (tula atula) 598
(paicca samuppda) 11, 13, 16, 28 - 44, 47 - 70, 82 - Equanimity (upekkh) 67, 283, 316, 552, 554, 604,
87, 117, 133, 235, 443, 534, 621, 622, 633 - 640, 680, 682,
535, 557, 558, 559 - 567, 593, 710
628, 638 Essence of dhamma (dhammsra) 397, 408, 409
Dogmatic involvement regarding views Established consciousness 63, 65, 68, 69, 140
(ajjhosya tihati) 541 - 544, 566 Eternal (sassata) 174
Dominated by mindfulness (satdhipateyya) 195 Eternalism 205, 209, 212, 238, 467, 523
Duality 44, 80, 91, 289, 365, 367, 393, Eternalists 11, 443
445 - 451, 463, 491, 501, 516, Eternalist view 205, 209, 212, 238, 410, 420,
517, 561 - 567, 575, 583, 584, 452, 692
596 - 600, 602,606, 641, 643, Everything exists / nothing exists
645 (Sabba atthi / natthi) 213, 214
Duality of form and formless 365 - 369 Existence / Becoming (bhava) 11, 35 - 44, 48, 52, 57, 61, 62,
Dyad (dvaya) 513 - 517, 545 80, 81, 85, 164, 165, 170,
209 - 228, 232, 301 - 306,
311, 369, 370, 405, 408, 409,
Earth element (pahav) 135, 136, 138, 142, 160, 163 - 499, 601, 602, 712, 713
165, 179, 268, 269, 270, 282, Exorcise / smoke- out (vidhpeti) 486, 624 - 631
312 - 316, 325, 332 - 338 Expansion (vivaa) 482, 492
Easy path being quick - witted Exponent (uddesa) 220
(sukh paipad khippbhi) 386 External (bahiddh) 90, 91, 92, 204, 312 - 314, 451,
Eel - wriggling (amar - vikkhepa vada) 531 604, 606, 711
Effort accompanied by four factors Extinction (nibbna) 1, 10 - 19, 23 - 28, 44, 47, 48,
(caturagasamanngata viriya) 665 53, 102, 128, 143, 149, 154,
Eleven - fold fire 15 156, 170 - 175, 194, 195, 202,
End (anta) 494, 704, 713 238 - 242, 263, 281 - 285,
Endless (ananta) 135, 136, 138, 142 - 146, 154, 290, 303 - 311, 315, 339,342,
245, 335, 346, 349, 361, 394, 346, 347 - 363, 368 - 373, 376,
385, 395, 396, 396 - 401,
724 725 403 - 421, 423 - 431, 437 -
444, 452, 453, 461, 498 - 501, (panca updnakkhandh) 53, 100, 111, 117, 118, 120,
505, 508, 512, 517, 573, 575, 134,146, 212 - 218, 314, 347,
580, 585, 593, 598, 607, 613, 438 - 441,444, 445, 455 - 458,
615, 621, 625, 630, 636, 637, 465 - 469, 472 - 478, 510, 511,
647, 649, 650 - 651, 653, 658, 546, 547, 555, 694, 697, 698,
666, 676, 677, 680,681, 685, 700, 706, 711
690, 691, 693,710, 713 Five faculties (pacindriyni) 660, 668 - 670, 675 - 680,
Extinction of influxes (savakkhayo) 26, 102, 103, 350, 363, 445 693, 697, 699,
Extirpation of delusion (mohakkhayo) 395 - 401 Floods of views (dihi ogh) 308
Extirpation of lust (dosakkhayo) 395 - 401 Flux of preparations (sakhra santati) 177, 563
Extraneous defilements Forerunner (pubbagam) 191, 341
(gantuka upakkiles) 148, 336, 342 Form (rpa) 7 - 10, 706, 707, 710, 711
Formal name 10, 205
Formless (arpa) 44
Factors of enlightenment (bojjhag) 680, 681 Formless attainments 234, 236
Faculty of final knowledge (aindriya) 352 Formless mode of personality
Faith (saddh) 413, 414, 478, 668 - 671, 675, (arpo attapailabho) 259 - 260
677 Four bases for success (cattro iddhipd) 660, 664 - 668, 675, 693, 697,
Faithless (assaddho) 414, 415 699
Feature (anuvyanjana) 280 Four divine abidings 681
Feelings (vedan) 48, 53, 55, 118, 119, 125, 190 - Four foundations of mindfulness
200, 217, 247, 257, 315, 316, (cattro satipahn) 90, 615, 660 - 664, 693, 697,
395 - 397, 403, 514, 546, 563, 699
586 - 587, 661, 705 - 709 Four great primaries (cattri mahbhtni) 5, 6, 7, 44, 135, 136, 138 -
Fetters (sayojani) 24, 643 152, 156, 157, 182, 183, 221,
Fetters of existence 176, 643, 680 227, 268 - 270, 314, 332, 333,
Fire element (tejo dhtu) 135 - 142, 165, 182, 276, 337, 450, 451, 499 ,505,
314 - 316, 332 - 338 602 - 613
Filmshow / drama 108 - 113, 117, 129 - 134, 147, Four noble truths 437, 443, 458, 464, 593, 670,
149, 187, 241, 335 - 337, 347, 676, 685
348, 350, 360 Four right endeavours
Final knowledge of certitude (cattro sammappadhn) 660 - 668, 675 - 677, 693, 697,
(atvindriya) 352 699
Final occurence of consciousness Four yokes (catu yog) 626
(carimaka via) 76, 77, 76, 77 Full comprehension (pari) 145, 147, 269, 270, 275 - 282,
Five aggregates of grasping 351, 703 -710
726 727
444, 452, 453, 461, 498 - 501, (panca updnakkhandh) 53, 100, 111, 117, 118, 120,
505, 508, 512, 517, 573, 575, 134,146, 212 - 218, 314, 347,
580, 585, 593, 598, 607, 613, 438 - 441,444, 445, 455 - 458,
615, 621, 625, 630, 636, 637, 465 - 469, 472 - 478, 510, 511,
647, 649, 650 - 651, 653, 658, 546, 547, 555, 694, 697, 698,
666, 676, 677, 680,681, 685, 700, 706, 711
690, 691, 693,710, 713 Five faculties (pacindriyni) 660, 668 - 670, 675 - 680,
Extinction of influxes (savakkhayo) 26, 102, 103, 350, 363, 445 693, 697, 699,
Extirpation of delusion (mohakkhayo) 395 - 401 Floods of views (dihi ogh) 308
Extirpation of lust (dosakkhayo) 395 - 401 Flux of preparations (sakhra santati) 177, 563
Extraneous defilements Forerunner (pubbagam) 191, 341
(gantuka upakkiles) 148, 336, 342 Form (rpa) 7 - 10, 706, 707, 710, 711
Formal name 10, 205
Formless (arpa) 44
Factors of enlightenment (bojjhag) 680, 681 Formless attainments 234, 236
Faculty of final knowledge (aindriya) 352 Formless mode of personality
Faith (saddh) 413, 414, 478, 668 - 671, 675, (arpo attapailabho) 259 - 260
677 Four bases for success (cattro iddhipd) 660, 664 - 668, 675, 693, 697,
Faithless (assaddho) 414, 415 699
Feature (anuvyanjana) 280 Four divine abidings 681
Feelings (vedan) 48, 53, 55, 118, 119, 125, 190 - Four foundations of mindfulness
200, 217, 247, 257, 315, 316, (cattro satipahn) 90, 615, 660 - 664, 693, 697,
395 - 397, 403, 514, 546, 563, 699
586 - 587, 661, 705 - 709 Four great primaries (cattri mahbhtni) 5, 6, 7, 44, 135, 136, 138 -
Fetters (sayojani) 24, 643 152, 156, 157, 182, 183, 221,
Fetters of existence 176, 643, 680 227, 268 - 270, 314, 332, 333,
Fire element (tejo dhtu) 135 - 142, 165, 182, 276, 337, 450, 451, 499 ,505,
314 - 316, 332 - 338 602 - 613
Filmshow / drama 108 - 113, 117, 129 - 134, 147, Four noble truths 437, 443, 458, 464, 593, 670,
149, 187, 241, 335 - 337, 347, 676, 685
348, 350, 360 Four right endeavours
Final knowledge of certitude (cattro sammappadhn) 660 - 668, 675 - 677, 693, 697,
(atvindriya) 352 699
Final occurence of consciousness Four yokes (catu yog) 626
(carimaka via) 76, 77, 76, 77 Full comprehension (pari) 145, 147, 269, 270, 275 - 282,
Five aggregates of grasping 351, 703 -710
726 727
Full understanding (a) 18, 24, 351, 352, 381 Higher levels of perception (abhisa) 239
Full understanding as fruit (aphalo) 18, 380, 381 Higher morality (adhisla) 330, 331
Higher wisdom (adhipa) 330, 331
Highest person (uttamapuriso) 414, 415, 428
Giving up / release (vossagga) 676, 681 Hither shore - farther shore /
Gradual path (anupubbapaipad) 615, 619 - 631, 633 - 643 hither and thither
Gratification (assda) 607, 608 (ora pra / pra apram) 385 - 387, 391 - 394, 416 - 420
Grammatical structure 276 - 285, 326, 327, 469, 524, Holy Life (brahmacariya) 17, 18, 23, 41, 192, 406,
528, 538 647 - 651
Grasping / clinging (updna) 11, 42, 49, 81, 171 - 176,
214 - 218, 282, 291, 304 - 310,
370, 392, 400, Identification (tammayat) 326, 331, 392, 539, 640, 655
420, 429 - 432, 441, 466, 561 Image 68, 205
- 563, 574, 597, 703, 704, 712 Imagining in terms of views (dihimaan) 270
Great man (mah purisa) 705 Impermanance (aniccata) 38, 39, 54, 172, 288, 306, 316,
Gross mode of personality 455, 472 - 476, 513 - 5186
(oriko attapailbho) 259 - 260 Inattention (amanasikra) 641 - 642
Guide in becoming (bhavanetti) 400, 431 Inclination (nati) 78, 79
Incomparable deliverences
(anuttara vimokkha) 373
Hankering (paritassan) 380, 381 Independent (anissita) 90 - 98, 329, 647
Hatred / aversions 578 - 590, 594, 595, 600, 602, Inequality 598
609 Influxes (sav) 16, 25, 26, 53, 102 - 111, 117,
Headed by concentration (samdhi pamukh) 195 174, 177, 188, 279, 294, 308,
Heard (suta) 323 - 332, 517, 519 - 523, 342, 350, 363, 385 - 388, 395,
529 - 546 396, 477, 495,514 - 516, 525,
Hearing from another (parato ghoso) 593 559, 564, 565, 617, 683, 689,
Hearsay (itihitiha) 59 690, 703
Heedlessness (pamda) 253, 254 Influx- free deliverence of the mind
Held in check (uparujjhati) 43, 44, 135, 136, 151, 152 (ansav cetovimutti) 305, 367, 579, 581
Here and now (diheva dhamme) 180, 398, 400 Influxes of existence (bhavsav) 102, 103, 104, 188, 308,
Higher concentration (adhicitta) 330, 331 631, 690
Higher knowledge / direct knowledge Influxes of ignorance (avijjsav) 102, 103, 104, 108, 188, 308,
(abhi) 128, 162, 163, 201, 203, 277, 559, 564
278, 325, 351, 658, 660, 700 Influxes of sense desire (kmsav) 90 - 97, 188, 308
Influxes of views (dihsav) 102 - 104, 108, 188, 308
728 729
Full understanding (a) 18, 24, 351, 352, 381 Higher levels of perception (abhisa) 239
Full understanding as fruit (aphalo) 18, 380, 381 Higher morality (adhisla) 330, 331
Higher wisdom (adhipa) 330, 331
Highest person (uttamapuriso) 414, 415, 428
Giving up / release (vossagga) 676, 681 Hither shore - farther shore /
Gradual path (anupubbapaipad) 615, 619 - 631, 633 - 643 hither and thither
Gratification (assda) 607, 608 (ora pra / pra apram) 385 - 387, 391 - 394, 416 - 420
Grammatical structure 276 - 285, 326, 327, 469, 524, Holy Life (brahmacariya) 17, 18, 23, 41, 192, 406,
528, 538 647 - 651
Grasping / clinging (updna) 11, 42, 49, 81, 171 - 176,
214 - 218, 282, 291, 304 - 310,
370, 392, 400, Identification (tammayat) 326, 331, 392, 539, 640, 655
420, 429 - 432, 441, 466, 561 Image 68, 205
- 563, 574, 597, 703, 704, 712 Imagining in terms of views (dihimaan) 270
Great man (mah purisa) 705 Impermanance (aniccata) 38, 39, 54, 172, 288, 306, 316,
Gross mode of personality 455, 472 - 476, 513 - 5186
(oriko attapailbho) 259 - 260 Inattention (amanasikra) 641 - 642
Guide in becoming (bhavanetti) 400, 431 Inclination (nati) 78, 79
Incomparable deliverences
(anuttara vimokkha) 373
Hankering (paritassan) 380, 381 Independent (anissita) 90 - 98, 329, 647
Hatred / aversions 578 - 590, 594, 595, 600, 602, Inequality 598
609 Influxes (sav) 16, 25, 26, 53, 102 - 111, 117,
Headed by concentration (samdhi pamukh) 195 174, 177, 188, 279, 294, 308,
Heard (suta) 323 - 332, 517, 519 - 523, 342, 350, 363, 385 - 388, 395,
529 - 546 396, 477, 495,514 - 516, 525,
Hearing from another (parato ghoso) 593 559, 564, 565, 617, 683, 689,
Hearsay (itihitiha) 59 690, 703
Heedlessness (pamda) 253, 254 Influx- free deliverence of the mind
Held in check (uparujjhati) 43, 44, 135, 136, 151, 152 (ansav cetovimutti) 305, 367, 579, 581
Here and now (diheva dhamme) 180, 398, 400 Influxes of existence (bhavsav) 102, 103, 104, 188, 308,
Higher concentration (adhicitta) 330, 331 631, 690
Higher knowledge / direct knowledge Influxes of ignorance (avijjsav) 102, 103, 104, 108, 188, 308,
(abhi) 128, 162, 163, 201, 203, 277, 559, 564
278, 325, 351, 658, 660, 700 Influxes of sense desire (kmsav) 90 - 97, 188, 308
Influxes of views (dihsav) 102 - 104, 108, 188, 308
728 729
Inorganic (anupdinna) 604 - 606 Latency / lying dormant (anusaya) 68 - 70, 81, 102
Insight / insight meditation (vipassan) 3, 9, 41, 42, 48, 80, 93, 130, Latency to conceit (mnnusaya) 246, 438, 614
132, 165, 167, 176, 179, 234, Latency to craving 75, 77
314, 455, 515, 551, 552, 559, Latency to perceptions (sanusaya) 245, 246, 249, 265 - 268, 342,
564, 565, 596, 616, 617, 619, 365, 609, 614
624, 630, 676, 699, 700, 708, Law of arising and cessation 42
709, 713 Leading onward (opanayiko) 56, 339, 585, 656 - 659
Insight knowledge of seeing the Leads to rebecoming (ponobhavika) 77, 131, 694
breaking up (bhagaa) 708 Life faculty (jvitindriya) 224
Insight wisdom 96 Light of wisdom 110, 111
Intended / thought out (abhisacetayita) 120, 315 Luminous mind (pabhassara citta) 148
Interest / desire (chanda) 128, 666, 667 - 675 Lust / Attachment (rga) 110, 131, 192, 404, 577 - 590,
In this very life (ditthadhammika) 397 - 401, 404, 423 594 - 611
Interim existence (antarbhava) 430 Lustre of fire (aggippbh) 148, 337
Internal external (ajjhatta bahiddh) 85, 91, 92, 312 - 314, 329, Lustre of the moon (candappabh) 148, 337
602 - 607 Lustre of the sun (suriyappabh) 148, 337
Internal external conflict 204, 312, 604 Lustre of wisdom (papabh) 148, 337
Investigation of states (dhamma vicaya) 680, 681 Lustrous on all sides (sabbato pabha) 135 - 138, 142, 147, 150, 154,
Inviting to come and see (ehipassika) 55, 56, 197, 339, 477, 155, 160, 201, 206
585, 659
Island (dpa) 27, 28 Magical illusion (my) 546, 547, 549, 556
Magic consciousness 574, 575
Materialism 151, 152
Joy (pti) 680, 682 Meditation on the foundation of mindfulness
90, 615, 660-664, 669, 675,
676, 700
Knower of the unmade (akata) 25, 415, 416 Meditation subjects / topics(kammahna) 1, 707
Knowledge and vison of things as they are Meditative attainments 128
(yathbhtaadassana) 87, 209, 213, 445 - 452 Meditative attentions 1, 88, 95, 97
Knowledge of destruction 24 Meditative reflection (sammasana) 95, 96, 515, 616
Knowledge of the extinction of defilements Meditative techniques 602, 609, 639, 640
(anataassmtindriya) 352 Meditator 6, 7, 9, 93, 98, 182, 604, 614,
Knowledge of the path 25, 26 618, 619,626, 631, 640, 691
Mental hindrances 330, 662, 680
Mental mode of personality
Lag behind (olyati) 210, 211 (manomayo atta pailbho) 259 - 260
Laid down the burden (pannabhro) 467 Mental preparations (man sakhr) 120 - 123
730 731
Inorganic (anupdinna) 604 - 606 Latency / lying dormant (anusaya) 68 - 70, 81, 102
Insight / insight meditation (vipassan) 3, 9, 41, 42, 48, 80, 93, 130, Latency to conceit (mnnusaya) 246, 438, 614
132, 165, 167, 176, 179, 234, Latency to craving 75, 77
314, 455, 515, 551, 552, 559, Latency to perceptions (sanusaya) 245, 246, 249, 265 - 268, 342,
564, 565, 596, 616, 617, 619, 365, 609, 614
624, 630, 676, 699, 700, 708, Law of arising and cessation 42
709, 713 Leading onward (opanayiko) 56, 339, 585, 656 - 659
Insight knowledge of seeing the Leads to rebecoming (ponobhavika) 77, 131, 694
breaking up (bhagaa) 708 Life faculty (jvitindriya) 224
Insight wisdom 96 Light of wisdom 110, 111
Intended / thought out (abhisacetayita) 120, 315 Luminous mind (pabhassara citta) 148
Interest / desire (chanda) 128, 666, 667 - 675 Lust / Attachment (rga) 110, 131, 192, 404, 577 - 590,
In this very life (ditthadhammika) 397 - 401, 404, 423 594 - 611
Interim existence (antarbhava) 430 Lustre of fire (aggippbh) 148, 337
Internal external (ajjhatta bahiddh) 85, 91, 92, 312 - 314, 329, Lustre of the moon (candappabh) 148, 337
602 - 607 Lustre of the sun (suriyappabh) 148, 337
Internal external conflict 204, 312, 604 Lustre of wisdom (papabh) 148, 337
Investigation of states (dhamma vicaya) 680, 681 Lustrous on all sides (sabbato pabha) 135 - 138, 142, 147, 150, 154,
Inviting to come and see (ehipassika) 55, 56, 197, 339, 477, 155, 160, 201, 206
585, 659
Island (dpa) 27, 28 Magical illusion (my) 546, 547, 549, 556
Magic consciousness 574, 575
Materialism 151, 152
Joy (pti) 680, 682 Meditation on the foundation of mindfulness
90, 615, 660-664, 669, 675,
676, 700
Knower of the unmade (akata) 25, 415, 416 Meditation subjects / topics(kammahna) 1, 707
Knowledge and vison of things as they are Meditative attainments 128
(yathbhtaadassana) 87, 209, 213, 445 - 452 Meditative attentions 1, 88, 95, 97
Knowledge of destruction 24 Meditative reflection (sammasana) 95, 96, 515, 616
Knowledge of the extinction of defilements Meditative techniques 602, 609, 639, 640
(anataassmtindriya) 352 Meditator 6, 7, 9, 93, 98, 182, 604, 614,
Knowledge of the path 25, 26 618, 619,626, 631, 640, 691
Mental hindrances 330, 662, 680
Mental mode of personality
Lag behind (olyati) 210, 211 (manomayo atta pailbho) 259 - 260
Laid down the burden (pannabhro) 467 Mental preparations (man sakhr) 120 - 123
730 731
Merit and demerit 120 Nibbana element without residual clinging
Middle path 83, 95, 98, 193, 194, 205, (anupdises nibbnadhtu) 338, 363, 394, 398, 401,
209 - 214, 291, 443, 615, 644, 403, 415
645, 647, 649, 653, 688 - 691, Nibbana without grasping
692, 713, (anupd parinibbna) 405, 409, 647 - 651
Mind as forerunner (mano pubbagam) 191, 195 - 200, 559, Noble disciple 59, 83, 148, 336, 342, 640,
Mind free from barriers (vimriyadikata citta) 702 684
Mind fulness (sati) 90 - 93, 190 - 200, 668 - 672, Noble norm (ariyo yo) 56
675, 676,678, 680, 681 Noble eightfold path (ariyo ahagiko maggo) 18, 23, 173, 176, 336 - 342,
Mindfulness and full awareness 593, 660, 682 - 693, 697 - 699
(satisampaja) 6, 9, 93, 182, 663, 678, 679 Noble right concentration
Mindfulness of breathing (npnasati) 681 (ariyo samm samdhi) 683
Mind made (manomay) 191, 192 Noble silence (ariyo tuhbhvo) 629 - 631
Mind preparation (cittasankhro) 124 - 126 Noble usage (ariya vohar) 85, 319, 328 - 330
Mode (kra) 220 Nominal form 10, 205
Mode of personality (attapailbha) 259 Non identification (atammayat) 316 - 319, 323, 326, 392, 393,
Monk of higher training (sekha / attagutto) 268 - 270, 275, 277, 325, 351, 523, 539, 585,640, 655, 692
352, 415 Non existence (vibhava) 176, 209 - 213, 227
Monolithic whole 562 Non manifestative consciousness
Mundane and supra mundane 387 - 394, 416 (anidassana via) 134 - 157 160, 161, 179, 201,
Muse (jhyati) 353, 354 226, 240, 291, 308, 334, 335,
339, 349, 365, 374, 446, 505,
574
Name (nma) 3 - 10, 219 - 222, 706 - 711 Non proliferation (nippapaca) 243, 248, 253, 263, 245, 512 -
Name and form (nma rpa) 3 - 10, 33, 43, 44, 47, 50 - 75, 518, 633
97, 110, 132 - 136, 138 - 142, Not become (abhta) 310
150 - 153, 167, 187, 198 - 204, Not born (ajta) 310, 311
209, 219, 220, 226, 227, 228, Not Continuing (appavatta) 359, 375, 376, 509, 580, 636,
233, 235, 267, 313, 339, 446, Not dependent on others (aparappaccaya) 25, 466
449, 450, 505, 506, 533, 534, Not established (appatiha) 359, 375, 376, 509, 580, 636,
559 - 565, 584, 594,595, 601, 643 - 645
625, 644, 710 Not involving time (aklika) 55, 178, 179, 339, 398, 404,
Name group (nmakya) 219 - 222 477, 585, 658
Nibbana element with residual clinging Not other wiseness (anaathat) 87
(sa -updises nibbnadhtu) 101, 394, 396, 397, 400, Not self / essencelessness / insubstantiality 40, 54, 189, 411, 420, 421,
403,404, 415 449, 455, 456, 472,618, 644
732 733
Merit and demerit 120 Nibbana element without residual clinging
Middle path 83, 95, 98, 193, 194, 205, (anupdises nibbnadhtu) 338, 363, 394, 398, 401,
209 - 214, 291, 443, 615, 644, 403, 415
645, 647, 649, 653, 688 - 691, Nibbana without grasping
692, 713, (anupd parinibbna) 405, 409, 647 - 651
Mind as forerunner (mano pubbagam) 191, 195 - 200, 559, Noble disciple 59, 83, 148, 336, 342, 640,
Mind free from barriers (vimriyadikata citta) 702 684
Mind fulness (sati) 90 - 93, 190 - 200, 668 - 672, Noble norm (ariyo yo) 56
675, 676,678, 680, 681 Noble eightfold path (ariyo ahagiko maggo) 18, 23, 173, 176, 336 - 342,
Mindfulness and full awareness 593, 660, 682 - 693, 697 - 699
(satisampaja) 6, 9, 93, 182, 663, 678, 679 Noble right concentration
Mindfulness of breathing (npnasati) 681 (ariyo samm samdhi) 683
Mind made (manomay) 191, 192 Noble silence (ariyo tuhbhvo) 629 - 631
Mind preparation (cittasankhro) 124 - 126 Noble usage (ariya vohar) 85, 319, 328 - 330
Mode (kra) 220 Nominal form 10, 205
Mode of personality (attapailbha) 259 Non identification (atammayat) 316 - 319, 323, 326, 392, 393,
Monk of higher training (sekha / attagutto) 268 - 270, 275, 277, 325, 351, 523, 539, 585,640, 655, 692
352, 415 Non existence (vibhava) 176, 209 - 213, 227
Monolithic whole 562 Non manifestative consciousness
Mundane and supra mundane 387 - 394, 416 (anidassana via) 134 - 157 160, 161, 179, 201,
Muse (jhyati) 353, 354 226, 240, 291, 308, 334, 335,
339, 349, 365, 374, 446, 505,
574
Name (nma) 3 - 10, 219 - 222, 706 - 711 Non proliferation (nippapaca) 243, 248, 253, 263, 245, 512 -
Name and form (nma rpa) 3 - 10, 33, 43, 44, 47, 50 - 75, 518, 633
97, 110, 132 - 136, 138 - 142, Not become (abhta) 310
150 - 153, 167, 187, 198 - 204, Not born (ajta) 310, 311
209, 219, 220, 226, 227, 228, Not Continuing (appavatta) 359, 375, 376, 509, 580, 636,
233, 235, 267, 313, 339, 446, Not dependent on others (aparappaccaya) 25, 466
449, 450, 505, 506, 533, 534, Not established (appatiha) 359, 375, 376, 509, 580, 636,
559 - 565, 584, 594,595, 601, 643 - 645
625, 644, 710 Not involving time (aklika) 55, 178, 179, 339, 398, 404,
Name group (nmakya) 219 - 222 477, 585, 658
Nibbana element with residual clinging Not other wiseness (anaathat) 87
(sa -updises nibbnadhtu) 101, 394, 396, 397, 400, Not self / essencelessness / insubstantiality 40, 54, 189, 411, 420, 421,
403,404, 415 449, 455, 456, 472,618, 644
732 733
Not such / unsuch / unreal / abnormal (vitatha) 390, 449, 463 Pathway for designation (paattipatha) 33, 220, 256
Nutriment (hra) 97, 146, 362 Pathway for terminology (niruttipatha) 33, 35, 50, 220, 256, 260
Pathway for verbal expression
(adhivacanapatha) 33, 35, 256, 257
Object (armmaa) 98 Peace dependent on irritability
Object less (anrammaa) 359, 373 - 377, 509, 580, 581, (kuppapaicca santi) 175
636 Penetrative wisdom (nibbedhik pa) 337, 633, 676
Of-that - ness (tammayat) 317, 326, 539, 640 Perceive (sajnti) 247, 269, 276, 523, 524, 528
One who has attained the supreme state Perception (sa) 118 - 123, 128, 216, 234 - 249,
(paramapatti patto) 428 257 - 270, 276, 285, 342, 351-
One who has cut off the connecting links 363, 371, 498 - 500, 508, 514,
to samsara (sandhicchedo) 414, 415 543, 545, 546, 570, 576 - 581,
One who has seen the dhamma 608, 707, 703
(dihadhammo) 24 Perception of beauty 161, 644
One who has shaken off (dhono) 319, 324, 325 Perception of form (rpasa) 7 - 9, 141, 152, 182, 226 -
One who has understood the dhamma 228,232,233, 236, 575 - 581,
(viditadhammo) 24 608,609, 626
One whose influxes are extinct (khsava) 102, 394, 395, 471 - 478 Perception of impermanance (aniccasa) 187 - 189, 513 - 518, 613, 614
Origin of the self notion (attasambhava) 596, 597, 598 Perception of not self (anattasa) 188
Other wiseness (aathbhva) 37 - 41, 65, 67, 73, 214, 289, Perception of permanence 161-164, 187, 257, 263, 280,
290 284,448, 491, 501, 513 - 517,
Over reach (atidhvati) 210, 211 577, 644
Perception of self 161, 644
Owning nothing (akicana) 28, 309, 598
Perception of the compact (ghanasa ) 169, 179, 237, 425, 482, 490,
712
Perception of the world (loka sa) 481, 482, 489, 498
Palpitation (phandita) 288
Perception of unity (ekattasa) 606, 631
Passing away and reappearing (cuti uppatti) 79
Personality view (sakkya dihi) 24, 86, 133, 140, 173, 186,
Past preparations (atta sankhr) 709
204,209, 218, 421, 486, 534,
Pasture (gocara) 362, 363
617,706, 707
Path concentration (magga - samdhi) 682
Perversions (vipalls) 35, 306, 448, 449, 576, 517,
Path knowledge of the stream winner 113, 114
644
Path leading to the cessation of the world
Pervert perceptions (sa vipallsa) 306
(loka nirodha gmin paipad) 497, 508
Pervert thoughts (cittavipallsa) 306
Path of insight 53
Pervert views (dihivipallsa) 306
Path of practice (paipad) 200, 386, 565, 585, 593, 620,
633, 638, 647, 661
734 735
Not such / unsuch / unreal / abnormal (vitatha) 390, 449, 463 Pathway for designation (paattipatha) 33, 220, 256
Nutriment (hra) 97, 146, 362 Pathway for terminology (niruttipatha) 33, 35, 50, 220, 256, 260
Pathway for verbal expression
(adhivacanapatha) 33, 35, 256, 257
Object (armmaa) 98 Peace dependent on irritability
Object less (anrammaa) 359, 373 - 377, 509, 580, 581, (kuppapaicca santi) 175
636 Penetrative wisdom (nibbedhik pa) 337, 633, 676
Of-that - ness (tammayat) 317, 326, 539, 640 Perceive (sajnti) 247, 269, 276, 523, 524, 528
One who has attained the supreme state Perception (sa) 118 - 123, 128, 216, 234 - 249,
(paramapatti patto) 428 257 - 270, 276, 285, 342, 351-
One who has cut off the connecting links 363, 371, 498 - 500, 508, 514,
to samsara (sandhicchedo) 414, 415 543, 545, 546, 570, 576 - 581,
One who has seen the dhamma 608, 707, 703
(dihadhammo) 24 Perception of beauty 161, 644
One who has shaken off (dhono) 319, 324, 325 Perception of form (rpasa) 7 - 9, 141, 152, 182, 226 -
One who has understood the dhamma 228,232,233, 236, 575 - 581,
(viditadhammo) 24 608,609, 626
One whose influxes are extinct (khsava) 102, 394, 395, 471 - 478 Perception of impermanance (aniccasa) 187 - 189, 513 - 518, 613, 614
Origin of the self notion (attasambhava) 596, 597, 598 Perception of not self (anattasa) 188
Other wiseness (aathbhva) 37 - 41, 65, 67, 73, 214, 289, Perception of permanence 161-164, 187, 257, 263, 280,
290 284,448, 491, 501, 513 - 517,
Over reach (atidhvati) 210, 211 577, 644
Perception of self 161, 644
Owning nothing (akicana) 28, 309, 598
Perception of the compact (ghanasa ) 169, 179, 237, 425, 482, 490,
712
Perception of the world (loka sa) 481, 482, 489, 498
Palpitation (phandita) 288
Perception of unity (ekattasa) 606, 631
Passing away and reappearing (cuti uppatti) 79
Personality view (sakkya dihi) 24, 86, 133, 140, 173, 186,
Past preparations (atta sankhr) 709
204,209, 218, 421, 486, 534,
Pasture (gocara) 362, 363
617,706, 707
Path concentration (magga - samdhi) 682
Perversions (vipalls) 35, 306, 448, 449, 576, 517,
Path knowledge of the stream winner 113, 114
644
Path leading to the cessation of the world
Pervert perceptions (sa vipallsa) 306
(loka nirodha gmin paipad) 497, 508
Pervert thoughts (cittavipallsa) 306
Path of insight 53
Pervert views (dihivipallsa) 306
Path of practice (paipad) 200, 386, 565, 585, 593, 620,
633, 638, 647, 661
734 735
Philosophy of voidness 486 - 490 Pure heap of preparations
Physical frame (kalebara) 497, 498 (suddhasakhra punjo) 618, 619
Picture called caraa Pure preparations (suddha sakhr) 177, 556
(caraa nma citta) 106, 107, 117, 516 Purification (visuddhi) 646 - 651
Plane of the influx - free one Purification by knowledge and vision 647 - 650
(khisavabhmi) 525 Purification by knowledge and vision of
Plane of the such (tdibhmi) 538 - 543 what is path and what is not the path 647 - 650
Plane of omniscience (sabbautabhmi) 525, 532 Purification of virtue 647 - 650
Plane of truth (saccabhmi) 532 Purification of view 647 - 650
Plunged into the dhamma Pursuit of self mortification
(pariyogahadhammo) 24 (attakilamathnuyoga) 213, 644, 689
Point of view 74, 88, 89, 573, 618 Pursuit of sensual pleasures
Power of absorption 236 (kmasukhalliknuyoga) 213, 644, 689
Pragmatic and relative values 618, 623, 641, 655 Put an end to perception
Preparations (sakhr) 25, 44, 47, 53, 109, 111, (vibhutasa) 236, 241, 354, 355, 357, 358,
117,124, 130, 132, 164, 166, 361, 570, 576
178, 182, 187,241, 306, 347, Put down the flag of conceit
360,370, 380, 399, 504, 546, (pannadhajo) 467
555, 560, 566, 610, 628,644,
687, 709
Preparations for becoming Reached the dhamma (pattadhammo) 24
(bhavasakhar) 306, 601 Realization 3
Preparations pertaining to the life span Realizable things
(yusakhr) 601, 602, (sacchikaray dhamm) 103
Prepared (sakhata) 28, 38, 42, 111, 119, 134, 177, Realizable by oneself
290, 315, 375, 409, 416, 457, (paccatta veditabbo) 2, 6, 57, 339
490, 492, 503, 545, 557, 560 Rebirth linking consciousness
Principle of pragmatism 83, 615, 616, 617, 618, 622, (paisandhi viaa) 64, 66
633, 641, 642, 647, 651, 653, Reckoning (sakh) 255 - 263, 281, 285, 450,
660, 692 577, 620
Principle of relativity 186, 187, 616, 618, 619, 623, Reckonings through prolificity 234, 253-258, 570,576-577
633, 641, 651, 653, 655, 656,
(papacasakh)
660, 69
Recollection of past lives 51
Proliferation (papaca) 241 - 249, 253 - 270, 288, 327,
Recollection of peace (upasamnussati) 599, 600, 619
331, 345, 358, 389, 393, 501,
Reflection (paccavekkhaa) 105, 106, 139 - 141, 146, 678
503, 585, 620 - 624, 631
736 737
Philosophy of voidness 486 - 490 Pure heap of preparations
Physical frame (kalebara) 497, 498 (suddhasakhra punjo) 618, 619
Picture called caraa Pure preparations (suddha sakhr) 177, 556
(caraa nma citta) 106, 107, 117, 516 Purification (visuddhi) 646 - 651
Plane of the influx - free one Purification by knowledge and vision 647 - 650
(khisavabhmi) 525 Purification by knowledge and vision of
Plane of the such (tdibhmi) 538 - 543 what is path and what is not the path 647 - 650
Plane of omniscience (sabbautabhmi) 525, 532 Purification of virtue 647 - 650
Plane of truth (saccabhmi) 532 Purification of view 647 - 650
Plunged into the dhamma Pursuit of self mortification
(pariyogahadhammo) 24 (attakilamathnuyoga) 213, 644, 689
Point of view 74, 88, 89, 573, 618 Pursuit of sensual pleasures
Power of absorption 236 (kmasukhalliknuyoga) 213, 644, 689
Pragmatic and relative values 618, 623, 641, 655 Put an end to perception
Preparations (sakhr) 25, 44, 47, 53, 109, 111, (vibhutasa) 236, 241, 354, 355, 357, 358,
117,124, 130, 132, 164, 166, 361, 570, 576
178, 182, 187,241, 306, 347, Put down the flag of conceit
360,370, 380, 399, 504, 546, (pannadhajo) 467
555, 560, 566, 610, 628,644,
687, 709
Preparations for becoming Reached the dhamma (pattadhammo) 24
(bhavasakhar) 306, 601 Realization 3
Preparations pertaining to the life span Realizable things
(yusakhr) 601, 602, (sacchikaray dhamm) 103
Prepared (sakhata) 28, 38, 42, 111, 119, 134, 177, Realizable by oneself
290, 315, 375, 409, 416, 457, (paccatta veditabbo) 2, 6, 57, 339
490, 492, 503, 545, 557, 560 Rebirth linking consciousness
Principle of pragmatism 83, 615, 616, 617, 618, 622, (paisandhi viaa) 64, 66
633, 641, 642, 647, 651, 653, Reckoning (sakh) 255 - 263, 281, 285, 450,
660, 692 577, 620
Principle of relativity 186, 187, 616, 618, 619, 623, Reckonings through prolificity 234, 253-258, 570,576-577
633, 641, 651, 653, 655, 656,
(papacasakh)
660, 69
Recollection of past lives 51
Proliferation (papaca) 241 - 249, 253 - 270, 288, 327,
Recollection of peace (upasamnussati) 599, 600, 619
331, 345, 358, 389, 393, 501,
Reflection (paccavekkhaa) 105, 106, 139 - 141, 146, 678
503, 585, 620 - 624, 631
736 737
Reflection on elements 602 - 611 457, 479, 480, 488, 562, 582,
Reflection on name and form preparations 132 596 - 598, 601, 691, 692
Relatedness of this to that (idappaccayat) 11, 12, 28, 29, 32, 40, 86, 90, Self - begotten (attasambhta) 586 - 590, 594, 595, 597
92, 114, 573 Self hate 205, 206, 209
Relationship by mutuality of conditions 54, 64, 65 Self indulgence 213
Relative concepts 142 Self love 205, 206, 209, 211
Relinquishment of all assets Sensed (muta) 323 - 332, 517, 519 - 523,
(sabbupadhi painissagga) 172, 346 - 350 529 - 546
Residual clinging (updisesa) 393, 349, 400, 401 Sense of urgency (savega) 164
Resistance (paigha) 9, 221 - 223 Sense restraint (indriya savara) 279, 280, 330, 331
Resistance impression (paighasamphassa) 219 - 223, 233 Sensory experience (indriya na) 247 - 249, 253, 345, 515
Right action 683 - 691, 699 Sceptical doubt (vicikicch) 24, 173
Right deliverance 686 Serenity (samatha) 699
Right effort 683 - 691 Seven factors of enlightenment 660, 680 - 682, 697, 699
Right intention 686 Seven tool - kits 661 - 700
Right livelihood 683 - 691, 699 Sign (nimitta) 26, 187, 219 - 222, 274, 280,
Right mindfulness 190 - 192, 686, 693, 697 - 700 328, 330, 514 - 518, 577,
Right speech 683 - 691, 699 578,609,642
Right view 80, 81, 140, 198, 341, 466, Signless (animitta) 128, 146, 290, 360, 362, 365,
646, 683, 686, 689, 690, 698 375, 495, 580, 636, 690, 691
Right view which takes kamma as one's own Signless concentration (animitta samdhi) 514, 614, 615
(kammassakat samm dihi) 466, 683, 689, 690 Signless deliverance (animitta vimokkha) 128, 373, 375, 580, 636
Right vision (samm dassana) 17 Singularity (keval) 446 - 450, 463
Rise and fall(udayabbaya) 92, 172, 438, 482,503 Six sense bases (sayatana) 47, 53, 55, 70, 74, 83 - 85, 134,
Round of birth and death (sasra) 33, 36, 37, 63, 129 204, 331, 339, 370, 379, 433,
432,480 - 483, 487, 500 - 504,
508 - 523, 527, 545, 546, 549,
Sage stilled (muni santo) 302 - 305, 324, 388, 409, 597, 552, 560, 563,566, 570, 574,
599, 601 693, 694, 698, 707, 711
Sangha 669 Six qualities of dhamma 1 - 3, 56, 339, 340, 585, 657,
Samsaric individual 63 - 68 660
Seen (diha) 323 - 332, 517, 519 - 523, Sixty two wrong views 201
529 - 546 Skilful mental states 191-198, 663, 664, 667, 668,
Self hate 205, 206, 209 671
Self / soul 39 - 42, 74, 81, 128, 170, 237, Solitude (paisallna) 551
239, 331, 432, 436, 450, 455,
738 739
Reflection on elements 602 - 611 457, 479, 480, 488, 562, 582,
Reflection on name and form preparations 132 596 - 598, 601, 691, 692
Relatedness of this to that (idappaccayat) 11, 12, 28, 29, 32, 40, 86, 90, Self - begotten (attasambhta) 586 - 590, 594, 595, 597
92, 114, 573 Self hate 205, 206, 209
Relationship by mutuality of conditions 54, 64, 65 Self indulgence 213
Relative concepts 142 Self love 205, 206, 209, 211
Relinquishment of all assets Sensed (muta) 323 - 332, 517, 519 - 523,
(sabbupadhi painissagga) 172, 346 - 350 529 - 546
Residual clinging (updisesa) 393, 349, 400, 401 Sense of urgency (savega) 164
Resistance (paigha) 9, 221 - 223 Sense restraint (indriya savara) 279, 280, 330, 331
Resistance impression (paighasamphassa) 219 - 223, 233 Sensory experience (indriya na) 247 - 249, 253, 345, 515
Right action 683 - 691, 699 Sceptical doubt (vicikicch) 24, 173
Right deliverance 686 Serenity (samatha) 699
Right effort 683 - 691 Seven factors of enlightenment 660, 680 - 682, 697, 699
Right intention 686 Seven tool - kits 661 - 700
Right livelihood 683 - 691, 699 Sign (nimitta) 26, 187, 219 - 222, 274, 280,
Right mindfulness 190 - 192, 686, 693, 697 - 700 328, 330, 514 - 518, 577,
Right speech 683 - 691, 699 578,609,642
Right view 80, 81, 140, 198, 341, 466, Signless (animitta) 128, 146, 290, 360, 362, 365,
646, 683, 686, 689, 690, 698 375, 495, 580, 636, 690, 691
Right view which takes kamma as one's own Signless concentration (animitta samdhi) 514, 614, 615
(kammassakat samm dihi) 466, 683, 689, 690 Signless deliverance (animitta vimokkha) 128, 373, 375, 580, 636
Right vision (samm dassana) 17 Singularity (keval) 446 - 450, 463
Rise and fall(udayabbaya) 92, 172, 438, 482,503 Six sense bases (sayatana) 47, 53, 55, 70, 74, 83 - 85, 134,
Round of birth and death (sasra) 33, 36, 37, 63, 129 204, 331, 339, 370, 379, 433,
432,480 - 483, 487, 500 - 504,
508 - 523, 527, 545, 546, 549,
Sage stilled (muni santo) 302 - 305, 324, 388, 409, 597, 552, 560, 563,566, 570, 574,
599, 601 693, 694, 698, 707, 711
Sangha 669 Six qualities of dhamma 1 - 3, 56, 339, 340, 585, 657,
Samsaric individual 63 - 68 660
Seen (diha) 323 - 332, 517, 519 - 523, Sixty two wrong views 201
529 - 546 Skilful mental states 191-198, 663, 664, 667, 668,
Self hate 205, 206, 209 671
Self / soul 39 - 42, 74, 81, 128, 170, 237, Solitude (paisallna) 551
239, 331, 432, 436, 450, 455,
738 739
Something (kicana) 143, 577, 578 Suffering (dukkha) 29, 30, 36, 40, 41, 43, 54, 63,
Space element (ksa dhtu) 311 - 315 455, 464, 466, 472, 474, 492
Specifically prepared consciousness Supramundane path 25, 690, 700
(abhisakhata via) 77, 134, 147 - 149, 150 Supreme consummation of the holy life
Speech preparation (anuttara brahmacariya pariyosna) 23
(vacsakhro) 124 - 126 Supreme Person (parama puriso) 428
Sphere of infinte consciousness Surmountability by wisdom (pauttar) 195
(viacyatana) 353, 355, 357, 369, 373, 375, Sustained by material food
419,499 (kabalikr hrabhakkho) 259
Sphere of Infinite space Synonym (adhivacana) 17, 33, 220, 238, 257
(ksnacyatana) 315, 353, 355, 357, 369, 373,
375, 419, 499, 567
Sphere of neither perception nor Taken up (atta) 99
non perception Tangle (jaa) 8, 9
(nevasansayatana) 127, 128, 353, 357, 357, 369, Tangle within (anto ja) 8, 35, 65, 226, 227, 463,
373,375, 419, 499 576, 587
Sphere of nothingness Tangle without (bahi ja) 8, 35, 65, 226, 227, 463,
(kicayatana) 353, 355, 357, 369, 373, 375, 576, 586
419, 499 Tathgata 31, 42, 50, 260, 263, 264,
Spewed out all desires (vantso) 414, 415 269,275, 278, 294, 296, 389,
Stable(dhuva) 174, 175 420, 428, 436, 440, 441, 443 -
Stepping out (nissaraa) 607 - 611 461, 464, 468 - 471, 474, 478,
Stilling of all preparations 480, 485 - 487, 523 - 529,
(sabbasakhra samatha) 28, 44, 128, 149, 348, 360 532 - 536, 541, 544, 549, 552 -
Straightenimg up right view 554, 558, 566, 573, 578, 602,
(dihuju kamma) 340 Tenacious grasping (parmasana) 95, 96, 290 - 296, 515, 616
Stream of consciousness 63 Ten things (dasa dhamm) 389
Stream winner (sotpanna) 24, 48, 50, 56, 173, 176, 557, Ten unexplained points (dasa avykatni) 12, 432 - 441, 443, 478, 480,
565, 620, 669, 675, 680 493, 523
Subject - object relationship 26, 345 Tetra lemma / four fold logic 427 - 436, 448, 457, 459, 464,
Suchlike (tdi) 267, 317, 351, 352, 382, 383, 469,471, 478, 502, 523,
395, 396, 409, 424, 464, 520, 528
521, 540, 541, 554 - 557, 566, Things / mind objects (dhamm) 31, 97, 190 - 206, 222, 517, 660
573 Thing - hood (dhamma sa) 41, 171, 297, 280, 289,
Suchness (tathat) 86, 87, 458, 539, 555, 557, 290, 702
559, 573, 585 Things as they are (yatha bhta) 209 - 213, 449, 450, 464, 682
740 741
Something (kicana) 143, 577, 578 Suffering (dukkha) 29, 30, 36, 40, 41, 43, 54, 63,
Space element (ksa dhtu) 311 - 315 455, 464, 466, 472, 474, 492
Specifically prepared consciousness Supramundane path 25, 690, 700
(abhisakhata via) 77, 134, 147 - 149, 150 Supreme consummation of the holy life
Speech preparation (anuttara brahmacariya pariyosna) 23
(vacsakhro) 124 - 126 Supreme Person (parama puriso) 428
Sphere of infinte consciousness Surmountability by wisdom (pauttar) 195
(viacyatana) 353, 355, 357, 369, 373, 375, Sustained by material food
419,499 (kabalikr hrabhakkho) 259
Sphere of Infinite space Synonym (adhivacana) 17, 33, 220, 238, 257
(ksnacyatana) 315, 353, 355, 357, 369, 373,
375, 419, 499, 567
Sphere of neither perception nor Taken up (atta) 99
non perception Tangle (jaa) 8, 9
(nevasansayatana) 127, 128, 353, 357, 357, 369, Tangle within (anto ja) 8, 35, 65, 226, 227, 463,
373,375, 419, 499 576, 587
Sphere of nothingness Tangle without (bahi ja) 8, 35, 65, 226, 227, 463,
(kicayatana) 353, 355, 357, 369, 373, 375, 576, 586
419, 499 Tathgata 31, 42, 50, 260, 263, 264,
Spewed out all desires (vantso) 414, 415 269,275, 278, 294, 296, 389,
Stable(dhuva) 174, 175 420, 428, 436, 440, 441, 443 -
Stepping out (nissaraa) 607 - 611 461, 464, 468 - 471, 474, 478,
Stilling of all preparations 480, 485 - 487, 523 - 529,
(sabbasakhra samatha) 28, 44, 128, 149, 348, 360 532 - 536, 541, 544, 549, 552 -
Straightenimg up right view 554, 558, 566, 573, 578, 602,
(dihuju kamma) 340 Tenacious grasping (parmasana) 95, 96, 290 - 296, 515, 616
Stream of consciousness 63 Ten things (dasa dhamm) 389
Stream winner (sotpanna) 24, 48, 50, 56, 173, 176, 557, Ten unexplained points (dasa avykatni) 12, 432 - 441, 443, 478, 480,
565, 620, 669, 675, 680 493, 523
Subject - object relationship 26, 345 Tetra lemma / four fold logic 427 - 436, 448, 457, 459, 464,
Suchlike (tdi) 267, 317, 351, 352, 382, 383, 469,471, 478, 502, 523,
395, 396, 409, 424, 464, 520, 528
521, 540, 541, 554 - 557, 566, Things / mind objects (dhamm) 31, 97, 190 - 206, 222, 517, 660
573 Thing - hood (dhamma sa) 41, 171, 297, 280, 289,
Suchness (tathat) 86, 87, 458, 539, 555, 557, 290, 702
559, 573, 585 Things as they are (yatha bhta) 209 - 213, 449, 450, 464, 682
740 741
Things dependently arisen (avijjnusaya) 246
(paiccasamuppann dhamm) 31, 32, 42, 114, 557 - 566 Underlying tendencies to views
Thinking and pondering (vitakkavicr) 126, 199, 242, 247 - 249, 330, (dihnusaya) 246
587- 590, 620, 621 - 627, Understand through higher knowledge /
630 - 633 direct knowledge (abhijnti) 269, 270, 275, 278, 519, 520-
Thirty six pathways of beings 525,527-532, 552-554, 684,
(chattisa satta pad) 633 - 640 700-706, 713
Thirty seven participative factors Unestablished consciousness
of enlightenment 651 - 701 (appatihita via) 63, 64, 65, 140
Thisness (itthabhva / itthatta) 33 - 39, 61, 62, 65, 66, 73, 98, Unhappiness connected with the
214 household life (gehasita domanassa) 372
Three faculties relevent to the realization Unhappiness connected with renunciation
of nibbna 352 (nekkhammasita domanassa) 372, 373
Three planes of existence 259 - 260 Unity / oneness 643
Three signata 455, 472 Unmade / uncompounded
Thoughtless concentration (akata / asakhata) 26, 28, 111, 290, 310, 315, 375,
(avitakka samdhi) 623 - 633 385, 395, 397, 401, 408, 415,
Thoughts of a great man 457, 508
(mah purisa vitakka) 243 Unremitting effort (ussohi) 678
Track / path (gati) 146, 333, 362, 363, 425 Unrepelled (anapyo) 329
Training leading to nibbna 239 Unshakable bliss (acala sukha) 174, 425
Tranquillity meditation Unshakable deliverence of the mind
(samatha bhvan) 127, 128, 623, 631, 633, 699 (akup p cetovimutti) 174, 175, 290, 305, 367, 380,
Triple training 319, 331, 341 408, 422 - 425
True knowledge (vijj) 700 Unskilful mental states (akusal) 191 - 198, 246, 248, 621, 642,
Truth for oneself (paccekasacca) 544, 566, 567 663, 664, 667, 671, 678, 680
Unstable (addhuva) 212, 611
Unwise reflection / non-radical reflection
Ultimate aim 18, 23 (ayoniso manasikra) 140, 198, 482
Unattracted (anupyo) 329 Unworldly (nirmisa ) 661, 682
Underlying tendencies to attachment
(ragnusaya) 246
Underlying tendencies to aversions Vacant gaze 240, 241, 259 - 362, 365
(paighnusaya) 246 Views (dihi) 40 - 42, 78, 163, 181, 255, 264,
Underlying tendencies to ignorance 265, 267, 278, 279, 317, 326,
742 743
Things dependently arisen (avijjnusaya) 246
(paiccasamuppann dhamm) 31, 32, 42, 114, 557 - 566 Underlying tendencies to views
Thinking and pondering (vitakkavicr) 126, 199, 242, 247 - 249, 330, (dihnusaya) 246
587- 590, 620, 621 - 627, Understand through higher knowledge /
630 - 633 direct knowledge (abhijnti) 269, 270, 275, 278, 519, 520-
Thirty six pathways of beings 525,527-532, 552-554, 684,
(chattisa satta pad) 633 - 640 700-706, 713
Thirty seven participative factors Unestablished consciousness
of enlightenment 651 - 701 (appatihita via) 63, 64, 65, 140
Thisness (itthabhva / itthatta) 33 - 39, 61, 62, 65, 66, 73, 98, Unhappiness connected with the
214 household life (gehasita domanassa) 372
Three faculties relevent to the realization Unhappiness connected with renunciation
of nibbna 352 (nekkhammasita domanassa) 372, 373
Three planes of existence 259 - 260 Unity / oneness 643
Three signata 455, 472 Unmade / uncompounded
Thoughtless concentration (akata / asakhata) 26, 28, 111, 290, 310, 315, 375,
(avitakka samdhi) 623 - 633 385, 395, 397, 401, 408, 415,
Thoughts of a great man 457, 508
(mah purisa vitakka) 243 Unremitting effort (ussohi) 678
Track / path (gati) 146, 333, 362, 363, 425 Unrepelled (anapyo) 329
Training leading to nibbna 239 Unshakable bliss (acala sukha) 174, 425
Tranquillity meditation Unshakable deliverence of the mind
(samatha bhvan) 127, 128, 623, 631, 633, 699 (akup p cetovimutti) 174, 175, 290, 305, 367, 380,
Triple training 319, 331, 341 408, 422 - 425
True knowledge (vijj) 700 Unskilful mental states (akusal) 191 - 198, 246, 248, 621, 642,
Truth for oneself (paccekasacca) 544, 566, 567 663, 664, 667, 671, 678, 680
Unstable (addhuva) 212, 611
Unwise reflection / non-radical reflection
Ultimate aim 18, 23 (ayoniso manasikra) 140, 198, 482
Unattracted (anupyo) 329 Unworldly (nirmisa ) 661, 682
Underlying tendencies to attachment
(ragnusaya) 246
Underlying tendencies to aversions Vacant gaze 240, 241, 259 - 362, 365
(paighnusaya) 246 Views (dihi) 40 - 42, 78, 163, 181, 255, 264,
Underlying tendencies to ignorance 265, 267, 278, 279, 317, 326,
742 743
382, 393, 416, 434, 437, 443, 638, 665, 666, 668 - 684, 707
452,470, 504, 514, 515, 522, Wisdom that sees rise and fall
523,541-545, 554, 564-567, (udayatthagmin pa) 85, 92, 670, 685
575, 579, 583, 604, 618, 619, Wise attention / radical reflection
620, 645, 699 (yoniso manasikra) 50 - 58, 140, 192, 198, 481,
Verbal impression (adhivacanasamphassa) 218 - 224, 233 586, 593, 594
Verbal preparations (vacsakhr) 120 - 125 Without hurrying (anyha) 643 - 645
Virtue 8, 330, 340, 669 World in the noble one's discipline
Voidness (suat) 2, 117, 128, 143, 146, 163 - (ariyassa vinaye loko) 85
169, 180 - 189, 290, 331, 339, Worldlings / untaught worldlings 117, 119, 148, 268, 269, 345,
360, 361,365, 375, 478, 495, 441, 475, 477, 486, 504, 527 -
518, 532, 536, 538, 580, 606, 531, 540, 541, 562, 581, 617,
636, 690, 691 619, 637, 649, 703
Voidness deliverence (suata vimokkha) 128 - 130, 146, 373, 375, 580, Worldly (smisa) 662
636 Worldly appellations 260, 261, 263, 286, 296, 485
Vortex / whirl pool (vaa / vaa) 33 - 44, 47 - 70, 120, 226, 312, Worldly conventions 49, 77, 487, 690
445- 453, 463, 469, 479, 486, Worldly designations (loka paattiyo) 260, 261, 263, 286, 296, 335,
505,584, 594, 600, 644 490, 496, 504, 515
Worldly expressions (loka niruttiyo) 260, 261, 263, 286, 296, 335,
490
Water element (po) 135,136,138,142,160-167,276, Worldly usages (loka vohr) 260, 261, 263, 286, 296, 335,
314 - 316, 332 - 338 485
Well-proclaimed (svkkhta) 1, 56, 339, 585, 657 Wrong concentration (micch samdhi) 194, 340
What happens after death (samparyika) 397, 398, 404, 412, 414, 415, Wrong mindfulness (micch sati) 194, 340
423 Wrong view (micc dihi) 198, 434, 437,443, 471-473,
Wholesome mental states 191 - 194 646, 687
Winding and rewinding 130 - 131
Winding and unwinding 129, 171, 173
Wisdom (pa) 8, 33, 49 - 59, 110, 130, 147,
168, 180, 190, 195, 199, 201,
203, 206, 264, 266, 295, 331,
332, 351, 452, 456, 478, 495,
509, 511, 556, 560, 565, 567,
573, 579, 584, 633, 635, 638,
665, 666, 668 - 684, 707, 565,
567, 573, 579, 584, 633, 635,
744 745
382, 393, 416, 434, 437, 443, 638, 665, 666, 668 - 684, 707
452,470, 504, 514, 515, 522, Wisdom that sees rise and fall
523,541-545, 554, 564-567, (udayatthagmin pa) 85, 92, 670, 685
575, 579, 583, 604, 618, 619, Wise attention / radical reflection
620, 645, 699 (yoniso manasikra) 50 - 58, 140, 192, 198, 481,
Verbal impression (adhivacanasamphassa) 218 - 224, 233 586, 593, 594
Verbal preparations (vacsakhr) 120 - 125 Without hurrying (anyha) 643 - 645
Virtue 8, 330, 340, 669 World in the noble one's discipline
Voidness (suat) 2, 117, 128, 143, 146, 163 - (ariyassa vinaye loko) 85
169, 180 - 189, 290, 331, 339, Worldlings / untaught worldlings 117, 119, 148, 268, 269, 345,
360, 361,365, 375, 478, 495, 441, 475, 477, 486, 504, 527 -
518, 532, 536, 538, 580, 606, 531, 540, 541, 562, 581, 617,
636, 690, 691 619, 637, 649, 703
Voidness deliverence (suata vimokkha) 128 - 130, 146, 373, 375, 580, Worldly (smisa) 662
636 Worldly appellations 260, 261, 263, 286, 296, 485
Vortex / whirl pool (vaa / vaa) 33 - 44, 47 - 70, 120, 226, 312, Worldly conventions 49, 77, 487, 690
445- 453, 463, 469, 479, 486, Worldly designations (loka paattiyo) 260, 261, 263, 286, 296, 335,
505,584, 594, 600, 644 490, 496, 504, 515
Worldly expressions (loka niruttiyo) 260, 261, 263, 286, 296, 335,
490
Water element (po) 135,136,138,142,160-167,276, Worldly usages (loka vohr) 260, 261, 263, 286, 296, 335,
314 - 316, 332 - 338 485
Well-proclaimed (svkkhta) 1, 56, 339, 585, 657 Wrong concentration (micch samdhi) 194, 340
What happens after death (samparyika) 397, 398, 404, 412, 414, 415, Wrong mindfulness (micch sati) 194, 340
423 Wrong view (micc dihi) 198, 434, 437,443, 471-473,
Wholesome mental states 191 - 194 646, 687
Winding and rewinding 130 - 131
Winding and unwinding 129, 171, 173
Wisdom (pa) 8, 33, 49 - 59, 110, 130, 147,
168, 180, 190, 195, 199, 201,
203, 206, 264, 266, 295, 331,
332, 351, 452, 456, 478, 495,
509, 511, 556, 560, 565, 567,
573, 579, 584, 633, 635, 638,
665, 666, 668 - 684, 707, 565,
567, 573, 579, 584, 633, 635,
744 745
Index of Suttas Cla Viyha Sutta - 542, 544, 566
Dhammacakkappavattana Sutta - 20, 644, 688f
Adhimutta Theragth - 556 Dhtuvibhaga Sutta - 16, 141, 223, 229, 301f, 308,
Aggaa Sutta - 610, 613 310ff, 316, 329, 404, 408, 602
Aggappasda Sutta - 464, 691 Dhtaro Sutta - 629
Aggivacchagotta Sutta - 16, 281, 431, 436, 442, 448, Duhahaka Sutta - 600
ksa Sutta - 693 Dvaya Sutta - 513, 516, 518, 545
Alagaddpama Sutta - 291, 392, 427, 467, 649, 653, Dvayatnupassan Sutta - 36, 98, 111, 132, 289, 453,
Ambalahika Rhulovda Sutta - 140 458, 575, 581, 702, 707, 710,
nanda Sutta - 681 715
nejasappya Sutta - 579
i Sutta - 8 Gaddula Sutta - 105, 117, 515
Anurdha Sutta - 459, 467 Guhahaka Sutta - 577
Anuruddhamahvitakka Sutta - 247, 442
Ariyapariyesana Sutta - 28 Hemakamava pucch - 58, 426
Attadaa Sutta - 584, 599
Ja Sutta - 14, 226, 229, 238, 241, 442,
Bhiya Sutta - 317, 324f, 330, 335, 337, 339, 576, 625
342, 345, 349f, 359, 522 Jar Sutta - 319, 324, 388
Bahudhtuka Sutta - 29, 559
Bhaddekaratta Sutta - 708 Kaccyanagotta Sutta - 80, 85, 92, 466 , 491
Bhadrvudhamavapucch - 510 Klakrma Sutta - 518f, 527f, 530, 541f, 544,
Brahmajla Sutta - 200f f, 20 4, 268, 470, 549, 551, 573
534, 567 Kakacpama Sutta - 139, 141
Brahanimantanika Sutta - 155f, 160f 179, 291, 442 Kalahavivda Sutta - 227, 237ff, 242, 249, 264,
Brahmyu Sutta - 390 285, 354, 357f, 442, 570, 575f
Kmagua Sutta - 500
Cak Sutta - 677 Kappamava pucch - 309
Cetan Sutta - 68, 74, 120f, 169 Kasibhradvja Sutta - 451
Chabbisodhana Sutta - 329, 701 Kassaka Sutta - 511
Channovda Sutta - 78 Kevaha Sutta - 134, 153, 155, 335
Cla Saccaka Sutta - 266 Khajjanya Sutta - 99, 119, 224, 236, 442, 486
Cla Shnada Sutta - 249, 442 Kimmlaka Sutta - 190, 222
Cla Tahsakhaya Sutta - 291f Kosala Sutta - 139
Cla Vedalla Sutta - 125, 495
746 747
Index of Suttas Cla Viyha Sutta - 542, 544, 566
Dhammacakkappavattana Sutta - 20, 644, 688f
Adhimutta Theragth - 556 Dhtuvibhaga Sutta - 16, 141, 223, 229, 301f, 308,
Aggaa Sutta - 610, 613 310ff, 316, 329, 404, 408, 602
Aggappasda Sutta - 464, 691 Dhtaro Sutta - 629
Aggivacchagotta Sutta - 16, 281, 431, 436, 442, 448, Duhahaka Sutta - 600
ksa Sutta - 693 Dvaya Sutta - 513, 516, 518, 545
Alagaddpama Sutta - 291, 392, 427, 467, 649, 653, Dvayatnupassan Sutta - 36, 98, 111, 132, 289, 453,
Ambalahika Rhulovda Sutta - 140 458, 575, 581, 702, 707, 710,
nanda Sutta - 681 715
nejasappya Sutta - 579
i Sutta - 8 Gaddula Sutta - 105, 117, 515
Anurdha Sutta - 459, 467 Guhahaka Sutta - 577
Anuruddhamahvitakka Sutta - 247, 442
Ariyapariyesana Sutta - 28 Hemakamava pucch - 58, 426
Attadaa Sutta - 584, 599
Ja Sutta - 14, 226, 229, 238, 241, 442,
Bhiya Sutta - 317, 324f, 330, 335, 337, 339, 576, 625
342, 345, 349f, 359, 522 Jar Sutta - 319, 324, 388
Bahudhtuka Sutta - 29, 559
Bhaddekaratta Sutta - 708 Kaccyanagotta Sutta - 80, 85, 92, 466 , 491
Bhadrvudhamavapucch - 510 Klakrma Sutta - 518f, 527f, 530, 541f, 544,
Brahmajla Sutta - 200f f, 20 4, 268, 470, 549, 551, 573
534, 567 Kakacpama Sutta - 139, 141
Brahanimantanika Sutta - 155f, 160f 179, 291, 442 Kalahavivda Sutta - 227, 237ff, 242, 249, 264,
Brahmyu Sutta - 390 285, 354, 357f, 442, 570, 575f
Kmagua Sutta - 500
Cak Sutta - 677 Kappamava pucch - 309
Cetan Sutta - 68, 74, 120f, 169 Kasibhradvja Sutta - 451
Chabbisodhana Sutta - 329, 701 Kassaka Sutta - 511
Channovda Sutta - 78 Kevaha Sutta - 134, 153, 155, 335
Cla Saccaka Sutta - 266 Khajjanya Sutta - 99, 119, 224, 236, 442, 486
Cla Shnada Sutta - 249, 442 Kimmlaka Sutta - 190, 222
Cla Tahsakhaya Sutta - 291f Kosala Sutta - 139
Cla Vedalla Sutta - 125, 495
746 747
Kumma Sutta - 588 Nandakovda Sutta - 563
Kuthalasl Sutta - 79, 428 Nandiya Theragth - 361
Lokakmagua Sutta - 488 Niruttipatha Sutta - 220, 256f, 261
Lokyatikabrhmaa Sutta - 492 Oghataraa Sutta - 643, 653
Madhupiika Sutta - 249, 253, 255, 265, 342, 442, Padhna Sutta - 626
586, 609, 620, 622, 703 Pahrda Sutta - 457
Mgandiya Sutta - 22, 266, 388, 578, 599, 645, Pacattaya Sutta - 127
647, 653 Pika Sutta - 38
Mgha Sutta - 452, 715 Paramahaka Sutta - 382, 386f
Mah Cattrsaka Sutta - 341, 682, 689, 699
Mah Hatthipadopama Sutta - 55, 258, 455, 602, 613 Phassamlaka Sutta - 223
Mah Kohita Sutta - 512 Pheapipama Sutta - 117, 245, 442, 546, 549
Mah Magala Sutta - 540 Pigiya Sutta - 224
Mah Nidna Sutta - 32, 50, 54, 60, 77, 218f, 229, Pohapda Sutta - 244, 259, 261, 283, 296, 442
595 Poslamava pucch - 354
Mah Padhna Sutta - 50, 53, 593 Puppha Sutta - 266
Mah Parinibbna Sutta - 567, 597, 601, 660f Purbheda Sutta - 463
Mah Sayatanika Sutta - 693, 697, 701
Mah Sropama Sutta - 196, 290, 397 Rdha Sutta - 465
Mah Thsakhaya Sutta - 655, 657 Rhula Sutta - 614
Mah Vedalla Sutta - 147, 556, 577 Ratana Sutta - 16, 19, 24, 350, 352, 424
Mah Viyha Sutta - 201, 308, 543 Rathavinta Sutta - 291, 406, 616, 647, 653
Mallik Sutta - 679 Rohitassa Sutta - 496, 498, 508
Mettagumva pucch - 307
Metteyyapaha - 706 Sabbsava Sutta - 59
Mlapariyya Sutta - 268, 275, 278, 280ff, 291, Sabhiya Sutta - 267
295, 325, 331, 522, 524, Saddh Sutta - 679
528,703 Sayatanavibhaga Sutta - 633, 641, 643, 653, 655
Muni Sutta - 77 Sangti Sutta - 576
Sakkapaha Sutta - 249, 442, 619, 622f, 627, 633
Naakapi Sutta - 506 Sallattena Sutta - 48
Nga Sutta - 399f, 404 Samiddhi Sutta - 198, 222, 229, 270, 433, 658
Nlaka Sutta - 386 Sammdihi Sutta - 104
748 749
Kumma Sutta - 588 Nandakovda Sutta - 563
Kuthalasl Sutta - 79, 428 Nandiya Theragth - 361
Lokakmagua Sutta - 488 Niruttipatha Sutta - 220, 256f, 261
Lokyatikabrhmaa Sutta - 492 Oghataraa Sutta - 643, 653
Madhupiika Sutta - 249, 253, 255, 265, 342, 442, Padhna Sutta - 626
586, 609, 620, 622, 703 Pahrda Sutta - 457
Mgandiya Sutta - 22, 266, 388, 578, 599, 645, Pacattaya Sutta - 127
647, 653 Pika Sutta - 38
Mgha Sutta - 452, 715 Paramahaka Sutta - 382, 386f
Mah Cattrsaka Sutta - 341, 682, 689, 699
Mah Hatthipadopama Sutta - 55, 258, 455, 602, 613 Phassamlaka Sutta - 223
Mah Kohita Sutta - 512 Pheapipama Sutta - 117, 245, 442, 546, 549
Mah Magala Sutta - 540 Pigiya Sutta - 224
Mah Nidna Sutta - 32, 50, 54, 60, 77, 218f, 229, Pohapda Sutta - 244, 259, 261, 283, 296, 442
595 Poslamava pucch - 354
Mah Padhna Sutta - 50, 53, 593 Puppha Sutta - 266
Mah Parinibbna Sutta - 567, 597, 601, 660f Purbheda Sutta - 463
Mah Sayatanika Sutta - 693, 697, 701
Mah Sropama Sutta - 196, 290, 397 Rdha Sutta - 465
Mah Thsakhaya Sutta - 655, 657 Rhula Sutta - 614
Mah Vedalla Sutta - 147, 556, 577 Ratana Sutta - 16, 19, 24, 350, 352, 424
Mah Viyha Sutta - 201, 308, 543 Rathavinta Sutta - 291, 406, 616, 647, 653
Mallik Sutta - 679 Rohitassa Sutta - 496, 498, 508
Mettagumva pucch - 307
Metteyyapaha - 706 Sabbsava Sutta - 59
Mlapariyya Sutta - 268, 275, 278, 280ff, 291, Sabhiya Sutta - 267
295, 325, 331, 522, 524, Saddh Sutta - 679
528,703 Sayatanavibhaga Sutta - 633, 641, 643, 653, 655
Muni Sutta - 77 Sangti Sutta - 576
Sakkapaha Sutta - 249, 442, 619, 622f, 627, 633
Naakapi Sutta - 506 Sallattena Sutta - 48
Nga Sutta - 399f, 404 Samiddhi Sutta - 198, 222, 229, 270, 433, 658
Nlaka Sutta - 386 Sammdihi Sutta - 104
748 749
Sampasdaniya Sutta - 63
Samudaya Sutta - 84, 96
Sandha Sutta - 353
Sappurisa Sutta - 316, 640
Satipahna Sutta - 90f, 93, 95f, 185, 605f, 618,
663f, 700
Sattasuriya Sutta - 166, 187, 610, 613
Sayojana Sutta - 630
Sciloma Sutta - 587, 594f
Subhti Sutta - 623
Suddhahaka Sutta - 713
Sundarikabhradvja Sutta - 631
Udapna Sutta - 20
Udyi Sutta - 656
Ummagga jtaka - 204, 209
Uhna Sutta - 225
Updnaparivaa Sutta - 451
Upasva Sutta - 18, 50, 243
Uraga Sutta - 100, 393, 454
750
Proper Names Brahmyu 390
Buddhaghosa 15, 153, 155, 278, 372, 468
bhassara 268, 610
Abhibh 268
Adhimutta 167-168, 180, 304-305, 314, Candikputta 390
556, 583, 584 Cpla Cetiya 598, 602
Aggivessana 266 Cank 677
Ajita Kesakambal 428 Cetiya Pabbata 519
ra Klma 127-128, 567-569, 710 Channa 78
nanda 32-33, 60-63, 140, 192-194, Citta Hatthisriputta 259
216, 218-220, 244, 355, Colombo 254
357,368-369, 372,378-381, Casubhaddh 518
435, 481-482, 489, 498-500,
601, 681 Dabba Mallaputta 401, 417, 419
Anthapiika 518 Daapi 244-245, 265
Andhavana 369 Drucriya 318, 323, 326, 331-334
Ajanavana 379 Devadatta 410
Anurdha 454-458, 467, 472-473 Dhammadinn 125, 341, 495, 709
Anuruddha 242-244, 409, 411 Dhammapla 311
Asoka 519
Assaji 50, 113, 557 Gajabhu 25
Godhika 64
Bhiya 318-319, 323-327, 330-335, Gotama 8, 58, 192, 467, 493, 511
339, 345, 522, 533-534, 537,
553, 565 Hatthisriputta 259
Bhuna 388-389 Hemaka 58-59, 426
Baka 157, 161, 163
Bvar 27 Indra 467-468
Benares 705 Isidatta 445
Bhadrvudha 510 Isipatana 705
Brahm 38, 135, 151, 156-157, 160-
163, 166, 170, 174, 191, 245, Jetavana 317, 496
268, 381, 467-468, 482, 520,
523, 530, 552 Kaccyana 80-82, 466, 491
751 752
Proper Names Brahmyu 390
Buddhaghosa 15, 153, 155, 278, 372, 468
bhassara 268, 610
Abhibh 268
Adhimutta 167-168, 180, 304-305, 314, Candikputta 390
556, 583, 584 Cpla Cetiya 598, 602
Aggivessana 266 Cank 677
Ajita Kesakambal 428 Cetiya Pabbata 519
ra Klma 127-128, 567-569, 710 Channa 78
nanda 32-33, 60-63, 140, 192-194, Citta Hatthisriputta 259
216, 218-220, 244, 355, Colombo 254
357,368-369, 372,378-381, Casubhaddh 518
435, 481-482, 489, 498-500,
601, 681 Dabba Mallaputta 401, 417, 419
Anthapiika 518 Daapi 244-245, 265
Andhavana 369 Drucriya 318, 323, 326, 331-334
Ajanavana 379 Devadatta 410
Anurdha 454-458, 467, 472-473 Dhammadinn 125, 341, 495, 709
Anuruddha 242-244, 409, 411 Dhammapla 311
Asoka 519
Assaji 50, 113, 557 Gajabhu 25
Godhika 64
Bhiya 318-319, 323-327, 330-335, Gotama 8, 58, 192, 467, 493, 511
339, 345, 522, 533-534, 537,
553, 565 Hatthisriputta 259
Bhuna 388-389 Hemaka 58-59, 426
Baka 157, 161, 163
Bvar 27 Indra 467-468
Benares 705 Isidatta 445
Bhadrvudha 510 Isipatana 705
Brahm 38, 135, 151, 156-157, 160-
163, 166, 170, 174, 191, 245, Jetavana 317, 496
268, 381, 467-468, 482, 520,
523, 530, 552 Kaccyana 80-82, 466, 491
751 752
Kakudha 26
KlaBuddharakkhita 519 Ngasamla 196-197
Kaka 518 Nanda 17
Kapilavatthu 244 Nandiya 361
Kappa 27-28, 309 Nandaka 563
Kasibhradvja 446 Nigaha Ntaputta 428, 493
Kevaha 335 Nla 25
Kolita 113, 557-558
Kosala 432, 595, 650 Pahrda 452-453
Kosiya 88, 89 Pajpati 156, 160-161, 268, 353, 467,
Kusinr 567 468
Pakudha Kaccyana 428
Mgandiya 16, 266, 388, 578, 599, 645- Pika 38
646, 648, 653 Pasra 544
Mgha 447 Pasenadi 432, 650
MahKaccna 246-248 Pv 567
MahKohita 501-503, 512, 577 Pokkharasti 102
MahMoggallna 89, 113, 164, 292-293 Pohapda 239, 259, 261, 283, 296
MahRakkhita 519 Pukkusa 567-569
MahTissa 328 Pukkusti 301, 311
Mahvana 244 Pua 216-217, 406, 647-650
Mahosadha 205 Praa Kassapa 428, 493, 504
Makkhali Gosla 428
Mallik 679 Rdha 17, 441, 460-461, 464-465,
Mlukyaputta 432 510
Mantniputta 216-217, 406, 647-650 Rhula 140, 229
Mra 41, 64, 75, 89, 90, 146, 169, Rjagaha 417
180, 245, 286-288, 291, 301, Rahapla 666
317, 361, 363, 365, 368, 401, Rohitassa 496-497, 508-510
408-412, 416, 458, 486, 510-
512, 520, 523, 530, 552, 579, Sabhiya 267
601, 626-628, 633 Saccaka 266
Mithil 205 Sciloma 587-588, 594
Mogharja 189, 666 Saddhtissa 519
753 754
Kakudha 26
KlaBuddharakkhita 519 Ngasamla 196-197
Kaka 518 Nanda 17
Kapilavatthu 244 Nandiya 361
Kappa 27-28, 309 Nandaka 563
Kasibhradvja 446 Nigaha Ntaputta 428, 493
Kevaha 335 Nla 25
Kolita 113, 557-558
Kosala 432, 595, 650 Pahrda 452-453
Kosiya 88, 89 Pajpati 156, 160-161, 268, 353, 467,
Kusinr 567 468
Pakudha Kaccyana 428
Mgandiya 16, 266, 388, 578, 599, 645- Pika 38
646, 648, 653 Pasra 544
Mgha 447 Pasenadi 432, 650
MahKaccna 246-248 Pv 567
MahKohita 501-503, 512, 577 Pokkharasti 102
MahMoggallna 89, 113, 164, 292-293 Pohapda 239, 259, 261, 283, 296
MahRakkhita 519 Pukkusa 567-569
MahTissa 328 Pukkusti 301, 311
Mahvana 244 Pua 216-217, 406, 647-650
Mahosadha 205 Praa Kassapa 428, 493, 504
Makkhali Gosla 428
Mallik 679 Rdha 17, 441, 460-461, 464-465,
Mlukyaputta 432 510
Mantniputta 216-217, 406, 647-650 Rhula 140, 229
Mra 41, 64, 75, 89, 90, 146, 169, Rjagaha 417
180, 245, 286-288, 291, 301, Rahapla 666
317, 361, 363, 365, 368, 401, Rohitassa 496-497, 508-510
408-412, 416, 458, 486, 510-
512, 520, 523, 530, 552, 579, Sabhiya 267
601, 626-628, 633 Saccaka 266
Mithil 205 Sciloma 587-588, 594
Mogharja 189, 666 Saddhtissa 519
753 754
Sagharakkhita 262, 265 Ubha 192
Sketa 379, 518, 650 Upasva 12, 50, 238
Sakka 190, 286, 292-293, 619-620 Upatissa 49, 113-114, 124, 557, 558
Sakul 617 Upavna 134
Samiddhi 198-199, 222, 270, 433-434, Uttara 390
658
Sandha 353-354 Vacchagotta 11, 281, 428-431, 436, 438,
Sajaya Belahiputta 428, 531, 566 440, 444
Sriputta 5, 50, 54-55, 101, 105, 113, Vajir 458, 618
198-199, 258, 270, 356, 368- Veuvana 417
370, 376-377, 390, 400, 406, Vehapphala 156, 160, 268
471, 473-477, 499, 501-502, Vejayanti 293
512, 558, 577, 602-603, 613, Vepacitti 286-287, 301
647-649, 671 Vesal 454
Videha 205
Svatth 318, 369, 496, 650 Vimal 629
Sel 75 Vipass 50-54, 56, 58, 593, 596
Senaka 205 Viskha 125, 341, 495, 709
Sha 412-414, 658
Sona 574 Yamaka 471-475, 477-478
Sopka 3 Yonaka 519
Subhakiha 156, 160, 268
Subhti 623, 626
Sundarikabhradvja 631
Tlapua 313
Tapodrma 658
Tvatisa 292-293
Tissa 328
Tissametteyya 704
Udyi 656
Uddaka Rmaputta 127-128
755 756
Sagharakkhita 262, 265 Ubha 192
Sketa 379, 518, 650 Upasva 12, 50, 238
Sakka 190, 286, 292-293, 619-620 Upatissa 49, 113-114, 124, 557, 558
Sakul 617 Upavna 134
Samiddhi 198-199, 222, 270, 433-434, Uttara 390
658
Sandha 353-354 Vacchagotta 11, 281, 428-431, 436, 438,
Sajaya Belahiputta 428, 531, 566 440, 444
Sriputta 5, 50, 54-55, 101, 105, 113, Vajir 458, 618
198-199, 258, 270, 356, 368- Veuvana 417
370, 376-377, 390, 400, 406, Vehapphala 156, 160, 268
471, 473-477, 499, 501-502, Vejayanti 293
512, 558, 577, 602-603, 613, Vepacitti 286-287, 301
647-649, 671 Vesal 454
Videha 205
Svatth 318, 369, 496, 650 Vimal 629
Sel 75 Vipass 50-54, 56, 58, 593, 596
Senaka 205 Viskha 125, 341, 495, 709
Sha 412-414, 658
Sona 574 Yamaka 471-475, 477-478
Sopka 3 Yonaka 519
Subhakiha 156, 160, 268
Subhti 623, 626
Sundarikabhradvja 631
Tlapua 313
Tapodrma 658
Tvatisa 292-293
Tissa 328
Tissametteyya 704
Udyi 656
Uddaka Rmaputta 127-128
755 756
Similes current of water 34, 43, 44
darkness 108-114
abcess 302 dart 225, 302, 510, 521
administering a purgative 585 debt 424
anthill 178 decolouration 110, 149
arrow 225 deep freeze 128
deserted village 331
ball of thread 129 devil 44
banana trunk 59, 118, 546 dewdrop and rainbow colours 198
bank notes 348, 350, 394 disease 40, 302, 510
Banyan tree 589, 594 dog on the plank 132, 140, 267, 533, 534, 535,
barb 225, 302, 510, 521 562, 711
battle between gods and demons 286, 287 drama 108-114, 117-134, 149, 164-
beings in the animal realm 106 170, 187, 241, 347, 348, 350,
birds in the sky 362, 363 516
birthday present 39 drama of existence 163, 177
blind man 232, 257 dream world 349
blind men and the elephant 567 dyer 117
blunt nail 642
bondage of Vepacitti 287 eleven-fold fire 15
bottom of the sea 25 elixir 585
bowl filled with water 216 extinction of a fire 10, 11, 49, 370, 399, 439
bunch of mangoes 471 eye 349
757 758
Similes current of water 34, 43, 44
darkness 108-114
abcess 302 dart 225, 302, 510, 521
administering a purgative 585 debt 424
anthill 178 decolouration 110, 149
arrow 225 deep freeze 128
deserted village 331
ball of thread 129 devil 44
banana trunk 59, 118, 546 dewdrop and rainbow colours 198
bank notes 348, 350, 394 disease 40, 302, 510
Banyan tree 589, 594 dog on the plank 132, 140, 267, 533, 534, 535,
barb 225, 302, 510, 521 562, 711
battle between gods and demons 286, 287 drama 108-114, 117-134, 149, 164-
beings in the animal realm 106 170, 187, 241, 347, 348, 350,
birds in the sky 362, 363 516
birthday present 39 drama of existence 163, 177
blind man 232, 257 dream world 349
blind men and the elephant 567 dyer 117
blunt nail 642
bondage of Vepacitti 287 eleven-fold fire 15
bottom of the sea 25 elixir 585
bowl filled with water 216 extinction of a fire 10, 11, 49, 370, 399, 439
bunch of mangoes 471 eye 349
757 758
flame of fire 238, 369, 370, 418, 419, 425 magic kettle 482, 490, 491
flash of light 110 man with skin disease 16
flood 291, 643 mass of foam 118, 546
floral design 416 maluv creeper 589, 594
forest 560, 561 milk 259, 260, 261
formation of knots 712, 713 mirage 118, 232, 546, 701-703
framework of darkness 108, 110, 148 mirror 140, 216
moisture 75
gabled hall 679 monodrama 182
gem 194,195, 205, 392 movie picture 163
ghost 7, 144, 152, 182, 236 murderer 475
glue 131, 144, 416, 702 music 536
761 762
rubber band 66 uprooted palm tree 440, 444, 471, 578
rubber ball 5 unravelling of knots 713
rubbish heap 488
vortex 33-44, 47-70, 120, 226, 445-
sand castles 294, 461, 465, 466 469, 487-506, 584, 596-602,
scaffolding 93, 286, 296 644
screen 167
seamstress 703-712 water bubble 118, 546
seed 75, 76, 686 water-colour painting 631
sewing and weaving 703-711 water pump 600
sewing machine 177, 178, 180, 704-712 water snake 649
shadow 68, 206, 211, 212 whirlpool 33-34, 47-70, 120, 226, 445-
sharpening a razor 95, 616, 647 469, 487-506, 584, 596-602,
sharpening stone 96 644
six scales of measurement 487-490, 501 worn-out skin 101, 393, 394, 449
sky 139 wound and the arrow 6
snake 101, 393, 394, 449 wound with nine apertures 225, 231
snake-cycle 36
spinning top 380
stage 166, 167, 181, 610, 613
stool and foot-stool 166
surgeon 6
761 762
Verses Sa ve bhtapario so 211
Vinaya Sekhassa sikkhamnassa 23, 351
Yad have ptubhavanti dhamm 486, 628
Ye dhamm hetuppabhav 114, 558
Sutta Nipta
Dgha Nikya Akicana andna 27, 309
Asallnena cittena 409 Acc yath vtavegena khitto 13, 238
Ettha dghaca rassaca 505 Ajjhatta eva upasame 600
Kattha po ca pahav 135, 151 Ajjhattasant ti yam etam attha 645
Nhu asssapassso 409 Atthagato so uda v so natthi 239
Via anidassana 134, 138, 142, 335, 505 Anattani attamnim 132, 449, 582
Anissito na calati 98
Majjhima Nikya Anuvicca papaca nmarpa 267
Atta nnvgameyya 708 Amosadhamma Nibbna 289, 582
Paccuppannaca yo dhamma 709 Alattha yadida sdhu 540
Idha dihasutamutavitesu 426
Samyutta Nikya Idh'eva suddhi' iti vdiyanti 544
Akkheyyasaino satt 4 Uccvc hi paipad 386
Anto ja bahi ja 8 Udabindu yath pi pokkhare 388
Aha vadm ti pi so vadeyya 485 Upekhsatisasuddha 378
Eva khandh ca dhtuyo 76 Etam dnava atv 98, 575
Kinnu 'satto 'ti paccesi 458 Ete ca atv upanissit ti 238
Kisu sayojano loko 630 Etam 'dukkham'ti atvna 708
Kuto sar nivattanti 43 Ettvatagga pi vadanti h'eke 237
Ken'ida pakata bimba 75 Eva vihr sato appamatto 307
Cirassa vata passmi 644 Kathasametassa vibhoti rpa 233
Chasu loko samuppanno 83 Km te paham sen 626
Na te km yni citrni loke 627 Kasm nu saccni vadanti nn 542
Nand sayojano loko 630 Ki su asissmi, kuva v asissa 627
Nayida attakata bimba 75 Kuto paht kalah vivd 235
Nma sabba anvabhavi 4 Jti maraa sasra 36
Papacasa itartar nar 265 Jnmi passmi tath' eva eta 528, 544
Passaddhakyo suvimuttacitto 629 Tah dutiyo puriso 37, 73
Pheapipama rpa 118, 546 Tvaca me dpa akkhhi 309
Yattha po ca pahav 43 Tvaca me dhammam akkhhi 58
Yattha cet nirujjhanti 407 Dhono na hi tena maati 319, 324
Yattha nmaca rpaca 8, 9, 226, 576, 625 Na kappayanti na purekkharonti 713
763 764
Verses Sa ve bhtapario so 211
Vinaya Sekhassa sikkhamnassa 23, 351
Yad have ptubhavanti dhamm 486, 628
Ye dhamm hetuppabhav 114, 558
Sutta Nipta
Dgha Nikya Akicana andna 27, 309
Asallnena cittena 409 Acc yath vtavegena khitto 13, 238
Ettha dghaca rassaca 505 Ajjhatta eva upasame 600
Kattha po ca pahav 135, 151 Ajjhattasant ti yam etam attha 645
Nhu asssapassso 409 Atthagato so uda v so natthi 239
Via anidassana 134, 138, 142, 335, 505 Anattani attamnim 132, 449, 582
Anissito na calati 98
Majjhima Nikya Anuvicca papaca nmarpa 267
Atta nnvgameyya 708 Amosadhamma Nibbna 289, 582
Paccuppannaca yo dhamma 709 Alattha yadida sdhu 540
Idha dihasutamutavitesu 426
Samyutta Nikya Idh'eva suddhi' iti vdiyanti 544
Akkheyyasaino satt 4 Uccvc hi paipad 386
Anto ja bahi ja 8 Udabindu yath pi pokkhare 388
Aha vadm ti pi so vadeyya 485 Upekhsatisasuddha 378
Eva khandh ca dhtuyo 76 Etam dnava atv 98, 575
Kinnu 'satto 'ti paccesi 458 Ete ca atv upanissit ti 238
Kisu sayojano loko 630 Etam 'dukkham'ti atvna 708
Kuto sar nivattanti 43 Ettvatagga pi vadanti h'eke 237
Ken'ida pakata bimba 75 Eva vihr sato appamatto 307
Cirassa vata passmi 644 Kathasametassa vibhoti rpa 233
Chasu loko samuppanno 83 Km te paham sen 626
Na te km yni citrni loke 627 Kasm nu saccni vadanti nn 542
Nand sayojano loko 630 Ki su asissmi, kuva v asissa 627
Nayida attakata bimba 75 Kuto paht kalah vivd 235
Nma sabba anvabhavi 4 Jti maraa sasra 36
Papacasa itartar nar 265 Jnmi passmi tath' eva eta 528, 544
Passaddhakyo suvimuttacitto 629 Tah dutiyo puriso 37, 73
Pheapipama rpa 118, 546 Tvaca me dpa akkhhi 309
Yattha po ca pahav 43 Tvaca me dhammam akkhhi 58
Yattha cet nirujjhanti 407 Dhono na hi tena maati 319, 324
Yattha nmaca rpaca 8, 9, 226, 576, 625 Na kappayanti na purekkharonti 713
763 764
Na tassa putt pasavo v 459
Na dihiy na sutiy na ena 645
Na saasa na visaasa 234, 357, 570, 576
Nasamesu na omesu 599
Na heve saccni bahni nn 543, 566
Nivutna tamo hoti 112
No ce kira dihiy na sutiy na ena 646
passa naro dakkhiti nmarpa 201
Pahna kmacchandna 378
Phuhassa lokadhammehi 541
Bhavsav yassa vac khar ca 631
Majjhe sarasmi tihata 27, 309
Ya kici sampajnsi 307
Ya pare sukhato hu 453
Ya Buddhaseho parivaay suci 350
Ya yahi lokasmim updiyanti 41, 511
Yassa n atthi ida meti 584
Ye ca rppag satt 710
Ye ca rpe pariya 710
Yen yena hi maanti 582
Ye me pubbe viykasu 58
Ye ve asatt vicaranti loke 447
Yehi vivitto vicareyya loke 388
Yo ubhanta-m-abhiya 704
Yo nccasr na paccasr 393
Yo njjhagam bhavesu sra 101
Rgo ca doso ca itonidn 587
Rgo ca doso ca kutonidn 587
Rpesu disv vibhava bhavaca 227, 232
Saka hi dhamma paripuam hu 543
Sakhya vatthni pamya bja 77
Saccanti so brhmao ki vadeyya 599
Saviratassa na santi ganth 266, 579
765
Na tassa putt pasavo v 459 Yath aatara bjam 75
Na dihiy na sutiy na ena 645 Ye na pajananti yatonidana 587, 595
Yesa rago ca doso ca 8
Yo hoti bhikkhu araha katv 294
Rago ca doso ca itonidn 587
Rago ca doso ca kutonidn 587
Lobho doso ca moho ca 585, 595
Samhito sampajno 407
Sle patihya naro sapao 8
Snehaj attasambhut 587, 589
Aguttara Nikya
Eta kho parama a 424
Etaca salla paigacca disv 520, 541
tohakkhaydhimuttassa 574
Tassa samm vimuttassa 423
Tassha Dhamma maya 243
Tulam atula ca sambhava 597
Namo te purisjaa 353
Nekkhamma adhimuttasa 574
Pasayha Mra abhibhuyya antaka 317
Mahgini pajjalito 399
Ya kici diha va suta muta va 520, 541
Yath me ahu sakappo 243
Yo ca papaca hitvna 254
Yo papaca anuyutto 254
Vtargo vtadoso 404
Dhammapada
Att hi attano ntho 479
Assaddho akata ca 414
Ahisak ye munayo 425
kse pada natthi 263
Eva sakrabhtesu 488
Kodha jahe vippajaheyya mna 200, 447
Jaya vera pasavati 584
Chinda sota parakkamma 25
765 766
Puttmatthi dhanammatthi 188, 480
Yathpi mle anupaddave dahe 74
Yath sakradhnasmi 488
Yassa jlin visattik 144
Yassa pra apra v 100, 392
Yasssav parikkh 145, 362
Yesa sannicayo natthi 145, 362
seyyo ayogulo bhutto 418
Udna
Acchecchi vaa byag nirsa 43
Aathbhv bhavasatto loko 40
Atha rp arp ca 368
Abhedi kyo, nirodhi sa 417
Aya loko santpajto, phassapareto 40
Ayoghanahatass'eva 418, 425
Ki kayir udapnena 15
Gme arae sukhadukkhaphuho 346
Chinna vaa na vaati 446
Duddasa ananta nma 143
Phusanti phass upadhi paicca 367
Mohasambandhano loko 112
Yaca kmasukha loke 14
Yattha po ca pahav 332, 337
Yad ca attan vedi 333, 338
Yad have ptubhavanti dhamm 486, 628
Yassa papac hiti ca natthi 264
Yassa vitakk vidhpit 623
Itivuttaka
Kyena amata dhtu 366, 406
Tato avimuttassa 351
Duve im cakkhumat paksit 395
Ye etadaya pada asakhata 395, 408
Ye ca rppag satt 365
Ye ca rpe pariya 365
Ye bhta bhtato disv 211
767 768
Sukha v yadi va dukkha 708
Suato loka avekkhassu 189
So bhikkhu jahti orapra 101, 393
Snehaj attasambht 587, 589
Theragth
Avitakka sampanno 629
Obhsajta phalaga 361
Kad nu kahe ca tie lat ca 313
Tato me manasikro 197
Tiakahasama loka 168, 180, 314, 583
Natthi cetasika dukkha 168
Na me hoti ahosintti 168, 304
Pacakkhandh parit 445
Mahgini pajjalito 399
Sukhuma paivijjhanti 617
Suddha dhammasamuppda 556
Thergath
Kinnu sattoti paccesi 458
Nisinn rukkhamlamhi 629
Sankhre parato disv 617
768
By The Same Author
1. Concept and Reality in Early Buddhist Thought
2. Sayutta Nikya An Anthology
3. Ideal Solitude
4. The Magic of the Mind
5. Towards Calm and Insight
6. From Topsy-turvydom to Wisdom, Volume I
7. From Topsy-turvydom to Wisdom, Volume II
8. Seeing Through
9. Towards A Better World
10. Nibbna The Mind Stilled, Volume I
11. Nibbna The Mind Stilled, Volume II
12. Nibbna The Mind Stilled, Volume III
13. Nibbna The Mind Stilled, Volume IV
14. Nibbna The Mind Stilled, Volume V
15. Nibbna The Mind Stilled, Volume VI
16. Nibbna The Mind Stilled, Volume VII
17. Nibbna The Mind Stilled, Library Edition
18. Nibbna and The Fire Simile
19. A Majestic Tree of Merit
20. The End of the World in Buddhist Perspective
21. The Law of Dependent Arising, Volume I
22. The Law of Dependent Arising, Volume II
23. Walk to Nibbna
24. Deliverance of the Heart through Universal Love
Phone: 0777127454
knssb@seeingthroughthenet.net
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knssb@seeingthroughthenet.net