(literal, formatted for copy)
[73]
There are the four aggregates (khandha — aggregates), the two sense-bases (āyatana — bases), the two elements (dhātu — elements), the three nutriments (āhāra — nutriments), the eight faculties (indriya — faculties), the five jhāna-constituents (jhāna-anga — jhāna constituents), the five path-constituents (magga-anga — path constituents), the seven strengths (bala — strengths), the three roots (hetu — causal roots), the one contact (phassa — contact), one feeling (vedanā — feeling), one perception (saññā — perception), one intention (cetanā — intention), one mind (citta — mind), one feeling-aggregate (vedanā-khandha — feeling aggregate), one perception-aggregate (saññā-khandha — perception aggregate), one formation-aggregate (saṅkhāra-khandha — formations aggregate), one consciousness-aggregate (viññāṇa-khandha — consciousness aggregate), one mental-base (manayatana — mental base), one mind-faculty (manindriya — mind faculty), one mental-consciousness-element (mano-viññāṇa-dhātu — mental-consciousness element), one dhamma-base (dhamma-āyatana — dhamma base), one dhamma-element (dhamma-dhātu — dhamma element) — present in that very state. Or the conditioned mental phenomena that dependently arise on anything else are present in that very state. Those states of phenomena are called wholesome dhammas.
[74]
The four aggregates (khandha — aggregates) are present in that very state — how so?
The feeling-aggregate (vedanā-khandha — feeling aggregate) is present in that very state — how so?
Pleasure of mind, happiness of mind, enjoyment of the pleasant state born of mind-contact (ceto-saṃphassa — mind-contact), the action of enjoying the pleasant state born of mind-contact — in that very state whatever this is, this is called the feeling-aggregate (vedanā-khandha — feeling aggregate) present in that very state.
The perception-aggregate (saññā-khandha — perception aggregate) is present in that very state — how so?
Recollection, the action of recollecting, memory — in that very state whatever this is, this is called the perception-aggregate (saññā-khandha — perception aggregate) present in that very state.
The formations-aggregate (saṅkhāra-khandha — formations aggregate) is present in that very state — how so?
(phassa — contact)
(cetanā — intention)
(vitakka — initial application)
(vicāra — sustained examination)
(pīti — rapture)
(ekaggatā — one-pointedness)
(saddhindriya — faculty of faith)
(viriyindriya — faculty of energy)
(satindriya — faculty of mindfulness)
(samādhindriya — faculty of concentration)
(paññindriya — faculty of wisdom)
(jīvitindriya — faculty of life)
(sammā-diṭṭhi — right view)
(sammā-saṅkappa — right intention)
(sammā-vāyāma — right effort)
(sammā-sati — right mindfulness)
(sammā-samādhi — right concentration)
(saddhāpāla — faith-power)
(viriyapāla — energy-power)
(satipāla — mindfulness-power)
(samādhipāla — concentration-power)
(paññāpāla — wisdom-power)
(hiripāla — shame-power)
(ottappapāla — fear-of-wrong-doing-power)
(alobha — non-greed)
(adosa — non-hatred)
(amoha — non-delusion)
(anapīcchā — non-attachment)
(upayāpāda — skillful application / resort to skillful means)
(sammā-diṭṭhi — right view)
(hiri — moral shame)
(ottappa — moral dread / conscientious fear)
(kāya-passaṭṭhi — purity of body-observation)
(citta-passaṭṭhi — purity of mind-observation)
(kāya-lahutā — lightness of body)
(citta-lahutā — lightness of mind)
(kāya-mudutā — agility of body)
(citta-mudutā — agility of mind)
(kāya-kammaññatā — body morally-able)
(citta-kammaññatā — mind morally-able)
(kāya-pākujjatā — body free from defilement)
(citta-pākujjatā — mind free from defilement)
(kāya-sukhatā — body purified)
(citta-sukhatā — mind purified)
(sati — mindfulness)
(sampajañña — clear comprehension)
(samatha — serenity / calm)
(vipassanā — insight)
(pakkāha — [term as in source])
(avigkepa — non-wavering)
— or the conditioned mental phenomena that dependently arise on anything else are present in that very state; excluding the feeling-aggregate (vedanā-khandha — feeling aggregate), the perception-aggregate (saññā-khandha — perception aggregate), and the consciousness-aggregate (viññāṇa-khandha — consciousness aggregate). These are called the formations-aggregate (saṅkhāra-khandha — formations aggregate) present in that very state.
The consciousness-aggregate (viññāṇa-khandha — consciousness aggregate) is present in that very state — how so?
(citta — mind)
(mano — mind-element)
(manas — mental faculty / thinking faculty)
(hadaya — heart)
(paṭṭhāna — arena / base)
(manayatana — mental base)
(manindriya — mind-faculty)
(viññāṇa — consciousness)
— the paired mental-consciousness element (mano-viññāṇa-dhātu — mental-consciousness element) — in that very state, whatever this is, this is called the consciousness-aggregate (viññāṇa-khandha — consciousness aggregate) present in that very state.
Those conditioned phenomena are called the four aggregates (khandha — aggregates) present in that very state.
[75]
The two sense-bases (āyatana — bases) are present in that very state — how so?
(manayatana — mental base)
(dhamma-āyatana — dhamma base)
The mental-base (manayatana — mental base) is present in that very state — how so?
(citta — mind)
(mano — mind-element)
(manas — mental faculty)
(hadaya — heart)
(paṭṭhāna — arena)
(manayatana — mental base)
(manindriya — mind-faculty)
(viññāṇa — consciousness)
— the consciousness-aggregate (viññāṇa-khandha — consciousness aggregate) and the paired mental-consciousness element (mano-viññāṇa-dhātu — mental-consciousness element). In that very state, whatever this is, this is called the mental-base (manayatana — mental base) present in that very state.
The dhamma-base (dhamma-āyatana — dhamma base) is present in that very state — how so?
The feeling-aggregate (vedanā-khandha — feeling aggregate), the perception-aggregate (saññā-khandha — perception aggregate), the formations-aggregate (saṅkhāra-khandha — formations aggregate) — these are called the dhamma-base (dhamma-āyatana — dhamma base) present in that very state.
Those states of phenomena are called the two sense-bases (āyatana — bases) present in that very state.
[76]
The two elements (dhātu — elements) are present in that very state — how so?
(mano-viññāṇa-dhātu — mental-consciousness element)
(dhamma-dhātu — dhamma element)
The mental-consciousness element (mano-viññāṇa-dhātu — mental-consciousness element) is present in that very state — how so?
(citta — mind)
(mano — mind-element)
(manas — mental faculty)
(hadaya — heart)
(paṭṭhāna — arena)
(manayatana — mental base)
(manindriya — mind-faculty)
(viññāṇa — consciousness)
— the consciousness-aggregate (viññāṇa-khandha — consciousness aggregate) and the appropriate paired mental-consciousness element (mano-viññāṇa-dhātu — mental-consciousness element) — in that very state, whatever this is, this is called the mental-consciousness element (mano-viññāṇa-dhātu — mental-consciousness element) present in that very state.
The dhamma-element (dhamma-dhātu — dhamma element) is present in that very state — how so?
The feeling-aggregate (vedanā-khandha — feeling aggregate), the perception-aggregate (saññā-khandha — perception aggregate), the formations-aggregate (saṅkhāra-khandha — formations aggregate) — these are called the dhamma-element (dhamma-dhātu — dhamma element) present in that very state.
Those states of phenomena are called the two elements (dhātu — elements) present in that very state.
[77]
The three nutriments (āhāra — nutriments) are present in that very state — how so?
(phassa-āhāra — contact-nutriment)
(mano-sañcetanā-āhāra — mental-volitional-nutriment)
(viññāṇa-āhāra — consciousness-nutriment)
The contact-nutriment (phassa-āhāra — contact-nutriment) is present in that very state — how so?
Correctness, right state, right condition — in that very state whatever this is, this is called the contact-nutriment (phassa-āhāra — contact-nutriment) present in that very state.
The mental-volitional-nutriment (mano-sañcetanā-āhāra — mental-volitional nutriment) is present in that very state — how so?
Thinking, action of thinking, thought — in that very state whatever this is, this is called the mental-volitional-nutriment (mano-sañcetanā-āhāra — mental-volitional nutriment) present in that very state.
The consciousness-nutriment (viññāṇa-āhāra — consciousness-nutriment) is present in that very state — how so?
(citta — mind)
(mano — mind-element)
(manas — mental faculty)
(hadaya — heart)
(paṭṭhāna — arena)
(manayatana — mental base)
(manindriya — mind-faculty)
(viññāṇa — consciousness)
— the consciousness-aggregate (viññāṇa-khandha — consciousness aggregate) and the appropriate paired mental-consciousness element (mano-viññāṇa-dhātu — mental-consciousness element) — in that very state, whatever this is, this is called the consciousness-nutriment (viññāṇa-āhāra — consciousness-nutriment) present in that very state.
Those states are called the three nutriments (āhāra — nutriments) present in that very state.
[78]
The eight faculties (indriya — faculties) are present in that very state — how so?
(saddhindriya — faculty of faith)
(viriyindriya — faculty of energy)
(satindriya — faculty of mindfulness)
(samādhindriya — faculty of concentration)
(paññindriya — faculty of wisdom)
(manindriya — mind-faculty)
(somanassindriya — faculty of joy/pleasantness)
(jīvitindriya — faculty of life)
The faculty of faith (saddhindriya — faculty of faith) is present in that very state — how so?
Faith (saddhā — faith), the action of trusting, the decision to trust, high confidence — faith-faculty (saddhindriya — faculty of faith), faith-power (saddhāpāla — faith-power) — in that very state whatever this is, this is called the faculty of faith (saddhindriya — faculty of faith) present in that very state.
The faculty of energy (viriyindriya — faculty of energy) is present in that very state — how so?
The arousal of effort of heart, zeal, persistence, industriousness, striving, endurance, strength, diligence, not abandoning inclination, not abandoning duty, guarding duty — energy (viriya — energy), energy-power (viriyapāla — energy-power) — in that very state whatever this is, this is called the faculty of energy (viriyindriya — faculty of energy) present in that very state.
The faculty of mindfulness (satindriya — faculty of mindfulness) is present in that very state — how so?
Mindfulness (sati — mindfulness), recollection, remembrance, the act of remembering, memory, non-wandering, not forgetting — mindfulness-power (satipāla — mindfulness-power), right mindfulness (sammā-sati — right mindfulness) — in that very state whatever this is, this is called the faculty of mindfulness (satindriya — faculty of mindfulness) present in that very state.
The faculty of concentration (samādhindriya — faculty of concentration) is present in that very state — how so?
Abiding of mind, steadiness of mind, non-swaying of mind, non-diffusion of mind, the state in which mind does not sway — concentration-power (samādhipāla — concentration-power), right concentration (sammā-samādhi — right concentration) — in that very state whatever this is, this is called the faculty of concentration (samādhindriya — faculty of concentration) present in that very state.
The faculty of wisdom (paññindriya — faculty of wisdom) is present in that very state — how so?
Wisdom (paññā — wisdom), the action of clear knowing, investigation, discrimination, selection, inquiry into dhamma, the directed determination, particular penetration, the knowing-state, clarity, keen discernment, illuminating knowledge, reflection — wisdom-power (paññāpāla — wisdom-power) — in that very state whatever this is, this is called the faculty of wisdom (paññindriya — faculty of wisdom) present in that very state.
The mind-faculty (manindriya — mind-faculty) is present in that very state — how so?
(citta — mind)
(mano — mind-element)
(manas — mental faculty)
(hadaya — heart)
(paṭṭhāna — arena)
(manayatana — mental base)
(manindriya — mind-faculty)
(viññāṇa — consciousness)
— in that very state whatever this is, this is called the mind-faculty (manindriya — mind-faculty) present in that very state.
The faculty of joy/pleasantness (somanassindriya — faculty of joy/pleasantness) is present in that very state — how so?
Mental ease, happiness of mind, enjoyment of pleasant state born of mind-contact (ceto-saṃphassa — mind-contact), the action of enjoying that pleasant state — in that very state whatever this is, this is called the faculty of joy/pleasantness (somanassindriya — faculty of joy/pleasantness) present in that very state.
The faculty of life (jīvitindriya — faculty of life) is present in that very state — how so?
Age, continuance, being, the action of being, continuous sequence, conduct that continues, sustaining; life is the faculty of that nama-dhamma — in that very state whatever this is, this is called the faculty of life (jīvitindriya — faculty of life) present in that very state.
Those states of phenomena are called the eight faculties (indriya — faculties) present in that very state.
[79]
The five jhāna-constituents (jhāna-anga — jhāna constituents) are present in that very state — how so?
(vitakka — initial application)
(vicāra — sustained examination)
(pīti — rapture)
(sukha — pleasure)
(ekaggatā — one-pointedness)
(vitakka — initial application) is present in that very state — how so?
Thinking, strong thinking, deliberation, the mind’s application to the object, the mind’s close application to the object, the lifting up of mind to the object — in that very state whatever this is, this is called vitakka — initial application present in that very state.
(vicāra — sustained examination) is present in that very state — how so?
Consideration, examination, the mind’s following investigation of the object, the mind’s fixed attention — in that very state whatever this is, this is called vicāra — sustained examination present in that very state.
(pīti — rapture) is present in that very state — how so?
Filling of heart, exultation, great delight, joy, gladness, enthusiasm, glad rejoicing of mind — in that very state whatever this is, this is called pīti — rapture present in that very state.
(sukha — pleasure) is present in that very state — how so?
Pleasure of mind, happiness of mind, the enjoyment of pleasant state born of mind-contact (ceto-saṃphassa — mind-contact) — in that very state whatever this is, this is called sukha — pleasure present in that very state.
(ekaggatā — one-pointedness) is present in that very state — how so?
The abiding of mind, steadiness of mind, non-swaying of mind, non-diffusion, the state in which mind does not sway — concentration-power (samādhipāla — concentration-power) — in that very state whatever this is, this is called ekaggatā — one-pointedness present in that very state.
[80]
The five path-constituents (magga-anga — path constituents) are present in that very state — how so?
(sammā-diṭṭhi — right view)
(sammā-saṅkappa — right intention)
(sammā-vāyāma — right effort)
(sammā-sati — right mindfulness)
(sammā-samādhi — right concentration)
(sammā-diṭṭhi — right view) is present in that very state — how so?
(paññā — wisdom) — the action of clear knowing, investigation, discrimination, careful selection, inquiry into dhamma, the directed determination, particular penetration, clarity of knowing, illumining knowledge — wisdom-power (paññāpāla — wisdom-power) — in that very state whatever this is, this is called sammā-diṭṭhi — right view present in that very state.
(sammā-saṅkappa — right intention) is present in that very state — how so?
Thinking, strong thinking, deliberation, the mind’s application to the object, the uplift of mind — in that very state whatever this is, this is called sammā-saṅkappa — right intention present in that very state.
(sammā-vāyāma — right effort) is present in that very state — how so?
The exertion of effort of heart, zeal, endeavor, persistence, industry — energy-power (viriyapāla — energy-power) — in that very state whatever this is, this is called sammā-vāyāma — right effort present in that very state.
(sammā-sati — right mindfulness) is present in that very state — how so?
(sati — mindfulness), recollection, remembrance, the act of remembering — mindfulness-power (satipāla — mindfulness-power) — in that very state whatever this is, this is called sammā-sati — right mindfulness present in that very state.
(sammā-samādhi — right concentration) is present in that very state — how so?
The abiding of mind, steady mind, non-swaying of mind, tranquility — concentration-power (samādhipāla — concentration-power) — in that very state whatever this is, this is called sammā-samādhi — right concentration present in that very state.
Those states are called the five path-constituents (magga-anga — path constituents) present in that very state.
[81]
The seven strengths (bala — powers) are present in that very state — how so?
saddhābala — power of faith
viriyabala — power of energy
sati-bala — power of mindfulness
samādhi-bala — power of concentration
paññā-bala — power of wisdom
hiri-bala — power of moral shame
ottappa-bala — power of moral dread
The power of faith (saddhābala — power of faith) is present in that very state — how so?
Faith (saddhā — faith), the action of trusting, confidence, firm conviction — the faculty of faith (saddhindriya — faculty of faith), the strength which is faith (saddhābala — faith-power) — whatever this is in that very state, this is called the power of faith (saddhābala — power of faith) present in that very state.
The power of energy (viriyabala — power of energy) is present in that very state — how so?
Arousing of effort, zeal, earnestness, striving, persistence, endurance, strength, non-giving-up of desire to act, non-abandoning of duty, sustaining of task — energy (viriya — energy), the faculty of energy (viriyindriya — energy faculty), the power which is energy (viriyabala — energy-power), right effort (sammā-vāyāma — right effort) — whatever this is in that very state, this is called the power of energy (viriyabala — power of energy) present in that very state.
The power of mindfulness (satibala — power of mindfulness) is present in that very state — how so?
Mindfulness (sati — mindfulness), recollection, remembering, non-forgetfulness, non-wandering — the faculty (satindriya — mindfulness faculty), the power which is mindfulness (satibala — mindfulness-power), right mindfulness (sammā-sati — right mindfulness) — whatever this is in that very state, this is called the power of mindfulness (satibala — power of mindfulness) present in that very state.
The power of concentration (samādhibala — power of concentration) is present in that very state — how so?
Stability of mind, non-swaying, non-scattering, the calmness of mind — the faculty (samādhindriya — concentration faculty), the power which is concentration (samādhibala — concentration-power), right concentration (sammā-samādhi — right concentration) — whatever this is in that very state, this is called the power of concentration (samādhibala — power of concentration) present in that very state.
The power of wisdom (paññābala — power of wisdom) is present in that very state — how so?
Wisdom (paññā — wisdom), clear knowing, discrimination, investigation, insight into dhamma, penetration, luminous knowing — the faculty (paññindriya — wisdom faculty), the power which is wisdom (paññābala — wisdom-power), right view (sammā-diṭṭhi — right view) — whatever this is in that very state, this is called the power of wisdom (paññābala — power of wisdom) present in that very state.
The power of moral shame (hiri-bala — moral-shame power) is present in that very state — how so?
The action of being ashamed at misconduct, ashamed of unwholesome states — whatever this is in that very state, this is called the power of moral shame (hiri-bala — moral-shame power) present in that very state.
The power of moral dread (ottappa-bala — moral-dread power) is present in that very state — how so?
The action of fearing wrongdoing, fearing unwholesome states — whatever this is in that very state, this is called the power of moral dread (ottappa-bala — moral-dread power) present in that very state.
Those states are called the seven strengths (bala — powers) present in that very state.
[82]
The three roots (hetu — causal roots) are present in that very state — how so?
alobha — non-greed
adosa — non-hatred
amoha — non-delusion
alobha — non-greed is present in that very state — how so?
Non-greed, absence of craving, non-covetousness — the wholesome root which is non-greed (alobha — non-greed) — whatever this is in that very state, this is called alobha — non-greed present in that very state.
adosa — non-hatred is present in that very state — how so?
Non-ill-will, absence of hostility, non-harm — the wholesome root which is non-ill-will (adosa — non-hatred) — whatever this is, this is called adosa — non-hatred present in that very state.
amoha — non-delusion is present in that very state — how so?
Wisdom (paññā — wisdom), clear knowing, investigation, penetration — the wholesome root which is non-delusion (amoha — non-delusion) — whatever this is in that very state, this is called amoha — non-delusion present in that very state.
Those states are called the three causal roots (hetu — causal roots) present in that very state.
[83]
The one contact (phassa — contact) is present in that very state — how so?
Impact, the act of contacting, right contacting, correct impingement — whatever this is in that very state, this is called phassa — contact present in that very state.
[84]
The one feeling (vedanā — feeling) is present in that very state — how so?
Mental ease, mental happiness, enjoyment of the pleasant born of mind-contact (ceto-saṃphassa — mind-contact) — whatever this is in that very state, this is called vedanā — feeling present in that very state.
[85]
The one perception (saññā — perception) is present in that very state — how so?
Recollection, the act of remembering, memory — whatever this is in that very state, this is called saññā — perception present in that very state.
[86]
The one intention (cetanā — intention) is present in that very state — how so?
Thinking, the act of thinking, thought — whatever this is in that very state, this is called cetanā — intention present in that very state.
[87]
The one mind (citta — mind) is present in that very state — how so?
citta — mind
mano — mind-element
manas — mental faculty
hadaya — heart
paṇḍara — bright-base
manayatana — mental base
manindriya — mind faculty
viññāṇa — consciousness
viññāṇa-khandha — consciousness aggregate
mano-viññāṇa-dhātu — mental-consciousness element
Whatever this is in that very state, this is called citta — mind present in that very state.
[88]
The one feeling-aggregate (vedanā-khandha — feeling aggregate) is present in that very state — how so?
Mental pleasure, mental happiness, enjoyment of the pleasant born of mind-contact (ceto-saṃphassa — mind-contact) — whatever this is in that very state, this is called vedanā-khandha — feeling aggregate present in that very state.
[89]
The one perception-aggregate (saññā-khandha — perception aggregate) is present in that very state — how so?
Recollection, remembering, memory — whatever this is in that very state, this is called saññā-khandha — perception aggregate present in that very state.
[90]
The one formations-aggregate (saṅkhāra-khandha — formations aggregate) is present in that very state — how so?
(phassa — contact)
(cetanā — intention)
(vitakka — initial application)
(vicāra — sustained examination)
(pīti — rapture)
(ekaggatā — one-pointedness)
(saddhindriya — faith faculty)
(viriyindriya — energy faculty)
(satindriya — mindfulness faculty)
(samādhindriya — concentration faculty)
(paññindriya — wisdom faculty)
(jīvitindriya — life faculty)
(sammā-diṭṭhi — right view)
(sammā-saṅkappa — right intention)
(sammā-vāyāma — right effort)
(sammā-sati — right mindfulness)
(sammā-samādhi — right concentration)
(saddhābala — faith-power)
(viriyabala — energy-power)
(satibala — mindfulness-power)
(samādhibala — concentration-power)
(paññābala — wisdom-power)
(hiri-bala — moral-shame-power)
(ottappa-bala — moral-dread-power)
(alobha — non-greed)
(adosa — non-hatred)
(amoha — non-delusion)
(anabhijjhā — non-covetousness)
(avyāpāda — non-ill-will)
(sammā-diṭṭhi — right view)
(hiri — shame)
(ottappa — dread)
(kāya-passaddhi — bodily tranquility)
(citta-passaddhi — mental tranquility)
(kāya-lahutā — bodily lightness)
(citta-lahutā — mental lightness)
(kāya-mudutā — bodily pliancy)
(citta-mudutā — mental pliancy)
(kāya-kammaññatā — bodily fitness)
(citta-kammaññatā — mental fitness)
(kāya-pākujjatā — bodily purity)
(citta-pākujjatā — mental purity)
(kāyujjukatā — bodily straightness)
(cittujjukatā — mental straightness)
(sati — mindfulness)
(sampajañña — clear comprehension)
(samatha — serenity)
(vipassanā — insight)
(paggāha — exertion)
(aviggaha / avikkhepa — non-distraction)
Or whatever conditioned mental phenomena dependently arise on anything else, except the feeling-aggregate, perception-aggregate, and consciousness-aggregate — these are called the formations-aggregate (saṅkhāra-khandha — formations aggregate) present in that very state.
[91]
The one consciousness-aggregate (viññāṇa-khandha — consciousness aggregate) is present in that very state — how so?
citta — mind
mano — mind-element
manas — mental faculty
hadaya — heart
paṇḍara — bright-base
manayatana — mental base
manindriya — mind faculty
viññāṇa — consciousness
viññāṇa-khandha — consciousness aggregate
mano-viññāṇa-dhātu — mental-consciousness element
Whatever this is in that very state, this is called the consciousness-aggregate (viññāṇa-khandha — consciousness aggregate) present in that very state.
[92]
The one mental base (manāyatana — mental base) is present in that very state — how so?
(Same full list as above.)
[93]
The one mind faculty (manindriya — mind faculty) is present in that very state — how so?
(Same full list as above.)
[94]
The one mental-consciousness element (mano-viññāṇa-dhātu — mental-consciousness element) is present in that very state — how so?
(Same full list as above.)
[95]
The one dhamma-base (dhamma-āyatana — dhamma base) is present in that very state — how so?
The feeling-aggregate (vedanā-khandha — feeling aggregate),
the perception-aggregate (saññā-khandha — perception aggregate),
the formations-aggregate (saṅkhāra-khandha — formations aggregate).
[96]
The one dhamma-element (dhamma-dhātu — dhamma element) is present in that very state — how so?
The feeling-aggregate, the perception-aggregate, the formations-aggregate.
[97]
Or whatever conditioned mental phenomena that dependently arise otherwise — these states are called wholesome dhammas.
Thus ends the .
Short Pāli Glossary
(Pāli italicized, gloss normal — copyable format)
khandha — aggregates
āyatana — bases / sense-bases
dhātu — element
āhāra — nutriment
indriya — faculty
jhāna-anga — jhāna constituents
magga-anga — path constituents
bala — strength / power
hetu — root / cause
phassa — contact
vedanā — feeling
saññā — perception
saṅkhāra — formations / volitional formations
viññāṇa — consciousness
manayatana — mental base
manindriya — mind faculty
mano-viññāṇa-dhātu — mental-consciousness element
dhamma-āyatana — dhamma base
dhamma-dhātu — dhamma element
phassa-āhāra — contact-nutriment
mano-sañcetanā-āhāra — mental-volitional nutriment
viññāṇa-āhāra — consciousness-nutriment
saddhindriya — faculty of faith
viriyindriya — faculty of energy
satindriya — faculty of mindfulness
samādhindriya — faculty of concentration
paññindriya — faculty of wisdom
somanassindriya — faculty of joy/pleasantness
jīvitindriya — faculty of life
vitakka — initial application
vicāra — sustained examination
pīti — rapture
sukha — pleasure
ekaggatā — one-pointedness
sammā-diṭṭhi — right view
sammā-saṅkappa — right intention
sammā-vāyāma — right effort
sammā-sati — right mindfulness
sammā-samādhi — right concentration
paññā — wisdom
saddhāpāla — faith-power
viriyapāla — energy-power
satipāla — mindfulness-power
samādhipāla — concentration-power
paññāpāla — wisdom-power
hiri — moral shame
ottappa — moral dread / conscientious fear
alobha — non-greed
adosa — non-hatred
amoha — non-delusion
sati — mindfulness
sampajañña — clear comprehension
samatha — serenity
vipassanā — insight