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anuloma

“anuloma” comes from “anu” + “lo” + “ma” where “anu” means “through the understanding of Tilakkhaṇa”, “lo” means “craving for worldly things”, and “ma” means “removal”, and thus “anuloma” means “removal of craving for worldly things to some extent via the comprehension of Tilakkhaṇa” or conformity (behaviour in accordance with socially accepted conventions).

bhagavatā

“Bhagavatā” (“bhaga” + “vata” where “bhaga” means divide and “vata” means “the process” that looks like a “living being”) means this Dhamma, by analyzing a “person” in terms of “actions”, illustrates that there in no enduring entity in a “living being”.

dhammānusārī

dhamma + anusārī is a Dhamma-follower

anusārī : （adj.）, striving after; acting in accordance with; follower.

anusari :[aor. of anusarati] went after; followed.

gandhabba

gandhabba can only inhale odours (“gandha” + “abba”) as food, and thus the name.

kāmacchanda

kāma chanda = “kāma” + “icca” + ”andha” where “kāma” is sense pleasures, “ichcha” is liking and “andha” is becomes blind; thus kāmacchanda means blinded by attachment to sense pleasures.

lobha

“lobha” comes from “lo” + “bha” where “lo” means “craving for worldly things” and “bha” means “appear and gets established” or "immersed" and thus “lobha” means “immersed in craving for worldly things”.

lobha is the extreme of greed. “lo” + “bha” where “lo” is for the lokaya or world and “bha” is for “bihiveema” (arise or establish) is the main reason how the material world is created and sustained with greed.

māna

‘conceit’, pride, is one of the 10 fetters binding to existence (s.saṁyojana). It vanishes completely only at the entrance to Arahatship, or Holiness (cf.asmi-māna). It is further one of the proclivities (s.anusaya) and defilements (s.kilesa). “The equality-conceit (māna), the inferiority-conceit (omāna) and the superiority-conceit (atimāna): this threefold conceit should be overcome. For, after overcoming this threefold conceit, the monk, through the full penetration of conceit, is said to have put an end to suffering” (A. VI, 49).

moha

Moha comes from “muva” + “hā” which symbolizes a vessel with it mouth closed; thus one cannot see what is inside. In the same way, one acts with moha because one is totally unaware that such immoral acts will have very bad consequences; one’s mind is totally dark.

paṭicca

“paṭicca” (“pati” + “icca,” where “pati” is bind or bond and “icca” means desire and paṭicca means bond with desire willingly).

saddhānusārī

saddha + anusārī is a faith-follower

anusārī : （adj.）, striving after; acting in accordance with; follower.

anusari :[aor. of anusarati] went after; followed.

samauppāda

“sama uppāda” (where “sama” is similar and “uppada” means birth).

sammā

sammā which comes from “saŋ” + “mā,” which means “to become free of saŋ.”

saŋ

“saŋ” is basically the term for “good and bad things we acquire” through our moral/immoral deeds.

sandiṭṭhiko

“Sandiṭṭhiko” (“saŋ” + “diṭṭhiko”). Dhamma explains and clarifies “saŋ” that are the causes (avijjā and taṇhā) for arising of saṅkhata (sankata in Sinhala) (whether they are living or inert).

saṅgha

saṅgha is “saŋ” + “gha”, or those who have either gotten rid or are successfully getting rid of ”saŋ”, and by this definition, one does not have to be a bhikkhu to belong to the saṅgha

saṅkhata (sankata in Sinhala)

[pp. of saṅkharoti] conditioned; prepared; produced by a cause; the ‘formed’, i.e. anything originated or conditioned, comprises all phenomena of existence.

saṅkhāra

Saṅkhāra (“saŋ” + “kara” or actions; සන් + කාර in Sinhala) are anything (thought, speech, bodily actions) done while living in “this world” of 31 realms.

saṅkhata

(sankata in Sinhala)

[pp. of saṅkharoti] conditioned; prepared; produced by a cause.

svakkhata

“Svakkhata” (“sva” for “self” and “+ “akkata” or “akrutha” or “akriya” means putting out of action) meaning it leads to getting rid of the concept of a “me” (asmai māna) — which happens at the Arahant stage. It is not about whether a “self” exists or not; it is rather to realize that nothing in this world is worth to be considered “mine”.

upādāna

Upādāna basically means “pulling it closer (in one’s mind)” (“upa” + “ādāna”, where “upa” means “close” and “ādāna” means “pull”). [ādāna : （nt.），taking up； grasping.]

vinaya

vinaya comes from “vi” + “naya”, where “naya” in Pāli or Sinhala means debt and vinaya means not in debt.

vipallāsa

‘perversions’ or ‘distortions’. -

 “There are 4 perversions which may be either:

▪of perception (saññā-vipallāsa),

▪of consciousness (citta-vipallāsa), or

▪of views (diṭṭhi-vipallāsa).

 And which are these four? To regard:

▪what is anicca as nicca;

▪what is dukkha as sukha (or happiness-yielding);

▪what is anattā as attā;

▪what is impure (ugly: asubha) as pure or (beautiful: subha)”

 (A.IV.49). - See Manual of Insight, by Ledi Sayadaw (WHEEL 31/32). p.5.

 “Of the perversions, the following are eliminated by the 1st path-knowledge (sotāpatti): the perversions of perception, consciousness and views, that the anicca is nicca and what is anatta is atta; further, the perversion of views that the dukkha (suffering) is sukha (happiness), and the asubha (impure) is subha (pure) is also eliminated.

 By the 3rd path-knowledge (anāgāmitā) are eliminated: the perversions of perception and consciousness that the asubha (impure) is subha (pure).

 By the 4th path-knowledge (arahatta) are eliminated the perversions of perception and consciousness that the dukkha (suffering) is sukha (happiness)” (Vis. M. XXII, 68).

vipariyesa

(a contamination form between °pariyaya & °pallāsa) reversal, contrariness, wrong state Kvu 306 (three reversals: saññā°, citta°, diṭṭhi°; or of perception, consciousness & views.

vyāpada

vyāpada comes from “vaya” + ”pada”, where “vaya” means decline and “pada” means walk towards; thus vyāpada means one is on a (morally) declining path.

yuñjati

[yuj + ṁ - a] joins with; engages in; endeavours.

yutta

[pp. of yuñjati] yoked; harnessed; connected with; given to; engaged in; proper.