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supernormal power” (ariya iddhi) and explains it thus (ii.212): To abide perceiving the unrepulsive in the repulsive, one pervades a repulsive being with loving-kindness, or one attends to a repulsive object (either animate or inanimate) as a mere assemblage of impersonal elements. To abide perceiving the repulsive in the unrepulsive, one pervades a (sensually) attractive person with the idea of the foulness of the body, or one attends to an attractive object (either animate or inanimate) as impermanent. The third and fourth methods involve the application of the first and second contemplations to both repulsive and unrepulsive objects, without discrimination. The fifth method involves the avoidance of joy and sorrow in response to the six sense objects, thus enabling one to abide in equanimity, mindful and fully aware.

Although this fivefold contemplation is ascribed to the arahant as a power perfectly under his control, elsewhere the Buddha teaches it to bhikkhus still in training as a way to overcome the three unwholesome roots. See AN 5:144/iii.169–70; and for a thoughtful commentary on that sutta, see Nyanaponika Thera, The Roots of Good and Evil, pp. 73–78.

Pali-English Glossary

THIS GLOSSARY INCLUDES only (a) important doctrinal terms, and (b) words and meanings not found in the PTS’s Pali-English Dictionary. The latter, compiled by Ven. Ñā˚amoli in a section of his manuscript, are here marked by an asterisk and are followed by references to the Majjhima passage where they occur. All terms are defined only by way of the meanings they bear in the Majjhima Nikāya, and no account is taken of meanings they may have in other Buddhist texts. The Pali words are listed here in Indian alphabetical order.

PALIENGLISH

ak̄lika immediately effective

akiriyav̄da doctrine of non-doing

akuppa unshakeable

akusala unwholesome

*akkhāyati to be plain (evident) (11.13)

anga factor

angaṇa blemish

*accādāya overlapping (39.10; 53.10; 107.6; 125.18)

*accokkaṭṭha too low (91.19)

ajjhatta internal(ly)

ajjhosāna holding

aññā final knowledge

aṭṭhāna impossibility

*atammayatā non-identification (113.21; 137.20)

*atināmeti to exceed (the right amount) (91.14)

*atinijjhāyitatta excessive meditation (128.26)

*atipāteti to shoot across (12.62)

atimāna arrogance

attakilamatha self-mortification

attabhāva individuality

att̄ self

attha (1) meaning; (2) purpose; (3) good

atthangama disappearance

adukkhamasukha neither-painful-nor-pleasant

adosa non-hate

*adduva knee (91.10)

adhikaraṇa litigation

adhicitta higher mind

adhiṭṭhāna (1) decision; (2) foundation

adhimāna overestimation

adhimuccati to resolve upon

adhivāsanā endurance

*adhisallekhata too exacting (66.7)

anagāriya homelessness

anattā not self

*anapāya unrepelled (111.4; 112.4)

anāgāmin non-returner

anicca impermanent

animitta signless

anissita independent

anukampā compassion

anupassanā contemplation

*anupāya unattracted (111.4; 112.4)

anubyañjana feature

anusaya underlying tendency

anussati recollection

anussava oral tradition

*anv̄k̄ri flung (86.6)

*anvāgameti to follow after (131.3)

apakaṭṭha too loose (91.19)

padāna attribute (129.2)

pāya state of deprivation

appaṭivibhattabhogin o ne who shares without reservation 48.6; 104.21)

ppaṇihita d esireless

appabaddha c oherent (32.4)

ppamāṇa i mmeasurable

ppamāda d iligence

abbyāyeyya w ould pull out (105.19)

byāpāda non-ill will

bhijjhā covetousness

bhiññā direct knowledge

bhinandati to delight in

abhinipphajjati to come to, to be achieved (13.9)

*abhinipphanna achieved, produced (101.28)

abhinivesa adherence

abhibhāyatana base for transcendence

abhibhū overlord

abhivadati to welcome, to affirm

abhisankhata conditioned

abhisankharoti to generate, to perform

abhisañcetayita volitionally produced

abhisamaya penetration

amata deathless

amanasikāra inattention

amarāvikkhepa eel-wriggling

amoha non-delusion

ayoniso unwise

arati discontent

*arahati to be proper (95.8)

arahant untranslated: (1) a liberated