Inner Strength - Access to Insight

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101the Buddha refers both to his teachings and to the direct experience of thequality—nibb›na—at which those teachings are aimed. In contexts where theterm is used in a neutral sense in these sermons, it has been left uncapitalized.Where used in a positive sense, it has been capitalized.dhamma-vicaya-sambojjhaºga: Analysis of phenomena, qualities, principles,etc. One of the factors for awakening, the others being mindfulness, persistence,rapture, serenity, concentration, and equanimity.dh›tu: Element; property; the elementary properties that make up the innersense of the body and mind: earth (solidity), water (liquidity), fire (heat), wind(energy or motion), space, and consciousness. The breath is regarded as anaspect of the wind property, and all feelings of energy in the body are classed asbreath sensations. According to Thai physiology, diseases come from theaggravation or imbalance of any of the first four of these properties. Wellbeing isdefined as a state in which none of these properties is dominant: All are quiet,unaroused, balanced, and still.ekay›na-magga: A unified path; a direct path. An epithet for the practice ofbeing mindful of the four frames of reference: body, feelings, mind, and mentalqualities in and of themselves.gotarabhÒ-ñ›˚a: ‘Change of lineage knowledge’: The glimpse of nibb›na thatchanges one from an ordinary run-of-the-mill person to a noble one.indrıya: Mental faculty, or dominant factor in the mind. There are fivefaculties to be developed in the practice: conviction, persistence, mindfulness,concentration, and discernment.jh›na: Absorption in a physical sensation (rÒpa jh›na) or in a mental notion(arÒpa jh›na). Vitakka (directed thought), vic›ra (evaluation), and pıti (rapture) arethree of the five factors forming the first level of rÒpa jh›na, the other two beingsukha (pleasure) and ekaggat›ramma˚a (singleness of preoccupation).kamma: Intentional act that results in states of being and birth.khandha: Aggregate; heap; component parts of sensory perception: rÒpa(physical sensations, sense data); vedan› (feelings of pleasure, pain, or neitherpleasure nor pain); saññ› (labels, concepts); saºkh›ra (mental fabrications,anything created by the mind); and viññ›˚a (consciousness).lokavidÒ*: Expert with regard to the cosmos.magga: The path to the cessation of suffering and stress. The fourtranscendent paths—or rather, one path with four levels of refinement—are thepath to stream entry (entering the stream to nibb›na, which ensures that onewill be reborn at most only seven more times), the path to once-returning, thepath to non-returning, and the path to arahantship. Phala—fruition—refers to themental state immediately following the attainment of any of these paths.mah›bhÒta-rÒpa: The four great physical properties—earth, water, fire, andwind (see ‘dh›tu’).
102m›ra: The personification of death, temptation, and any force that obstructsthe practice of the path to Liberation.n›ga: A type of serpent reputed to have miraculous powers.nibb›na (nirv›˚a): Liberation; the unbinding of the mind from greed, anger,and delusion, from physical sensations and mental acts. As this term is used torefer also to the extinguishing of fire, it carries connotations of stilling, cooling,and peace. (According to the physics taught at the time of the Buddha, theproperty of fire in a latent state exists to a greater or lesser extent in all objects.When activated, it seizes and sticks to its fuel. As long as it remains latent or isextinguished, it is ‘unbound.’)nıvara˚a: Hindrance to concentration—sensual desire, ill will, sloth &drowsiness, restlessness & anxiety, and uncertainty.opanayiko**: Referring inwardly; to be brought inward.paccattaª**: Personal; individual.puñña: Inner worth; merit; the inner sense of wellbeing that comes fromhaving acted rightly or well, and that enables one to continue acting well.s›dhu: Excellent; well-done. Often used as a term of approval when someonehas done something meritorious.sambhavesin: (A being) searching for a place to take birth.sandi˛˛hiko**: Self-evident; visible here and now.saºgha: The community of the Buddha’s followers. On the conventional level,this refers to the Bhikkhu Saºgha, or Buddhist monkhood. On the ideal level, itrefers to those of the Buddha’s followers, whether lay or ordained, who havepracticed to the point of gaining at least ‘stream-entry,’ the first of thetranscendent qualities culminating in nibb›na.saºkh›ra: Fabrication—the forces and factors that fabricate things, theprocess of fabrication, and the fabricated things that result; all processes or thingsconditioned, compounded, or concocted by nature, whether on the physical orthe mental level.sugato*: Going (or gone) to a good destination.uposatha: Observance day, corresponding to the phases of the moon, onwhich Buddhist lay people gather to listen to the Dhamma and to observe specialprecepts. The eight uposatha precepts are to refrain from taking life; fromstealing; from sexual intercourse; from telling lies; from taking intoxicants; fromeating food after noon until the following dawn; from watching dancing, singing,instrumental music, and other shows, and from using garlands, perfumes,cosmetics and jewelry; and from using high and luxurious beds and seats.vic›ra: Evaluation (see ‘jh›na’).vijj›: Awareness, science, cognitive skill.vijj›-cara˚a-sampanno*: Consummate in knowledge and conduct;
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Inner Strength&Parting GiftsTalks b
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3InnerStrength
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5they reveal their true meanings on
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have a sense of our own good and ba
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9A Mind of Pure GoldJuly, 1958The m
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11sunk in worldly matters, are stil
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13not their owner will have you thr
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for instance, can’t jump up to cl
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say, or what our teachers tell us.
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21II. Inner SkillThe ABC’s of the
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persons running: They’ll have a h
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26warm the fires of digestion, just
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Stick with whichever way of breathi
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30Observe & EvaluateJuly 24, 1956In
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32the point where it flows evenly w
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air inside seems still, and yet the
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36self-sufficient, the body is self
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38When these five strengths appear
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40This is called knowing the moment
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Once you can focus comfortably on t
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pervades every thread in the mantle
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whose minds are certain and sure, b
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people with only partial knowledge
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Page 53 and 54: 52Dhamma of study and practice with
Page 55 and 56: 54say. They can say ‘stress,’ b
Page 57 and 58: 56PartingGiftsIntroductionOnly in t
Page 59 and 60: as word of this gathering passed by
Page 61 and 62: We depend on our minds that are swi
Page 63 and 64: As for caulking the mind, that stan
Page 65 and 66: coarse breathing, you know. When it
Page 67 and 68: So, all of you who have gathered to
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Page 71 and 72: merit. Now suppose that those thoug
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Page 75 and 76: All four of these types of defileme
Page 77 and 78: 76KnowledgeOctober 4, 1960Vijj›-c
Page 79 and 80: through not thinking. The first lev
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Page 85 and 86: 84Wherever we go, people will be gl
Page 87 and 88: are the ones made of skin. The inne
Page 89 and 90: 88ConsciousnessesIn all our activit
Page 91 and 92: Buddha tells us not to go joining i
Page 93 and 94: probably our enemies in past lives.
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Page 97 and 98: why we keep losing out to them. We
Page 99 and 100: 98as, “That’s the consciousness
Page 101: 100GlossaryI. TermsThe definitions
Page 105: 104sabbe satt› sad› hontuaver
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