All terms

Conviction about the object — releases the mind from doubt.

Loving-kindness — second wholesome root.

Absence of moral shame at evil conduct.

12 cittas rooted in greed, hatred, or delusion.

Generosity, renunciation — first wholesome root.

The third wholesome root — identical with paññā.

No abiding self in or behind the five aggregates.

All conditioned phenomena arise and pass away.

Absence of moral dread of evil.

One with all defilements destroyed.

What citta cognizes — the six classes of objects.

Stream-enterer, once-returner, non-returner, arahant.

Sensuality, becoming, views, ignorance.

Not knowing the four noble truths — the root of saṃsāra.

Six internal and six external bases of cognition.

The subliminal stream of consciousness between active processes.

Sati, dhamma-vicaya, viriya, pīti, passaddhi, samādhi, upekkhā.

Intention — the seed of kamma.

52 factors that arise and pass away together with citta.

Wholesome or neutral desire to do — distinct from craving.

Bare awareness of an object; the first paramattha.

The last citta of a life.

Giving — first of the ten perfections.

The eighteen elements — six bases, six objects, six consciousnesses.

Distorted understanding accompanying greed.

Anger, ill-will — second unwholesome root.

The first noble truth; the unsatisfactory nature of conditioned existence.

Unification of mind on a single object — basis of samādhi.

Material base of mind-consciousness.

Inner shrinking back from evil out of self-respect.

Chanda, viriya, citta, vīmaṃsā — four bases of spiritual power.

Saddhā, viriya, sati, samādhi, paññā.

Resentment at others’ success.

The seven active moments in a cognitive process — kammically potent.

States of deep unification with five (then fewer) factors.

Vital force that sustains associated mental phenomena.

Volitional action producing future results.

Matter produced by past wholesome or unwholesome kamma.

The wish that beings be free from suffering.

The five aggregates of clinging: form, feeling, perception, formations, consciousness.

Cittas that do not produce kamma — typical of arahants.

Regret over what was done or left undone.

Cittas rooted in non-greed, non-hatred, and (often) wisdom.

Anicca, dukkha, anattā — impermanence, suffering, not-self.

Clinging to objects — first unwholesome root.

The 8 (or 40) path and fruition cittas taking nibbāna as object.

Concealing one’s own success or possessions.

The four supramundane path-moments.

Earth, water, fire, wind — paṭhavī, āpo, tejo, vāyo.

Measuring oneself against others — superior, equal, inferior.

Directing the mind to its object.

Wish for the welfare and happiness of all beings.

Heaviness of mental factors.

Mental blindness — the root of all unwholesomeness.

Gladness at the success and happiness of others.

The deathless — cessation of greed, hatred, delusion.

Sensual desire, ill-will, sloth-torpor, restlessness-worry, doubt.

Shrinking from evil out of regard for consequences and others.

Insight into things as they are.

Conceptual reality — names and ideas, not ultimately real.

Paññā functioning as a controlling faculty.

The four ultimate realities: citta, cetasika, rūpa, nibbāna.

The clear material in the five sense organs.

The twelve-link chain of conditioned arising.

The first citta of a new existence.

The resultant cittas of the four paths.

Coming together of object, sense base, and consciousness.

Pervading joy that refreshes mind and body.

The 28 physical phenomena analysed in Abhidhamma.

Dukkha, its origin, its cessation, the path to its cessation.

Trusting confidence in what is worth trusting.

The view of a self in the five aggregates.

Unified, collected mind.

Cultivation of concentration through a single object.

Ten bonds that tie beings to saṃsāra.

Volitional formations — the 50 cetasikas other than vedanā and saññā.

Recognition by marking distinguishing features.

Remembering and presence with the object.

Body, feelings, mind, mental objects — the direct path.

Pleasant feeling — bodily or mental.

Thirst for sense pleasures, becoming, and non-becoming.

Balance of mind — neutrality toward objects.

Mental sluggishness.

Mental agitation; one of the five hindrances.

24 kinds of matter dependent on the great elements.

Intensified craving — fourfold clinging.

Even-mindedness toward beings and formations.

Affective tone: pleasant, painful, or neutral.

Examining the object continually.

Spiritual indecision about the Buddha, Dhamma, Sangha, training.

Synonym of citta as one of the five khandhas.

Cittas that are the ripening of past kamma.

Direct seeing of the three characteristics.

Vigor that supports and sustains associated states.

Lifting the mind onto the object — first jhāna factor.

An ordered sequence of cittas cognizing an object.