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F Speech.


M [Doctrine, philosophy]. Conviction, ideal.


M / N In a complete manner. Entirely.


M / N [Rain. Rainy period]. Rainy season. The term does usually designate the period of retreat being observed by the bhikkhus during the three months of monsoon (since the first full moon of July up to the one of October).

During this period, all bhikkhus dwell in the same monastery. They must wait the end of these three months if they wish to proceed somewhere, except in case of emergency. They can admittedly go out for going to receive some rice or accept some invitations but they are supposed to sleep within the same monastery.

vassa also means year of monastic life (for example: We wil say of a bhikkhu who integrated the saṃgha ten years ago that he has ten vassas).

See also: The vassa


N [Mansion, lodging].


N Fact to move from one existence to the next. Continuous suffering of saṃsarā.


M Effort.




F Sensation (Pleasing, displeasing or neutral).


M [Aggregate (khandhā) of sensation (vedanā)].


F Turning of the attention, from moment to moment, to pleasing, displeasing and neutral sensations.


F [Fact to undergo].


N Set of various duties performed by the laity to serve the bhikkhus: Maintenance of the monastery, sweeping, dish washing, clearing, preparation of meals, etc.

The veyyavaccas do help in providing better conditions to the bhikkhus, for their practices and their studies.


N Fact to know no more life, to be lifeless.


M Fact to reflect upon (something), to consider, to deem.


M [Control, verification. Investigation].


F [Doubt].


N [Of all kinds, in all possible ways].


M Lodging, house (where bhikkhus live).

Usually, a vihāra is constituted by a few lodgings, a sīmā, a great room where the laity can listen to some teachings, meditate, plan and accomplish some ceremonies, and sometimes with a kitchen and a dining room. A vihāra can also appear into the shape of a small house or hut. In this case, we talk about a kutī.

vihāra can possibly translate the word monastery.


F Knowledge (of dhamma). Knowledege of the four Noble Truths. Extraordinary kowledge, the three vijjās:

  • Vision of past lives.
  • Vision and hearing of beings living in other plans of existence.
  • Eradication of the kilesās.


T Expired time. Beyond time.


Procedure meant for making remittance of something to another bhikkhu by means of a formula foreseen for that sake.

The object being remitted can be a robe or something else, such as an invitation for a meal. The cause of that remittance could be an object that was acquired in an improper manner, out of the wish to do away with an accepted invitation ot the need to prolong the period of keeping a supplementary robe.

See also: pācittiya 59


M [Refusal, [morality]. (Refusal of everything that is mean, disrespectful, careless, and propitious to sensuous delight and ignorance). Set of that which Buddha has taught in the field of conduct designed for bhikkhus.

The vinaya, whose pātimokkha does constitute the core, is the first among the three portions of the tipiṭaka. The vinaya tends to be unfortunately often neglected. However it does deserve a great deal of consideration as it is the unavoidable foundation of the practice conducive to nibbāna.

See also: The vinaya


N [Consciousness that knows]. Knowledge.


M Aggregate of consciousness.


M [Effect].

The three vijjās: vision of former rebirths; vision and audition of beings living in other spheres; eradication of the kilesās.


F [Observation from moment to moment, multiplied]. Direct vision into reality developed by the mere fact to turn one's attention to that which is perceived, the way it is perceived.

Buddha does teach that the training into the developement of the direct vision into reality (vipassanā bhāvanā) is the unique path leading to nibbāna, as this is the only way to directly contemplate phenomena at time of their appearance, and consequently, to achieve a right knowledge of reality.

See also: vipassanā


N Effort, energy, impudence.


F [Complete purity]. Excellence.


M Fact to think, to focus on, to plant.

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Author: Monk Dhamma Sāmi

Date: 2001

Translator: Thierry Lambrou

Update: 2005, June the 20th