abhijjhā: covetousness, acquisitiveness, desire for what one does not have. Being abhijjhā·lu is defined at AN 10.176 in terms of covetousness or jealousy towards others’ possessions. At AN 3.67, lobha is explained as having abhijjhā for synonym.

♦ Abhijjhā is one of the three mental akusala·kamma·pathas.

♦ Abhijjhā is remarkably combined with domanassa, to form a compound (abhijjhā·domanassa), which appears exclusively either in the Satipaṭṭhāna formulas or in the Sense restraint Formulae.

♦ Abhijjhā is occasionally mentioned as one of the five nīvaraṇas, as a makeshift for kāma·cchanda.

♦ Abhijjhā is part of the first upakkilesa mentioned at MN 7: abhijjhā·visama·lobha (covetousness and unrighteous greed).

abhiññā: [abhi+ñā]

1) original meaning (in older texts): direct
knowledge, higher knowledge, complete understanding - in a broad sense,
without specification. Heendeniya suggests that it means yathā bhūta ñāṇa·dassana (knowledge and vision of things as they really are).

♦ Juxtaposed with (ekanta·nibbidā, virāga, nirodha,) upasama, sambodhi and Nibbāna (typically referring to the outcome of the practice of the ariya aṭṭh·aṅgika magga, e.g. SN 56.11).

♦ The attainment of arahatta is described with a list of phenomena to be experienced through abhiññā: āsavānaṃ khaya, an·āsava ceto·vimutti and paññā·vimutti (e.g. AN 3.91).

♦ At SN 45.159 and AN 4.254, the ariya aṭṭh·aṅgika magga is said to lead to another list of 11 dhammas to be dealt with by means of abhiññā: the five khandhas (to be fully understood), avijjā and bhava·taṇhā (to be abandoned), vijjā and vimutti (to be experienced), samatha and vipassanā (to be developed).

2) late meaning: there is a list of six higher powers or potencies attained by the practice of samādhi beyond the fourth jhāna, which are called together abhiññās,
but that list appears only in one sutta, the late and catechistic DN
34. These powers are otherwise described without such collective
designation, as at AN 3.102. It is only in the later litterature (commentaries etc.) that the term abhiññā comes to be used, (and most of the time) with reference to these six dhammas. At SN 8.7 however, the word chaḷ·abhiññā (the six abhiññās) is listed among realizations such as paññā·vimutti and the three vijjas, which has probably been, among others, a cause for the arising of this terminology.

abrahmacariya: [a+brahmacariya]

that which is contrary to the pure life, which naturally would be
interpreted as essentially consisting in the breakage of one of the
precepts, especially by engaging in sexual intercourse: a·brahmacariya replaces kāmesu·micchā·cāra in the list of the bodily akusala·kamma·pathas when intended for bhikkhus (kāmesu·micchā·cāra at AN 10.176 vs a·brahmacariya at MN 27). In this context, a·brahmacariya constitutes the first pārājika offense:

Yo pana bhikkhu bhikkhūnaṃ sikkhā·sājīva·samāpanno sikkhaṃ apaccakkhāya
dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭiseveyya antamaso
tiracchāna·gatāyapi, pārājiko hoti asaṃvāso ti.

Should any bhikkhu participating in the training and livelihood of the
bhikkhus, without having renounced the training, without having declared
his weakness engage in sexual intercourse, even with a female animal,
he is defeated and no longer in affiliation.

See further details in Thanissaro Bhikkhu’s Monastic Code.

However, a definition of a·brahmacariya is given by Ānanda at SN 45.18 as consisting in micchā·magga, i.e. micchā·diṭṭhi, micchā·saṅkappa etc.

♦ a·brahmacariya is listed among things that lead a bhikkhu to an apāya or niraya (e.g. AN 5.286).

abyāpāda: [a+byāpāda]

non-ill-will, absence of malevolence. At AN 3.67, adosa is explained as having a·byāpāda for synonym. The Vibhanga naturally relates a·byāpāda with mettā, although the latter is only part of the former, which should also include sates of simple upekkhā.

♦ In this connection, the derived expression abyāpanna·citto hoti (he has a citta devoid of byāpāda) appears in the exposition of the three mental kusala·kamma·pathas (e.g. AN 10.176), explained with the compound ‘appaduṭṭha·mana·saṅkappa‘ and the description: ‘ime sattā a·verā hontu a·byāpajjā, a·nīghā sukhī attānaṃ pariharantū‘ (qv.).

♦ A similar expression, abyāpanna·citto viharati (he dwells with citta devoid of byāpāda), appears in the Nīvaraṇānaṃ Pahāna formula, explained with the compound sabba·pāṇa·bhūta·hitānukampī (friendly and compassionate towards all living beings).

♦ a·byāpāda·saṅkappa is one of the three constituents of sammā·saṅkappa.

♦ Since byāpāda is a nīvaraṇa, a·byāpāda as a state of mind is necessary for successful meditation and attaining the four jhānas.

♦ The derived adjective, abyāpajjha, notably appears as a factor in the appamāṇā ceto·vimutti formulas.

adhicittasikkhā: [adhi+citta+sikkhā]

training in higher mind. A definition is given by the Buddha at AN 3.90: adhi·citta·sikkhā is identical with the culture of sammā·samādhi, i.e. the development of the four jhānas.

♦ Adhi·citta·sikkhā is one of the three sikkhās, together with adhi·sīla·sikkhā and adhi·paññā·sikkhā. It is said of these three trainings at AN 3.82 that they are ‘ascetic tasks of an ascetic’ (samaṇassa samaṇa·karaṇīyāni), at AN 3.93 that they are ‘urgent tasks of a bhikkhu’ (bhikkhussa accāyikāni karaṇīyāni), and at AN 6.30 that they constitute the ’supreme training’ (anuttariyaṃ sikkhā) for the purification of beings, etc. (formula in the style of the Mahāsatipaṭṭhāna Sutta)

♦ They can even replace the Pātimokkha, in some cases (AN 3.85).

adhipaññāsikkhā: [adhi+paññā+sikkhā]

training in higher wisdom/ insight. A definition is given at AN 3.90. It consists of the understanding of the four ariya·saccas. At AN 3.91, though, adhi·paññā·sikkhā is defined as ‘an·āsava ceto·vimutti paññā·vimutti‘ (liberation of the mind without impurities, liberation by discernment).

♦ Adhi·paññā·sikkhā is one of the three sikkhās, together with adhi·sīla·sikkhā and adhi·citta·sikkhā. It is said of these three trainings at AN 3.82 that they are ‘ascetic tasks of an ascetic’ (samaṇassa samaṇa·karaṇīyāni), at AN 3.93 that they are ‘urgent tasks of a bhikkhu’ (bhikkhussa accāyikāni karaṇīyāni), and at AN 6.30 that they constitute the ’supreme training’ (anuttariyaṃ sikkhā) for the purification of beings, etc. (formula in the style of the Mahāsatipaṭṭhāna Sutta)

♦ They can even replace the Pātimokkha, in some cases (AN 3.85).

adhisīlasikkhā: [adhi+sīla+sikkhā]

training in higher virtue. A definition is given by the Buddha at AN 3.90. It consists of a thorough undertaking of the Pātimokkha’s rules.

♦ Adhi·sīla·sikkhā is one of the three sikkhās, together with adhi·citta·sikkhā and adhi·paññā·sikkhā. It is said of these three trainings at AN 3.82 that they are ‘ascetic tasks of an ascetic’ (samaṇassa samaṇa·karaṇīyāni), at AN 3.93 that they are ‘urgent tasks of a bhikkhu’ (bhikkhussa accāyikāni karaṇīyāni), and at AN 6.30 that they constitute the ’supreme training’ (anuttariyaṃ sikkhā) for the purification of beings, etc. (formula in the style of the Mahāsatipaṭṭhāna Sutta)

♦ They can even replace the Pātimokkha, in some cases (AN 3.85).

♦ However, adhi·sīla·sikkhā is not only for bhikkhus, since it should also be undertaken by upāsakas, as they meet with their success (sampadā) or their prosperity (sambhava), lest it is their their failure (vipatti) as in AN 7.30, their decline (parihāna) as in AN 7.29, or their ruin (parābhava) as in AN 7.31.

ādīnava: disadvantageous characteristic of phenomena, danger, drawback, disadvantage, bad result or consequence. The antonym is ānisaṃsa. The ādīnava of a particular dhamma is often described as its characteristics of anicca, dukkha, and the fact that it has ‘vipariṇāma·dhamma‘. This is seen mainly in the case of each of the five khandhas (e.g. SN 12.26) and the twelve āyatanas (e.g. SN 35.13 and SN 35.14).

♦ Frequently mentioned in conjunction with assāda and nissaraṇa, often preceded by samudaya and atthaṅgama, as characteristics to be understood in detail for all saṅkhāras.

♦ This set of 3 or 5 investigations appears very often in the Saṃyutta Nikāya, and is applied to a large variety of dhammas, among which notably to kāma (in detail at MN 13), but also to duccarita (e.g. AN 5.241), the five khandhas (e.g. SN 22.74), particularly vedanā (e.g. MN 13), rūpa (e.g. MN 13), the 4 paccayas (e.g. SN 16.1), bhava (e.g. AN 4.10), the six phass·āyatanas (e.g. AN 4.10) etc.

♦ A very useful statement is made at SN 12.52: ‘Upādāniyesu dhammesu ādīnav·ānupassino viharato taṇhā nirujjhati’.

♦ ādīnava·saññā is defined at AN 10.60 with reference to kāya.

♦ On the ādīnava of kāma, MN 54 provides a powerful series of similes to describe them, which is referred to in a number of suttas.

ādīnavasaññā: [ādīnava+saññā]

perception of drawbacks. This practice is explained at AN 10.60, with reference to kāya: it consists in a reflection on the various ills of the body.

♦ According to AN 7.27, so long as the bhikkhus practice ādīnava·saññā, only growth can be expected of them, not decline.

♦ Other perceptions usually associated with ādīnava·saññā include asubha·saññā, āhāre paṭikūla·saññā, sabba·loke an·abhirata·saññā, maraṇa·saññā, anicca·saññā, anicca·saññā, anicce dukkha·saññā, anatta·saññā, pahāna·saññā, virāga·saññā and nirodha·saññā.

adinnādāna: [a+dinna+ādāna]

taking what is not given, theft, robbery. The definition is given at AN 10.176.

♦ Adinn·ādāna is one of the three bodily akusala·kamma·pathas.

♦ For bhikkhus, it is a very serious matter, as it constitutes the second pārājika offense:

Yo pana bhikkhu adinnaṃ theyyasaṅkhātaṃ ādiyeyya - yathārūpe adinnādāne
rājāno coraṃ gahetvā haneyyuṃ vā bandheyyuṃ vā pabbājeyyuṃ vā: ‘corosi
bālosi mūḷhosi thenosī’ ti - tathārūpaṃ bhikkhu adinnaṃ ādiyamāno ayampi
pārājiko hoti asaṃvāso ti.

Should any bhikkhu, in what is reckoned a theft, take what is not given
from an inhabited area or from the wilderness - just as when, in the
taking of what is not given, kings arresting the criminal would flog,
imprison, or banish him, saying, “You are a robber, you are a fool, you
are benighted, you are a thief” - a bhikkhu in the same way taking what
is not given also is defeated and no longer in affiliation.

♦ The unpleasant consequences of adinn·ādāna are described at AN 8.40: its slightest result is loss of wealth.

adinnādāna veramaṇī: [adinnādāna veramaṇī]

abstaining from taking what is not given.

♦ Adinn·ādāna veramaṇī is the second of the pañcasīla.

♦ When describing the moral undertakings of a bhikkhu (e.g. MN 27), the following description is given: ‘Adinn·ādānaṃ pahāya adinn·ādānā paṭivirato hoti dinn·ādāyī dinna·pāṭikaṅkhī, athenena suci·bhūtena attanā viharati,’ for an explanation of which see the Ariya Sīlakkhandha Formulae.

adosa: [a+dosa]

absence of aversion. At AN 3.67, a·dosa is explained as having a·byāpāda for synonym. Synonyms given in the Vibhanga: a·dussanā, a·dussitattaṃ (not being angry, not offending).

♦ A·dosa is one of the three kusala·mūlas.

♦ According to AN 3.112, any kamma caused by a·dosa is anavajja and has sukha·vipāka (pleasant results).

♦ According to AN 6.39, a·dosa does not arise from dosa, but rather from a·dosa itself (na adosā doso samudeti; atha kho adosā adosova samudeti). And vice versa.

adukkhamasukha: [a+dukkha+a+sukha]

neither-pleasant-nor-unpleasant, i.e. neutral. At MN 44, adukkham·asukha is explained as neva sātaṃ nāsātaṃ (neither agreeable nor disagreeable).

♦ In the majority of cases, adukkham·asukha qualifies one of the types of vedanā: see adukkham·asukhā vedanā.

♦ Adukkham·asukha also qualifies the fourth jhāna, and is thus related to upekkhā: see the corresponding formula.

♦ In a few cases, adukkham·asukha qualifies a certain type of phassa (e.g. SN 12.62).

adukkhamasukhā vedanā: [a+dukkha+a+sukha vedanā]

feeling which is neither-pleasant-nor-unpleasant, i.e. neutral. A definition is given at MN 44: ‘yaṃ
kho kāyikaṃ vā cetasikaṃ vā neva sātaṃ nāsātaṃ vedayitaṃ’ (whatever is
felt bodily or mentally as neither agreeable nor disagreeable). This definition is the same as the one given for upekkh·indriya at SN 48.38. At SN 48.37, it is explicit that adukkham·asukhā vedanā should be seen as the latter: ‘yadidaṃ upekkh·indriyaṃ, adukkham·asukhā sā vedanā daṭṭhabbā’.

♦ Adukkham·asukhā vedanā is one of the three (main) types of vedanā.

♦ According to SN 36.5, adukkham·asukhā vedanā should be seen as aniccata (adukkham·asukhā vedanā aniccato daṭṭhabbā).

♦ Adukkham·asukhā vedanā are twofold: sāmisa or nirāmisa, as stated at AN 6.63: ‘atthi sāmisā adukkhamasukhā vedanā, atthi nirāmisā adukkhamasukhā vedanā’, although without further explanations.

♦ According to MN 44, adukkham·asukhā vedanā is ‘ñāṇa·sukhā aññāṇa·dukkhā’ (pleasant when accompanied by ñāṇa, and unpleasant without ñāṇa). Furthermore, avijjā is the counterpart of adukkham·asukhā vedanā (adukkham·asukhāya vedanāya avijjā paṭibhāgo), although the anusaya of avijjā does not necessarily underlie all adukkham·asukhā vedanā: (na sabbāya adukkham·asukhāya vedanāya avijj·ānusayo anuseti).

♦ According to SN 36.9, adukkham·asukhā vedanā share some important characteristics with other types of vedanās: ‘aniccā, saṅkhatā, paṭicca·samuppannā, khaya·dhammā, vaya·dhammā, virāga·dhammā, nirodha·dhammā‘.

♦ For other characteristics that adukkham·asukhā vedanā share with other vedanās, see there.

āhāra:

1) concrete sense: food, alimentation.

♦ For bhikkhus, piṇḍapāta is a synonym of āhāra in this first meaning, and as such the formula of reflection on the paccayas is sometimes applied directly to āhāra (e.g. AN 4.37). This formula, often referred to as bhojane matt·aññutā, is analyzed here.

♦ Moderation in food is often praised in the suttas, as for example at AN 5.96: ‘app·āhāro hoti, anodarikattaṃ anuyutto’ (he eats only a little food, committed to not filling his stomach). Eating once a day is also often praised, as at AN 3.71: ‘yāva·jīvaṃ arahanto eka·bhattikā’ (as long as they live, the arahants take one meal a day) and MN 65,
where it is said to result in few illnesses, few diseases, lightness,
strength, and a pleasant abiding. See also the story of King Pasenadi at
SN 3.13.

♦ The practice of āhāre paṭikūla·saññā is often recommended in the suttas (e.g. SN 46.74).

♦ It is interesting to note that in the formula describing pubbe·nivās·ānussati·ñāṇa (see here), āhāra
is one of the few things that the practioner remembers about his past
lives, along with his name, appearance, experience of pleasure and pain,
and death.

♦ Meat eating is authorized for bhikkhus, under the ti·koṭi·parisuddha (pure in three aspects) rule: ‘a·diṭṭhaṃ, a·sutaṃ, a·parisaṅkitaṃ’ (not seen, not heard, not suspected). See MN 55.

2) figurative sense: support, nutriment. They are listed as four (e.g. at MN 9):

They are described as follows: ‘cattārome āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā, sambhavesīnaṃ vā anuggahāya‘
(These four are nutriments for the sustainance of beings having come to
existence and for the support of those who are seeking a new birth).

♦ The Buddha explains with powerful similes how the four āhāras should be considered at SN 12.63.

♦ The āhāras are said to originate and cease with taṇhā (e.g. at MN 9).

♦ In some suttas, āhāra has the meaning of condition and is close in meaning to paccaya (in its first, general sense) or hetu. For example, SN 46.51 details which phenomena ‘feed’ the five nīvaraṇas and the seven bojjhaṅgas. Another example is found at AN 8.39: having gone for refuge to the Buddha (buddhaṃ saraṇaṃ gato hoti) is said to be a nourishment of happiness (sukhass·āhāra), and so are other refuges as well as the five precepts.

♦ As one would expect, there is a relationship between āhāra and rūpa or kāya. According to SN 22.56: ‘āhāra·samudayā rūpa·samudayo; āhāra·nirodhā rūpa·nirodho‘ (with the arising of nutriment, there is arising of Form; with the cessation of nutriment, there is cessation of Form) and according to SN 47.42: ‘āhāra·samudayā kāyassa samudayo; āhāra·nirodhā kāyassa atthaṅgamo‘ (with the arising of nutriment, there is arising of the body; with the cessation of nutriment, there is cessation of the body).

āhāre paṭikūlasaññā: [āhāra paṭikūla+saññā]

perception of loathsomeness in food.

♦ According to AN 7.49, when one often applies his/her mind to this practice, he/she is automatically repulsed by rasa·taṇhā (craving for tastes).

♦ Āhāre paṭikūla·saññā is described at AN 4.163 as participating of a painful mode of practice (dukkhā paṭipadā).

♦ The seven bojjhaṅgas can be developed in conjunction with āhāre paṭikūla·saññā (SN 46.74).

♦ Āhāre paṭikūla·saññā appears always in a list, generally with asubha·saññā, maraṇa·saññā, and sabba·loke an·abhirata·saññā. They are often collectively recommended for the sake of understanding or removing rāga (e.g. AN 5.303).

♦ Other perceptions usually associated with āhāre paṭikūla·saññā include anicca·saññā, anicce dukkha·saññā, anatta·saññā, ādīnava·saññā, pahāna·saññā, virāga·saññā and nirodha·saññā.

ājīva: livelihood, means of subsistence. For proper or upright livelihood, see sammā·ājīva. As to right or wrong livelihood, it is said of them at SN 45.1: ‘micchā·kammantassa micchā·ājīvo pahoti’ (in one of wrong action, wrong livelihood comes to be) and ’sammā·kammantassa sammā·ājīvo pahoti’ (in one endowed with sammā·kammanta, sammā·ājīva comes to be), which makes wrong livelihood fall back on breaking of one of the five sīlas or engaging in one of the ten akusala·kamma·pathas.

1) For bhikkhus:

♦ In the definition of adinnādāna veramaṇī, given in the Ariya Sīlakkhandha Formulae (e.g. at MN 27), it said of a bhikkhu: ‘dinn·ādāyī dinna·pāṭikaṅkhī’ (he takes [only] what is given, expecting [only] what is given). The same formulae (e.g. also at MN 27) explain further some fundamental principles of a bhikkhu’s livelihood, e.g. refusing money, women and slaves, animals, properties, bribery, trickery etc. They further say (here) that a bhikkhu, wherever he goes needs only two things, and should keep to them only.

♦ A list of five improper ways of gaining material support from donors is given at AN 5.83.
It looks quite important because it seriously questions the behavior of
many monks nowadays who are quite self-righteous. Their meaning has
remained curiously quite fuzzy, and there is oddly no mention of them in
the Vinaya, but there is a definition of these terms in the Vibhanga:

♦ Besides mentioning also the above five items, a long list of wrong livelihoods for bhikkhus is given in the suttas of the Sīlakkhandha Vagga of DN, e.g. at DN 11. They deal essentially with fortune telling, witchcraft, divination, acting as a priest (e.g. performing weddings etc.).

2) For householders:

♦ Five types of unskilful trades to be avoided are listed at AN 5.177.

♦ Acting as a comic (at SN 42.2) and being a warrior (at SN 42.3) are clearly indicated as morally dangerous livelihoods.

ajjhatta(ṃ): [adhi+atta]

1) (adv:) internally, inwardly.

2) (adj:) interior, inner, personal, connected
with the self, in contrast to anything outside (bāhira/bahiddhā),
objective or impersonal.

♦ Thus, ajjhatta applies chiefly to mental phenomena and whatever happens in the body.

akālika: [a+kāla+ika]

1) without delay, immediate, immediately effective, possessed of immediate result

2) unconditioned by time or season.

♦ Akālika is the second standard epithet of the Dhamma, which is given in the dhamm·ānussati formula. A definition of the word is given in the Cūḷa Niddesa (KN, Nc 108), where it is likened to the expression ‘diṭṭh·eva dhamme’, and explained by the fact that whoever practices the ariya aṭṭhaṅgika magga enjoys its fruits now, in the visible world, and does not have to wait to be hereafter, in another world, for that.

ākāsānañcāyatana: [ākāsānañca+āyatana]

the sphere of infinitude of space. Attained as the 5th jhāna. See the standard description here. There is not much said about it in the suttas, it is apparently something to be experienced rather than talked about.

ākiñcaññāyatana: [ākiñcañña+āyatana]

the sphere of nothingness. Attained as the 7th jhāna. See the standard description here. There is not much said about it in the suttas, it is apparently something to be experienced rather than talked about.

akusala: [a+kusala]

disadvantageous, unskilful, blameworthy, demeritorious, unskilful, resulting in suffering, troublesome. At MN 61, we find the following synonyms: ‘[yo]
atta·byābādhāya·pi saṃvatteyya, para·byābādhāya·pi saṃvatteyya,
ubhaya·byābādhāya·pi saṃvatteyya’ ([what] would lead to one’s own harm,
lead to the harm of others, lead to the harm of both), dukkh·udraya (having suffering as consequence), dukkha·vipāka (resulting in suffering). Another three synonyms are given at AN 3.66: sāvajja, viññu·garahita (censured by the wise), ‘[yo] ahitāya dukkhāya saṃvattati‘ ([what] leads to adversity and suffering). At MN 88, Ānanda further gives the following synonym: sabyāpajjha. The word akusala is otherwise defined in terms of the ten akusala·kamma·pathas (e.g. at AN 10.180), which are fully explained at AN 10.176. Akusala is also sometimes defined in terms of the eight or tenfold micchā·paṭipadā (e.g. at AN 10.136).

♦ It is stated indirectly at MN 114 that all types of conducts are either kusala or akusala,
which would mean there is no “no man’s land” between the two opposites.
(The common sense, of course, dictates that there would be nonetheless a
gradation in intensity).

♦ In the Ekaka Nipāta, a number of suttas underline dhammas that cause akusala dhammas to arise: micchā·diṭṭhi (AN 1.306), pamāda (AN 1.58), laziness (kosajja - AN 1.60), mahicchatā (AN 1.62), asantuṭṭh·itā (AN 1.64), a·yoniso manasi·kāra (AN 1.66), a·sampajañña (AN 1.68), and evil friendship (pāpa·mittatā - AN 1.70).

♦ Naturally, the opposite dhammas cause the removal of akusala dhammas: sammā·diṭṭhi (AN 1.307), appamāda (AN 1.59), vīriyārambha (AN 1.61), appicchatā (AN 1.63), santuṭṭh·itā (AN 1.65), yoniso manasi·kāra (AN 1.67), sampajañña (AN 1.69), and kalyāṇa·mittatā (AN 1.71).

♦ At AN 5.52, the five nīvaraṇas are called ‘akusala·rāsī’ (accumulations of demerit).

♦ These nīvaraṇas are overcome by one who attains the first jhāna, and who thereby enjoys freedom from akusala dhammas (temporarily, of course), as made clear by the condition for such an attainment stated in the corresponding standard formula: ‘vivicca akusalehi dhammehi‘.

akusalakammapatha: [akusala+kamma+patha]

unskilful paths of action, disadvantageous courses of action. There are ten akusala·kamma·pathas, of three types: bodily, verbal or mental. They are described in these terms at AN 10.176.

The three bodily akusala·kamma·pathas, frequently referred to as (a part of) kāya·duccarita, correspond to the actions to be abstained from for the practice of sammā·kammanta:

The four verbal akusala·kamma·pathas, frequently referred to as (a part of) vacī·duccarita, correspond to the actions to be abstained from for the practice of sammā·vācā:

The three mental akusala·kamma·pathas, frequently referred to as (a part of) mano·duccarita, correspond to the actions to be abstained from for the practice of sammā·saṅkappa (since nekkhamma consists chiefly in abandoning abhijjha):

♦ The practice of the ten akusala·kamma·pathas is generally described as leading either to niraya (e.g. AN 10.221), tiracchāna·yoni or pettivisaya, but it is made clear at MN 136
that it is only a general direction and that although the results are
bound to come, there is nonetheless no absolute determinism regarding
the type of future birth, except perhaps in the case of the five deeds
which are described at AN 5.129 as āpāyikā nerayikā parikuppā atekicchā (incurable agitations that lead to a plane of misery or to hell), a.k.a. ānantariya kamma. On the flipside, see also the case of Saraṇāni at SN 55.24.

♦ It is said of one who practices the ten akusala·kamma·pathas that he creeps (saṃsappati) and is crooked (jimha)
in body, speech and mind, and that he can expect a crooked destination
and rebirth (AN 10.216); that he should not be associated with (na bhajitabbo - AN 10.200), not attended on (na payirupāsitabbo - AN 10.201); that he is an asappurisa (AN 10.204).

akusalamūla: [akusala+mūla]

roots of what is disadvantageous, sources of the unskilful. The term is defined by Sāriputta at MN 9 as consisting of lobha, dosa, and moha. This is a relatively rare word that appears only in five suttas.

alobha: [a+lobha]

absence of craving. At AN 3.67, alobha is explained as having an·abhijjhā for synonym.

♦ Alobha is one of the three kusala·mūlas.

♦ According to AN 3.112, any kamma caused by alobha is anavajja and has sukha·vipāka (pleasant results).

♦ According to AN 6.39, alobha does not arise from lobha, but rather from alobha itself (na alobhā lobho samudeti; atha kho alobhā alobhova samudeti). And vice versa.

āloka: light.

♦ Āloka is often used as a figure for enlightenment, namely for ñāṇa, paññā, vijjā and cakkhu, as in the Dhamma·cakka·ppavattana Sutta. It is also used as a figure for the four ariya·saccas as at SN 56.38. At AN 4.143, there is mention of the light of discernment (paññ·āloka), as being greater than that of the sun, the moon or the fire.

♦ Āloka also refers to a light within the mind, as made clear at SN 51.20, where it is juxtaposed with ’sappabhāsaṃ cittaṃ (luminous mind). Āloka·saññā is also juxtaposed with divā·saññā (perception of day/daytime) in the following formula that describes the development of the luminous mind: ‘bhikkhuno
ālokasaññā suggahitā hoti divāsaññā svādhiṭṭhitā’ (the perception of
light is well grasped by a bhikkhu; the perception of day is well
resolved upon).

♦ Attending to the perception of this mental light is said at AN 4.41 and AN 6.29 to lead to ñāṇa·dassana.

♦ Giving it attention is also mentioned as a way to get rid of thīna·middhā in the corresponding standard formula and at AN 7.61.

amata: the Deathless, ambrosia, a state in which there
is no more arising nor passing away of phenomena, no birth and no
death. It is a figure for Nibbāna.

amoha: [a+moha]

absence of delusion. At AN 3.67, amoha is explained as having vijjā for synonym. An elaborate definition is given in the Vibhanga: ‘Tattha
katamo amoho? Yā paññā pajānanā vicayo pavicayo dhammavicayo
sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ
vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṃ
patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko
paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi:
ayaṃ vuccati “amoho”.’ [dictionary].

♦ Amoha is one of the three kusala·mūlas.

♦ According to AN 3.112, any kamma caused by amoha is anavajja and has sukha·vipāka (pleasant results).

♦ According to AN 6.39, amoha does not arise from moha, but rather from amoha itself (na amohā moho samudeti; atha kho amohā amohova samudeti). And vice versa.

anāgāmī: [an+āgāmī] lit: ‘one who does not return’ - designates an individual having reached the third of the four maggas leading to Nibbāna. He is so called because after death, he cannot ‘return to this world’, i.e. be reborn as a human being or a low class deva, but only as a special type of Brahmā. He will reach arahatta and eventually Parinibbāna during that one and only subsequent life. An anāgāmī is generally described as an individual having abandoned the five saṃyojanas connected to what is inferior (orambhāgiya) that fetter him to the round of existence.

anāgāmita: [an+āgāmī+ta] state of an anāgāmī.
This stage is described as being reachable by anyone who practices very
seriously, specially in the case where one is not able to become an arahant. See for example DN 22.

anagāriya: homelessness. A characteristic of samaṇas.

♦ The word appears nearly always in the expression agārasmā anagāriyaṃ pabbajati (’He goes forth from the home life into homelessness’).

♦ The way in which a follower of the Buddha’s teaching adopts anagāriya is described in a standard formula.

ānāpāna: breath, respiration. Always regarded as a tool for practicing the Dhamma and mentioned in the context of ānāpānassati.

ānāpānassati: [ānāpāna+sati] mindfulness of in and out breathing, awareness of respiration. The practice of ānāpānassati is described in detail by the Buddha in the Ānāpānassati Sutta. See also a detailed analysis of these standard instructions here. It is often said that developing and practicing heedfully ānāpānassati is very fruitful and rewarding (’ānāpānassati bhāvanā bhāvitā bahulī·katā maha·pphalā hoti mah·ānisaṃsā‘). Thus, it is recommended for a large panel of purposes:

♦ at AN 6.115 for the abandoning of cetaso vikkhepa (mental disturbance).

♦ at AN 9.1 to achieve vitakk·upaccheda (stoppage of thoughts).

♦ at MN 62 to become mindful even of one’s last breath.

♦ at SN 54.9 to refresh oneself and allay any akusala dhamma that may have arisen.

♦ at MN 118 as a way to practice the four satipaṭṭhānas.

♦ at SN 54.2, as a way to develop the seven bojjhaṅgas.

♦ at SN 54.8, for a large panel of objectives: to prevent the body or eyes from getting tired (neva me kāyo kilameyya na cakkhūni), to abandon memories and intentions connected with the household life (ye me gehasitā sarasaṅkappā te pahīyeyyu), for various asubha practices, for attaining all the eight jhānas, for attaining the cessation of saññā and vedanā (saññā·vedayita·nirodha), and for the full comprehension of vedanā.

♦ It is explained at SN 54.11 that ānāpānassati·samādhi is what the Buddha generally practices during his vassa retreat, that ānāpānassati·samādhi is a noble dwelling (ariya·vihāra), a brahmic dwelling (brahma·vihāra), a Tathāgata’s dwelling (tathāgata·vihāra). For trainees (sekha), it leads to the destruction of āsavas. For arahant s, it procures a pleasant abiding, and sati·sampajañña.

♦ The practice of ānāpānassati is also declared at SN 54.4 to lead to either aññā or anāgāmitā in this very life, for those who practice seriously enough.

anattā: [an+attā] no-self, egolessness, soullessness, impersonality, absence of identity.

♦ It is the third of the ti·lakkhaṇa, a universal fact whose understanding is declared at SN 22.42 to be a way to exert dhamm·ānudhamma·ppaṭipatti.

♦ The characteristic of anattā applies to all phenomena, as declared in a famous sentence which occurs in a handful of suttas: ‘sabbe dhammā anattā’ (all phenomena are not-self).

♦ But as explained at SN 23.17, the characteristic of anattā is to be understood chiefly at the level of the five upādāna·kkhandhas, although it is frequent to find treatments of the six āyatanas - and the dhammas that are related to them - in terms of anattā in SN 35 (e.g. SN 35.6).

♦ The understanding of anattā is often described (e.g. SN 22.17) with a stock phrase: ‘n·etaṃ mama, n·eso·ham·asmi, na m·eso attā‘ (This is not mine, I am not this, this is not my self). Ñāṇavīra considers this translation as misleading since he considers it can mean ‘but something else is mine’, and he prefers ‘Not, this is mine; not, this I am; not, this is my self’.

♦ The characteristic of anattā was taught by the Buddha for the first time in what is considered as his second discourse, the Anatta·lakkhaṇa Sutta. The intellectual argument used to expose this teaching is the fact that if each of the upādāna·kkhandhas belonged to the self, then the self would be able to decide how it should be, which is not the case. The understanding of anattā is then derived from the understanding of anicca and dukkha according to a standard series of questions.

♦ At MN 35, the Buddha explains anattā by absence of ownership, using an analogy with a king owning his realm.

♦ At AN 4.49, seeing as atta something which is actually anattā constitutes one of four saññā·vipallāsa (distortions of perception), citta·vipallāsa (perversions of the mind), diṭṭhi·vipallāsa (inversions of views), the other three being the corresponding misunderstanding of asubha, aniccā and dukkha.

anattasaññā: [anattā+saññā]

perception of non-self.

♦ Very often, this perception is applied specifically to what is already perceived as unsatisfactory and it becomes dukkhe anatta·saññā.

♦ The practice of anatta·saññā leads to abandoning asmi·māna (AN 9.1).

♦ The practice of anatta·saññā also leads to abandoning attānu·diṭṭhi (the view of self): see AN 6.112.

♦ At AN 6.104, 6 benefits are cited as constituting enough motivation for establishing anatta·saññā in all dhammas.

♦ According to AN 7.49,
when one often applies his/her mind to this practice, he/she is
automatically devoid of I-making and my-making and dwells at peace,
liberated.

♦ The seven bojjhaṅgas can be developed in conjunction with anatta·saññā (SN 46.78).

♦ According to AN 7.27, so long as the bhikkhus practice anatta·saññā, only growth can be expected of them, not decline.

♦ Other perceptions usually associated with anatta·saññā include anicca·saññā, anicce dukkha·saññā, anatta·saññā, ādīnava·saññā, pahāna·saññā, virāga·saññā and nirodha·saññā.

anavajja: [an+avajja] blameless, faultless. Opposed to sāvajja.
Although the meaning is slightly different, anavajja can be considered as a synonym of kusala: the explanation of what is the anavajja dhamma (blameless teaching), given in terms of the ten akusala kamma·patha at AN 10.184, is identical the explanation of what is kusala given at AN 10.180. Moreover, at MN 88, anavajja is clearly mentioned as a synonym of kusala, along with abyāpajjha and sukha·vipāka. We also find the following synonym and explanation at AN 3.66: viññu·ppasatthā (commended by the wise) and “[yo] hitāya sukhāya saṃvattati” ([what] leads to [one’s] welfare and well-being).

♦ The word anavajja·sukha (the pleasure of blamelessness) is repeatedly used to describe the feeling arising from observing the ariya sīla·kkhandha, which are described in their standard description (see at the bottom of that page).

♦ The word anavajja·bala (the strength of blamesslessness) appears at AN 4.153 and the two following suttas together with paññā·bala, vīriya·bala, sati·bala, samādhi·bala and bhāvana·bala. The word anavajja·bala is defined at AN 9.5 as the fact of being endowed with anavajja kāya·kamma, anavajja vacī·kamma and anavajja mano·kamma.

anicca: [a+nicca]

1) adj: inconstant, impermanent, momentary.

2) n: inconstancy, impermanence, momentariness.

♦ The understanding of anicca is described with the attainment of sotāpatti as the rise of ‘the Dhamma eye’ (Dhamma·cakkhu): “yaṃ kiñci samudaya·dhammaṃ, sabbaṃ taṃ nirodha·dhamman”ti (whatever has the nature of arising has the nature of ceasing). It is the case of āyasmā Koṇḍañña at SN 56.11.

♦ Anicca is the first of the ti·lakkhaṇas, a universal fact whose understanding is declared at SN 22.40 to be a way to exert dhamm·ānudhamma·ppaṭipatti.

♦ The characteristic of anicca applies to all saṅkhārās, as declared in a famous sentence which occurs in a handful of suttas: ‘sabbe saṅkhārā aniccā’ (all conditioned phenomena are inconstant).

♦ But as explained at SN 23.13, the characteristic of anicca is to be understood chiefly at the level of the five upādāna·kkhandhas, although it is frequent to find treatments of the six āyatanas - and the dhammas that are related to them - in terms of anicca in the Saḷāyatana Saṃyutta (e.g. SN 35.4).

♦ At AN 4.49, seeing as nicca something which is actually anicca constitutes one of four saññā·vipallāsa (distortions of perception), citta·vipallāsa (perversions of the mind), diṭṭhi·vipallāsa (inversions of views), the other three being the corresponding misunderstanding of asubha, dukkha and anatta.

The impermanence of phenomena is described as the fact that they arise, transform, and pass away. It is the first of the ti·lakkhaṇa, and is considered as the easiest to be observed. Its understanding naturally leads to the understanding of the other two.

aniccasaññā: [anicca+saññā]

perception of impermanence/inconstancy. This practice is explained at AN 10.60: it happens at level of the five khandhas.

♦ The practice of anicca·saññā leads to abandoning asmi·māna (MN 62). The process is explained at AN 9.1: anicca·saññā leads to anatta·saññā, which in turn leads to asmi·māna·samugghāta (eradication of the conceit ‘I am’).

♦ At SN 22.102, it is said that anicca·saññā leads to the elimination of kāma·rāga, rūpa·rāga, bhava·rāga, avijjā, and the eradication of asmi·māna. The sutta lists 10 similes to underline the power of anicca·saññā.

♦ The practice of anicca·saññā also leads to abandoning assāda·diṭṭhi (the view of sensory enjoyment): see AN 6.112.

♦ At AN 6.102, 6 benefits are cited as constituting enough motivation for establishing anicca·saññā in all saṅkhāras.

♦ According to AN 7.49, when one often applies his/her mind to this practice, he/she is automatically repulsed by lābha·sakkāra·siloka.

♦ The seven bojjhaṅgas can be developed in conjunction with anicca·saññā (SN 46.76).

♦ According to AN 7.27, so long as the bhikkhus practice anicca·saññā, only growth can be expected of them, not decline.

♦ In the Aṅguttara Nikāya, anicca·saññā often appears together with asubha·saññā, āhāre paṭikūla·saññā, sabba·loke an·abhirata·saññā, maraṇa·saññā, anicce dukkha·saññā, (sometimes preceded by: dukkhe) anatta·saññā, ādīnava·saññā, pahāna·saññā, virāga·saññā and nirodha·saññā.

anicce dukkhasaññā: [anicca dukkha+saññā]

perception of suffering in what is inconstant.

♦ It nearly always appears in the following progression: anicca·saññā, anicce dukkha·saññā, dukkhe anatta·saññā.

♦ According to AN 7.49,
when one often applies his/her mind to this practice, a vivid
perception of danger towards laziness is automatically established in
him/her.

ānisaṃsa: benefit, good result, generally relating to a practice.

anusaya: inclination, latent tendency, propensity, persistance of a dormant or latent disposition. The seven anusayas are listed at AN 7.11:

According to Rhys Davids: ‘In the oldest texts the word usually
occurs absolutely, without mention of the cause or direction of the
bias. [This] list govern[s] the connotation of the word, but it would be
wrong to put that connotation back into [all] the earlier passages.’

♦ According to MN 148, rāg·ānusaya and paṭigh·ānusaya are activated by mental reaction (i.e. ayoniso manasikāra) to sukhā vedanā and dukkhā vedanā respectively, whereas avijj·ānusaya is activated on account of adukkham·asukhā vedanā with lack of proper understanding, attitude which is described at SN 36.6 as typical of an uninstructed (assutavā) puthujjana. On the other hand, those anusayas are not activated if one abstains from these mental reactions and develops proper understanding, attitude which is described at SN 36.6 as typical of an instructed (sutavā) ariyasāvaka.

♦ According to MN 18, the cessation of all these anusayas comes from not finding anything to delight in, welcome, or remain fastened to in the source from which saññās and categories [born of] papañca beset an individual (yato·nidānaṃ purisaṃ papañca·saññā·saṅkhā samudācaranti, ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ). This explains why at MN 44 all vedanās are not underlied by anusayas.

♦ According to AN 7.12, the brahmacariya is fulfilled (brahmacariya vussati) with the abandoning and destruction of each anusaya, and the end of suffering is reached when all of them have been abandoned.

anussati: [anu+sati]

recollection, remembrance, calling to mind.
There are six main anussatis which are generally called together anussatiṭṭhāna (subjects of recollection). They are defined at AN 6.25. They consist of:

The first four of these are analyzed in detail here.
This list of six is quite well supported by other suttas, although
there can be some variations. Sometimes only five of them occur (e.g. AN 3.71) or some are replaced by different though similar ones (e.g. kalyāṇamitte instead of Saṅgha at AN 11.13). AN 3.71 emphasizes their importance as it describes them as main practices to be undertaken by lay people for observing Uposatha. The effects that the practice of these anussatis has on the mind are described as follows:

♦ At SN 11.3, the first three of them (Buddh·ānussati, Dhamm·ānussati Saṅgh·ānussati) are recommended to allay any kind of fear.

♦ According to AN 3.71, the mind becomes bright (cittaṃ pasīdati), joy arises (pāmojjaṃ uppajjati), and the impurities of the mind are abandoned (ye cittassa upakkilesā te pahīyanti). According to AN 6.25, these anussatis also make the mind upright and make an ariyasāvaka emerge from the five kāma·guṇas.

♦ According to AN 11.13, the anussatis should be used as a basis for establishing sati.

♦ At AN 6.30, recollecting the Buddha or one of his disciples constitutes the supreme recollection (anussat·ānuttariya) for the purification of beings, etc. (formula of the Mahāsatipaṭṭhāna Sutta’s introduction).

♦ According to AN 6.10, when an ariyasāvaka practices these anussatis, at that time his mind is not under the sway of any of the three akusala·mūlas, and he gains an inspiration and a joy (pāmojja) that can lead him up to samādhi.

♦ At AN 6.141, the six anussatis are recommended for the abhiññā of rāga.

♦ Between AN 1.296 and AN 1.301, each of the six anussatis is recommended for attaining virāga, nirodha, upasama, abhiññā, sambodhi and nibbāna. And again between AN 1.485 and AN 1.490, one who develops each of them is said to respond to the Buddha’s advice and not eat piṇḍapāta in vain.

♦ According to MN 28, if the practice of the first three anussatis does not bear its fruits, then one should arouse saṃvega.

♦ One other major use of the concept (more than 80 times in the four Nikāyas) is to refer to the practice of pubbe·nivās·ānussati·ñāṇa (e.g. AN 3.102) in the stock phrase: ‘bhikkhu
anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ ekampi jātiṃ… (a
bhikkhu recollects his various former abodes, that is to say one
birth… etc.)’ which is analyzed in detail here.

♦ AN 10.153 and AN 10.197 specify things that should not be recollected (na anussaritabbaṃ): each factor of the tenfold micchā·paṭipadā (including micchā·ñāṇa and micchā·vimutti), as well as any undertaking of whichever of the ten akusala kamma·pathas. The opposite factors are to be recollected.

♦ Recollecting those who are accomplished on the path
is said to be very helpful. At SN 46.3, it is an opportunity to
recollect the Dhamma learned from them and it arouses sati·sambojjhaṅga. At MN 68, a bhikkhu recollecting a noble companion who has passed away directs his mind towards his saddhā, suta, sīla, cāga and paññā. At MN 31, basically anyone recollecting hardcore practitioners such as Anuruddha, Nandiya and Kimibila will get benefited.

♦ There is mention of another anussati, the recollection of peace (upasam·ānussati),
which appears only at AN 1.305 and AN 1.494. It is not defined anywhere
in the suttas. The Visuddhimagga defines it in terms similar to virāga·saññā and nirodha·saññā.

♦ There is also another completely different set of five anussatis that appears only at AN 6.29. Those are:

The fifth referring most probably to the six abhiññās.

anussava: [anu+sava]

1) hearsay, report, rumor. Clearly used in this sense at MN 68.

2) what has been heard/learned from another
(through religion, philosophy, science, knowledge, theories, opinions
and traditions of all sorts), anussavika being in this case most simply (although somewhat narrowly) translated as traditionalist. The brahmins of the three Vedas are described as such at MN 100.

See also the analysis provided in footnote 1 here.

♦ At MN 76, two dangers of relying on an anussava are cited: the teachings or opinions may not be remembered correctly, and they may simply not be true.

Anussava appears most often in two sets of either erroneous or uncertain grounds for accepting a teaching or a view:

♦ In conjunction with paramparā (what has been transmitted [by a tradition]), itikira (general consensus), piṭakasampadāna (what has been handed down in a collection of texts), takkahetu (the basis of logical reasoning), nayahetu (the basis of inference), ākāraparivitakka (deep reflection), diṭṭhinijjhānakkhanti, bhabbarūpatā (what seems probable), and “samaṇo no garū”ti ([the thought:] ‘The samaṇa is our revered teacher’). See for example AN 3.66 orAN 3.67.

♦ In conjunction with saddhā, ruci (liking), ākāraparivitakka (deep reflection), and diṭṭhinijjhānakkhanti.
At SN 35.153, these five are contrasted with “having seen phenomenas with discernment” (dhammā paññāya disvā).
At SN 12.68 they are contrasted with “I know, I see” (jānāmi, passāmi). At MN 95, they are presented as five improper grounds to draw a definite conclusion (ekaṃsena niṭṭhaṃ gacchati).

anuttaro purisadammasārathī: supreme leader of
persons to be tamed - one of the attributes of the Buddha, which appears
in his standard description (for which see Buddhānussati). See the explanation of the term given at MN 137.

āpatti: vinaya offense. There are ten types of offenses: pārājika, saṅghādisesa,
aniyata (indefinite), nissaggiya pāctittiya (forfeiture and
confession), pāctittiya (confession only), pāṭidesanīya
(acknowledgement), sekhia (training), dukkaṭa, dubbhāsita (wrong speech) and thullaccaya (grave offense).

apāya:

1) ruin, loss, separation (from wealth or dear ones)

2) lapse, falling away (e.g. from good conduct)

3) state of woe, unhappy afterlife. Almost always associated with vinipāta and dug·gati. The apāya are traditionally numbered as four: birth as an asura, in petti·visaya, in tiracchāna·yoni and in niraya.

♦ According to AN 10.176, beings are lead to such states of existence by adopting the ten akusala kamma·pathas, often referred to as the threefold duccaritas.
A very large number of other behavior are described as having the same
result, most of which though are mere elaborations of the aforementioned
ten duccaritas. For example: stinginess (macchera), envy (issā), kāma·rāga [SN 37.4]; being faithless (assaddha), without conscienciousness (ahirika), without scruple (anottappī), angry (kodhana), undiscerning (duppañña) [SN 37.5], malicious (upanāhī) [SN 37.6], lazy (kusīta) [SN 37.12] etc. It is also said (e.g. MN 41) that the reason for going to an apāya is conduct that is not in accordance with the Dhamma and conduct that is unrighteous (a·dhamma·cariyā·visama·cariyā).

♦ According to AN 8.54, there are four sources of apāya (ruin) in this human life: womanizing (itthi·dhutta), drunkenness (surā·dhutta), gambling (akkha·dhutta), and bad friends (pāpa·mitta).

appamāda: [a+pamāda]

heedfulness, assiduity, diligence, seriousness of practice. The Commentary glosses it as similar in meaning to sati, although if the latter often refers to remembering the cultivation of skilful states, appamāda is rather focused on avoiding unskilful mental states. Bhikkhu Bodhi remarks: appamāda
“denotes an attitude of critical scrutiny directed toward one’s own
mind both in its internal movement and in its reactions to external
affairs. The term suggests diligent effort and acute attentiveness, and
it further sounds a note of moral caution and care.” Appamāda is defined at SN 48.56 as follows:

Katamo ca bhikkhave, appamādo? Idha, bhikkhave, bhikkhu cittaṃ rakkhati āsavesu ca sāsavesu ca dhammesu.

And what, bhikkhus, is heedfulness? Here, bhikkhus, a bhikkhu protects his mind against the mental impurities and the mental states that accompany them.

Another explicit definition is given at SN 35.97 in relation to two criteria (sense restraint and knowing phenomena):

kathañca, bhikkhave, appamādavihārī hoti? cakkhundriyaṃ…
jivhindriyaṃ… manindriyaṃ saṃvutassa, bhikkhave, viharato cittaṃ na
byāsiñcati cakkhuviññeyyesu rūpesu. tassa abyāsittacittassa pāmojjaṃ
jāyati. pamuditassa pīti jāyati. pītimanassa kāyo passambhati.
passaddhakāyo sukhaṃ viharati. sukhino cittaṃ samādhiyati. samāhite
citte dhammā pātubhavanti. dhammānaṃ pātubhāvā appamādavihārī tveva
saṅkhaṃ gacchati.

And how, bhikkhus, does one dwell heedfully? In one, bhikkhus, who
dwells restraining the eye faculty… tongue faculty… mind faculty,
the mind is not stained by mental phenomena cognizable by the mind. In one whose mind is not stained, joy arises. In one who is joyful, exaltation arises. For one who is exalted, the body becomes tranquil. One whose body is tranquil dwells in well-being. For one in well-being, the mind concentrates. When the mind is concentrated, phenomena become manifest. When phenomena are manifest, one is considered as ‘one who dwells heedfully’.

Yet another explicit definition is given at SN 55.40, in relation to not remaining content with the four sot·āpattiy·aṅgas and cultivating solitude:

kathañca, nandiya, ariyasāvako appamādavihārī hoti? idha, nandiya,
ariyasāvako buddhe… dhamme… sanghe aveccappasādena… ariyakantehi
sīlehi samannāgato hoti… so tena ariyakantehi sīlehi asantuṭṭho
uttari vāyamati divā pavivekāya rattiṃ paṭisallānāya. tassa evaṃ
appamattassa viharato pāmojjaṃ jāyati. etc.

And how, Nandiya, does a noble disciple dwell heedfully? Here, Nandiya, a noble disciple is endowed with verified confidence in the Buddha… Dhamma… Sangha… with virtues that are pleasing to the noble ones… Not content with virtues that are pleasing to the noble ones, he strives further in solitude by day and seclusion by night. For him, dwelling thus heedfully, joy arises etc. (the same as above)

At AN 4.76, appamāda is defined as having hiri and ottappa:

hirīmāyaṃ, bhikkhave, ottāpī appamatto hoti.

One, bhikkhus, who has conscientiousness and moral cautiousness is heedful.

♦ Appamāda plays a very important role in the Buddha’s teaching, as his last words make it obvious (SN 6.15):

‘vayadhammā saṅkhārā, appamādena sampādethā’ti.

By nature, Fabrications pass away. Strive with heedfulness.

♦ The Buddha states at AN 2.5 how decisive he considered appamāda had been for his own enlightenment:

tassa mayhaṃ, bhikkhave, appamādādhigatā sambodhi, appamādādhigato anuttaro yogakkhemo.

It was through heedfulness, bhikkhus, that I achieved awakening, it was by heedfulness that I achieved the supreme relief from the yoke.

♦ The importance of appamāda is often stressed with reference to the act of meditating (jhāyati) at the end of certain suttas, in the following formula:

“yaṃ, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena
anukampaṃ upādāya, kataṃ vo taṃ mayā. etāni, bhikkhave, rukkhamūlāni,
etāni suññāgārāni; jhāyatha, bhikkhave, mā pamādattha; mā pacchā
vippaṭisārino ahuvattha. ayaṃ vo amhākaṃ anusāsanī”ti.

What should be done by a Teacher out of compassion for his disciples,
seeking their welfare and having compassion for them, that I have done
for you. There are these roots of trees, those are empty dwellings.
Meditate, bhikkhus, do not be negligent, do not regret it later. This is
our instruction to you.

♦ Its importance is also attested at AN 10.15 and then illustrated by ten similes:

ye keci, bhikkhave, dhammā kusalā kusalabhāgiyā kusalapakkhikā, sabbe te
appamādamūlakā appamādasamosaraṇā, appamādo tesaṃ dhammānaṃ
aggamakkhāyati.

Whatever states there are that are skilful, partaking of the skilful, siding with the skilful, all of them are rooted in heedfulness, they converge in heedfulness, and heedfulness is reckoned as the foremost among them.

♦ The Dhammapada has its own full Chapter II on the topic of appamāda.

♦ At AN 4.116, appamāda is recomended to abandon the threefold duccarita and micchā·diṭṭhi, and at AN 4.117 to prevent the three akusala·mūlas from taking over the mind as well as to ward off intoxication (mada).

♦ Miscellaneous quotes about appamāda:

yassa kassaci appamādo atthi kusalesu dhammesu, tassa yā ratti vā divaso
vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.

For one who is heedful in skilful mental states, whether night or day comes, only growth and not deterioration in skilful mental states is to be expected.

appamādañca medhāvī, dhanaṃ seṭṭhaṃva rakkhati.

A wise man guards heedfulness as his foremost treasure.

‘appamattā viharissāma, tikkhaṃ maraṇassatiṃ bhāvessāma āsavānaṃ khayāyā’ti.

We will remain heedful, we will develop mindfulness of death keenly for the destruction of mental impurities.

♦ Miscellaneous quotes about lay practice:

appamādo eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati: diṭṭhadhammikañceva atthaṃ yo ca attho samparāyiko.

Heedfulness is the one thing that, when developed and pursued, can bring
both kinds of benefit: the benefit in the visible world and the benefit
in the future life.

sīlavā sīlasampanno appamādādhikaraṇaṃ mahantaṃ bhogakkhandhaṃ adhigacchati.

The virtuous endowed with virtue accumulates much wealth thanks to heedfulness.

“appamattassa te, mahārāja, viharato appamādaṃ upanissāya, attāpi gutto
rakkhito bhavissati: itthāgārampi guttaṃ rakkhitaṃ bhavissati,
kosakoṭṭhāgārampi guttaṃ rakkhitaṃ bhavissatī”ti

When, Mahārāja, you remain heedful, with heedfulness for support, you
yourself will be guarded and protected, your retinue of women will be
guarded and protected, your treasury and storehouse will be guarded and
protected.

appicchatā: [appa+iccha+tā]

1) litt: fewness of desires; fact of being easily satisfied, of desiring little.

2) modesty, unpretentiousness.

The word is close in meaning to santuṭṭhitā. The antonym is mahicchatā.

♦ At MN 4, appicchatā is opposed to lābha·sakkāra·siloka nikāmayati (desiring gain, honor and fame):

na kho panāhaṃ lābhasakkārasilokaṃ nikāmayamāno araññavanapatthāni
pantāni senāsanāni paṭisevāmi; appicchohamasmi. ye hi vo ariyā appicchā
araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.

But I do not resort to distant forest lodgings desirous of gain, honor
or fame; I am of few desires. I resort to distant forest lodgings being
one among those who are noble and of few desires.

♦ At AN 8.23, appicchatā is referred to as not desiring others to know about one’s own good qualities:

appiccho so, bhikkhu, kulaputto santeyeva attani kusaladhamme na icchati parehi ñāyamāne.

That son a family, bhikkhu, has few desires, since he does not desire that others would know his inner wholesome qualities.

♦ AN 8.30 defines the term along the same line, with direct reference to some of those qualities.

♦ At AN 1.63, appicchatā is presented as one of the core qualities to be developed:

“nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā
kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti
yathayidaṃ, bhikkhave, appicchatā.

Bhikkhus, I do not see a single other quality on account of which
unarisen wholesome qualities arise and arisen unwholesome qualities
disappear so much as fewness of desires.

“nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ saddhammassa
ṭhitiyā asammosāya anantaradhānāya saṃvattati yathayidaṃ, bhikkhave,
appicchatā.

Bhikkhus, I do not see a single other quality that leads to the
prolongation, non-confusion and non-disappearence of the authentic
Dhamma so much as fewness of desires.

āraddhavīriya: [āraddha+vīriya]

1) (n:) aroused energy

2) (n:) one who is energetic, who has aroused energy

3) (adj:) energetic, of/with aroused energy. Bala·sampanna (possessing strength) is a synonym (AN 3.97) and kusīta (lazy) is the antonym (SN 12.22 below). Asallīna (unflagging, tireless) is a synonym for āraddha (e.g. at MN 4). The associated noun is vīriy·ārambha. Being āraddha·vīriya is defined in two major ways. The general definition is as follows (e.g. at AN 8.30):

Bhikkhu āraddha·vīriyo viharati a·kusalānaṃ dhammānaṃ pahānāya,
kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷha·parakkamo
anikkhitta·dhuro kusalesu dhammesu

A bhikkhu remains with aroused energy, for abandoning unskilful mental
states, for acquiring skilful mental states, he is steadfast, firm in
his effort, without relaxing from his duty regarding skilful mental
states.

Another definition, more impressive, is sometimes given (e.g. at SN 21.3):

‘āraddhavīriyo āraddhavīriyoti, bhante, vuccati. kittāvatā nu kho,
bhante, āraddhavīriyo hotī’ti? … bhikkhu āraddha·vīriyo viharati:
‘kāmaṃ taco ca nhāru ca aṭṭhī ca avasissatu, sarīre upasussatu
maṃsa·lohitaṃ, yaṃ taṃ purisa·thāmena purisa·vīriyena purisa·parakkamena
pattabbaṃ na taṃ a·pāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’ti.

‘One with aroused energy, one with aroused energy’, Bhante, is it said.
But how, Bhante, is one with aroused energy? … A bhikkhu remains with
aroused energy: ‘Let only my skin, sinews, and bones remain, let the
flesh and blood in my body dry up, but there will be no relaxation of my
energy without having attained what is to be gained by manly
steadfastness, by manly energy, by manly effort.’

♦ At SN 48.50, being āraddha·vīriya is seen as a consequence of having saddhā and as being a basis for developing sati, and then in turn samādhi.

♦ According to AN 1.18, being āraddha·vīriya, destroys and prevents the arising of thīna·middhā, which is one of the five nīvaraṇas.

♦ According to AN 1.61, being āraddha·vīriya, is the best way to foster kusalā dhammā and to remove akusalā dhammā.

♦ According to MN 118, in one who is āraddha·vīriya appears pīti nirāmisa (unworldly exaltation).

♦ Probably the most inspiring words about arousing energy are given at SN 12.22:

“dukkhaṃ, bhikkhave, kusīto viharati vokiṇṇo pāpakehi akusalehi
dhammehi, mahantañca sadatthaṃ parihāpeti. āraddhavīriyo ca kho,
bhikkhave, sukhaṃ viharati pavivitto pāpakehi akusalehi dhammehi,
mahantañca sadatthaṃ paripūreti. na, bhikkhave, hīnena aggassa patti
hoti. aggena ca kho, bhikkhave, aggassa patti hoti.

A lazy person, bhikkhus, dwells in suffering, full of evil unskilful
mental states, and great is the personal welfare that he loses. But a
person of aroused energy dwells in well-being, secluded from evil
unskilful mental states, and great is the personal welfare that he
achieves. It is not by the inferior that the supreme is obtained;
rather, it is by the
supreme that the supreme is obtained.

maṇḍapeyyamidaṃ, bhikkhave, brahmacariyaṃ, satthā sammukhībhūto.
tasmātiha, bhikkhave, vīriyaṃ ārabhatha appattassa pattiyā,
anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. ‘evaṃ no ayaṃ
amhākaṃ pabbajjā avañjhā bhavissati saphalā saudrayā. yesañca mayaṃ
paribhuñjāma
cīvara-piṇḍapātasenāsana-gilāna-ppaccaya-bhesajja-parikkhāraṃ tesaṃ te
kārā amhesu mahapphalā bhavissanti mahānisaṃsā’ti. evañhi vo, bhikkhave,
sikkhitabbaṃ.

This brahmic way, bhikkhus, is a beverage of cream; the Teacher is
present. Therefore, bhikkhus, arouse your energy for the attainment of
what has not yet been attained, for the achievement of what has not yet
been attained, for the realization of what has not yet been attained,
[thinking]: ‘In such a way this going forth of ours will not be barren,
rather it will be fruitful and fertile; and when we use the robes,
almsfood, lodgings, and medicinal requisites [offered to us by others],
these services they provide for us will be of great fruit and
great benefit to them.’ Thus, bhikkhus, should you train yourselves.

attatthaṃ vā hi, bhikkhave, sampassamānena alameva appamādena
sampādetuṃ; paratthaṃ vā hi, bhikkhave, sampassamānena alameva
appamādena sampādetuṃ; ubhayatthaṃ vā hi, bhikkhave, sampassamānena
alameva appamādena sampādetun”ti.

Seeing your own welfare, bhikkhus, is enough to strive with heedfulness;
seeing the welfare of others is enough to strive with heedfulness;
seeing the welfare of both is enough to strive with heedfulness.

♦ According to AN 6.55, acc·āraddha·vīriya (excess of energy) leads to uddhacca (’acc·āraddha·vīriyaṃ uddhaccāya saṃvattati’) and according to MN 128, it can lead to falling away from samādhi,
just as one would kill a quail by holding it too strongly by the neck.
By the way, this could interestingly explain what happens at AN 9.35, where one also falls away from samādhi as a result of undertaking a wrong way to reach the second jhāna from the first. MN 128 also explains that being atilīna·vīriya (lacking energy) can lead to falling away from samādhi, just as one would let go of a quail by not holding it strongly enough.

♦ Vīriy·indriya (spiritual faculty of energy) is defined as being āraddha·vīriya (SN 48.9).

♦ According to AN 10.76, being āraddha·vīriya renders one capable of abandoning uddhacca, a·saṃvara (non-restraint) and dus·sīla (unvirtuous behavior).

♦ At AN 4.11, continuously suppressing the three types of unskilful vitakkas in all the four postures is described as being āraddha·vīriya.

♦ At AN 4.12, having abandoned the five nīvaraṇas, having established sati, passaddhi and finally being samāhita is described as being āraddha·vīriya.

♦ According to AN 1.324 and AN 1.325, being āraddha·vīriya leads to dukkha in a badly expounded teaching (dur·akkhāta dhamma·vinaya) and to sukha in a well expounded teaching (sv·ākkhāta dhamma·vinaya).

arahant: lit: ‘a worthy one’. Derived from verb ‘arahati’ (to be worthy of, to deserve, to merit). It seems the term was already in use in India before the Buddha and used as an honorific title, particularly for samaṇas.
Mahavira, the founder of Jainism, is also referred to as an arahant in
Jain scriptures. In the context of the Buddha’s teaching, it refers to
an individual who has completed the path and will not be reborn after
death. The suttas offer a great variety of ways to define an arahant.
At the time of death, he enters Parinibbāna.

arahatta: state of an arahant.

arañña: forest, wilderness.

♦ Arañña is one of nine vivitta senāsana (secluded lodgings) often cited in the suttas as proper places for practice (eg. MN 27, AN 9.40):

vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.

He resorts to a secluded dwelling: the forest, the foot of a tree, a
mountain, a glen, a hillside cave, a charnel ground, a forest thicket, a
place out in the open, a heap of straw.

Often, the list is shortened as follows:

araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati…

Having gone to the forest or at the foot of a tree or in an empty room, he seats down…

In a few occasions, it is mentioned that brahmins or sages live in leaf huts in the forest (araññ·āyatane paṇṇa·kuṭīsu), as at DN 27, MN 93 and SN 11.9, or that the Buddha or other monks live in forest huts (arañña·kuṭika), as at SN 4.20, MN 125 or MN 136.

♦ Being a forest dweller (āraññika) was held
in very high esteem by the Buddha and according to SN 15.13, it seems
that he saw this practice, together with others, as very helpful for
liberation:

“ime kho tiṃsamattā pāveyyakā bhikkhū sabbe āraññikā sabbe piṇḍapātikā
sabbe paṃsukūlikā sabbe tecīvarikā sabbe sasaṃyojanā. yaṃnūnāhaṃ imesaṃ
tathā dhammaṃ deseyyaṃ yathā nesaṃ imasmiṃyeva āsane anupādāya āsavehi
cittāni vimucceyyun”ti.

These thirty bhikkhus from Pāvā are all forest dwellers, almsfood
eaters, cast-off rags wearers, three-robes-only users [but] still
fettered. What if I taught them the Dhamma in such a way that their
minds would be liberated from their impurities through non-attachment
[while sitting] on those very seats?

At SN 16.5, the list is expanded with additional qualities:

· piṇḍapāt·ika (almsfood eater)

· paṃsu·kūl·ika (cast-off rags wearer)

· te·cīvar·ika (three-robes-only user)

· appiccha

· santuṭṭha

· pavivitta

· asaṃsaṭṭha (lonesome)

· āraddha·vīriya

“ahaṃ kho, bhante, dīgharattaṃ āraññiko ceva āraññikattassa ca
vaṇṇavādī, piṇḍapātiko ceva piṇḍapātikattassa ca vaṇṇavādī, paṃsukūliko
ceva paṃsukūlikattassa ca vaṇṇavādī, tecīvariko ceva tecīvarikattassa ca
vaṇṇavādī, appiccho ceva appicchatāya ca vaṇṇavādī, santuṭṭho ceva
santuṭṭhiyā ca vaṇṇavādī, pavivitto ceva pavivekassa ca vaṇṇavādī,
asaṃsaṭṭho ceva asaṃsaggassa ca vaṇṇavādī, āraddhavīriyo ceva
vīriyārambhassa ca vaṇṇavādī”ti.

Bhante, for a long time I have been a forest dweller and have praised
dwelling in the forest. I have been an almsfood eater and have praised
eating almsfood. I have been a cast-off rags wearer and have praised
wearing cast off rags. I have been a three-robes-only user and have
praised using only three robes. I have been of few desires and have
praised being of few desires. I have been content and have praised being
content. I have been reclusive and have praised being reclusive. I have
been lonely and have praised being lonely. I have been of aroused
energy and have praised being of aroused energy.

♦ Forest dwelling is often recommended to the monks, as at AN 5.114:

“ye te, ānanda, bhikkhū navā acirapabbajitā adhunāgatā imaṃ
dhammavinayaṃ, te vo, ānanda, bhikkhū pañcasu dhammesu samādapetabbā
nivesetabbā patiṭṭhāpetabbā. katamesu pañcasu?

Ananda, the new monks — those who have not long gone forth, who are
newcomers in this Dhamma & Discipline — should be encouraged,
exhorted, and established in these five things. Which five?

(…)

(…)

“‘etha tumhe, āvuso, āraññikā hotha, araññavanapatthāni pantāni
senāsanāni paṭisevathā’ti. iti kāyavūpakāse samādapetabbā nivesetabbā
patiṭṭhāpetabbā.

‘Come, friends, dwell in the forest. Resort to distant forest thicket
lodgings.’ Thus they should be encouraged, exhorted, & established
in physical seclusion.

“addhamidaṃ, bhikkhave, lābhānaṃ yadidaṃ āraññikattaṃ”ti.

This is truly a gain, bhikkhus: being a forest dweller.

Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu ānāpānassatiṃ āsevanto
nacirasseva akuppaṃ paṭivijjhati. Katamehi pañcahi? (…) āraññako hoti
pantasenāsano

Endowed with five qualities, a bhikkhu practicing mindfulness of
breathing will in no long time penetrate the unshakable [state]. Which
five? (…) he is a forest dweller, [resorting to] distant lodgings

♦ The benefits of dwelling in the forest are mentioned in various places, such as AN 2.31:

“dvāhaṃ, bhikkhave, atthavase sampassamāno araññavanapatthāni pantāni
senāsanāni paṭisevāmi. katame dve? attano ca diṭṭhadhammasukhavihāraṃ
sampassamāno, pacchimañca janataṃ anukampamāno.

Bhikkhus, I resort to distant forest thicket lodgings seeing two
benefits. Which two? Seeing my own pleasant abiding in the visible
world, and out of compassion for the new generation.

At MN 150, dwelling in the forest is considered a warrant for being a worthy bhikkhu.

“sace pana vo, gahapatayo, aññatitthiyā paribbājakā evaṃ puccheyyuṃ: ‘ke
panāyasmantānaṃ ākārā, ke anvayā, yena tumhe āyasmanto evaṃ vadetha:
addhā te āyasmanto vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā
dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā’ti?
evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ
byākareyyātha: ‘tathā hi te āyasmanto araññavanapatthāni pantāni
senāsanāni paṭisevanti. natthi kho pana tattha tathārūpā cakkhuviññeyyā
rūpā ye disvā disvā abhirameyyuṃ, natthi kho pana tattha tathārūpā
sotaviññeyyā saddā ye sutvā sutvā abhirameyyuṃ, natthi kho pana tattha
tathārūpā ghānaviññeyyā gandhā ye ghāyitvā ghāyitvā abhirameyyuṃ, natthi
kho pana tattha tathārūpā jivhāviññeyyā rasā ye sāyitvā sāyitvā
abhirameyyuṃ, natthi kho pana tattha tathārūpā kāyaviññeyyā phoṭṭhabbā
ye phusitvā phusitvā abhirameyyuṃ. ime kho no, āvuso, ākārā, ime anvayā,
yena mayaṃ evaṃ vadema: addhā te āyasmanto vītarāgā vā rāgavinayāya vā
paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā
mohavinayāya vā paṭipannā’ti.

And if, householders, heterodox spiritual wanderers ask you: ‘And
what are your reasons and with reference to what do you claim of those
venerable ones: “Certainly, those venerable ones are devoid of lust or
are practicing for the elimination of lust, they are devoid of aversion
or are practicing for the elimination of aversion, they are devoid of
delusion or are practicing for the elimination of delusion”?’ If you are questioned thus, householders, you should answer to those heterodox spiritual wanderers: ‘It
is because those venerable ones resort to distant forest thicket
lodgings, since there are no visible forms cognizable by the eye there
such that, having seen them, they might delight in them; there are no
sounds cognizable by the ear there such that, having heard them, they
might delight in them; there are no smells cognizable by the nose there
such that, having smelled them, they might delight in them; there are no
tastes cognizable by the tongue there such that, having tasted them,
they might delight in them; there are no bodily sensations cognizable by
the body there such that, having felt them, they might delight in them;
these, friends, are our reasons, it is with reference to this that we
claim: “Certainly, those venerable ones are devoid of lust or are
practicing for the elimination of lust, they are devoid of aversion or
are practicing for the elimination of aversion, they are devoid of
delusion or are practicing for the elimination of delusion”.’

At MN 121, the perception of the forest that develops through forest dwelling is the basis for mental calm:

bhikkhu amanasikaritvā gāmasaññaṃ, amanasikaritvā manussasaññaṃ,
araññasaññaṃ paṭicca manasi karoti ekattaṃ. Tassa araññasaññāya cittaṃ
pakkhandati pasīdati santiṭṭhati adhimuccati.

a bhikkhu, not directing his mind to the perception of villages, not
directing his mind to the perception of humans, directs his mind to the
oneness produced by the perception of the forest. His mind takes to that
perception of the forest and grows confident, steady and settled.

At AN 6.42, the Buddha says he is pleased with a bhikkhu dwelling in the forest in three cases:

idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe pacalāyamānaṃ
nisinnaṃ. tassa mayhaṃ, nāgita, evaṃ hoti: ‘idāni ayamāyasmā imaṃ
niddākilamathaṃ paṭivinodetvā araññasaññaṃyeva manasi karissati
ekattan’ti. tenāhaṃ, nāgita, tassa bhikkhuno attamano homi
araññavihārena.

Nāgita, I see a forest dwelling bhikkhu sitting in the forest, dozing. It occurs to me: ‘Soon
this venerable one will dispel his sleepiness & fatigue and direct
his mind only to the perception of the forest, {see MN 121 above} in a
state of oneness.’ And for this reason, I am pleased with that bhikkhu’s dwelling in the forest.

“idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe asamāhitaṃ
nisinnaṃ. tassa mayhaṃ, nāgita, evaṃ hoti: ‘idāni ayamāyasmā asamāhitaṃ
vā cittaṃ samādahissati, samāhitaṃ vā cittaṃ anurakkhissatī’ti. tenāhaṃ,
nāgita, tassa bhikkhuno attamano homi araññavihārena.

Furthermore, Nāgita, I see a forest dwelling bhikkhu sitting in the forest, unconcentrated. It occurs to me: ‘Soon this venerable one will concentrate his unconcentrated mind, or protect his concentrated mind.’ And for this reason, I am pleased with that bhikkhu’s dwelling in the forest.

“idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe samāhitaṃ
nisinnaṃ. tassa mayhaṃ, nāgita, evaṃ hoti: ‘idāni ayamāyasmā avimuttaṃ
vā cittaṃ vimocessati, vimuttaṃ vā cittaṃ anurakkhissatī’ti. tenāhaṃ,
nāgita, tassa bhikkhuno attamano homi araññavihārena.

Furthermore, Nāgita, I see a forest dwelling bhikkhu sitting in the forest, concentrated. It occurs to me: ‘Soon this venerable one will liberate his unliberated mind, or protect his liberated mind.’ And for this reason, I am pleased with that bhikkhu’s dwelling in the forest.

♦ The fact that bhikkhus keep dwelling in the forest is very important, as stated at AN 7.23:

“yāvakīvañca, bhikkhave, bhikkhū āraññakesu senāsanesu sāpekkhā
bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

As long as the bhikkhus will appreciate lodgings in the forest, one can expect their prosperity, not their decline.

“puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ senāsane
kalyāṇakāmā. te senāsane kalyāṇakāmā samānā riñcissanti
rukkhamūlikattaṃ, riñcissanti araññavanapatthāni pantāni senāsanāni;
gāmanigamarājadhānīsu osaritvā vāsaṃ kappessanti, senāsanahetu ca
anekavihitaṃ anesanaṃ appatirūpaṃ āpajjissanti.

Furthermore, bhikkhus, in the future there will be monks desirous of
fine lodgings. They, desirous of fine lodgings, will abandon the
practice of dwelling at the foot of a tree, they will abandon distant
forest thicket lodgings, they will move to villages, towns, and royal
capitals and take up residence there. For the sake of lodgings they will
engage in many kinds of wrong and inappropriate things.

♦ But dwelling in the forest is nothing easy, as attested at MN 4:

durabhisambhavāni hi kho, brāhmaṇa, araññavanapatthāni pantāni
senāsanāni, dukkaraṃ pavivekaṃ, durabhiramaṃ ekatte, haranti maññe mano
vanāni samādhiṃ alabhamānassa bhikkhuno”ti.

It is difficult to endure distant forest thicket lodgings, it is
difficult to practice seclusion, it is difficult to enjoy solitude. The
forests, as it were, plunder the mind of a bhikkhu if he has not gained
concentration.

The sutta then goes on to describe qualities that
make forest dwelling difficult if not impossible, starting with lack of
virtues, continuing with the five hindrances, and then miscellaneous
qualities:

· a·parisuddha·kāya·kammantā (unpurified bodily conduct)

· a·parisuddha·vacī·kammantā (unpurified verbal conduct)

· a·parisuddha·mano·kammantā (unpurified mental conduct)

· a·parisuddh·ājīvā (unpurified livelihood)

· abhijjhālū kāmesu tibba·sā·rāgā (being covetous in sensuality and strongly passionate)

· byāpanna·cittā paduṭṭha·mana·saṅkappā (having a mind of ill will and intentions of hate)

· thīna·middha·pariyuṭṭhitā (being overcome by sloth and drowsiness)

· uddhatā a·vūpasanta·cittā (being restless with an unappeased mind)

· kaṅkhī vicikicchī (uncertain and doubting)

· att·ukkaṃsakā paravambhī (praising oneself and disparaging others)

· chambhī bhīruka·jātikā (subject to panic and terror)

· lābha·sakkāra·silokaṃ nikāmayamānā (desirous of honors, gain and fame)

· kusītā hīna·vīriyā (lazy and low in energy)

· muṭṭhas·satī a·sampajānā (unmindful and not clearly comprehending)

· a·samāhitā vibbhanta·cittā (unconcentrated with a wandering mind)

· dup·paññā eḷa·mūgā (of wrong wisdom, deaf-and-dumb - see MN 152)

A wonderful simile illustrates this difficulty at AN 10.99:

“durabhisambhavāni hi kho, upāli, araññavanapatthāni pantāni senāsanāni.
dukkaraṃ pavivekaṃ durabhiramaṃ. ekatte haranti maññe mano vanāni
samādhiṃ alabhamānassa bhikkhuno. yo kho, upāli, evaṃ vadeyya: ‘ahaṃ
samādhiṃ alabhamāno araññavanapatthāni pantāni senāsanāni
paṭisevissāmī’ti, tassetaṃ pāṭikaṅkhaṃ: ‘saṃsīdissati vā uplavissati
vā’ti.

It is difficult to endure distant forest thicket lodgings, Upāli, it is
difficult to practice seclusion, it is difficult to enjoy solitude. The
forests, as it were, plunder the mind of a bhikkhu if he has not gained
concentration. If anyone should say: ‘Although I have not gained concentration, I will resort to distant forest thicket lodgings’, it can be expected that he will either sink down or [merely] float [on the surface].

“seyyathāpi, upāli, mahāudakarahado. atha āgaccheyya hatthināgo
sattaratano vā aṭṭharatano vā. tassa evamassa: ‘yaṃnūnāhaṃ imaṃ
udakarahadaṃ ogāhetvā kaṇṇa-saṃdhovikampi khiḍḍaṃ kīḷeyyaṃ
piṭṭhi-saṃdhovikampi khiḍḍaṃ kīḷeyyaṃ. kaṇṇa-saṃdhovikampi khiḍḍaṃ
kīḷitvā piṭṭhi-saṃdhovikampi khiḍḍaṃ kīḷitvā nhatvā ca pivitvā ca
paccuttaritvā yena kāmaṃ pakkameyyan’ti. so taṃ udakarahadaṃ ogāhetvā
kaṇṇa-saṃdhovikampi khiḍḍaṃ kīḷeyya piṭṭhi-saṃdhovikampi khiḍḍaṃ
kīḷeyya; kaṇṇa-saṃdhovikampi khiḍḍaṃ kīḷitvā piṭṭhi-saṃdhovikampi
khiḍḍaṃ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṃ
pakkameyya. taṃ kissa hetu? mahā, upāli, attabhāvo gambhīre gādhaṃ
vindati.

Imagine, Upāli, that there would be a large lake. A bull elephant would
come, seven or eight cubits [high]. It would occur to him: ‘What if,
having entered this lake, I washed my ears by playing playfully, I
washed my back by playing playfully; having washed my ears by playing
playfully, having washed my back by playing playfully, having bathed,
drunk and come out, I would go wherever I want.’ He enters that
lake, washes his ears by playing playfully, washes his back by playing
playfully; having washed his ears by playing playfully, having washed
his back by playing playfully, having bathed, drunk and come out, he
goes wherever he wants. For what reason? Because his large body finds a
footing in the depths.

“atha āgaccheyya saso vā biḷāro vā. tassa evamassa: ‘ko cāhaṃ, ko ca
hatthināgo! yaṃnūnāhaṃ imaṃ udakarahadaṃ ogāhetvā kaṇṇasaṃdhovikampi
khiḍḍaṃ kīḷeyyaṃ piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷeyyaṃ;
kaṇṇasaṃdhovikampi khiḍḍaṃ kīḷitvā piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷitvā
nhatvā ca pivitvā ca paccuttaritvā yena kāmaṃ pakkameyyan’ti. so taṃ
udakarahadaṃ sahasā appaṭisaṅkhā pakkhandeyya. tassetaṃ pāṭikaṅkhaṃ:
‘saṃsīdissati vā uplavissati vā’ti. taṃ kissa hetu? paritto, upāli,
attabhāvo gambhīre gādhaṃ na vindati. evamevaṃ kho, upāli, yo evaṃ
vadeyya: ‘ahaṃ samādhiṃ alabhamāno araññavanapatthāni pantāni senāsanāni
paṭisevissāmī’ti, tassetaṃ pāṭikaṅkhaṃ: ‘saṃsīdissati vā uplavissati
vā’ti.

Then a hare or a cat would come. It would occur to it: ‘Why should a
bull elephant be different from me? What if, having entered this lake, I
washed my ears by playing playfully, I washed my back by playing
playfully; having washed my ears by playing playfully, having washed my
back by playing playfully, having bathed, drunk and come out, I would go
wherever I want.’ It would inconsiderately and thoughtlessly jump
into the lake. It can be expected that it will either sink down or
[merely] float [on the surface]. For what reason? Because its small
body doesn’t find a footing in the depths. In the same way, Upāli, if
anyone should say: ‘Although I have not gained concentration, I will resort to distant forest thicket lodgings’, it can be expected that he will either sink down or [merely] float [on the surface].

Eventually, the Buddha even advises Upāli not to dwell in the forest:

iṅgha tvaṃ, upāli, saṅghe viharāhi. saṅghe te viharato phāsu bhavissatī”ti.

Come, Upāli, remain in the Saṅgha. Remaining in the Saṅgha, you will be at ease.

“catūhi, bhikkhave, dhammehi samannāgato bhikkhu nālaṃ
araññavanappatthāni pantāni senāsanāni paṭisevituṃ. katamehi catūhi?
kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkena, duppañño hoti jaḷo
elamūgo — imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu
nālaṃ araññavanappatthāni pantāni senāsanāni paṭisevituṃ.

Endowed with [any of] four qualities, a monk isn’t fit to stay in
isolated forest & wilderness dwellings. Which four? [He is endowed]
with thoughts of sensuality, with thoughts of ill will, with thoughts of
harmfulness, and he is a person of weak discernment, dull, a drooling
idiot. Endowed with [any of] these four qualities, a monk isn’t fit to
stay in isolated forest & wilderness dwellings.

“catūhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ
araññavanappatthāni pantāni senāsanāni paṭisevituṃ. katamehi catūhi?
nekkhammavitakkena, abyāpādavitakkena, avihiṃsāvitakkena, paññavā hoti
ajaḷo anelamūgo — imehi kho, bhikkhave, catūhi dhammehi samannāgato
bhikkhu alaṃ araññavanappatthāni pantāni senāsanāni paṭisevitun”ti.

Endowed with four qualities, a monk is fit to stay in isolated forest
& wilderness dwellings. Which four? [He is endowed] with thoughts of
renunciation, with thoughts of non-ill will, with thoughts of
harmlessness, and he is a discerning person, not dull, not a drooling
idiot. Endowed with these four qualities, a monk is fit to stay in
isolated forest & wilderness dwellings.

“santi kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā
kāmūpasaṃhitā rajanīyā. tañce bhikkhu abhinandati abhivadati ajjhosāya
tiṭṭhati. tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati
nandī . nandiyā sati sārāgo hoti; sārāge sati saṃyogo hoti.
nandisaṃyojanasaṃyutto kho, migajāla, bhikkhu sadutiyavihārīti vuccati.
… santi ca kho, migajāla, jivhāviññeyyā rasā… santi ca kho,
migajāla, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā
rajanīyā. tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. tassa
taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. nandiyā
sati sārāgo hoti; sārāge sati saṃyogo hoti. nandisaṃyojanasaṃyutto kho,
migajāla, bhikkhu sadutiyavihārīti vuccati. evaṃvihārī ca, migajāla,
bhikkhu kiñcāpi araññavanapatthāni pantāni senāsanāni paṭisevati
appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni
paṭisallānasāruppāni; atha kho sadutiyavihārīti vuccati. taṃ kissa hetu?
taṇhā hissa dutiyā, sāssa appahīnā. tasmā sadutiyavihārī”ti vuccati.

“Migajala, there are forms cognizable via the eye — agreeable, pleasing,
charming, endearing, fostering desire, enticing — and a monk relishes
them, welcomes them, & remains fastened to them. As he relishes
them, welcomes them, & remains fastened to them, delight arises.
There being delight, he is impassioned. Being impassioned, he is
fettered. A monk joined with the fetter of delight is said to be a
person living with a companion. There are sounds cognizable via the
ear… aromas cognizable via the nose… flavors cognizable via the
tongue… tactile sensations cognizable via the body… ideas cognizable
via the intellect — agreeable, pleasing, charming, endearing, fostering
desire, enticing — and a monk relishes them, welcomes them, &
remains fastened to them. As he relishes them, welcomes them, &
remains fastened to them, delight arises. There being delight, he is
impassioned. Being impassioned, he is fettered. A monk joined with the
fetter of delight is said to be a person living with a companion. A
person living in this way — even if he frequents isolated forest &
wilderness dwellings, with an unpopulated atmosphere, lying far from
humanity, appropriate for seclusion — is still said to be living with a
companion. Why is that? Because the craving that is his companion has
not been abandoned by him. Thus he is said to be a person living with a
companion.

ariya: (adj:) noble - (n:) a noble one.

The earliest evidence for the use of the word ‘arya’ (e.g. The Behistun Inscription,
6th century BCE) indicate that it was widely used to designate the
Indo-Iranian people as well as their language. The word is also
recognized as the origin of the country name ‘Iran’. With the migration
of Indo-Iranian people to India, the term was later used by the Indic
people of the Vedic period to designate themselves, and as a religious
distinction between those who worshiped the Vedic deities and performed
sacrifices according to the established rules, and those who did not
follow the Vedic religion. The word has been understood with a racial
connotation by 19th century scholars among whom Rhys Davids (and
subsequently in Nazi Germany), but modern scholars reject this
interpretation.

♦ Ariya as an adjective is juxtaposed 15 times in the four Nikāyas with niyyānika (leading out [to salvation], emancipatory). It can actually be understood as meaning ‘leading to the end of dukkha‘, as explained at MN 12:

“tāyapi kho ahaṃ, sāriputta, iriyāya tāya paṭipadāya tāya
dukkarakārikāya nājjhagamaṃ uttariṃ manussadhammā
alamariyañāṇadassanavisesaṃ. taṃ kissa hetu? imissāyeva ariyāya paññāya
anadhigamā, yāyaṃ ariyā paññā adhigatā ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya.

“Yet, Sariputta, by such conduct, by such practice, by such performance
of austerities, I did not attain any superhuman states, any distinction
in knowledge and vision worthy of the noble ones. Why was that? Because I
did not attain that noble wisdom which when attained is noble and emancipating and leads the one who practices in accordance with it to the complete destruction of suffering.

“ahañca kho, bhikkhave, ariyaṃ dhovanaṃ desessāmi, yaṃ dhovanaṃ
ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya
nibbānāya saṃvattati, yaṃ dhovanaṃ āgamma jātidhammā sattā jātiyā
parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā
maraṇena parimuccanti, soka-parideva-dukkha-domanass-upāyāsa-dhammā
sattā soka-parideva-dukkha-domanass-upāyāsehi parimuccanti.

Bhikkhus, I will teach [you] a noble washing that leads exclusively to
disenchantment, to detachment, to cessation, to peace, to direct
knowledge, to awakening, to Extinction, a washing owing to which beings
by nature subject to birth are liberated from birth, beings by nature
subject to old age are liberated from old age; beings by nature subject
to death are liberated from death; beings by nature subject to sorrow,
lamentation, pain, affliction and despair are liberated from sorrow,
lamentation, pain, affliction and despair.

“dvemā, bhikkhave, pariyesanā: ariyā ca pariyesanā, anariyā ca
pariyesanā. katamā ca, bhikkhave, anariyā pariyesanā? idha, bhikkhave,
ekacco attanā jātidhammo samāno jātidhammaṃyeva pariyesati, attanā
jarādhammo samāno jarādhammaṃyeva pariyesati, attanā byādhidhammo samāno
byādhidhammaṃyeva pariyesati, attanā maraṇadhammo samāno
maraṇadhammaṃyeva pariyesati, attanā sokadhammo samāno sokadhammaṃyeva
pariyesati, attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva
pariyesati.

Bhikkhus, there are these two quests: ignoble quest & noble quest.
And what is ignoble quest? Here someone, being himself subject to birth,
goes after what is also subject to birth. Being himself subject to
aging, he goes after what is also subject to aging. Being himself
subject to illness, he goes after what is also subject to illness. Being
himself subject to death, he goes after what is also subject to death.
Being himself subject to sorrow, he goes after what is also subject to
sorrow. Being himself subject to defilement, he goes after what is also
subject to defilement.

…

…

“katamā ca, bhikkhave, ariyā pariyesanā? idha, bhikkhave, ekacco attanā
jātidhammo samāno jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ
yogakkhemaṃ nibbānaṃ pariyesati, attanā jarādhammo samāno jarādhamme
ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati,
attanā byādhidhammo samāno byādhidhamme ādīnavaṃ viditvā abyādhiṃ
anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā maraṇadhammo samāno
maraṇadhamme ādīnavaṃ viditvā amataṃ anuttaraṃ yogakkhemaṃ nibbānaṃ
pariyesati, attanā sokadhammo samāno sokadhamme ādīnavaṃ viditvā asokaṃ
anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā saṃkilesadhammo samāno
saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ
nibbānaṃ pariyesati. ayaṃ, bhikkhave, ariyā pariyesanā.

And what, bhikkhus, is the noble quest? Here someone, being himself
subject to birth, seeing the drawbacks of birth, goes after the unborn,
supreme relief from the yoke: Extinction. Being himself subject to
aging, seeing the drawbacks of aging, he goes after the aging-less,
supreme relief from the yoke: Extinction. Being himself subject to
illness, seeing the drawbacks of illness, he goes after the
illness-less, supreme relief from the yoke: Extinction. Being himself
subject to death, seeing the drawbacks of death, he goes after the
deathless, supreme relief from the yoke: Extinction. Being himself
subject to sorrow, seeing the drawbacks of sorrow, he goes after the
sorrow-less, supreme relief from the yoke: Extinction. Being himself
subject to defilement, seeing the drawbacks of defilement, he goes after
the undefiled, supreme relief from the yoke: Extinction. This is the
noble quest.

♦ Ariya as a noun has been traditionally understood as designating an individual who is at least a sotāpanna.
However, as is often the case, it appears that the term is used with a
rather loose meaning in the suttas. Sometimes, the Buddha himself is
referred to as the Noble One (MN 137, SN 56.28). Some suttas imply that
the word designates arahants. At MN 60, the arahants are referred to as ariyas:

santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṃ paccanīkaṃ karoti…

Because there actually is the next world, when he says that ‘There is no next world,’ he makes himself an opponent to those arahants who know the next world…

ayañca… ariyānaṃ paccanīkatā

this… opposition to the noble ones

At AN 7.91 and 92, a noble one is described as one
who is either ‘far remote from’ (in the Burmese edition) or ‘having
detroyed the enemy’ (in the PTS edition), i.e. the three lower saṃyojanas which are abandoned by a sotāpanna, but also further the three akusala·mūlas that are abandoned only by an arahant (cf. SN 22.106, SN 38.2 etc.) and māna, which is one of the five saṃyojanas that are only abandoned by an arahant:

“sattannaṃ, bhikkhave, dhammānaṃ ārakattā-(Burmese
Edition)/arīhatattā-(PTS Edition) ariyo hoti. katamesaṃ sattannaṃ?
sakkāyadiṭṭhi ārakā hoti, vicikicchā ārakā hoti, sīlabbataparāmāso ārako
hoti, rāgo ārako hoti, doso ārako hoti, moho ārako hoti, māno ārako
hoti.

Bhikkhus, it is by keeping far away from/the enemy-destruction of seven
things that one is a noble one. Which seven? The view of self-existence
is far away/destroyed; uncertainty is far away/destroyed; attachment to
religious observances is far away/destroyed; avidity is far
away/destroyed; aversion is far away/destroyed; delusion is far
away/destroyed; self-esteem is far away/destroyed.

The exact same description is given in the next sutta with reference to arahantship:

“sattannaṃ, bhikkhave, dhammānaṃ ārakattā arahā hoti. katamesaṃ
sattannaṃ? sakkāyadiṭṭhi ārakā hoti, vicikicchā ārakā hoti,
sīlabbataparāmāso ārako hoti, rāgo ārako hoti, doso ārako hoti, moho
ārako hoti, māno ārako hoti. imesaṃ kho, bhikkhave, sattannaṃ dhammānaṃ
ārakattā arahā hotī”ti.

Bhikkhus, it is by keeping far away from seven things that one is a
noble one. Which seven? The view of self-existence is far away;
uncertainty is far away; attachment to religious observances is far
away; avidity is far away; aversion is far away; delusion is far away;
self-esteem is far away.

Similarly, at MN 39 a noble one and an arahant are described in exactly the same terms:

“kathañca, bhikkhave, bhikkhu ariyo hoti? ārakāssa honti pāpakā akusalā
dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ,
jātijarāmaraṇiyā. evaṃ kho, bhikkhave, bhikkhu ariyo hoti.

“And how is a monk noble? His evil, unskillful qualities that are
defiled, that lead to further becoming, create trouble, ripen in stress,
and lead to future birth, aging, & death have gone far away. This
is how a monk is noble.

“kathañca, bhikkhave, bhikkhu arahaṃ hoti? ārakāssa honti pāpakā akusalā
dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ,
jātijarāmaraṇiyā. evaṃ kho, bhikkhave, bhikkhu arahaṃ hotī”ti.

“And how is a monk an arahant? His evil, unskillful qualities that are
defiled, that lead to further becoming, create trouble, ripen in stress,
and lead to future birth, aging, & death have gone far away. This
is how a monk is an arahant.”

But on the other hand, some suttas make it clear that a noble one is not always an arahant:

“kathañca, bhikkhave, bhikkhu ariyappatto hoti? idha, bhikkhave, bhikkhu
‘Idaṃ dukkha’nti yathā·bhūtaṃ pajānāti, ‘ayaṃ dukkha·samudayo’ti
yathā·bhūtaṃ pajānāti, ‘ayaṃ dukkha·nirodho’ti yathā·bhūtaṃ pajānāti,
‘ayaṃ dukkha·nirodha·gāminī paṭipadā’ti yathā·bhūtaṃ pajānāti. evaṃ kho,
bhikkhave, bhikkhu ariyappatto hotī”ti.

And how has a bhikkhu attained [the state of] a noble one? Here, a
bhikkhu understands as it occurs: ‘This is suffering.’ He
understands as it occurs: ‘This is the origin of suffering.’ He
understands as it occurs: ‘This is the cessation of suffering.’ He
understands as it occurs: ‘This is the path leading to the cessation of
suffering.’ It is in this way that a bhikkhu has attained [the state of]
a noble one.

“katamo ca, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu
sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajānāti? idha, bhikkhave, sekho
bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti
yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ
dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti — ayampi kho,
bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ
ṭhito ‘sekhosmī’ti pajānāti”.

And what, bhikkhus, is the method coming to which a bhikkhu who is a
learner, standing at the level of a learner, understands: ‘I am a
trainee’? Here, bhikkhus, a bhikkhu who is a learner understands as it
occurs: ‘This is suffering’; he understands as it occurs: ‘This is the
origin of suffering’; he understands as it occurs: ‘This is the
cessation of suffering’; he understands as it occurs: ‘This is the path
leading to the cessation of suffering.’ This is a method coming to which
a bhikkhu who is a learner, standing at the level of a learner,
understands: ‘I am a learner.’

As made clear later on in that same sutta (not provided here), a learner (sekha)
is one who is not an arahant yet. Thus, AN 4.190 and SN 48.53 taken
together show that a noble one is not necessarily an arahant. Some
suttas also indicate that a sotāpanna would be referred to as ‘a noble one’:

ayaṃ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi,
dassanasampanno itipi, āgato imaṃ saddhammaṃ itipi, passati imaṃ
saddhammaṃ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya
samannāgato itipi, dhammasotaṃ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṃ āhacca tiṭṭhati itipī”ti.

This, bhikkhus, is called a noble disciple who is accomplished in view,
accomplished in vision, who has arrived at
this authentic Dhamma, who sees this authentic Dhamma, who is endowed
with a learner’s knowledge, a learner’s correct knowledge, who has entered the stream of the Dhamma, a noble one with discriminating discernment, one who stands knocking at the door of the Deathless.

Here the expression ‘dhamma·sotaṃ samāpanno’ quite obviously describes a sot·āpanna. Moreover, SN 56.36 states that one accomplished in view (diṭṭhi·sampanno)
understands the four noble truths as they occur, and AN 10.63 explains
that one accomplished in view has reached certainty about the Buddha and
is at least sotāpannas. Therefore, it can be concluded that the following expressions may be considered equivalent: being an ariya, being a sotāpanna, being accomplished in view (diṭṭhi·sampanno) and understanding the four noble truths as they occur.

♦ The suttas occasionally mention some characteristics of ariyas:

akkodho avihiṃsā ca, ariyesu ca vasatī sadā

Non-anger and harmlessness always dwell in the noble ones

sukhaṃ diṭṭhamariyebhi, sakkāyassa nirodhanaṃ

The noble ones have seen as pleasantness the ceasing of personality

♦ Occasionally, the epithet ariya changes the meaning of the related word in a way that goes beyond merely adding to it the notion of ‘leading to the end of dukkha‘. Thus, noble silence (ariya tuṇhī·bhāva) means the second jhāna:

‘ariyo tuṇhībhāvo, ariyo tuṇhībhāvoti vuccati. katamo nu kho ariyo
tuṇhībhāvo’ti? tassa mayhaṃ āvuso, etadahosi — ‘idha bhikkhu
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ
avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja
viharati. ayaṃ vuccati ariyo tuṇhībhāvo’ti.

‘”Noble silence, noble silence,” it is said. But what is noble silence?’
Then the thought occurred to me, ‘There is the case where a monk, with
the stilling of directed thoughts & evaluations, enters &
remains in the second jhāna: rapture & pleasure born of
concentration, unification of awareness free from directed thought &
evaluation — internal assurance. This is called noble silence.’

AN 4.251 & 253, AN 8.67 & 68 state that factual ‘declarations’ (vohāra) are noble.

♦ The Buddha often redefines certain concepts ‘in the discipline of the noble ones’ (ariyassa vinaye).

Death (maraṇa) means disrobing, and deadly suffering (maraṇa·matta dukkha) means a certain defiled offence (aññataraṃ saṃkiliṭṭhaṃ āpattiṃ), i.e. a pārājika or a saṅghādisesa āpatti (MN 105, SN 20.10).

The four jhānas are called ‘pleasant abidings in the visible world’ (diṭṭha·dhamma·sukha·vihāra), e.g. at MN 8.

Singing is wailing, dancing is madness and laughing a long time showing the teeth is childish (AN 3.108).

A poor person ‘in the discipline of the noble ones’ is one who doesn’t have saddhā, hiri, ottappa, vīriya and paññā (AN 6.45).

‘The world’ (loka) means the five kāma·guṇas (AN 9.38) or whatever is subject to disintegration (paloka·dhamma), at SN 35.67.

‘Purity’ (or ‘purification’, soceyya) means the ten kusala kamma·pathas (AN 10.176).

‘A thorn’ (kaṇṭaka) is whatever in the world has a pleasing and agreeable nature (yaṃ loke piya·rūpaṃ sāta·rūpaṃ), at SN 35.197.

♦ What is ignoble (an·ariya) can be defined as what does not lead to nibbāna:

etaṃ, bhikkhave, dhovanaṃ hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.

This ‘washing’ is inferior, vulgar, belonging to ordinary people, ignoble, not beneficial, and it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to awakening, to Extinction.

Sense pleasures are typically ignoble:

yaṃ kho, udāyi, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ
idaṃ vuccati kāmasukhaṃ miḷhasukhaṃ puthujjanasukhaṃ anariyasukhaṃ.

Now, Udāyin, the pleasure and mental pleasantness that arise dependent
on these five strings of sensuality are called sensual pleasure, a
filthy pleasure, a worldly pleasure, an ignoble pleasure.

SN 56.11 most notably explains that both the pursuit of happiness in sensuality and that of mortification are ignoble:

Yo c·āyaṃ kāmesu kāma·sukh·allik·ānuyogo hīno gammo pothujjaniko
an·ariyo an·attha·saṃhito, yo c·āyaṃ attakilamath·ānuyogo dukkho
an·ariyo an·attha·saṃhito.

On one hand, the pursuit of hedonism in sensuality, which is inferior,
vulgar, common, ignoble, deprived of benefit, and on the other hand the
devotion to self-mortification, which is painful, ignoble, deprived of
benefit.

At MN 122, the tiracchāna·kathā
are said to be ignoble. At AN 6.30, all the following are considered
ignoble: the sight of an elephant, a horse, a jewel, or else of a samaṇa or a brahmin of wrong view; the hearing of the sound of a drum, of lutes, of singing, or else of the Dhamma of a samaṇa or a brahmin of wrong view; the gain of a son, a wife, wealth or goods, or else the gain of faith in a samaṇa
or a brahmin of wrong view; the training in elephantry, in
horsemanship, in chariotry, in archery, in swordsmanship, or else
training under a samaṇa or a brahmin of wrong view; the service to an aristocrat, a brahmin, a householder, or else to a samaṇa or a brahmin of wrong view; the recollection of the gain of a son, a wife, or wealth, or else of a samaṇa or a brahmin of wrong view.

♦ The suttas often warn against misconduct towards ariyas.

yam·ariya·garahī nirayaṃ upeti,
vācaṃ manañca paṇidhāya pāpakan”ti.

He who blames the noble ones,
Having set evil speech and mind, goes to hell.

The following sentence frequently appears in the suttas, as part of the sattānaṃ cut·ūpapāta·ñāṇa formula (available here):

“ime vata bhonto sattā… ariyānaṃ upavādakā… te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā

Those esteemed beings [who were]… revilers of noble ones… at the
breakup of the body, after death, have reappeared in a state of loss, in
a bad destination, in perdition, or in hell

AN 11.6 explains what would happen to such a person:

“yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo
sabrahmacārīnaṃ, aṭṭhānametaṃ anavakāso yaṃ so ekādasannaṃ byasanānaṃ
aññataraṃ byasanaṃ na nigaccheyya. katamesaṃ ekādasannaṃ?

“Bhikkhus, when a bhikkhu is one who insults, disparages his fellows in
the brahmic life, reviling the noble ones, it cannot be, it is
impossible that he will not undergo one or the other of these eleven
misfortunes. What eleven?

anadhigataṃ nādhigacchati,
adhigatā parihāyati,
saddhammassa na vodāyanti,
saddhammesu vā adhimāniko hoti,
anabhirato vā brahmacariyaṃ carati,
aññataraṃ vā saṃkiliṭṭhaṃ āpattiṃ āpajjati,
sikkhaṃ vā paccakkhāya hīnāyāvattati,
gāḷhaṃ vā rogātaṅkaṃ phusati,
ummādaṃ vā pāpuṇāti cittakkhepaṃ vā,
sammūḷho kālaṃ karoti,
kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

He does not achieve what he has not yet achieved,
he falls away from what he has achieved,
his good qualities are not purified,
he overestimates his good qualities,
he lives the brahmic life dissatisfied,
he commits a certain impure offense,
he gives up the training and returns to the inferior life,
he catches a severe illness,
he goes mad and loses his mind,
he dies confused,
or at the breakup of the body, after death, he reappears in a state of loss, in a bad destination, in perdition, or in hell.