Amoha is a Buddhist term translated as "non-delusion" or "non-bewilderment". It is defined as being without delusion concerning what is true, due to discrimination; its function is to cause one to not engage in unwholesome actions. It is one of the mental factors within the Abhidharma teachings.
Cetanā is a Buddhist term commonly translated as "volition", "intention", "directionality", etc. It can be defined as a mental factor that moves or urges the mind in a particular direction, toward a specific object or goal. Cetanā is identified within the Buddhist teachings as follows:
Raga is a Buddhist and Hindu concept of character affliction or poison referring to any form of "greed, sensuality, lust, desire" or "attachment to a sensory object". Raga is represented in the Buddhist artwork as the bird or rooster. In Hinduism, it is one of the five Kleshas or poisons that afflict the soul. In Buddhism, Raga is identified in the following contexts:
Mental factors, in Buddhism, are identified within the teachings of the Abhidhamma. They are defined as aspects of the mind that apprehend the quality of an object, and that have the ability to color the mind. Within the Abhidhamma, the mental factors are categorized as formations concurrent with mind. Alternate translations for mental factors include "mental states", "mental events", and "concomitants of consciousness".
Adhimoksha is a Buddhist term that is translated as "interest", "intensified interest", or "decision". It is defined as holding onto a certain form object; its function is not to lose the object.
Advesha is a Buddhist term translated as "non-aggression" or "non-hatred". It is defined as the absence of an aggressive attitude towards someone or something that causes pain. It is one of the mental factors within the Abhidharma teachings.
Hri is a Sanskrit Buddhist term translated as "self-respect" or "conscientiousness". Pronounced /hriːh/. It is defined as the attitude of taking earnest care with regard to one's actions and refraining from non-virtuous actions. It is one of the virtuous mental factors within the Abhidharma teachings.
Apatrapya is a Buddhist term translated as "decorum" or "shame". It is defined as shunning unwholesome actions so as to not be reproached by others of good character. It is one of the virtuous mental factors within the Abhidharma teachings.
Prasrabhi is a Mahayana Buddhist term translated as "pliancy", "flexibility", or "alertness". It is defined as the ability to apply body and mind towards virtuous activity. Prasrabhi is identified as:
Kausidya is a Buddhist term translated as "laziness" or "spiritual sloth". It is defined as clinging to unwholesome activities such as lying down and stretching out, and to procrastinate, and not being enthusiastic about or engaging in virtuous activity. It is identified as:
Upanāha is a Buddhist term translated as "resentment" or "enmity". It is defined as clinging to an intention to cause harm, and withholding forgiveness. It is one of the twenty subsidiary unwholesome mental factors within the Mahayana Abhidharma teachings.
Mrakśa is a Buddhist term translated as "concealment" or "slyness-concealment". It is defined as concealing or covering up one's faults or uncommendable actions, from either oneself or others. It is one of the twenty subsidiary unwholesome mental factors within the Mahayana Abhidharma teachings.
Pradāśa is a Buddhist term translated as "spite" or "spitefulness". It is defined as an attitude based on fury/indignation (krodha) and resentment (upanāha) in which one is unable or unwilling to forgive; it causes one to utter harsh words. It is one of the twenty subsidiary unwholesome mental factors within the Mahayana Abhidharma teachings.
Apramāda is a Buddhist term translated as "conscientious" or "concern". It is defined as taking great care concerning what should be adopted and what should be avoided. In the Pāli Canon, a collection of the Buddha's earliest teachings, the term appamāda is quite significant and the essence of the meaning cannot be captured with one English word. "Heedfulness", "diligence", and "conscientiousness", are all words that capture some aspects of appamāda. It is identified as one of the eleven virtuous mental factors within the Mahayana Abhidharma teachings.
Śāṭhya is a Buddhist term translated as "hypocrisy", "dishonesty", "deception", or "concealment of shortcomings". It is identified as one of the twenty subsidiary unwholesome mental factors within the Mahayana Abhidharma teachings. In this context, it is defined as concealing one's own faults because of a desire for things such as honor and material gain.
Mada is a Buddhist term translated as "self-satisfaction", "self-infatuation", or "mental inflation". It is identified as one of the twenty subsidiary unwholesome mental factors within the Mahayana Abhidharma teachings. In this context, it is defined as having excessive pride or vanity based on attachment to one's own good fortune, such as possessing youth, good health, or material wealth.
Vihiṃsā is a Buddhist term translated as "malice", "hostility", or "cruelty". It is identified as one of the twenty subsidiary unwholesome mental factors within the Mahayana Abhidharma teachings. In this context, it is defined as the category of anger (pratigha) or aversion (dvesha), and functions to treat others abusively and without compassion.
Āśraddhya is a Buddhist term that is translated as "lack of faith", "lack of trust", etc. In the Mahayana tradition, Āśraddhya is defined as a mental factor that is characterized by a lack of trust, interest, or desire for wholesome things.
Muṣitasmṛtitā is a Buddhist term that is translated as "forgetfulness". In the Mahayana tradition, muṣitasmṛtitā is defined as forgetting or losing our focus on a virtuous object and instead focusing on an object or situation that causes non-virtuous thoughts or emotions to arise.
Asaṃprajanya is a Buddhist term that is translated as "inattentiveness", "non-alertness", etc. In the Mahayana tradition, asaṃprajanya is defined the distracted discrimination accompanying a disturbing emotion.
