[Tobi-Wan Kenobi]

Hello Dhamma friends,
I will always provide a few Pali translations here. I would like to note, Pali: Words can have many meanings depending on the context. It is quite possible that these words have other meanings, here are a few alternatives.
1. Pāli Words – Writing and Pronunciation
2. Misinterpretation of Anicca and Anatta by Early European Scholars
3. Historical Background

‘Bhavanga’ is explained in the Abhidhamma Commentaries as the foundation or condition of existence. 
There are two types of bhavanga, namely, bhavanga-sota and bhavanga-citta.

Bhavanga-sota may tentatively be rendered as the “undercurrent forming the condition of being or existence.” Bhavanga-citta, on the other hand, may be rendered as “subconsciousness,” though it differs in several respects from the usage of that term in Western psychology. For more information, cf. Nyanatiloka, Buddhist Dictionary: Manual of Buddhist Terms and Doctrines (4th revised edition; Kandy, Śri Lanka: Buddhist Publication 
Society [1980]), pp. 38—39.

Since ‘attha’ has many “meanings”) “matter” or “gain” etc., then “an-attha” would have to mean non-matter or loss. “n.d./n.a.”

‘Rupa’ is also used in ancient writings as (figure/Form/More than the sum of its parts), or with “sphere” (or realm) of rarefied matter (the relationship was made by the organ of sight) so with “a-rupa” it is clearer “terms like ‘immaterial’, ‘incorporeal’ can fit much more easily. Mental factors are often distinguished from physical factors by the adjective “arūpino”.”n.d./n.a.”

‘Javana’, literally, “impulsion,” is the phase of full cognition in the cognitive series, or perceptual process, occurring at its climax, if the respective object is large or distinct. It is at this phase that kamma is produced, that is, wholesome or unwholesome volitional activities of mind, speech, or body concerning the perception that was the object of the previous stages of the respective process of consciousness. Cf. 
Nyanatiloka, Buddhist Dictionary: Manual of Buddhist Terms and Doctrines (4th revised edition; Kandy, Śri Lanka: Buddhist Publication Society [1980]), pp. 82—83.

The prefix à in ‘āsava’ (intoxicant) is actually used in the sense of “keeping within.” Or like the juices of madira fruits etc. become intoxicants by fermentation for a certain time.”n.d./n.a.”

The prefix ‘abhi’ implies growth, appropriate qualities, reverence, clear differentiation and superior value. Growth also because the Abhi-dhamma, if applied correctly, can be increased immeasurably.”n.d./n.a.”

The Anutikā says that ‘dhamma’ is the original arrangement of words (saddappabandho) to be studied and understood with the help of the various meanings assigned to them; that ‘Desanā’ is the subsequent preaching of these words for the understanding of others. This would also fit with “abhi” as growth, due to the possibility of infinite expansion. (The growing root word)”n.d./n.a.”

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